Finally, Job mentions a special kind of wealthy criminal, one who is swift upon the face of the waters of affliction or oppression. His way or portion is cursed, and he doesn’t make his living as other wealthy men do, namely, by harvesting the natural fruit of the land (Job 24:18). He oppresses those who are unable to produce what they need, as well as those who are without protection (Job 24:21). Not only so, but even the mighty are unable to contend with him. They scatter and run, for no one is safe; all live in fear for their lives, because of this group of evil men (Job 24:22).
Nevertheless, as drought and heat melt away the snow waters, so the grave consumes these wicked men. Their death brings forgetfulness, and they are no longer remembered, even their mothers don’t wish to call to mind the wicked deeds they had done to make themselves wealthy. Moreover, as peacefully as the old tree’s limbs break and fall to the ground, so these men meet their end, without ever having to face the consequences of their wicked deeds (Job 24:19-20).
Although these men murdered at will and took what they pleased, similar to the second group of evil men, yet they never had to live in fear, because of their mighty power. Others lived in fear of them, instead of the power of the state. Although it was given them to live in safety, the Lord’s eyes were upon their ways. They may have been able to intimidate both the weak and the mighty in society, but they are powerless before the Lord God Almighty (Job 24:23). Yet, the Lord doesn’t seem to require justice for the wicked deeds they’ve done (verse-12). Instead, his times are hidden (cp. Acts 1:7). The days of the Lord or his seasons of judgment are hidden, even from the righteous (verse-1).
Instead, the wicked are exalted for a season, but in a little while, they are brought low, cut off naturally, as one harvests the grain of the fields (Job 24:24). At times, folks are left to wonder will God, or even can God do anything about the evil in the world? Such a question, however, isn’t new, for it has been posed and answered by those who are wise in their own eyes. They claim:
“Is God willing to prevent evil, but not able? Then he is not omnipotent.
Is he able, but not willing? Then he is malevolent.
Is he both able and willing? Then whence cometh evil?
Is he neither able nor willing? Then why call him God?”[1]
Yet, this seemingly unanswerable paradox, concerning the existence of evil in the presence of a holy and just God, isn’t as problematic, as one might at first suppose, within the context of a logical understanding of the word of God. The presence of malevolent evil is the result of rebellion against God (Genesis 3:4-7, 14-19), and is, in fact, his judgment upon mankind. He withdraws his presence, as understood in Romans 1:18-32, and permits men to experiment in the evil they have chosen over an awareness of him (cp. Romans 1:21-28). Nevertheless, the Lord ruled that man’s own wickedness would correct him (Jeremiah 2:19). Even so, punishment would also be administered, if not presently, then the presence of a holy and just God demands it would be administered after death (Jeremiah 30:11; 46:28).
Therefore, Job’s challenge to the friends is clear. Their argument that the wicked are punished during their lifetimes, and that all calamities are the result of evil, which is their basis for their argument that Job is a wicked man, is proved wrong. The peaceful deaths of many wicked folks, whose lives were lived in relative wealth and ease, is obvious proof that the argument of the friends is wrong. However, since both Job and the friends believe in a holy and just God, then this implies the wicked would be punished after death. If not, Job demands that the friends prove him wrong and show his words are worthless (Job 24:25).
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[1] This paradox is presumed to be the work of Epicurus, an ancient Greek philosopher who lived cir. 341 BC to 270 BC.
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