Job 21:6

Job 21:6 Even when I remember I am afraid, and trembling taketh hold on my flesh.

Ver. 6. Even when I remember I am afraid] Surprised I am with a most formidable amazement, when I call to mind and consider how ill (by the divine providence) it fareth with me, how well with many wicked; and how little you pity me, or seek by sound reason to settle my mind; I am ready to cry out, Oh the depth of God’s stupendous dispensations! Confer Psa 73:1-28, where David delivereth himself to like purpose.

And trembling taketh hold on my flesh] Heb. My flesh hath taken hold on trembling. Totus horreo, horror hath taken hold on me, Psa 119:53, such as makes my body to shake and shudder. So Hab 3:16; Hab 1:3; Hab 1:13. Job had called upon his friends to mark and be astonished; here he propoundeth himself to them for an example. Quod iussit, et gessit, as Bernard saith of another. See Job 18:20.

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 21:6. Even when I remember I am afraid, &c. — The very remembrance of what is past fills me with dread and horror. As Job well knew that the account he was about to give of the prosperity of wicked men, however necessary to his argument, would have something shocking in it to the ears of those to whom it was addressed, the delicacy with which he thus introduces it is inimitable.

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

21:6 When I think about what I am saying: Job was dismayed by his horrible task of complaining against God (13:3, 15-16, 22; 23:1-5) and discussing his terrors (6:4; 27:20; 30:15). • My body trembles: This reaction resembles that of Habakkuk (Hab 1:5; 3:16), Ezekiel (Ezek 3:14), and Daniel (Dan 8:27; 10:8-9).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

remember--Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [UMBREIT].

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 6. I am afraid] I am about to speak of the mysterious workings of Providence; and I tremble at the thought of entering into a detail on such a subject; my very flesh trembles.

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

6. When Job himself reflects on it he trembles. When I remember means, When I think of it.

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.

Wherefore do the wicked live,.... Which question is put either to God himself, as not knowing ow to account for it, or to reconcile it to his divine perfections; that he, a holy, just, and righteous Being, should suffer such wretches to live upon his earth, who had been, and still were, continually sinning against him, transgressing his law, and trampling under foot his power and authority; when he, a man that feared the Lord, as God himself had borne witness of him, laboured under such heavy affliction, that he seemed rather to die than live: or else it is put to his friends, to whom he appeals for the truth of it, as Zophar had to him, about the short time of the prosperity of the wicked, Job 10:4; and desires them to try how they could make such undeniable facts comport with their own principles, that wicked men are always and only afflicted to any great degree, and not holy and good men; but if so, it is asked, why do they "live", even live at all? why is not their breath stopped at once, that breathe out nothing but sin and wickedness? or why are they "lively?" as Mr. Broughton renders the word; that is, brisk, cheerful, and jocund, live merrily, having an abundance of this world's good things; call upon themselves to eat, drink, and be merry, and indulge themselves in all the gratifications of sensual pleasures and delights; live at ease, in peace and outward comfort, and are not in trouble as other men, having nothing to disturb, disquiet, and distress them; nay, not only live comfortably, but live long: while a righteous man perishes or dies in his righteousness, the wicked man prolongs his life in his wickedness, Ecc 7:15, as it follows:

become old; live to a considerable old age, as Ishmael did, to whom he may have respect, as well as to some others within his knowledge; or are "durable" (n), not only in age, as the sinner is supposed to die, and sometimes does die an hundred years old, or more, but in wealth and riches, in outward prosperity; for though spiritual riches are only durable riches, in opposition to temporal ones, yet these sometimes endure with a wicked man, and he endures with them as long as he lives, as may be seen in the instances of wicked rich men in Luk 12:16; with which agrees what follows:

yea, are mighty in power? are in great authority among men, being kings, princes, civil magistrates, see Psa 37:35; are advanced to great dignity and honour, as the twelve princes that sprung from Ishmael, and the race of kings and dukes that came from Esau. Mr. Broughton renders it, "be mighty in riches", greatly increase in them; and so the Targum, possess substance or riches.

(n) "durant", Mercerus, Cocceius, Michaelis; "edurant", Schultens.

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

Even when I remember, I am afraid - I have an internal shuddering and horror when I recall the scenes through which I have passed. I am myself utterly overwhelmed at the magnitude of my own sufferings, and they are such as should excite commiseration in your hearts. Some, however, have connected this with the following verse, supposing the idea to be, that he was horror-stricken when he contemplated the prosperity of wicked people. But there seems to me to be no reason for this interpretation. His object is undoubtedly to show them that there was enough in his ease to awe them into silence; and he says, in order to show that, that the recollection of his sufferings perfectly overwhelmed “him,” and filled him with horror. They who have passed through scenes of special danger, or of great bodily suffering, can easily sympathize with Job here. The very recollection will make the flesh tremble.

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

When I remember what I have partly observed and partly felt of these things. The very remembrance of what is past fills me with dread and horror.

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

6. Even when I remember — Verily if I think upon it. The thoughts with which he is burdened arraign the administration of God, and cause him to shudder.

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

Even when I remember; i.e. "when I think upon the subject." I am afraid, and trembling taketh held on my flesh. A shudder runs through his whole frame. His words will, he knows, seem to verge upon impiety.

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

Remember - The very remembrance of what is past, fills me with dread and horror.

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

Now when I remember the thing I wish to say, “Why do the wicked live?”

I become frightened for I see the wicked men of the Flood.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.