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Commentary on Job 20 verses 1–9
Here, I. Zophar begins very passionately, and seems to be in a great heat at what Job had said. Being resolved to condemn Job for a bad man, he was much displeased that he talked so like a good man, and, as it should seem, broke in upon him, and began abruptly (Job 20:2): Therefore do my thoughts cause me to answer. He takes no notice of what Job had said to move their pity, or to evidence his own integrity, but fastens upon the reproof he gave them in the close of his discourse, counts that a reproach, and thinks himself therefore obliged to answer, because Job had bidden them be afraid of the sword, that he might not seem to be frightened by his menaces. The best counsel is too often ill taken from an antagonist, and therefore usually may be well spared. Zophar seemed more in haste to speak than became a wise man; but he excuses his haste with two things: - 1. That Job had given him strong provocation (Job 20:3): "I have heard the check of my reproach, and cannot bear to hear it any longer." Job's friends, I doubt, had spirits too high to deal with a man in his low condition; and high spirits are impatient of contradiction, and think themselves affronted if all about them do not say as they say; they cannot bear a check but they call it the check of their reproach, and then they are bound in honour to return it, if not to draw upon him that gave it. 2. That his own heart gave him a strong instigation. His thoughts caused him to answer (Job 20:2), for out of the abundance of the heart the mouth speaks; but he fathers the instigation (Job 20:3) upon the spirit of his understanding: that indeed should cause us to answer; we should rightly apprehend a thing and duly consider it before we speak of it; but whether it did so here or no is a question. Men often mistake the dictates of their passion for the dictates of their reason, and therefore think they do well to be angry.
II. Zophar proceeds very plainly to show the ruin and destruction of wicked people, insinuating that because Job was destroyed and ruined he was certainly a wicked man and a hypocrite. Observe,
1.How this doctrine is introduced, Job 20:4, where he appeals, (1.) To Job's own knowledge and conviction: "Knowest thou not this? Canst thou be ignorant of a truth so plain? Or canst thou doubt of a truth which has been confirmed by the suffrages of all mankind?" Those know little who do not know that the wages of sin is death. (2.) To the experience of all ages. It was known of old, since man was placed upon the earth; that is, ever since man was made he has had this truth written in his heart, that the sin of sinners will be their ruin; and ever since there were instances of wickedness (which there were soon after man was placed on the earth) there were instances of the punishments of it, witness the exclusions of Adam and Cain. When sin entered into the world death entered with it: all the world knows that evil pursues sinners, whom vengeance suffers not to live (Act 28:4), and subscribes to that (Isa 3:11), Woe to the wicked; it shall be ill with him, sooner or later.
2.How it is laid down (Job 20:5): The triumphing of the wicked is short, and the joy of the hypocrite but for a moment. Observe, (1.) He asserts the misery, not only of those who are openly wicked and profane, but of hypocrites, who secretly practice wickedness under a show and profession of religion, because such a wicked man he looked upon Job to be; and it is true that a form of godliness, if it be made use of for a cloak of maliciousness, does but make bad worse. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly. The hottest place in hell will be the portion of hypocrites, as our Saviour intimates, Mat 24:51. (2.) He grants that wicked men may for a time prosper, may be secure and easy, and very merry. You may see them in triumph and joy, triumphing and rejoicing in their wealth and power, their grandeur and success, triumphing and rejoicing over their poor honest neighbours whom they vex and oppress: they feel no evil, they fear none. Job's friends were loth to own, at first, that wicked people might prosper at all (Job 4:9), until Job proved it plainly (Job 9:24, Job 12:6), and now Zophar yields it; but, (3.) He lays it down for a certain truth that they will not prosper long. Their joy is but for a moment, and will quickly end in endless sorrow. Though he be ever so great, and rich, and jovial, the hypocrite will be humbled, and mortified, and made miserable.
3.How it is illustrated, Job 20:6-9. (1.) He supposes his prosperity to be very high, as high as you can imagine, Job 20:6. It is not his wisdom and virtue, but his worldly wealth or greatness, that he accounts his excellency, and values himself upon. We will suppose that to mount up to the heavens, and, since his spirit always rises with his condition, you may suppose that with it his head reaches to the clouds. He is every way advanced; the world has done the utmost it can for him. He looks down upon all about him with disdain, while they look up to him with admiration, envy, or fear. We will suppose him to bid fair for a universal monarchy. And, though he cannot but have made himself many enemies before he arrived to this pitch of prosperity, yet he thinks himself as much out of the reach of their darts as if he were in the clouds. (2.) He is confident that his ruin will accordingly be very great, and his fall the more dreadful for his having risen so high: He shall perish for ever, Job 20:7. His pride and security were the certain presages of his misery. This will certainly be true of all impenitent sinners in the other world; they shall be undone, for ever undone. But Zophar means his ruin in this world; and indeed sometimes notorious sinners are remarkably cut off by present judgments; they have reason enough to fear what Zophar here threatens even the triumphant sinner with. [1.] A shameful destruction: He shall perish like his own dung or dunghill, so loathsome is he to God and all good men, and so willing will the world be to part with him, Psa 119:119; Isa 66:24. [2.] A surprising destruction. He will be brought into desolation in a moment (Psa 73:19), so that those about him, that saw him but just now, will ask, "Where is he? Could he that made so great a figure vanish and expire so suddenly?" [3.] A swift destruction, Job 20:8. He shall fly away upon the wings of his own terrors, and be chased away by the just imprecations of all about him, who would gladly get rid of him. [4.] An utter destruction. It will be total; he shall go away like a dream, or vision of the night, which was a mere phantasm, and, whatever in it pleased the fancy, it is quite gone, and nothing of it remains but what serves us to laugh at the folly of. It will be final (Job 20:9): The eye that saw him, and was ready to adore him, shall see him no more, and the place he filled shall no more behold him, having given him an eternal farewell when he went to his own place, as Judas, Act 1:25.
THAT the friends of blessed Job could never have been bad men, the words of Zophar the Naamathite bear witness, who on hearing from his lips the terribleness of the Judgment to come.
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SUMMARY
Job 20:1 serves as a concise yet crucial narrative marker, signaling the commencement of Zophar the Naamathite's second and final discourse within the Book of Job. This brief introductory verse precisely identifies the speaker, setting the stage for his subsequent arguments, which will vehemently reiterate the traditional retribution theology in the face of Job's profound suffering and his persistent questioning of divine justice. It underscores the cyclical nature of the debate and the friends' unwavering, albeit flawed, commitment to their theological framework.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 20:1, despite its brevity, employs several subtle yet effective literary devices. It primarily functions as a Framing Device, consistently used throughout the book to introduce each speaker's turn in the cyclical debate ("Then answered X and said"). This repetitive structure highlights the formal, almost ritualistic nature of the dialogue, emphasizing that the friends are engaged in a structured argument rather than an empathetic conversation. The very act of Zophar "answering" again contributes to his Characterization; given his previous blunt and accusatory speech in Job 11, his reappearance reinforces his dogmatic personality and his unwavering commitment to his rigid theological framework. Furthermore, the verse subtly sets up Dramatic Irony. The reader, having been privy to the divine prologue in Job 1 and Job 2, knows that Job's suffering is not a result of sin. Zophar's ensuing speech, however, will proceed from the assumption of Job's guilt, creating a poignant contrast between the characters' limited understanding and the divine reality known to the audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 20:1, by introducing Zophar's second speech, brings to the forefront the theological tension between conventional wisdom and the lived experience of suffering. Zophar embodies a rigid, simplistic theology of retribution, where God's justice is seen as an immediate, predictable, and mechanistic response to human behavior. This perspective, while offering a sense of order and control, ultimately fails to account for the complexities of divine sovereignty, the mystery of suffering, and the reality of innocent affliction. The friends' inability to move beyond this framework underscores the limitations of human wisdom when it attempts to fully comprehend the ways of an infinite God. Their counsel, though well-intentioned from their perspective, becomes a form of spiritual violence, adding to Job's suffering rather than alleviating it. This highlights a crucial theological lesson: true comfort and understanding in the face of suffering often require humility, empathy, and a willingness to embrace mystery, rather than offering pat, formulaic answers.
REFLECTION AND APPLICATION
Job 20:1, though a simple narrative transition, serves as a powerful prompt for reflection on how we engage with those who are suffering. Zophar's immediate "answer" to Job, rooted in accusation and rigid theological certainty, stands in stark contrast to the empathetic presence Job truly needed. This verse challenges us to examine our own responses when confronted with pain and distress in others. Are we quick to offer simplistic explanations, theological pronouncements, or even subtle judgments, thereby minimizing their experience? Or do we cultivate a posture of humble listening, empathetic presence, and a willingness to sit with uncomfortable questions without feeling the need to provide immediate, definitive answers? The book of Job, introduced by such verses, teaches us that true comfort often lies not in having all the answers, but in offering compassionate solidarity and acknowledging the profound mystery inherent in God's dealings with humanity, especially in the crucible of suffering.
Questions for Reflection
FAQ
Why does the KJV include the paragraph mark (¶) here?
Answer: The paragraph mark (¶) in the King James Version (KJV) is a textual convention used by its translators to indicate a new paragraph or, more specifically in this context, a new section of discourse or a change of speaker. It serves as a visual aid to the reader, breaking up the text and signaling a significant structural shift in the narrative, making it easier to follow the progression of the dialogue in the Book of Job. It's not part of the original Hebrew text but a translational choice for readability, helping to delineate the turns in the conversation.
What is significant about Zophar being "the Naamathite"?
Answer: The designation "the Naamathite" identifies Zophar's origin, likely linking him to a place called Naamah, possibly located in Arabia or Edom. This geographical identifier, common for the friends of Job, helps to characterize Zophar as an individual with a specific background and, by extension, a particular perspective within the ancient Near Eastern wisdom tradition. Zophar is consistently portrayed as the most blunt and dogmatic of Job's friends, often resorting to harsh accusations and unwavering assertions of his retribution theology. His identity as "the Naamathite" reinforces his distinct character and contributes to the rich tapestry of voices and viewpoints presented in the book, each representing a facet of conventional wisdom that ultimately proves insufficient to explain Job's suffering or God's ways.
CHRIST-CENTERED FULFILLMENT
While Job 20:1 simply marks the beginning of Zophar's speech, the entire discourse of Job's friends, including Zophar's, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The friends' rigid adherence to a theology of immediate retribution—that suffering always equals sin—foreshadows the legalistic spirit that would later permeate much of the religious landscape of Israel, culminating in the Pharisees' rigid interpretations of the Law. Jesus, however, radically challenged this simplistic cause-and-effect understanding of suffering. In John 9:1-3, when asked if a man was born blind because of his sin or his parents' sin, Jesus unequivocally states, "Neither this man nor his parents sinned, but this happened so that the works of God might be displayed in him." This directly refutes the very premise upon which Zophar and his friends based their entire argument against Job. Furthermore, Jesus Himself embodies the ultimate righteous sufferer, the Lamb of God who takes away the sin of the world. He suffered not for His own sin, but as the innocent one, bearing the sins of humanity, as prophesied in Isaiah 53. Unlike Zophar, who offered condemnation and simplistic answers, Jesus offers true empathy, grace, and ultimate vindication for the righteous sufferer, not through human wisdom, but through divine self-sacrifice and resurrection. He is the High Priest who can truly sympathize with our weaknesses, having been tempted in every way, just as we are, yet without sin (Hebrews 4:15), providing the perfect answer to the mystery of suffering that Zophar and his friends could never grasp.