Exegetical and Hermeneutical Commentary of Job 21:14
Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways.
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?”
Fuente: The Cambridge Bible for Schools and Colleges
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 – vayo’amaru. So the Vulgate; the Septuagint; the Chaldee – ; 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!
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Thereforerather, “Andyet they are such as say,” c., that is, say, not in so manywords, but virtually, by their conduct (so the Gergesenes, Mt8:34). How differently the godly (Isa2:3).
waysThe course ofaction, which God points out as in Ps50:23, Margin.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore they say unto God,…. While in health and life, amidst all their outward prosperity, and because of it; for worldly riches have this tendency, to make men proud and insolent, and not only to behave ill to their fellow creatures, and to slight and despise them; but even to forsake God, and lightly esteem their Creator and benefactor; yea, even to kick against him, and oppose him, to set their mouths against him, and speak very contemptuously and blasphemously of him, as in the following words; which though not expressly uttered and pronounced, which yet may have been by some, however are conceived in the mind, and inwardly spoken; and by their lives and conversations outwardly declared and abundantly proclaimed:
depart from us; not as to his general presence, which cannot be, and without which they would not be able to subsist; God is everywhere, and near to everyone, and all live, and move, and have their being, in him; nor as to his spiritual presence, which wicked men know nothing of, and are unconcerned about; but they do not choose to have him so near them as that their minds should be conversant about him; they do not care to have him in their thoughts, they are desirous if possible of banishing him out of their minds; they would live without thinking of God, or thinking that there is a God in the world, for such a thought makes them uneasy; they do not love to have their consciences awakened by him, so as to check and accuse for what they do; they had rather have them cauterized or seared, as with a red hot iron, and be past feeling, that they may go on in their sinful courses without control: this is the just character of a worldling, who is afraid he shall be a loser by God and religion, should he attend thereunto; and therefore, as the Gergesenes for a like reason desired Christ to depart out of their coasts, so such desire God to depart from them, Mt 8:28; and of the epicure, whose God is his belly, and that only; and most righteously will it be said to such at the last day, “depart from me”; this will be a just retaliation:
for we desire not the knowledge of thy ways; the ways which God prescribes, directs, and enjoins men to walk in, even the ways of his commandments; these are unknown to men, until shown and taught them; but wicked men do not desire to be instructed in them; they have no pleasure and delight neither in them, nor in the knowledge of them; they fancy there is no pleasure to be had in them, and they think they have got into a much more pleasant way, which they have chosen, and their souls delight in; though destruction and misery are in it, and it leads into it: they wilfully affect ignorance of the ways of God; they do not care to come to the light, lest their deeds should be reproved, their consciences be made uneasy, and they not able to go on so peaceably and quietly in their own ways.
Fuente: John Gill’s Exposition of the Entire Bible
(14) Therefore they say unto God.Should be, Yet they said unto God, Depart from us, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 472
CONDUCT OF SINNERS TOWARDS GOD
Job 21:14-15. Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?
AS in the speeches of Jobs different friends, so in his answers to them, we must ever bear in mind the ground of their controversy. This, as we have often before mentioned, was, A persuasion on their part that God in his providence would mark the characters of men by his dealings towards them; and that signal judgments of any kind were sufficient, without any other evidence whatever, to prove the pre-eminent wickedness of the person on whom they were inflicted. The different speakers indeed all wander occasionally from the point, and launch out into other topics; but all intended to keep this point in view, and to make it the ultimate object of their discourse. The friends of Job had maintained their side of the question with great confidence, and had driven him more immediately to vindicate himself in opposition to the implied charge contained in their arguments; but here he speaks less of himself, and directs his answer more clearly to the general question. He shews that multitudes of those who prospered in the world were altogether addicted to impiety; yea, that their very prosperity was made by them an occasion of more determined hostility to God [Note: Therefore.]: and yet God continued to prosper them both in life and in death, so far, at least, as to exempt them from any remarkable judgments either in the one or the other. The impiety of these persons, as described in our text, must not be interpreted literally, as if the words here used were uttered with their lips: they must be understood as marking rather the language only of their hearts and lives; and in this view they will be found to designate with equal truth the dispositions and habits of ungodly men in all ages.
In evincing this, we shall,
I.
Confirm the assertion in our text
The assertion itself is most humiliating, seeing that it lays to the charge of unconverted men these two enormous crimes; first, that they cast off all regard for God; and next, that they vindicate this conduct as reasonable and proper. Now that this is but too just a description of unregenerate men, we appeal,
1.
To observation
[What is the conduct of the generality, when the light of divine truth is set before them? Do they not shut their eyes against it? Even the public exhibition of it they do not like: but if a pious minister or friend speak personally to them in secret, they rather resent it as an insult, than accept it with gratitude; and by the aversion to holy things which they manifest, they, in effect, say to God, Depart from us; we desire not the knowledge of thy ways If an attention to heavenly things be urged from a regard to duty and interest, the generality will deny that a life of godliness is either necessary or profitable. They conceive, that their time and talents are altogether their own, to be employed according to their own will and pleasure: and that all serious piety, and a life of communion with God, are sources rather of pain and melancholy than of peace and happiness ]
2.
To experience
[What does every mans own heart declare? Let us all look Lack and see, What has been our conduct in relation to this matter? Have we desired the knowledge of Gods ways, as we have of the ways that lead to worldly honour and interest? Have we not, on the contrary, when God, by his providence, his word, his Spirit, has been knocking at the door of our hearts, said to him, Depart from me; I have other occupations and interests to attend to; Thou must wait for a more convenient season? If pressed by the exhortations of a faithful friend or minister, have we not vindicated ourselves as acting a wise and rational part; and asserted, (by our conduct at least,) that such a devotedness to God as was required of us was neither necessary nor desirable? Yes verily, we all have hated the light [Note: Joh 3:19-20.], have wished it to be withheld from us [Note: Isa 30:10-11.], have rebelled against it, when it has flashed conviction on our consciences [Note: Job 24:13.], and have determined to go on our own way, in spite of all Gods warnings and invitations [Note: Jer 6:16-17; Jer 44:15-17.]. By this resistance to God we have in fact denied his authority over us [Note: Exo 5:2. Psa 12:4. Jer 2:31.], avowed ourselves his decided enemies [Note: Rom 8:7.], and lived without him in the world [Note: Eph 2:12.] ]
Let us now proceed,
II.
To suggest some reflections naturally arising from it
1.
How marvellous is the patience and long-suffering of God!
[The conduct above described is not peculiar to men of an abandoned character; it is found in every child of man. There are indeed some persons comparatively religious. Of these it may be said, that they affect religion, and even glory in the distinction which they assume to themselves as persons fearing God and working righteousness. But, in truth, there are no people more decidedly hostile to the Gospel than those whom we now refer to. No man was ever more zealous for a certain kind of religion than Paul in his unconverted state; yet no man was ever a more bitter persecutor of the Church than he. And it is a fact, that, when the Jews at Antioch wished to expel Paul and Barnabas from their city, they could find no persons that would enter more cordially into their views, or more vigorously execute their designs, than the devout women, whom they stirred up to countenance and aid their proceedings [Note: Act 13:50.]. Gods ways, whether of acceptance with him, or of obedience to him, are displeasing and irksome to the natural man; the one being too humiliating for him, and the other too strict and self-denying: and the contempt that is universally poured on those who walk as Christ walked, is itself the most unequivocal proof of the universality of our departure from God, and our hatred of his ways. How astonishing then is it, that God should bear with us a single hour! that he does not now retaliate upon us, as he will do at the day of judgment, and say, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels! Let us then account the long-suffering of God to be salvation; and let his goodness and patience and forbearance lead us to repentance.]
2.
What glorious tidings does the Gospel bring to our ears!
[It was fox such persons that the Lord Jesus Christ came into the world, and offered himself a sacrifice to the offended Majesty of heaven: Whilst we were enemies, Christ died for us. To such persons also are we sent, to offer them a free and full salvation: the extent or long continuance of their rebellion is no bar to the exercise of divine mercy towards them: Whosoever cometh unto me, says our Lord, I will in no wise cast him out. O ye who are convinced of your past iniquities, and are sensible of your need of mercy, hear what St. Paul affirms; It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, even the chief. Do not imagine that God is filled with resentment against you, as your earthly parents would have been, if you had so treated them: he is plenteous in mercy; and, if you will go to him, he will give you his blessing liberally, without upbraiding. If it be thought, that justice will require the execution of vengeance on such sinners as we; be it known, that his justice is satisfied by the atonement which Christ has offered; and that he can now be just, and yet the justifier of all them that believe.]
3.
What a blessed change takes place in the great work of conversion!
[The inmost dispositions of the soul are changed by grace; so that he who lately said unto God, Depart from me, now desires his presence above all things, and pants after God as the hart after the water-brooks, and considers his loving-kindness as better than life itself. Now he counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord. Nor is it the principles only of the Gospel that he loves, but the precepts also; and the way of Gods commandments is as much approved as the way of salvation through a crucified Redeemer. Now he feels that he is not his own, but, having been bought with a price, is bound to glorify God with his body and his spirit which are Gods. Nor is it any longer a question with him, whether there is any profit in communion with God: he knows and feels that there is no employment under heaven so profitable; and that, in fact, there is no profit in any thing, not even in attending the ordinances or in reading the word of God, unless a blessing be brought down upon the soul by fervent prayer.
Shew ye then, Beloved, the truth of your conversion by the change of your dispositions, your tempers, your habits. If ye be indeed brought forth into marvellous light, walk as children of the light and of the day. And as some remains of your former corruption will yet be found in you, be daily putting off the old man, and be putting on the new, which after God is created in righteousness and true holiness.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(14) Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. (15) What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? (16) Lo, their good is not in their hand: the counsel of the wicked is far from me. (17) How oft is the candle of the wicked put out! and how oft cometh their destruction upon them! God distributeth sorrows in his anger. (18) They are as stubble before the wind, and as chaff that the storm carrieth away. (19) God layeth up his iniquity for his children: he rewardeth him, and he shall know it. (20) His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. (21) For what pleasure hath he in his house after him, when the number of his months is cut off in the midst? (22) Shall any teach God knowledge? seeing he judgeth those that are high. (23) One dieth in his full strength, being wholly at ease and quiet. (24) His breasts are full of milk, and his bones are moistened with marrow. (25) And another dieth in the bitterness of his soul, and never eateth with pleasure. (26) They shall lie down alike in the dust, and the worms shall cover them.
With what awful words does this part of Job’s discourse open? And can we suppose that there were ever any men upon earth so abandoned as to use this language? It would be for the honour of human nature if there were not. But if in words the graceless do not so defy GOD, they do what is tantamount in actions, by which they despise him! How beautifully Job describes the fleeting vaporish continuance of the wicked man’s prosperity, under the similitude of a candle, which is often put out! Life itself, if left like a candle to burn out, would not last long even then. But how often will a thief, as we call it, in the candle, put it out! How oft the fleeting of the oil will put it out! How oft by snuffing it, is it put out! And who shall say how often GOD, by the blowing of the wind of his anger in sickness, or sudden visitations, puts life out! And is this worthy to be called prosperity, even the most carnal gratifications of the ungodly, when exposed to such sudden, and everlasting danger every moment! The prophet Isaiah hath drawn a fine comparison between an old prosperous sinner in death, and the child of grace, called upon to enter glory; where he saith, the child shall die an hundred years old; but the sinner, being an hundred years old, shall be accursed. Isa 65:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
GOD. Hebrew EI. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
they say: Job 22:17, Psa 10:4, Psa 10:11, Luk 8:28, Luk 8:37, Hab 1:15, Joh 15:23, Joh 15:24, Rom 8:7
for we: Pro 1:7, Pro 1:22, Pro 1:29, Joh 3:19, Joh 3:20, Joh 8:45-47, Rom 1:28, 2Th 2:10-12, 2Ti 4:3, 2Ti 4:4
Reciprocal: Gen 4:14 – from thy Jdg 2:10 – knew not Job 1:9 – Doth Job Job 2:9 – retain Job 8:6 – thou wert Job 18:21 – knoweth Job 34:9 – It Psa 12:4 – who Psa 73:9 – set Psa 73:27 – lo Psa 94:4 – boast Psa 119:150 – draw nigh Psa 119:155 – for they Psa 139:20 – for they speak Pro 15:12 – neither Isa 43:22 – thou hast been Jer 9:6 – refuse Jer 44:16 – we Jer 44:18 – we have Hos 7:13 – fled Mal 3:14 – It is Mat 8:34 – they besought Mat 25:24 – I knew Mar 5:17 – General Luk 16:25 – thy good Luk 19:21 – because 2Th 1:9 – from the presence Heb 3:12 – in Heb 11:6 – he that Jam 3:5 – so
Fuente: The Treasury of Scripture Knowledge
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 Gods 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 Gods ways, desire not to know them, because their knowledge would be a continual reproach to their disobedience.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
21:14 Therefore they say unto God, Depart from us; for we desire not the {g} knowledge of thy ways.
(g) They desire nothing more than to be exempt from all subjection that they should bear to God, thus Job shows his adversaries, that if they reason only by that which is seen by common experience the wicked who hate God are better dealt withal than they who love him.