Job 21:24

²³One man dies full of vigor, completely secure and at ease. ²⁴His body is well nourished, and his bones are rich with marrow. ²⁵Yet another man dies in the bitterness of his soul, having never tasted prosperity.

Summary

In Job 21:24, Job reflects on the reality that the wicked often live long, prosperous lives, seemingly untouched by calamity. This observation challenges the common belief that suffering is always a consequence of sin, highlighting the complexity of God's ways. Job's words reveal the struggle of understanding why the righteous may suffer while the wicked thrive, emphasizing the need for trust in God's ultimate justice and wisdom. This verse prompts reflection on the mystery of human suffering and the importance of maintaining faith in God's sovereignty, even in the face of life's apparent injustices.

Commentary

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Tyndale

Adam Clarke Bible Commentary

His breasts are full of milk - The word עטיניו atinaiv, which occurs nowhere else in the Hebrew Bible, is most likely an Arabic term, but probably so provincial as to be now lost. (Arabic) atana signifies to macerate hides so as to take off the hair: hence Mr. Good thinks it means here, that sleekness of skin which is the effect of fatness both in man and beast. But as the radical idea signifies to stink, as leather does which is thus macerated, I cannot see how this meaning can apply here. Under the root עטן atan, Mr. Parkhurst gives the following definitions:" עטן occurs, not as a verb, but as a noun masculine plural, in construction, עטיני atiney, the bowels, intestines; once Job 21:24, עטיניו atinaiv, his bowels or intestines, are full of, or abound with, חלב chalab, fat. So the lxx.: Τα δε εγκατα αυτου πληρη στεατος. The Vulgate: Viscera, ejus plena sent adipe, 'his intestines are full of fat.' May not עטינים atinim be a noun masculine plural from עטה atah, to involve, formed as גליונים gailyonim, mirrors, from גלה galah, to reveal? And may nor the intestines, including those fatty parts, the mesentery and omentum, be so called on account of their wonderful involutions?" I think this conjecture to be as likely as any that has yet been formed.

John Gill Bible Commentary

And another dieth in the bitterness of his soul,.... Either another wicked man; for there is a difference among wicked men; some are outwardly happy in life, and in the circumstances of their death, as before described; and others are very unhappy in both; their life is a scene of afflictions which embitter life, and make death eligible; and in the midst of which they die, as well as oftentimes in bitter pains, and terrible agonies of body, as well as in great distress and horror of mind, and black despair, as Judas and others: and never eateth with pleasure, or "of any good", or "any good thing" (y); either he has it not to eat, or what he has is not good, but like husks which swine eat, of which the prodigal would fain have filled his belly, when in extreme poverty, such as those words may describe; or else having what is good, has not an heart to eat of it; and so they describe a miser, living and dying such; see Ecc 6:2; or rather the case of a man, who, through distempers and diseases of body, has lost his appetite, and cannot with any pleasure taste of the richest dainties; see Job 33:20. Some (z) interpret this verse and Job 21:23 as what should be the case according to the sentiments of Job's friends, who objected, that God punished the iniquities of wicked men, not in their own persons, but in their children; according to which, a wicked man then should die in the perfection of happiness, without weakness or want, in all quietness, ease, peace, and prosperity; and not in poverty and distress: but as Job 21:23 respect a wicked man, and his case and circumstances at death, agreeably to the whole context; so this relates to those of a good man, whom the Lord often deals bitterly with in life, as he did with Naomi, and was now the case of Job; see Rut 1:20; and who die in very poor and distressed circumstances; so that nothing is to be concluded from such appearances, with respect to the characters of men, as good or bad, and especially since both are brought into a like condition by death, as follows. (y) "bonum", Pagninus, Mercerus; so Junius & Tremellius, Piscator & Bar Tzemach; "de bono", Cocceius, Michaelis, Schultens. (z) Bar Tzemach.