Job 21:16 Study Bible: Look, their prosperity is not in their hand. The counsel of the wicked is far from me.

◄ Job 21:16 ►

Still, their prosperity is not in their own hands, so I stay far from the counsel of the wicked.

But their prosperity
The Hebrew word for "prosperity" here is "טוּב" (tov), which often denotes goodness, welfare, or well-being. In the context of Job, this word reflects the material and social success that the wicked seem to enjoy. Historically, prosperity was often seen as a sign of divine favor, yet Job challenges this notion by observing that the wicked can also prosper. This challenges the simplistic theology of retribution that his friends espouse, suggesting that prosperity is not always a direct result of righteousness.

is not in their own hands
The phrase "not in their own hands" implies a lack of control or ownership over their prosperity. The Hebrew word for "hands" is "יָד" (yad), symbolizing power, control, or agency. Job is asserting that the prosperity of the wicked is not due to their own efforts or righteousness. This reflects a deep theological insight that all blessings ultimately come from God, and human beings are not the ultimate masters of their fate. It serves as a reminder of the sovereignty of God over all human affairs.

so I stay far
The phrase "I stay far" indicates a deliberate choice to distance oneself. The Hebrew root "רָחַק" (rachak) means to be or become distant. Job is making a conscious decision to separate himself from the ways and thoughts of the wicked. This reflects a commitment to righteousness and a rejection of the apparent success of the wicked as a model to follow. It is an inspirational call to maintain integrity and faithfulness to God, even when the world seems to reward the opposite.

from the counsel of the wicked
The "counsel of the wicked" refers to the advice, plans, or ways of thinking that are contrary to God's will. The Hebrew word for "counsel" is "עֵצָה" (etsah), which can mean advice or purpose. In the biblical context, the wicked are those who live in opposition to God's commandments. Job's rejection of their counsel is a testament to his unwavering faith and moral clarity. It serves as an encouragement to believers to seek wisdom and guidance from God rather than from those who do not honor Him.

Persons / Places / Events

1. Job
The central figure in the Book of Job, a man of great faith and integrity who undergoes severe trials and suffering. In this chapter, Job is responding to his friends' arguments about the prosperity of the wicked.

2. The Wicked
Refers to those who live in opposition to God's ways, often prospering in worldly terms despite their unrighteousness.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who argue that suffering is a result of personal sin and that prosperity is a sign of righteousness.

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

5. God
The ultimate judge and sovereign ruler, whose wisdom and justice are central themes in the Book of Job.

Teaching Points

The Illusion of Self-Sufficiency
The prosperity of the wicked is not truly in their control; it is temporary and ultimately subject to God's sovereignty.

Avoiding the Counsel of the Wicked
Believers are called to distance themselves from ungodly advice and practices, recognizing that true wisdom comes from God.

Trusting in God's Justice
Even when the wicked seem to prosper, trust that God's justice will prevail in His perfect timing.

The Temporary Nature of Earthly Prosperity
Earthly wealth and success are fleeting; eternal values and righteousness should be our focus.

The Importance of Perspective
Maintaining a godly perspective helps us navigate the apparent injustices of life, keeping our faith anchored in God's promises.

Bible Study Questions

1. How does Job 21:16 challenge our understanding of prosperity and success in today's world?

2. In what ways can we ensure that we are not influenced by the "counsel of the wicked" in our daily lives?

3. How do the themes in Job 21:16 relate to the message of Psalm 73 regarding the prosperity of the wicked?

4. What practical steps can we take to maintain trust in God's justice when we see the wicked prospering?

5. How can the teachings of Proverbs 3:5-6 help us navigate situations where we are tempted to rely on our own understanding rather than God's wisdom?

Connections to Other Scriptures

Psalm 73
This psalm explores the theme of the prosperity of the wicked and the ultimate justice of God, similar to Job's reflections.

Proverbs 3:5-6
Encourages trust in the Lord rather than relying on one's own understanding, contrasting with the self-reliance of the wicked.

Ecclesiastes 8:14
Discusses the apparent injustice in the world where the righteous suffer and the wicked prosper, echoing Job's observations.

Sermons

Diverse Interpretations of Life	E. Johnson	Job 21:1-34
Job's Third Answer	Homilist	Job 21:1-34
The Prosperity of the Wicked	W.F. Adeney	Job 21:7-21

People

Job

Places

Topics

Aloof, Behold, Counsel, Evil-doers, Hands, Power, Prosperity, Purpose, Stand, Truly, Well-being, Wicked

Dictionary of Bible Themes

Job 21:16

5779 advice
5780 advisers

Job 21:16-18

5511 safety

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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