Job 21:31
Who denounces his behavior to his face? Who repays him for what he has done?
Who will confront him
The phrase "Who will confront him" speaks to the idea of accountability and justice. In the Hebrew text, the word for "confront" is "yagid," which implies declaring or making known. Job is questioning the absence of anyone who will stand up to the wicked and call them to account for their actions. This reflects a deep concern for moral order and justice, which is a recurring theme in the wisdom literature of the Bible. Historically, this reflects the ancient Near Eastern context where kings and rulers often acted with impunity, and the common people had little recourse to challenge them. Job's lament is a cry for divine justice in a world where human systems often fail.

with his ways?
The term "ways" in Hebrew is "derek," which means a path or course of life. It signifies not just actions but the overall conduct and character of a person. Job is highlighting the comprehensive nature of the wicked person's life, suggesting that their entire way of living is in question. This is consistent with the biblical understanding that God judges not just isolated actions but the heart and the path one chooses. Theologically, this points to the need for integrity and righteousness in one's entire life, not just in isolated deeds.

Who will repay him
The word "repay" comes from the Hebrew "shalam," which means to make whole or to recompense. It carries the idea of justice being served, of balance being restored. Job is questioning the apparent lack of divine retribution for the wicked. In the ancient world, the concept of retribution was central to justice, and Job's question reflects a struggle with the reality that the wicked often seem to prosper without facing consequences. This tension is a central theme in the book of Job, as it explores the mystery of God's justice and the suffering of the righteous.

for what he has done?
This phrase underscores the actions and deeds of the wicked. The Hebrew word "asah" means to do or to make, emphasizing the tangible actions that should warrant judgment. Job is perplexed by the lack of divine response to the deeds of the wicked. This reflects a broader biblical theme that God is ultimately just and will judge each person according to their deeds. In the New Testament, this is echoed in passages like Romans 2:6, which states that God "will repay each one according to his deeds." Job's lament is a call for divine justice and a reminder of the ultimate accountability every person faces before God.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man of great faith and patience who endures immense suffering and questions the justice of God.

2. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to offer counsel but often accuse him of wrongdoing as the cause of his suffering.

3. The Wicked
In this context, Job refers to those who prosper despite their immoral actions, questioning why they are not held accountable.

4. God
The ultimate judge and arbiter of justice, whose ways and reasons are often beyond human understanding.

5. The Setting
The land of Uz, where Job resides, serving as the backdrop for the dialogues and discourses on suffering and divine justice.
Teaching Points
The Mystery of Divine Justice
God's justice is not always immediately apparent. Believers are called to trust in His ultimate wisdom and timing, even when the wicked seem to prosper.

The Role of Accountability
Human systems of justice are limited. True accountability comes from God, who sees all actions and intentions.

The Challenge of Righteous Living
Job's lament encourages believers to remain steadfast in righteousness, trusting that God will ultimately vindicate the faithful.

The Importance of Compassionate Counsel
Job's friends failed to provide true comfort. Believers should strive to offer empathy and understanding to those who suffer, rather than judgment.

The Assurance of God's Sovereignty
Despite appearances, God is sovereign and just. Believers can find peace in knowing that He will set all things right in His perfect time.
Bible Study Questions
1. How does Job 21:31 challenge our understanding of justice in the world today?

2. In what ways can we find comfort in God's sovereignty when we see the wicked prosper?

3. How can we apply the lessons from Job's friends' failures to our own interactions with those who are suffering?

4. What other biblical examples can you find where God's justice is delayed but ultimately fulfilled?

5. How can we maintain our faith and integrity when faced with the apparent success of those who do wrong?
Connections to Other Scriptures
Psalm 73
This psalm reflects on the prosperity of the wicked and the struggle to understand why they seem to escape judgment, similar to Job's lament.

Ecclesiastes 8:11-13
These verses discuss the delay of justice and the eventual fate of the wicked, providing a broader biblical context for Job's questions.

Romans 2:5-6
Paul speaks of God's righteous judgment and the eventual repayment for one's deeds, aligning with the theme of divine justice in Job 21:31.
Diverse Interpretations of LifeE. Johnson Job 21:1-34
Job's Third AnswerHomilistJob 21:1-34
People
Job
Places
Uz
Topics
Actions, Clear, Conduct, Confront, Declare, Declares, Face, Gives, Punishment, Recompence, Repay, Repays, Requites
Dictionary of Bible Themes
Job 21:28

     5578   tents

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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