Job 21:14

Job 21:14 Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.

Ver. 14. Therefore they say unto God, Depart from us] Lest any should think, saith Merlin here, that Job speaks of such wicked as used a moderation in sinning, and (as the historian said of the emperor) rather lacked vice than were virtuous. Magis extra vitia, quam cum virtutibus (Tacit.). He describeth their great impiety by a rhetorical imitation, expressing the language of their heart, which is most base and blasphemous. For first they speak of God as if he were some lowly prized scoundrel; Apage, be packing; thus they reject his acquaintance, and would be rid of his company. Porro reieciunt Deum quotquot verbum eius contemnunt, saith Brentius here; now they reject God who slight his word and cast his commands behind them, Psa 50:17. Hence it follows by way of explanation,

For we desire not the knowledge of thy ways] Lo, they profess themselves to be of the number of those, qui ut liberius peccent, libenter ignorant, who are wilfully ignorant, and like not to retain God in their knowledge, Rom 1:28; or, if they profess to know him, yet "in works they deny him, being abominable, disobedient, and to every good work reprobate," Tit 1:16. Wicked men cannot abide God; such is their evil heart of unbelief, Heb 3:12, they get as far from him as they can, with Cain, and not only desire him to depart out of their coasts, with those swinish Gergesites, but churlishly say unto him, as here, Avaunt! room for us. They will neither have God in their heads, Psa 10:4, nor hearts, Psa 14:1, nor words, Psa 12:4, nor works, Tit 1:16. See this exemplified in those perverse Jews, lying children, children that would not hear the law of the Lord; which said to the seers, See not, - Get ye out of the way, turn aside out of the path; i.e. out of this tract of truth in dealing so plainly, and reproving us so roundly. Cause the Holy One of Israel to cease before us, let us henceforth hear no more of him, Isa 30:10-11. Now for such miscreants as these, who can say it is otherwise than righteous that God should regest one day upon them, Depart from me, ye wicked? (He loves to retaliate.) And that they who now say unto him, We desire not the knowledge of thy ways, shall hear from him, "I tell you, I know you not," Luk 13:27.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_21:14

Depart from us; for we desire not the knowledge of Thy ways.

The riches of grace

Job shows that wicked men may prosper in life and health (verse 7); in their multitude of children (verse 8); in tranquillity and safety (verse 9); in success and increase of their substance (verse 10); in wealth, security, and pleasure (verses 11, 12, 13). Job sets down two things--their sin, in the text; their punishment, in verse 13. The text contains three things--Wicked mens contempt of grace. Their contempt of the means of grace. The profaneness of their lives. From the first of these,--a wicked mans contempt of grace, observe this doctrine:--That a wicked man doth not so much as desire saving grace. A true desire of grace is a supernatural appetite to grace not had for the goodness of it. Four things in this appetite--

1. It is an appetite of the soul to grace, when the heart doth even go out of itself for the attaining of grace. A hungry appetite signifies a hunger unfeigned, which is unsupportable without meat, so that he who truly desires grace cannot be without grace: nothing can satisfy him but meat, though he had all the wealth of the world. Hunger is irrepulsable, so he who truly desires grace will not let God alone, but begs and cries for it. And hunger is humble, it is not choice in its meat, it will be content with anything.

2. It is a supernatural appetite, distinguished from that which natural men have, and yet hate grace.

3. It is an appetite or desire after grace not had. No desire is desire indeed, but true desire; because grace is above the reach of nature; because grace is contrary to nature; because grace is a hell unto the natural man. The first step to grace is to see that we have no grace. Grace which wicked men desire, is not true grace. Thy hands and thy heart are full of corruption, so that though grace lie even at thy feet, yet thou canst not receive it up, unless thou empty thy hands and thy heart. Wherefore if there be any lust, though never so dear, any bosom sin, which thou wilt not part with; it is an evident sign that thou hast not a true desire of grace. It is a vehement desire, if true; a lukewarm desire is no true desire. Though delight be an effect of true desire, yet it is also a sign of grace, because grace in potentia is in the ordinance of God. Therefore the man that desires grace, he will delight in the ordinances of grace. The more delays the greater becomes the desire; delays are as oil cost into the fire, which makes the flame the greater. If thy desires be true, thou hast gotten some grace: examine therefore thyself. They that truly desire grace, desire the means of grace. Men that desire a crop of corn, they will be at the cost, charges, and pains, for ploughing, harrowing, and sowing of their ground. How shall we get our hearts truly to desire grace?

1. Learn to know it. Grace is such an admirable thing, that if men knew it, they could not bet desire it. The taste of grace is sweet and dainty, that if we could but once taste it, our hearts would ever water after it, and we should have little lust to the contrary evil. If you would desire grace, then purge out the ill-humours of sin out of thy soul. Fear to offend God, for the fear of evil is the desire of good. The desire of the righteous is only good; he desires God, and Christ, and the eternal love of God in Christ to be manifested to him, and therein he rests himself; but the hope of the wicked is indignation, he only desires the base self of the world; but the wrath of heaven is with that, and he shall bewail his own soul, that for such base things he should refuse the eternal good, and neglect it. In God there is all good. God is such a good, that without Him nothing is good. (William Penner, B. D.)

The sinners prayer

I. This prayer reveals to us the awful condition of the human heart. Lower than this neither man nor demon can sink, for what is it but saying, Evil be thou my good, darkness be thou my light? Here we have the climax of criminal audacity. The climax of self-deception. And the climax of ingratitude.

II. This prayer shows us the nearness of God to man. The difficulty is not for man to find God, but to avoid finding Him. There is underlying this prayer a profound consciousness of the Divine presence. The sinner fools that God is near, but he would be altogether without Him, if he could.

III. This prayer expresses the conviction of men, that the Lords claims upon them are founded on reason and truth. God invites them to reason with Him, to consider their ways, to ascertain the character of His commandments. They desire not the knowledge of Gods ways. It is this reluctance to give the Gospel any attention, this indisposition to think about eternal things, which hardens men in their sin and folly, and ensures their destruction.

IV. This prayer sets before us the great contrast which exists between the converted and the unconverted. Those who are not converted, pray in their hearts and lives that the Lord will depart from them. The converted thirst after God as the hart pants for the water brooks.

V. This prayer illustrates the long suffering of God. The very fact that men offer this prayer and still live, exhibits the Lords forbearance and compassion in the most striking manner.

VI. The answer to this prayer involves the most serious consequences to those who offer it. If persevered in, the answer will come. There is a bound beyond which men cannot pass with impunity. It is a fearful thing to be left alone of God, to be suffered to sin unrestrained, and to drink in iniquity like water. This is the result of the prayer being answered. (H. B. Ingrain.)

The language of impiety

The more God does for wicked men, the more ill affected they are towards Him.

I. Observe the language of impenitent prosperity.

1. They say. They not only conceive it in their thoughts, but utter it in words. Persons are lost to all fear and shame, when instead of suppressing, or so much as concealing their sinful thoughts, they can publish them abroad, and let the world know their strong propensity to evil.

2. They say unto God. To speak to the Lord is a great privilege, and to do it with humility, reverence, and delight, is an important duty. How opposite is the language we are contemplating. How full of irreverence and daring impiety!

3. Depart from us. The Divine presence is exceedingly desirable to a good man, nor can he be happy without it; but it is far otherwise with the carnal heart.

4. They impiously say, We desire not the knowledge of Thy ways. Sinners are not only ignorant, but willing to continue so. They dislike the way in which God walks. And they are equally averse to the way in which God has directed His creatures to walk, the way of holiness and happiness, of humility and self-denial, of faith and love, and evangelical obedience.

II. The sources of this impiety. No reason can be rendered for a thing in itself so unreasonable.

1. This ignorance proceeds from pride.

2. From practical atheism.

3. From hatred and aversion.

4. From slavish fear and dread.

5. There is an utter contrariety of nature which renders the sinner averse from God, and from a knowledge of His ways. Reflections--

(1) Without considering the depravity of human nature, nothing could appear more unaccountable, because nothing can be more unreasonable, than that man should feel averse from God, and from a knowledge of His ways.

(2) If anyone should presume to say to God, Depart from us; we desire not the knowledge of Thy ways, let him tremble at the consequences. If God takes him at his word, he will be given up to hardness of heart. (B. Beddome, M. A.)

God repudiated

I. God offers to instruct and guide men in the knowledge of his ways. Wicked men could not say to God, Depart, unless He came near to them. No truth is more clear than that our Lord really desires to instruct men in His ways, that He may bless them with His favour. In the Bible God has revealed the methods by which we may learn His will, gain His grace, and be saved; and this Word, with all its priceless offers, His providence has placed in our hands. In the whole capabilities of human thought can there be a more wonderful, a vaster idea than this: the absolute and Almighty Sovereign, instead of subduing rebellious subjects by power, perseveringly seeking to win them by love!

II. Some repel these gracious offers. The practical response of every unregenerate soul, acquainted with the Gospel, to these proffers of God, is Depart from me. This is the virtual utterance, not only of the profligate and profane, but of all who practically repudiate the law of the Lord as a rule of their lives. Every sinner makes the gratification of his own propensities and desires--not the will of the Lord--the rule of his life. Even what he does that is right and good, he does because he chooses, not because God requires it.

III. The sinners strange reason for his repulse of God. We desire not. Yet the human intellect craves for knowledge. Men want to know what history, literature, philosophy, science can teach. But of the ways of the great God, who made and governs all things, they desire not to know. See some of the causes of this unreasonable aversion.

1. The mode of acquiring knowledge of God is too humbling for the depraved, human will.

2. A subtle, scarcely acknowledged unbelief in the inspiration and authority of the Bible.

3. The supreme reason is the love of sin,

4. Others do not desire a knowledge of Gods ways now. Not yet, but at some convenient future season they hope to learn more of this matter. (J. L. Burrows, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 21:14. Therefore — Because of their constant prosperity, they say unto God — Sometimes in words, but commonly in their thoughts and affections, and by the language of their lives, Depart from us — Let us not be troubled with the apprehension of our being under God’s eye, nor be restrained by the fear of him. Or, they bid him depart as one they do not need, nor have any occasion to apply to for help or comfort. The world is the portion which they have chosen, and with which they are satisfied, and in which they think themselves happy, and while they have that they can live without God. Justly will God say to them, Depart, who have bid him depart; and justly doth he now take them at their word. We desire not the knowledge of thy ways — Much less the practice of them. They that are resolved not to walk in God’s ways, desire not to know them, because their knowledge would be a continual reproach to their disobedience.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

They desire nothing more than to be exempt from all subjection that they should bear to God: thus Job showeth his adversaries, that if they reason only by that which is seen by common experience, the wicked that hate God, are better dealt withal, than they that love him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Therefore--rather, "And yet they are such as say," &c., that is, say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mat 8:34). How differently the godly (Isa 2:3).

ways--The course of action, which God points out; as in Psa 50:23, Margin.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. They say unto God ] This is the language of their conduct, though not directly of their lips.

Depart from us] Let us alone; we do not trouble thee. Thy ways are painful; we do not like cross-bearing. Thy ways are spiritual; we wish to live after the flesh. We have learned to do our own will; we do not wish to study thine.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) Therefore they say unto God.—Should be, Yet they said unto God, Depart from us, &c.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14, 15. All this joy and prosperity they enjoyed though they had bidden God depart from them and renounced His service.

Therefore they say] Rather, though (lit. and) they said. Their godlessness was not merely that of passion, it was almost formal and reasoned. Coverdale’s rendering of the words, Who is the Almighty? is quaint and vigorous, “What maner of felowe is the Almightie that we shulde serve him?”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

What is the Almighty, that we should serve him?.... "Who is he" (t)? as some render it; or what is there in him, in his nature, in his excellencies and perfections, that should oblige us to serve him? One would think the attribute of "Almighty", they own and acknowledge, is sufficient to engage to it, since he is the lawgiver that is able to save and to destroy, even to destroy with an everlasting destruction, both body and soul in hell, who obey him not; but fulness of riches, power, and authority, swell the mind with pride, and put men on asking such questions, and running such lengths as these; see Exo 5:2. The question is full of atheism, and suggests there was nothing in God excellent or worthy of any regard, or on account of which he should be served and worshipped; as if he was a mere idol, which is nothing in the world; and that he was indeed nothing in it, neither did good nor evil, nor concerned himself with the affairs of men; had forsaken the earth, and took no notice of what was doing is it; at least, the question supposes that such think themselves under no obligations to serve him, and shows them to be sons of Belial, without a yoke; that they neither are nor can he subject to the law of God without his grace; they are not willing God should reign over them, nor to be obedient to his commands and ordinances; but are for freeing themselves from all obligations to him, and choose to serve various lusts and pleasures; be the vassals of sin and Satan, rather than be the worshippers of God:

and what profit should we have if we pray unto him? Prayer is one part of the service of God, and may be here put for the whole: this, as all the rest, is very disagreeable to a natural man, who, as he is biased entirely by profit and gain, thinks there is nothing to be got by religious exercises; he observing, that the worshippers of God, as to external things, fare worse than those who do not pray unto him, or do not serve and worship him; see Mal 3:14; though there is much profit, and many things, and those most excellent and valuable, got by prayer; for whatsoever good men ask in prayer, believing, they receive, Mat 7:7. The Targum is

"if we pray in his Word,''

in the name of the essential Word, the Son of God; whereas to ask or pray in his name is the only way of succeeding; and such, who do ask in faith in his name, have what they ask for, Joh 14:15.

(t) "quis est?" V. L.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Therefore - This would seem to indicate that the “result” of their living in this manner was that they rejected God, or that one of the consequences of their being prospered would be that they would cast off his government and authority; that they renounced him “because” they were thus prosperous, or because they wished to train up their children in merriment and dancing. All this may be true in itself, but that idea is not in the Hebrew. That is simply “and they say” - ויאמרו vayo'âmarû. So the Vulgate; the Septuagint; the Chaldee - ואמרו; and the Syriac. The word “therefore” should not have been inserted. Job is not affirming that their mode of life is a “reason” why they reject the claims of God, but that it is a simple “fact” that they “do” live, even in this prosperity, in the neglect of God. This is the gist of what he is saying, that being thus wicked they were in fact prospered, and not punished as his friends had maintained.

They say unto God - This is the language of their conduct. Men do not often formally and openly say this; but it is the language of their deportment.

Depart from us - This is about all that the wicked say of God. “They wish him to let them alone.” They do not desire that he would come into their habitations; they would be glad never more to hear his name. Yet what a state of mind is this! What must be the condition and character of the human heart when this desire is felt?

We desire not the knowledge of thy ways - We have no wish to become acquainted with God. His “ways” here mean his government, his law, his claims - whatever God does. Never was there a better description of the feelings of the human heart than is here expressed. The ways of God are displeasing to people, and they seek to crowd from their minds all respect to his commandments and claims. Yet, if this is the character of man, assuredly he is very far from being a holy being. What higher proof of depravity can there be, than that a man has no desire to know anything about a pure and holy God; no pleasure in becoming acquainted with his Maker!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ways. The too common effect of riches, Proverbs xxx. 8., and Ecclesiasticus v. 2.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Therefore; because of their constant prosperity. Heb. and, or yet. Though God be so gracious to them, yet they say and do thus to him.

They say; sometimes in words, but commonly in their thoughts and affections, and the language of their lives: see Psa 14:1; 36:1,2; Mal 3:14,15; Tit 1:16.

We desire not the knowledge of thy laws,

much less the practice.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Therefore — Better, And yet they say unto God.

Depart from us — This is the practical language of all irreligious life; the language of God at the last day is retributively the same, Depart from me. “If religion cost something, the want of it will cost infinitely more.” Lest after such a repulse even yet, in his love and mercy, he should draw nigh unto them, they say unto God: “We desire not the knowledge of thy ways.” “They seem to take as much care to guard against the inroad of ideas from that solemn quarter as the inhabitants of Holland do against the irruption of the sea… they endeavour to raise the groves of an earthly paradise to shade from sight that vista which opens to the distance of eternity.” — JNO. FOSTER, Essays, iv, lect. 8.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore they say unto God, Depart from us. It is this impunity which leads the wicked to renounce God altogether. They think that they get on very well without God, and consequently have no need to serve him. Job puts their thoughts into words (vers. 14, 15), and thus very graphically represents their tone of feeling. For we desire not the knowledge of thy ways. The wicked feel no interest in God; they do not trouble themselves about him; his ways are "far above out of their sight," and they do not care to know them.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Therefore - Because of their constant prosperity. Say - Sometimes in words, but commonly in their thoughts and the language of their lives.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.