Job 21:14
Yet they say to God: 'Leave us alone! For we have no desire to know Your ways.
Yet they say to God
This phrase introduces the audacity of the wicked, who directly address God with defiance. In the Hebrew text, the word for "say" is "אָמַר" (amar), which implies not just speaking but declaring or commanding. This highlights the arrogance and boldness of those who reject God. Historically, this reflects the attitude of many who, despite witnessing God's power and creation, choose to turn away. It is a reminder of the persistent rebellion against divine authority that has been present since the fall of man.

Leave us alone!
The Hebrew root here is "סוּר" (sur), meaning to turn aside or depart. This is a strong imperative, showing a deliberate and forceful rejection of God's presence. It is not merely a passive neglect but an active dismissal. This reflects the sinful nature of humanity, which desires autonomy from God. Theologically, it underscores the human tendency to seek independence from divine guidance, a theme prevalent throughout Scripture, from Adam and Eve's disobedience to the Israelites' repeated rebellions.

For we have no desire
The phrase "no desire" translates from the Hebrew "חָפֵץ" (chaphets), which means to delight in or take pleasure in. This indicates a complete lack of interest or pleasure in God's ways. It is a willful ignorance and a choice to find satisfaction elsewhere. This reflects the condition of the heart that is hardened against God, a theme echoed in Romans 1:28, where people did not see fit to acknowledge God any longer.

to know Your ways
The word "know" comes from the Hebrew "יָדַע" (yada), which implies an intimate, experiential knowledge. It is not just intellectual understanding but a deep, relational knowing. "Your ways" refers to God's paths, His commandments, and His divine order. This phrase highlights the rejection of a relationship with God and His righteous standards. Biblically, knowing God's ways is associated with wisdom and life (Proverbs 3:6), and the refusal to know them leads to folly and destruction.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, enduring immense suffering and questioning the justice of God.

2. God
The Almighty Creator, whom Job and his friends discuss throughout the book. In this verse, God is the one whom the wicked reject.

3. The Wicked
In this context, they are those who prosper in life yet reject God, desiring independence from His ways.

4. Uz
The land where Job lived, often associated with the region east of Israel, possibly in Edom or northern Arabia.

5. Job's Friends
Eliphaz, Bildad, and Zophar, who engage in dialogues with Job, often suggesting that his suffering is due to sin.
Teaching Points
Rejection of God’s Sovereignty
The wicked in Job 21:14 demonstrate a willful rejection of God’s authority. This serves as a warning against the prideful desire for autonomy from God.

The Illusion of Independence
The desire to be left alone by God reflects a false sense of independence. True freedom is found in submission to God’s will, not in separation from Him.

The Consequences of Ignorance
Ignoring God’s ways leads to spiritual blindness and eventual judgment. Believers are called to seek God’s wisdom and understanding continually.

The Importance of Knowing God
A relationship with God is foundational to a meaningful life. Pursuing knowledge of God and His ways should be a priority for every believer.

The Role of Suffering in Understanding
Job’s suffering and his reflections on the wicked challenge us to consider how adversity can deepen our understanding of God’s justice and mercy.
Bible Study Questions
1. How does Job 21:14 reflect the attitude of the wicked towards God, and what are the implications of such an attitude in today’s world?

2. In what ways can believers guard against the temptation to tell God to "leave us alone" in certain areas of life?

3. How do the additional scriptures (Psalm 10:4, Proverbs 1:29-30, Romans 1:28) enhance our understanding of the rejection of God’s ways?

4. What practical steps can we take to ensure that we are actively seeking to know God’s ways in our daily lives?

5. How can the account of Job and his reflections on the wicked help us to navigate our own experiences of suffering and prosperity?
Connections to Other Scriptures
Psalm 10:4
This verse describes the wicked as having no room for God in their thoughts, similar to Job 21:14 where they tell God to leave them alone.

Proverbs 1:29-30
These verses speak of those who hate knowledge and do not choose the fear of the Lord, paralleling the attitude of the wicked in Job 21:14.

Romans 1:28
Paul describes how people did not see fit to acknowledge God, leading to a depraved mind, echoing the rejection of God seen in Job 21:14.
God RepudiatedJ. L. Burrows, D. D.Job 21:14
The Language of ImpietyB. Beddome, M. A.Job 21:14
The Riches of GraceWilliam Penner, B. D.Job 21:14
The Sinner's PrayerH. B. Ingrain.Job 21:14
Diverse Interpretations of LifeE. Johnson Job 21:1-34
Job's Third AnswerHomilistJob 21:1-34
The Perverse Misapplication of the Divine GoodnessR. Green Job 21:7-15
The Prosperity of the WickedW.F. Adeney Job 21:7-21
People
Job
Places
Uz
Topics
Alone, Aside, Depart, Desire, Desired, Leave, Though, Turn, Yet
Dictionary of Bible Themes
Job 21:14-15

     8741   failure

Library
Not Now, but Hereafter!
It is mainly my business, today, to deal with those who may wickedly continue in sin because their judgment tarries. If the Lord does not in this world visit the ungodly with stripes, this is but the surer evidence that in the world to come there is a solemn retribution for the impenitent. If the affliction which is here accorded to men be not the punishment of sin, we turn to Scripture and discover what that punishment will be, and we are soon informed that it is something far heavier than any calamities
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

False Comforts for Sinners.
Text.--How then comfort ye me in vain, seeing in your answers there remaineth falsehood.--Job xxi. 34. JOB'S three friends insisted on it that the afflictions which he suffered were sent as a punishment for his sins, and were evidence conclusive that he was a hypocrite, and not a good man as he professed to be. A lengthy argument ensued, in which job referred to all past experience, to prove that men are not dealt with in this world according to their character; that the distinction is not observed
Charles Grandison Finney—Lectures on Revivals of Religion

Dancing.
DANCING is the expression of inward feelings by means of rhythmical movements of the body. Usually these movements are in measured step, and are accompanied by music. In some form or another dancing is as old as the world, and has been practiced by rude as well as by civilized peoples. The passion for amateur dancing always has been strongest among savage nations, who have made equal use of it in religious rites and in war. With the savages the dancers work themselves into a perfect frenzy, into
J. M. Judy—Questionable Amusements and Worthy Substitutes

Whether the Rewards Assigned to the Beatitudes Refer to this Life?
Objection 1: It would seem that the rewards assigned to the beatitudes do not refer to this life. Because some are said to be happy because they hope for a reward, as stated above [1672](A[1]). Now the object of hope is future happiness. Therefore these rewards refer to the life to come. Objection 2: Further, certain punishments are set down in opposition to the beatitudes, Lk. 6:25, where we read: "Woe to you that are filled; for you shall hunger. Woe to you that now laugh, for you shall mourn and
Saint Thomas Aquinas—Summa Theologica

Whether Ignorance Causes Involuntariness?
Objection 1: It would seem that ignorance does not cause involuntariness. For "the involuntary act deserves pardon," as Damascene says (De Fide Orth. ii, 24). But sometimes that which is done through ignorance does not deserve pardon, according to 1 Cor. 14:38: "If any man know not, he shall not be known." Therefore ignorance does not cause involuntariness. Objection 2: Further, every sin implies ignorance; according to Prov. 14: 22: "They err, that work evil." If, therefore, ignorance causes involuntariness,
Saint Thomas Aquinas—Summa Theologica

Whether a Man Can Hate the Truth?
Objection 1: It would seem that a man cannot hate the truth. For good, true, and being are convertible. But a man cannot hate good. Neither, therefore, can he hate the truth. Objection 2: Further, "All men have a natural desire for knowledge," as stated in the beginning of the Metaphysics i, 1. But knowledge is only of truth. Therefore truth is naturally desired and loved. But that which is in a thing naturally, is always in it. Therefore no man can hate the truth. Objection 3: Further, the Philosopher
Saint Thomas Aquinas—Summa Theologica

Whether Every Punishment is Inflicted for a Sin?
Objection 1: It would seem that not every punishment is inflicted for a sin. For it is written (Jn. 9:3, 2) about the man born blind: "Neither hath this man sinned, nor his parents . . . that he should be born blind." In like manner we see that many children, those also who have been baptized, suffer grievous punishments, fevers, for instance, diabolical possession, and so forth, and yet there is no sin in them after they have been baptized. Moreover before they are baptized, there is no more sin
Saint Thomas Aquinas—Summa Theologica

Whether Anti-Christ May be Called the Head of all the Wicked?
Objection 1: It would seem that Antichrist is not the head of the wicked. For there are not several heads of one body. But the devil is the head of the multitude of the wicked. Therefore Anti-christ is not their head. Objection 2: Further, Anti-christ is a member of the devil. Now the head is distinguished from the members. Therefore Anti-christ is not the head of the wicked. Objection 3: Further, the head has an influence over the members. But Anti-christ has no influence over the wicked who have
Saint Thomas Aquinas—Summa Theologica

Restraining Prayer: is it Sin?
"Thou restrainest prayer before God."--JOB xv. 4. "What profit should we have, if we pray unto Him?"--JOB xxi. 15. "God forbid that I should sin against the Lord in ceasing to pray for you."--1 SAM. xii. 23. "Neither will I be with you any more, except ye destroy the accursed from among you."--JOSH. vii. 12. Any deep quickening of the spiritual life of the Church will always be accompanied by a deeper sense of sin. This will not begin with theology; that can only give expression to what God works
Andrew Murray—The Ministry of Intercession

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Sovereignty of God in Salvation
"O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are His judgements, and His ways past finding out" (Rom. 11:33). "Salvation is of the LORD" (Jonah 2:9); but the Lord does not save all. Why not? He does save some; then if He saves some, why not others? Is it because they are too sinful and depraved? No; for the Apostle wrote, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief" (1
Arthur W. Pink—The Sovereignty of God

"For they that are after the Flesh do Mind the Things of the Flesh,",
Rom. viii. 5.--"For they that are after the flesh do mind the things of the flesh,", &c. Though sin hath taken up the principal and inmost cabinet of the heart of man--though it hath fixed its imperial throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless lusts, yet it is not without good reason expressed in scripture, ordinarily under the name of "flesh," and a "body of death," and men dead in sins, are
Hugh Binning—The Works of the Rev. Hugh Binning

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of
Thomas Watson—A Divine Cordial

The Careless Sinner Awakened.
1, 2. It is too supposable a case that this Treatise may come into such hands.--3, 4. Since many, not grossly vicious, fail under that character.--5, 6. A more particular illustration of this case, with an appeal to the reader, whether it be not his own.--7 to 9. Expostulation with such.--10 to 12. More particularly--From acknowledged principles relating to the Nature of Got, his universal presence, agency, and perfection.--13. From a view of personal obligations to him.--14. From the danger Of this
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4.
John Calvin—The Institutes of the Christian Religion

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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