19 `Ye say', God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it:
Thou shalt not bow down thyself unto them, nor serve them, for I Jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that hate me,
In those days they shall say no more, The fathers have eaten sour grapes, and the children's teeth are set on edge.
Yet say ye, Wherefore doth not the son bear the iniquity of the father? when the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
Render unto her even as she rendered, and double `unto her' the double according to her works: in the cup which she mingled, mingle unto her double.
Alexander the coppersmith did me much evil: the Lord will render to him according to his works:
but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;
Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell? Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar.
Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal:
Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
Now, lo, if he beget a son, that seeth all his father's sins, which he hath done, and feareth, and doeth not such like;
What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?
Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all.
Prepare ye slaughter for his children for the iniquity of their fathers, that they rise not up, and possess the earth, and fill the face of the world with cities.
Let his children be fatherless, And his wife a widow. Let his children be vagabonds, and beg; And let them seek `their bread' out of their desolate places. Let the extortioner catch all that he hath; And let strangers make spoil of his labor. Let there be none to extend kindness unto him; Neither let there be any to have pity on his fatherless children. Let his posterity be cut off; In the generation following let their name be blotted out. Let the iniquity of his fathers be remembered with Jehovah; And let not the sin of his mother be blotted out. Let them be before Jehovah continually, That he may cut off the memory of them from the earth; Because he remembered not to show kindness, But persecuted the poor and needy man, And the broken in heart, to slay `them'. Yea, he loved cursing, and it came unto him; And he delighted not in blessing, and it was far from him. He clothed himself also with cursing as with his garment, And it came into his inward parts like water, And like oil into his bones. Let it be unto him as the raiment wherewith he covereth himself, And for the girdle wherewith he is girded continually. This is the reward of mine adversaries from Jehovah, And of them that speak evil against my soul. But deal thou with me, O Jehovah the Lord, for thy name's sake: Because thy lovingkindness is good, deliver thou me; For I am poor and needy, And my heart is wounded within me. I am gone like the shadow when it declineth: I am tossed up and down as the locust. My knees are weak through fasting; And my flesh faileth of fatness. I am become also a reproach unto them: When they see me, they shake their head. Help me, O Jehovah my God; Oh save me according to thy lovingkindness: That they may know that this is thy hand; `That' thou, Jehovah, hast done it. Let them curse, but bless thou: When they arise, they shall be put to shame, But thy servant shall rejoice. Let mine adversaries be clothed with dishonor, And let them cover themselves with their own shame as with a robe. I will give great thanks unto Jehovah with my mouth; Yea, I will praise him among the multitude. For he will stand at the right hand of the needy, To save him from them that judge his soul. Psalm 110 A Psalm of David.
And lay thou `thy' treasure in the dust, And `the gold of' Ophir among the stones of the brooks;
And I am this day weak, though anointed king; and these men the sons of Zeruiah are too hard for me: Jehovah reward the evil-doer according to his wickedness.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 21
Commentary on Job 21 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 21
SECOND SERIES.
Job 21:1-34. Job's Answer.
2. consolations—If you will listen calmly to me, this will be regarded as "consolations"; alluding to Eliphaz' boasted "consolations" (Job 15:11), which Job felt more as aggravations ("mockings," Job 21:3) than consolations (Job 16:2).
3. literally, "Begin your mockings" (Job 17:2).
4. Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation."
if it were—rather, "since this is the case."
5. lay … hand upon … mouth—(Pr 30:32; Jud 18:19). So the heathen god of silence was pictured with his hand on his mouth. There was enough in Job's case to awe them into silence (Job 17:8).
6. remember—Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [Umbreit].
7. The answer is Ro 2:4; 1Ti 1:16; Ps 73:18; Ec 8:11-13; Lu 2:35-end; Pr 16:4; Ro 9:22.
old—in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, 14).
8. In opposition to Job 18:19; 5:4.
9. Literally, "peace from fear"; with poetic force. Their house is peace itself, far removed from fear. Opposed to the friends' assertion, as to the bad (Job 15:21-24; 20:26-28), and conversely, the good (Job 5:23, 24).
10. Rather, "their cattle conceive." The first clause of the verse describes an easy conception, the second, a happy birth [Umbreit].
11. send forth—namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures.
little ones—like lambkins.
children—somewhat older than the former.
dance—not formal dances; but skip, like lambs, in joyous and healthful play.
12. take—rather, "lift up the voice" (sing) to the note of [Umbreit].
timbrel—rather, "tambourine."
organ—not the modern "organ," but the "pipe" (Ge 4:21). The first clause refers to stringed, the latter, to wind instruments; thus, with "the voice" all kinds of music are enumerated.
13. wealth—Old English Version for "prosperity."
in a moment—not by a lingering disease. Great blessings! Lengthened life with prosperity, and a sudden painless death (Ps 73:4).
14. Therefore—rather, "And yet they are such as say," &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mt 8:34). How differently the godly (Isa 2:3).
ways—The course of action, which God points out; as in Ps 50:23, Margin.
15. (Compare Jer 2:20; Pr 30:9, Margin, Ex 5:2).
what profit—(Job 35:3; Mal 3:14; Ps 73:13). Sinners ask, not what is right, but what is for the profit of self. They forget, "If religion cost self something, the want of it will cost self infinitely more."
16. not in their hand—but in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it.
is—rather, "may the counsel of the wicked be far from me!" [Umbreit]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.
17. Job in this whole passage down to Job 21:21 quotes the assertion of the friends, as to the short continuance of the sinner's prosperity, not his own sentiments. In Job 21:22 he proceeds to refute them. "How oft is the candle" (lamp), &c., quoting Bildad's sentiment (Job 18:5, 6), in order to question its truth (compare Mt 25:8).
how oft—"God distributeth," &c. (alluding to Job 20:23, 29).
sorrows—Umbreit translates "snares," literally, "cords," which lightning in its twining motion resembles (Ps 11:6).
18. Job alludes to a like sentiment of Bildad (Job 18:18), using his own previous words (Job 13:25).
19. Equally questionable is the friends' assertion that if the godless himself is not punished, the children are (Job 18:19; 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (Ho 9:7).
20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime.
drink—(Ps 11:6; Isa 51:17; La 4:21).
21. The argument of the friends, in proof of Job 21:20, What pleasure can he have from his house (children) when he is dead—("after him," Ec 3:22).
when the number, &c.—Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in Ec 3:1; 8:6). It is therefore necessary that "his eyes should see his and their destruction" (see Job 14:21).
cut off—rather, when the number of his allotted months is fulfilled (Job 14:5). From an Arabic word, "arrow," which was used to draw lots with. Hence "arrow"—inevitable destiny [Umbreit].
22. Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove that He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us" (Isa 40:13; Ro 11:34).
those … high—the high ones, not only angels, but men (Isa 2:12-17).
23. Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [Umbreit].
24. breasts—rather, "skins," or "vessels" for fluids [Lee]. But [Umbreit] "stations or resting-places of his herds near water"; in opposition to Zophar (Job 20:17); the first clause refers to his abundant substance, the second to his vigorous health.
moistened—comparing man's body to a well-watered field (Pr 3:8; Isa 58:11).
26. (Ec 9:2).
27. Their wrongful thoughts against Job are stated by him in Job 21:28. They do not honestly name Job, but insinuate his guilt.
28. ye say—referring to Zophar (Job 20:7).
the house—referring to the fall of the house of Job's oldest son (Job 1:19) and the destruction of his family.
prince—The parallel "wicked" in the second clause requires this to be taken in a bad sense, tyrant, oppressor (Isa 13:2), the same Hebrew, "nobles"—oppressors.
dwelling-places—rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.
29. Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt, begs them to ask the opinion of travellers (La 1:12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to Bildad (Job 8:8) and Zophar (Job 20:4).
tokens—rather, "intimations" (for example, inscriptions, proverbs, signifying the results of their observation), testimony. Literally, "signs" or proofs in confirmation of the word spoken (Isa 7:11).
30. Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [Umbreit] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed (Lu 16:25). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in Job 19:25, and future retribution (Job 21:30), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways.
brought forth—not "carried away safe" or "escape" (referring to this life), as Umbreit has it.
wrath—literally, "wraths," that is, multiplied and fierce wrath.
31. That is, who dares to charge him openly with his bad ways? namely, in this present life. He shall, I grant (Job 21:30), be "repaid" hereafter.
32. Yet—rather, "and."
brought—with solemn pomp (Ps 45:15).
grave—literally, "graves"; that is, the place where the graves are.
remain in—rather, watch on the tomb, or sepulchral mound. Even after death he seems still to live and watch (that is, have his "remembrance" preserved) by means of the monument over the grave. In opposition to Bildad (Job 18:17).
33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet."
draw—follow. He shall share the common lot of mortals; no worse off than they (Heb 9:27). Umbreit not so well (for it is not true of "every man"). "Most men follow in his bad steps, as countless such preceded him."
34. falsehood—literally, "transgression." Your boasted "consolations" (Job 15:11) are contradicted by facts ("vain"); they therefore only betray your evil intent ("wickedness") against me.