1A Job pak odpověděl a řekl: 2Naslouchejte pozorně mému slovu a ať se vám to stane útěchou. 3Strpte mě, a já promluvím; a až domluvím, můžete se každý vysmívat. 4A já, vyjadřuji já svou starost člověku? Nebo proč se můj duch nestává netrpělivým? 5Obraťte ke mně obličej a zírejte v ohromení a položte si ruku na ústa. 6A jestliže jsem vzpomínal, také jsem se rozrušil a mého těla se zmocnilo třesení. 7Proč jen ničemní zůstávají naživu, zestárli a stali se též nadřazenými jměním? 8Jejich potomstvo je u nich pevně založeno před jejich zrakem a jejich potomci před jejich očima. 9Jejich domy jsou pokoj sám, bez děsu a není na nich Boží prut. 10Jeho vlastní býk skutečně oplodňuje a neplýtvá semenem; jeho kráva rodí a nezmetá. 11Své mladé chlapce stále vysílají právě jako stádo bravu a jejich vlastní děti mužského rodu skotačí kolem. 12Dále pozdvihují svůj hlas s tamburínou a harfou a stále se radují při zvuku píšťaly. 13Dny tráví v pohodě a v okamžiku sestupují do šeolu. 14A pravému Bohu říkají: Odvrať se od nás! A v poznání tvých cest jsme nenalezli potěšení. 15Co zmůže Všemohoucí, že bychom mu měli sloužit, a jak nám prospěje, že jsme s ním přišli do styku? 16Pohleďte, svůj blahobyt nemají ve své vlastní moci. Právě rada ničemných zůstala ode mne daleko. 17Kolikrát je lampa ničemných uhašena, a kolikrát na ně přijde jejich pohroma? Kolikrát on ve svém hněvu přiřkne zničení? 18Stávají se podobnými slámě před větrem a podobnými plevám, které ukradl vichr? 19Sám Bůh nastřádá to, čím někdo ubližuje, pro jeho vlastní syny; odmění ho, aby to věděl. 20Jeho oči uvidí jeho rozklad a bude pít ze vzteku Všemohoucího. 21Vždyť jaké bude mít potěšení ve svém domě po sobě, když bude počet jeho měsíců skutečně přeťat? 22Bude vyučovat poznání i Boha, když On sám soudí vysoké? 23Právě ten zemře během své plné soběstačnosti, až bude zcela bezstarostný a v poklidu; 24až se jeho vlastní stehna naplní tukem a právě morek jeho kostí bude stále provlhčený. 25A ten druhý zemře s hořkou duší, když nepojedl z dobrých věcí. 26Společně ulehnou do prachu a příkrov nad nimi utvoří larvy. 27Pohleďte, dobře znám vaše myšlenky a úkladné plány, s nimiž byste násilně jednali proti mně. 28Říkáte totiž: Kde je dům urozeného a kde je stan, stánky ničemných? 29Neptali jste se těch, kteří cestují po silnicích? A neprohlížíte pečlivě právě jejich znamení, 30že v den pohromy je zlý ušetřen a v den rozlícení je osvobozen? 31Kdo mu poví o jeho cestě přímo do obličeje? A kdo ho odmění za to, co dělal? 32On, on bude odnesen na hřbitov a nad hrobkou budou bdít. 33Jistě mu zesládnou hroudy země z údolí bystřiny a povleče za sebou celé lidstvo, a těch před ním bylo bezpočtu. 34Jak marně se mě tedy snažíte utěšit a právě vaše odpovědi opravdu zůstávají jako nevěrnost!
Jamieson Fausset Brown Bible Commentary 2 JOB'S ANSWER. (Job 21:1-34)
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-- (
Pro 30:32;
Judg 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
Rom 2:4;
1Tim 1:16;
Ps 73:18;
Eccl 8:11-
Eccl 8:13;
Luke 2:35-
Luke 2:52;
Pro 16:4;
Rom 9:22.
old--in opposition to the friends who asserted that sinners are "cut off" early (
Job 8:12,
Job 8:14).
8 In opposition to
Job 18:19;
Job 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-
Job 15:24;
Job 20:26-
Job 20:28), and conversely, the good (
Job 5:23-
Job 5:24).
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" (
Gen 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,
Matt 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;
Pro 30:9, Margin,
Exod 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-
Job 18:6), in order to question its truth (compare
Matt 25:8).
how oft--"God distributeth," &c. (alluding to
Job 20:23,
Job 20:29).
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;
Job 20:10); and that God rewardeth him here for his iniquity, and that he shall know it to his cost. So "know" (
Hos 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;
Lam 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,"
Eccl 3:22).
when the number, &c.--Or, rather, "What hath he to do with his children?" &c. (so the Hebrew in
Eccl 3:1;
Eccl 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;
Rom 11:34).
those . . . high--the high ones, not only angels, but men (
Isa 2:12-
Isa 2:17).
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 (
Pro 3:8;
Isa 58:11).
26 (
Eccl 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 (
Lam 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 (
Luke 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.