Verse-by-Verse Bible Commentary
Job 21:4

Clarke's Commentary

Verse Job 21:4. As for me — האנכי heanochi, "Alas for me!" Is it not with a man that I speak? And, if this be the case, why should not my spirit be troubled? I do not reply against my Maker: I suffer much from God and man; why then may I not have the privilege of complaining to creatures like myself?

Bridgeway Bible Commentary

Job’s reply to Zophar (21:1-34)

There are two main reasons for Job’s impatient speech. One is the frustration of arguing with a person whom he cannot see or hear. The other is the constant pain that torments him. If the friends can understand this and stop their mockery for a moment, Job will answer Zophar’s statement calmly (21:1-6). The wicked are not always swiftly destroyed as Zophar claims. Many enjoy long lives of peace, prosperity and happiness (7-13). The wicked fight against God yet prosper; Job hates wickedness yet suffers (14-16).
How often, asks Job, do the wicked suffer all the terrible judgments that the three friends have detailed (17-18)? The friends may reply that the children will reap the fruits of the parents’ sins. If this is so, says Job, it still means that the wicked themselves are not punished. They do not worry about what happens to others after they die (19-21). It is wrong to try to make God’s actions fit human theories, especially when those theories are contradicted by the plain realities of life (22). The fact is that all people, good and bad alike, suffer the unwelcome fate of death. This shows that sufferings and misfortunes are not an indication of a person’s goodness or wickedness (23-26).
The friends say that calamity will come upon the house of the wicked (27-28), but anyone who observes events around him knows this is not always true (29-31). Some of the wicked have impressive funerals, where crowds of people attend to pay them honour (32-33). The friends are not being honest when they quote those examples that support their theories but ignore others (34).

Coffman's Commentaries on the Bible

JOB CHALLENGES HIS FRIENDS TO HEAR HIM

"Then Job answered, and said, Hear diligently my speech; And let this be your consolations. Suffer me, and I also will speak; And after that I have spoken, mock on. As for me, is my complaint to man? And why should I not be impatient? Mark me, and be astonished, And lay your hand upon your mouth. Even when I remember, I am troubled, And horror taketh hold on my flesh."

"Hear my speech… let this be your consolations… lay your hand on your mouth" "Job is angered by his friends' lack of sympathy. Instead of all that talk, their silence would have been better."Tyndale Old Testament Commentaries, Vol. 13, p. 198. "They can keep on mocking him if they wish, for that is all that their `consolations' amount to."Ibid.

"Is my complaint to man… why should I not be impatient" Barnes gave the meaning of this. "It is not so much what you friends have said that troubles me, it is what God has done to me."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Job, p. 347.

"Mark me, and be astonished" (appalled) "What Job is about to say will astound his friends, because God's government of the world is utterly different from what they say in their vain theorizing."New Century Bible Commentary, p. 147.

"I am troubled, and horror takes hold on my flesh" The implications of these words apparently are: "As I am about to speak of the mysterious workings of Providence, I tremble at the thought of it; my very flesh trembles."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 99. Barnes believed that Job here stated that, "His sufferings had overwhelmed him and filled him with horror, and that the very recollection of them caused his flesh to tremble."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 348. Van Selms paraphrased the whole thought here as follows: "If you really took into account what has happened to me, you would realize that no words are of any help here; and you would be silent, just as you were at first. I myself do not know how I should interpret my fate; one's soul and body shudder at the thought of God's incomprehensible decrees."Van Selms, p. 83. In the light of these comments, it is apparent that we cannot be absolutely sure of what Job might have meant here. There could have been some suggestion of all of these interpretations.

Barnes' Notes on the Whole Bible

As for me, is my complaint to man? - There is some difficulty in the interpretation of this verse, and considerable variety of explanation may be seen among expositors. The “object” of the verse is plain. It is to state a reason why they should hear him with patience and without interruption. The meaning of this part of the verse probably is, that his principal difficulty was not with his friends, but with God. It was not so much what they had said, that gave him trouble, as it was what God had done. Severe and cutting as were their rebukes, yet it was far more trying to him to be treated as he had been by God, “as if” he were a great sinner. That was what he could not understand. Perplexed and troubled, therefore, by the mysteriousness of the divine dealings, his friends ought to be willing to listen patiently to what he had to say; and in his anxiety to find out “why” God had treated him so, they ought not at once to infer that he was a wicked man, and to overwhelm him with increased anguish of spirit.

It will be recollected that Job repeatedly expressed the wish to be permitted to carry his cause at once up to God, and to have his adjudication on it. See Job 13:3, note; Job 13:18, notes. It is that to which he refers when he says here, that he wished to have the cause before God, and not before man. It was a matter which he wished to refer to the Almighty, and he ought to be allowed to express his sentiments with entire freedom. One of the difficulties in understanding this verse arises from the word “complaint.” We use it in the sense of “murmuring,” or “repining;” but this, I think, is not its meaning here. It is used rather in the sense of “cause, argument, reasoning, or reflections.” The Hebrew word שׂיח śı̂yı̂ch means, properly, that which is “brought out” - from שׂיח śı̂yach, “to bring out, to put forth, to produce” - as buds, leaves, flowers; and then it means “words” - as brought out, or spoken; and then, meditations, reflections, discourses, speeches; and then it “may” mean “complaint.” But there is no evidence that the word is used in that sense here. It means his reflections, or arguments. They were not to man. He wished to carry them at once before God, and he ought, therefore, to be allowed to speak freely. Jerome renders it, “disputatio mea.” The Septuagint, ἔλεγξις elengcis - used here, probably, in the sense of “an argument to produce conviction,” as it is often.

And if it were so, why should not my spirit be troubled? - Margin, “shortened,” meaning the same as troubled, afflicted, or impatient. A more literal translation will better express the idea which is now lost sight of, “And if so, why should not my spirit be distressed?” That is, since my cause is with God - since my difficulty is in understanding his dealings with me - since I have carried my cause up to him, and all now depends on him, why should I not be allowed to have solicitude in regard to the result? If I manifest anxiety, who can blame me? Who would not, when his all was at stake, and when the divine dealings toward him were so mysterious?

Smith's Bible Commentary

By Chuck Smith

This time shall we turn to the book of Job, chapter 21.

Zophar has just concluded in chapter 20 his second speech in which, again, he sort of just gives some of the traditions and quotes some of the proverbs that are common, and sort of reiterating some of his accusations against Job. "Knowest not this of old, since man was placed on the earth" ( Job 20:4 ). "You see, don't you know that man has known this forever?" Going back to some of the old proverbs and so forth.

"That the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment?" ( Job 20:5 ) This is just some of the old proverbs. "The triumphing of the wicked is short, the joy of the hypocrite is for a moment." And then the insinuations there is that Job actually is a wicked man and that he is a hypocrite. And then he makes accusations against Job in verse Job 21:19 : "Because he has oppressed and forsaken the poor, because he has violently taken away a house which he built it not." In other words, he made a foreclosure against some poor people. And so, concluding in verse Job 21:29 : "This is the portion of a wicked man from God, and the heritage appointed unto him from God." That is the calamity and the destruction that will come upon him for doing these wicked things.

So Job answered and said, Hear diligently my speech, and let this be your consolations. And allow me that I may speak; and after I have spoken, just mock on ( Job 21:1-3 ).

Job has just really had it with these guys and he's not really very kind in his remarks to them anymore. But I can sort of understand Job's position. They just...he's looking for sympathy; he's looking for understanding. He doesn't have it. They just are convinced in their minds that Job is a wicked, ungodly man. Though they can't point it out to him, though he's challenged them to, "point out my wickedness," they can't do it. Yet they're convinced of this fact. Job cannot convince them otherwise.

And so let me speak and then after I have spoken, go ahead and mock on.

As for me, is my complaint to man? if it were so, why should not my spirit be troubled? Go ahead, mark me, be astonished, put your hand over your mouth. Even when I remember I am afraid, and trembling takes hold on my flesh ( Job 21:4-6 ).

Now, Job shows the fallacy of the whole arguments that they're putting against him, because the arguments are this: That the righteous prosper. If you're really a righteous man, you'll be prosperous, that it just follows. And that if you are wicked, then calamity is sure to come, thus any calamity that comes into your life is a sure sign of wickedness. And any prosperity is a sure sign of righteousness. This is the basic fallacious philosophy.

Now in the New Testament we find this same philosophy is spoken against. As those who think that godliness is a way to gain, or it's a way to prosperity. That is spoken of in the New Testament, it says, "from such turn away" ( 1 Timothy 6:5 ), those that say living a godly life is a way to be prosperous. So Job is putting down their whole philosophy by just pointing out basic facts, and it is this:

Why do the wicked live, become old, yea, they are mighty in power? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them. Their bull gendereth, and faileth not; their cow calveth, and casts not her calf. They send forth their little ones like a flock, their children dance. They take the timbrel, the harp, rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave ( Job 21:7-13 ).

In other words, they do not have a prolonged suffering at the time of death. They live, their children are happy, their children are in the dances, and so forth. They are the wicked, they seem to be prosperous and then they die suddenly rather than having a long suffering, lingering kind of a death.

Therefore they say unto God, Depart from us; we don't desire the knowledge of your ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? ( Job 21:14-15 )

In other words, they scorn God. They shun God. They say, "Hey, why should I serve God? Look, I'm happy. I've got everything I want. Why do I need God? You know, God can take a walk as far as I'm concerned. I don't need Him. I'm doing fine." And so this is, Job pointed out, this is the way the wicked are. Now you say the wicked are cut down, the wicked are cursed, the wicked, you know, are cut off and all. But wait a minute, that's not my observation. Wicked people oftentimes prosper, prosper abundantly. In fact, in the seventy-third Psalm, this was a situation that almost caused the psalmist to stumble.

If you want to turn for a moment to Psalms 73:1-28 , you'll see that the psalmist was observing much the same things as Job here concerning the wicked, as he declares, "Truly God is good to Israel, and all those that are of a clean heart" ( Psalms 73:1 ). In other words, he starts out with a basic, foundational truth. I know this: God is good. I know that. It's important that you know that. It's important that you have certain foundational truths upon which you stand. Upon which you can fall back, because you're not going to always understand why certain things have happened to you. You're not going to understand that. So whenever you come up against something you don't understand, you must fall back on what you do understand, certain foundational truths. And this is one: God is good. I know that. But, the psalmist said, "I know God is good."

But as for me, my feet were almost gone; my steps had well-nigh slipped. I was envious of the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: [Much the same thing, they don't go through prolonged periods of suffering before they die. They seem to die quickly without a lot of suffering.] their strength is firm. They are not in trouble as other men, neither are they plagued like other men. Therefore pride compasseth them about as a chain; violence covers them as a garment. Their eyes stand out with fatness: they have more than their heart could wish. They are corrupt, they speak wickedly concerning oppression: they speak loftily. They set their mouth against the heavens, their tongue walks through the earth. Therefore his people return hither: and the waters of a full cup are wrung out to them. And they said, How doth God know? and is there knowledge in the Most High? Behold, these are the ungodly, who prosper in the world; they increase in riches ( Psalms 73:2-12 ).

Now, you see, the psalmist is observing much the same as Job. That wicked people oftentimes prosper. In fact, sometimes they prosper abundantly. Job said, "Their children grow up before them. They don't have any trouble. Their bulls gender. Their cows, you know, caste their calves and they don't die. They're prospered. They're blessed. And they're cursing God. They say, 'Why do I need God. I don't need God. I'm happy. I'm satisfied.'"

And the psalmist is observing much the same thing and he said, "It almost wiped me out. It almost caused me to trip up when I saw this." It drew him to false conclusions. He said, "I've cleansed my heart in vain. I've washed my hands in innocency. For all the time I am plagued. I'm chastened" ( Psalms 73:13-14 ).

"It doesn't pay to try and serve God. The wicked have it so good, and here I'm trying to do what's right and I'm in trouble all the time. I'm plagued. Everything's going wrong. You know, I can't pay my bills, and all. And it doesn't pay to serve God." It is really sort of the suggestion here.

"When I thought to know this," he said, "it was too painful for me. Until I went into the sanctuary of the Lord, and then I saw their end" ( Psalms 73:16-17 ). You see, our problem is that our vision oftentimes is too narrow. We see only that which is seen and it will cause you to trip up. I can't understand the disparities of life. I don't understand why wicked people oftentimes prosper and why godly people oftentimes suffer. There are disparities that I don't understand. I know that God is good. I know that God is righteous. I know that God is fair. But I don't know why good, godly people have to suffer. I don't know why ungodly people who really curse God, who want nothing to do with God, are so oftentimes very prosperous, seemingly always in excellent health, never seeming to have problems. "Until I went into the sanctuary of the Lord. I was almost wiped out. I almost... it almost caused my foot to slip. I was almost gone." What did he discover in the sanctuary of the Lord? He discovered, then, the end result. "Then I saw their end." You see, I see now on out beyond. I see the eternity and the long-term view. And when I look out beyond just today and tomorrow, and I look into eternity and I see the end of the wicked, then I am no longer envious of the wicked. How could I be envious of the wicked who are cast into hell? "Surely you have set them in slippery places," the psalmist said. "They shall go down in a moment" ( Psalms 73:18 ). So I can't be envious of them any longer when I see the end result.

Now this is what coming into the sanctuary of the God should always be, a broadening experience for you. Because we do get battered about many times in our worldly relationships, on the job, in school and so forth, and we come in dragging Sunday morning, battered and bruised by the contact with that alien world out there, because actually we are strangers and pilgrims here. We are living in an alien world. It's alien to God. Alienated from God. And if you're living a life in fellowship with God, you find yourself in an alien world. And we come into the sanctuary of God, but it should always be a place where God broadens our whole perspective. And I begin to measure things not by, "Oh, what a rough week," but I begin to measure things by eternity. It won't be long. Life is so short. I'll soon be with Him in the glories of His kingdom. Oh, how fortunate I am to know Him. How fortunate I am that He loves me and He has chosen me as His child and I am going to dwell with Him forever and ever. You see, you get the long-term; you get released from this narrow little perspective that so often develops in the world. And the broadened perspective as we come into the sanctuary of God.

So Job now is talking from the narrow perspective. We often do this when we're hurting, when we're suffering. He's looking at the wicked like the psalmist did and he sees their prosperity and it's completely putting down the arguments of his friends. He is putting them down. They are not true. The things that they are saying are not true. The hypocrite isn't cut off; the wicked aren't cast aside. They oftentimes are very prosperous indeed and seem to have no problem at all. And this is what Job is pointing out as he shows the fallacy of the arguments that these men are giving to him.

Now Job begins to look down the road, verse Job 21:17 :

How oft is the candle of the wicked put out! how oft cometh their destruction upon them! God distributeth sorrows in his anger. They are as stubble before the wind, as chaff that the storm carries away ( Job 21:17-18 ).

I wonder if, when David wrote the first Psalm, he was not acquainted with the book of Job. Do you remember what he said concerning the wicked? "Are not so, but as the chaff which the wind driveth away" ( Psalms 1:4 ). And here he's borrowing actually this phrase out of Job. David was probably very familiar with this book.

God lays up his iniquity for his children: he rewards him, and he shall know it. His eyes shall see his destruction, he shall drink of the wrath of the Almighty ( Job 21:19-20 ).

Now Job said,

Are you going to teach God knowledge? seeing he judges those that are high. One dies in his full strength, being wholly at ease and quiet. His breasts are full of milk, his bones are moistened with marrow. Another dies in the bitterness of his soul, and never eats with pleasure ( Job 21:22-25 ).

Now why the difference? We don't know. Why is it that some men die in fullness and some die in poverty? Some die in pain and sorrow. Some are cut off quickly. Why does that happen?

They shall lie down alike in the dust, the worms shall cover them. Behold, I know your thoughts, and devices which you wrongfully imagine against me. For you say, Where is the house of the prince? And where are the dwelling places of the wicked? Have you not asked them that go by the way? and do you not know their tokens ( Job 21:26-29 ),

He said, "You learned your philosophy from wayfarers, from strangers, from people in the streets."

That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath ( Job 21:30 ).

In other words, God will judge them. That is true. But not necessarily in this life.

Who shall declare his way to his face? and who shall repay him for what he has done? Yet shall he be brought to the grave, he shall remain in his tomb. The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him. How then do you comfort me in vain, seeing in your answers there's an inconsistency? ( Job 21:31-34 )

How can you comfort me with these kinds of arguments when they're not really consistent? When they're not really logical? When they don't stand up to reality? "

Dr. Constable's Expository Notes

Job’s request to be heard 21:1-6

The best consolation his friends could have provided was to listen quietly to Job’s reply. So Job requested this (Job 21:2). He reminded his companions that his complaint was with God, not people. He was impatient because God would not reply.

Dr. Constable's Expository Notes

6. Job’s second reply to Zophar ch. 21

After the first cycle of speeches, Job responded to a point each of his friends had made, namely, that God consistently blesses the righteous and blasts the unrighteous. After this second cycle of speeches, Job again replied to a point each accuser had made: that the wicked suffer destruction in this life.

"This speech is unusual for Job on several counts. It is the only one in which he confines his remarks to his friends and does not fall into either a soliloquy or a prayer. The time has come to demolish their position. Secondly, in making this counter-attack, Job reviews a lot of the preceding discussion, so that many cross-references can be found to what has already been said. These are a valuable guide to interpretation when they can be discovered. Thirdly, by quoting their words and refuting them, Job comes nearer to formal debate. While his words are still quite emotional, there is less invective in them." [Note: Andersen, p. 198.]

Gill's Exposition of the Whole Bible

As for me, [is] my complaint to man?.... Job had been complaining, and still was, and continued to do so after this, but not to them, his friends, nor any other man; his complaint was made to God, and of him he thought he was hardly dealt with by him, he could not tell for what; he had desired to know the reason why he contended with him in such a manner, but could get no satisfaction; when his friends came first to visit him, they said nothing to him, nor he to them; and when he did speak, it was not to them, but to God, of whom he complains; and expostulates with him why he had ever been born, or had not died as soon as born, and not have lived to have seen such unhappy days, and endured so much affliction and trouble:

and if [it were so]; that he had made his complaint to man, since it would have been in vain, and to no purpose, he should have got no relief, nor obtained any satisfaction:

why should not my spirit be troubled? or "shortened" l; or, as the Targum, be straitened; for as comfort and joy enlarge the heart, trouble contracts and straitens it; or is "my prayer" or m "petition to men?" it was not, though he was reduced so low, and was in such a distressed condition; he had asked nothing of men, not of these his friends, neither to give him of their substance, nor to help him out of the hands of his enemies, Job 6:21; he had poured out his complaint before God, and had directed his prayer to the God of his life; he had desired to speak to none but the Almighty, and to reason only with him; he had petitioned him to take cognizance of his case, and to admit of a hearing of it before him, and to have it determined by him; he had complained of wrongs and injuries done him, and begged to be redressed and righted, but got no answer; God did not think fit to answer him, but hid himself from him, and continued so to do: "and if", if this be the case, as it really was, "why should not my spirit be troubled?" is there not reason for it? Some think Job's meaning is, is "my disputation", as the Vulgate Latin version, or is my discourse concerning human things, things within the compass of human knowledge and reasoning? or, to be attained to by the force of that, without divine revelation? no, it is concerning divine things; concerning the mysteries of Providence, with respect to good and bad men; concerning the living Redeemer, his incarnation, resurrection, c. and faith in him concerning the general resurrection, the final judgment, and a future state of happiness: or does my complaint, petition, or discourse, savour of that which is human, and is intermixed with human frailty? if it be so, it should be borne with, it should be considered I am but a man, and liable to err; and especially great allowances should be made in my present circumstances, being trader such sore afflictions; and it may be reasonably thought, that though the spirit may be willing to behave in a better manner, the flesh is weak, and much must be imputed unto that; and it will not seem so extravagant to indulge a troubled spirit so severely exercised; persons under afflictions generally think they do well to be troubled, and that there is reason enough for it, and ought to be borne with, and not to be reproached and rallied on that account.

l תקצר "abbreviabitur", Montanus, Vatablus, "abbreviaretur", Drusius, Cocceius, Michaelis. m שיחי "precatio mea", Drusius.

Henry's Complete Commentary on the Bible

      1 But Job answered and said,   2 Hear diligently my speech, and let this be your consolations.   3 Suffer me that I may speak; and after that I have spoken, mock on.   4 As for me, is my complaint to man? and if it were so, why should not my spirit be troubled?   5 Mark me, and be astonished, and lay your hand upon your mouth.   6 Even when I remember I am afraid, and trembling taketh hold on my flesh.

      Job here recommends himself, both his case and his discourse, both what he suffered and what he said, to the compassionate consideration of his friends. 1. That which he entreats of them is very fair, that they would suffer him to speak (Job 21:3; Job 21:3) and not break in upon him, as Zophar had done, in the midst of his discourse. Losers, of all men, may have leave to speak; and, if those that are accused and censured are not allowed to speak for themselves, they are wronged without remedy, and have no way to come at their right. He entreats that they would hear diligently his speech (Job 21:2; Job 21:2) as those that were willing to understand him, and, if they were under a mistake, to have it rectified; and that they would mark him (Job 21:5; Job 21:5), for we may as well not hear as not heed and observe what we hear. 2. That which he urges for this is very reasonable. (1.) They came to comfort him. "No," says he, "let this be your consolations (Job 21:2; Job 21:2); if you have no other comforts to administer to me, yet deny me not this; be so kind, so just, as to give me a patient hearing, and that shall pass for your consolations of me." Nay, they could not know how to comfort him if they would not give him leave to open his case and tell his own story. Or, "It will be a consolation to yourselves, in reflection, to have dealt tenderly with your afflicted friend, and not harshly." (2.) He would hear them speak when it came to their turn. "After I have spoken you may go on with what you have to say, and I will not hinder you, no, though you go on to mock me." Those that engage in controversy must reckon upon having hard words given them, and resolve to bear reproach patiently; for, generally, those that mock will mock on, whatever is said to them. (3.) He hoped to convince them. "If you will but give me a fair hearing, mock on if you can, but I believe I shall say that which will change your note and make you pity me rather than mock me." (4.) They were not his judges (Job 21:4; Job 21:4): "Is my complaint to man? No, if it were I see it would be to little purpose to complain. But my complaint is to God, and to him do I appeal. Let him be Judge between you and me. Before him we stand upon even terms, and therefore I have the privilege of being heard as well as you. If my complaint were to men, my spirit would be troubled, for they would not regard me, nor rightly understand me; but my complaint is to God, who will suffer me to speak, though you will not." It would be sad if God should deal as unkindly with us as our friends sometimes do. (5.) There was that in his case which was very surprising and astonishing, and therefore both needed and deserved their most serious consideration. It was not a common case, but a very extraordinary one. [1.] He himself was amazed at it, at the troubles God had laid upon him and the censures of his friends concerning him (Job 21:6; Job 21:6): "When I remember that terrible day in which I was on a sudden stripped of all my comforts, that day in which I was stricken with sore boils,--when I remember all the hard speeches with which you have grieved me,--I confess I am afraid, and trembling takes hold of my flesh, especially when I compare this with the prosperous condition of many wicked people, and the applauses of their neighbours, with which they pass through the world." Note, The providences of God, in the government of the world, are sometimes very astonishing even to wise and good men, and bring them to their wits' end. [2.] He would have them wonder at it (Job 21:5; Job 21:5): "Mark me, and be astonished. Instead of expounding my troubles, you should awfully adore the unsearchable mysteries of Providence in afflicting one thus of whom you know no evil; you should therefore lay your hand upon your mouth, silently wait the issue, and judge nothing before the time. God's way is in the sea, and his path in the great waters. When we cannot account for what he does, in suffering the wicked to prosper and the godly to be afflicted, nor fathom the depth of those proceedings, it becomes us to sit down and admire them. Upright men shall be astonished at this,Job 17:8; Job 17:8. Be you so."