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His anger is cooled, and Job is answering with considerable restraint, even courtesy. Clarke attributes this to his vision of 19:25-26 (Clarke, footnotes to 21:34). “Hear diligently my speech,” Job asks for a respite from discourtesy, “and after that I have spoken, mock on” (21:2-3). Zophar distances himself from visions and dreams, through mocking jabs. He wants to examine Job as one would examine a lab specimin. Job tries to regain the urgency of the moment.
Job also tries to disengage from the combative tone by reframing his argument as one between himself and God, not one between himself and fellow man (21:4). “My complaint” is ‘sîyîch’ in Hebrew, from the root word ‘sîyach’ meaning “‘to bring out, to put forth, to produce’–as buds, leaves, flowers; and then it means ‘words’–as brought out, or spoke” (Barnes, notes to 21:4). This is a hint at the rebirth alluded to in chapter 14 (14:14). Despite the seeming preposterous nature of it, Job clings to the faith that if he continues to put forth his argument, God will relent. As Job waits, “should not my spirit be troubled?” (21:4).
When Eliphaz describes his ‘night vision’, his description is rich with emotion: “Fear came upon me, and trembling, which made all my bones to shake” (4:14). Job describes a similar turmoil which resurfaces at the thought of his vision: “Even when I remember I am afraid, and trembling taketh hold on my flesh” (21:6). What he is remembering isn't clear. While this could refer back to 19:25-26, it appears that he is drawing from a larger vision which includes not only his future redemption, but also the future judgment to come on those who now appear to be ‘getting away with murder’.
In this chapter, Job is slowing down to answer the argument placed against him: ‘the wicked are punished.’ You should be astonished (21:5), he cries, look at how the wicked go unpunished (21:7-15). ‘Why do the wicked prosper [while I suffer]’ (21:7-13), intimates Job, when “the counsel of the wicked is far from me” (21:16). As we have seen, Job prefaces this with the implication that he has already seen the answer, which he will immediately demonstrate.
The rhythm of this is very close to that of Psalm 73. “Behold, these are the ungodly, who prosper in the world; they increase in riches” (Ps. 73:12). But look at how David begins: “But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked” (Ps. 73:2-3). He begins with the understanding that this comparison is to his own detriment. Unfortunately Job does not display this depth of understanding. David recounts how he had come to his envy: “Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning. If I say, I will speak thus; behold, I should offend against the generation of thy children. When I thought to know this, it was too painful for me” (Ps. 73:13-16).
While David has seen the danger of allowing this envy and judgment to build up in his heart, to “offend the generation of his children”, Job has not progressed this far. His heart is still full of self-righteousness. Comparison still fills his thoughts. He sees the judgment of the wicked, but he does not see his own lack of mercy and compassion. He does not see as God sees and he does not have God's heart.
David's turnaround comes when he goes to pray: “Until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors. As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. Thus my heart was grieved, and I was pricked in my reins. So foolish was I, and ignorant: I was as a beast before thee” (Ps. 73:17-22). His heart turns from envy and criticism to grief over their final demise. “So foolish was I... I was as a beast before thee.”
This is the point at which Job is failing so miserably. His prayers are a challenge to God, a rough demand. What does come through, comes in bits and pieces. Job in his impatience is continually trying to form the answers. He never stops to wait upon the Lord.
Job does see more and more. He has already seen his own redemption. He also sees the judgment of those who do not turn to God. “God layeth up His iniquity for His children: He rewardeth him, and he shall know it” (21:19). Job is beginning to understand that even though the wicked may enjoy some worldly pleasure now, it will not last. (21:17-21, and 29-33). Though one is fat and comfortable and another die in misery, they both lie down in the dust to be covered by worms (21:23-26). Though they may be buried in a prominent grave marked by a ‘token’ (“as a flag, beacon, monument”, Strong, H226) and set “by the way” (21:29; see: Clarke, footnotes to this verse), judgment still awaits: “the wicked is reserved to the day of destruction–they shall be brought forth to the day of wrath” (21:30). This is the flip side of his earlier vision that “my redeemer lives” (19:25).
Job's faith in this day of destruction appears to be shaky: “While he is carried to the grave, Men will keep watch over his tomb. The clods of the valley will gently cover him; Moreover, all men will follow after him, While countless ones go before him. How then will you vainly comfort me, For your answers remain full of falsehood?” (21:32-34, NASB). Here he distinctly suggests that the wicked may rest in peace. If there is no “day of wrath”, then what solace is righteousness?
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