That the wicked is reserved to the day of destruction? - He is not punished, as you maintain, at once. He is "kept" with a view to future punishment; and though calamity will certainly overtake him at some time, yet it is not immediate. This was Job's doctrine in opposition to theirs, and in this he was undoubtedly correct. The only wonder is, that they had not at all seen it sooner, and that it should have been necessary to make this appeal to the testimony of travelers. Rosenmuller, Noyes, and Schultens, understand it as meaning that the wicked are "spared" in the day of destruction, that is, in the day when destruction comes upon other people. This accords well with the argument which Job is maintaining. Yet the word (חשׂך châśak) rather means, especially when followed by ל l, to hold back, reserve, or retain "for" something future; and this is the sentiment which Job was maintaining, that the wicked were not cut off at once, or suddenly overwhelmed with punishment. He did not deny that they would be punished at some period; and that exact justice would be done them. The point of the controversy turned upon the inquiry whether this would come "at once," or wheather the wicked might not live long in prosperity.

They shall be brought forth - יובלו yûbālû. They shall be led or conducted - as one is to execution. This appears as if Job held to the doctrine of "future" retribution. But when that time would be, or what were his exact views in reference to the future judgment, is not certainly intimated. It is clear, however, from this discussion, that he supposed it would be "beyond" death, for he says that the wicked are prospered in this life: that they go down to the grave and sleep in the tomb; that the clods of the valley are sweet unto them, Job 21:32-33, yet that the judgment, the just retribution, would certainly come. This passage, therefore, seems to be decisive to prove that he held to a state of retribution beyond the grave, where the inequalities of the present life would be corrected, and where people, though prospered here, would be treated as they deserved. This, he says, was the current opinion.

It was that which was brought by travelers, who had gone into other lands. What impropriety is there in supposing that he may refer to some travelers who had gone into the country where Abraham, Isaac, or Jacob had lived, or then lived, and that they had brought this back as the prevalent belief there? To this current faith in that foreign land, he may now appeal as deserving the attention of his friends, and as meeting all that they had said. It "would" meet all that they said. It was the exact truth. It accorded with the course of events. And sustained, as Job says it was, by the prevailing opinion in foreign lands, it was regarded by him as settling the controversy. It is as true now as it was then; and this solution, which could come only from revelation, settles all inquiries about; the rectitude of the divine administration in the dispensation of rewards and punishments. It answers the question," How is it consistent for God to bestow so many blessings on the wicked, while his own people are so much afflicted?" The answer is, they have "their" good things in this life, and in the future world all these inequalities will be rectified.

Day of wrath - Margin, as in Hebrew "wraths." The plural form here is probably employed to denote emphasis, and means the same as "fierce wrath."

That the wicked is reserved to the day of destruction? - Though every one can tell that he has seen the wicked in prosperity, and even spend a long life in it; yet this is no proof that God loves him, or that he shall enjoy a prosperous lot in the next world. There, he shall meet with the day of wrath. There, the wicked shall be punished, and the just rewarded.

That the wicked is reserved to the day of destruction?.... That is, that they are spared, withheld, restrained, as the word (d) signifies, or kept and preserved from many calamities and distresses, which others are exposed unto; and so are reserved, either unto a time of greater destruction in this life or rather to eternal destruction in the world to come; which is the same with the day of judgment, and perdition of ungodly men, when they will be destroyed soul and body, in hell, with an everlasting destruction, as the just demerit of sin; or of that sinful course of life they live, being the broad way which leads to and issues in destruction, and for which there is a day appointed, when it will take place; and unto that day are the wicked reserved, in the purpose and decree of God, by which they are righteously destined to this day of evil, and by the power and providence of God, even the same chains of darkness, in which the angels are reserved unto the same time, being fitted and prepared for destruction by their own sins and transgressions, 2 Peter 2:4, and unto which they are kept, as condemned malefactors are in their cells, unto the day of execution, they being condemned already, though the sentence is not yet executed; in order to which

they shall be brought forth to the day of wrath; the wrath of God, which is very terrible and dreadful, and is revealed from heaven against all unrighteousness and ungodliness of men, and is here expressed in the plural number, "wraths" (e), either as denoting both present and future wrath; or the vehemency of it, it being exceeding fierce and vehement; and the continuance and duration of it, there will be wrath upon wrath, even to the uttermost, and for ever; and for this a day is fixed, against which day wicked men are treasuring up wrath to themselves, and they shall be brought forth at the day of judgment, to have it poured forth upon them. This is the true state of the case with respect to them, that, though sometimes they are involved in general calamities, as the old world, and the men of Sodom and Gomorrah, Genesis 7:23; and sometimes good men are delivered from them, as Noah and Lot were, Genesis 7:23, or are taken away by death from the evil to come; yet for the most part, generally speaking, wicked men escape present calamities and distresses, and are not in trouble as other men, but live in ease and pleasure all their days; nevertheless, wrath and ruin, and everlasting destruction, will be their portion.

(d) "prohibebitur", Pagninus, Montanus, Bolducius; so Beza, Vatablus, Mercerus; "subtrahitur", Junius & Tremellius, Piscator, Cocceius; "subdueitur", Schultens. (e) "irarum", Pagninus, Tigurine version, Cocceius, Schultens.

That the wicked is reserved to the day of {r} destruction? they shall be brought forth to the day of wrath.

(r) Though the wicked flourish here, yet God will punish him in the last day.

21:30 They - He speaks of the same person; only the singular number is changed into the plural, possibly to intimate, that altho' for the present only some wicked men were punished, yet then all of them should suffer. Brought - As malefactors are brought forth from prison to execution.

wrath: Heb. wraths

30. Their testimony (referring perhaps to those who had visited the region where Abraham who enjoyed a revelation then lived) is that "the wicked is (now) spared (reserved) against the day of destruction (hereafter)." The Hebrew does not so well agree with [Umbreit] "in the day of destruction." Job does not deny sinners' future punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot, and that of the godly, shall be reversed (Lu 16:25). Job, by the Spirit, often utters truths which solve the difficulty under which he labored. His afflictions mostly clouded his faith, else he would have seen the solution furnished by his own words. This answers the objection, that if he knew of the resurrection in Job 19:25, and future retribution (Job 21:30), why did he not draw his reasonings elsewhere from them, which he did not? God's righteous government, however, needs to be vindicated as to this life also, and therefore the Holy Ghost has caused the argument mainly to turn on it at the same time giving glimpses of a future fuller vindication of God's ways.

brought forth-not "carried away safe" or "escape" (referring to this life), as Umbreit has it.

wrath-literally, "wraths," that is, multiplied and fierce wrath.

21:27-34 Job opposes the opinion of his friends, That the wicked are sure to fall into visible and remarkable ruin, and none but the wicked; upon which principle they condemned Job as wicked. Turn to whom you will, you will find that the punishment of sinners is designed more for the other world than for this, Jude 1:14,15. The sinner is here supposed to live in a great deal of power. The sinner shall have a splendid funeral: a poor thing for any man to be proud of the prospect of. He shall have a stately monument. And a valley with springs of water to keep the turf green, was accounted an honourable burial place among eastern people; but such things are vain distinctions. Death closes his prosperity. It is but a poor encouragement to die, that others have died before us. That which makes a man die with true courage, is, with faith to remember that Jesus Christ died and was laid in the grave, not only before us, but for us. That He hath gone before us, and died for us, who is alive and liveth for us, is true consolation in the hour of death.