Yet because their good things are not in their hand, may the counsel of the wicked be far from me.
הֵ֤ן לֹ֣א בְיָדָ֣ם טוּבָ֑ם עֲצַ֥ת רְ֝שָׁעִ֗ים רָ֣חֲקָה מֶֽנִּי׃
3 Church Fathers comment on this verse
The man who feels powerless, observing that the wicked obtain everything they wish for while he suffers in destitution, cries out to the Lord, “Leave me alone; I have no interest in your ways! What benefit is there in serving Him, or what gain is there in seeking Him? All blessings lie with them; He seems indifferent to the deeds of the unjust.”
But their favorable circumstances are not in their control; thus, let their advice be distant from me. Job 21:16. Those who truly hold their favorable circumstances possess them by elevating the importance of reason above fleeting pleasures. For the one who greatly values such temporary things is often more bound to them than they are to him. Many righteous individuals appeared wealthy in this life, enjoying both riches and esteem, possessing many external goods. Yet by God's grace, their hearts were not ensnared by an excessive attachment to these possessions, thus allowing their favorable circumstances to be at the service of their souls.
Conversely, the wicked focus their hearts on superficial gains to such an extent that they do not truly own their possessions; rather, their minds become enslaved to what they have. Consequently, after stating that their favorable circumstances are not within their grasp, he rightly concludes that their counsel should be far removed from me. For what constitutes the counsel of the wicked if not the pursuit of earthly matters, neglecting eternal glory, seeking temporal satisfaction at the expense of inner peace, and transitioning from momentary trials to everlasting anguish? The righteous man, reflecting on the motivations of the wicked, recognizes that it is preferable to endure suffering in this fleeting life than to face the pains of eternal judgment. Even in this present life, those who strive for success do not experience constant prosperity; often, their fleeting joys are interrupted by the sorrows of suffering. Thus, he continues:
Job no longer seeks solace from his companions; he simply desires their silence as he articulates his grievances about his afflictions until the very end (21: 1-6). Their efforts to illustrate the fate of the wicked, who receive punishment after fleeting joy, fall flat; there are numerous instances of the wicked living out their days in complete bliss (7-13). They dismiss the divine order (14-15); they are untroubled by the prospect of sudden demise (16-18), nor are they concerned by the tragic fate of their descendants (19-21). Who is able to direct God regarding the equitable allocation of joy and sorrow among humanity (22)? Before God, both the unrighteous and the righteous meet their end in the same manner (23-26).
Only Job's companions are convinced that surely the wicked must face ruin (27-28). Yet, experience confirms that the wicked often live joyfully and die peacefully (29-33). Therefore, Job concludes that their arguments lack a solid foundation (34).
Throughout this part of the discourse, Job's friends shift from vague insinuations and accusations regarding Job’s hidden sins to outright charges of hypocrisy and arrogance, maintaining their earlier stance on the inevitable punishment for wrongdoing, as they threaten Job with dire consequences. In response, Job increasingly reaffirms his belief in his innocence and his awareness of the falsehood in his friends' reasoning, attributing earthly joy and suffering not to individual morality, but to the mysterious workings of Divine Providence.
Passages read together with this verse.
THEOSIS