Job 20:10

KJV

¶ His children shall seek to please the poor, and his hands shall restore their goods.

KJV (with Strong's)

His children {H1121} shall seek to please {H7521} the poor {H1800}, and his hands {H3027} shall restore {H7725} their goods {H202}.

Complete Jewish Bible

His children will have to pay back the poor; his hands will restore their wealth.

Berean Standard Bible

His sons will seek the favor of the poor, for his own hands must return his wealth.

American Standard Version

His children shall seek the favor of the poor, And his hands shall give back his wealth.

Commentary

### SUMMARY
Job 20:10, spoken by Zophar the Naamathite, asserts a rigid principle of divine retribution, positing that the wicked's apparent prosperity is fleeting and their downfall inevitable, extending even to their descendants. This verse specifically details two aspects of this reversal: the children of the unrighteous will be humbled to seek favor from the poor, and the wicked individual themselves will be compelled to restore their ill-gotten gains, demonstrating a forced restitution for their injustices.

### CONTEXT
* **Literary Context:** This verse is embedded within Zophar's second and final speech in the book of Job, found in Job 20. Zophar, like Eliphaz and Bildad, operates under the assumption that Job's suffering is a direct consequence of his sin, adhering to a strict doctrine of immediate divine retribution. His speech is a passionate, almost vitriolic, condemnation of the wicked, painting a vivid, albeit flawed, picture of their brief triumph followed by a devastating and inescapable reversal of fortune. Job 20:10 serves as a specific illustration of this reversal, focusing on the intergenerational consequences and the forced restitution of ill-gotten wealth, reinforcing Zophar's argument that no wicked person can ultimately escape divine judgment. The broader narrative of Job, however, ultimately challenges and refutes this simplistic view of suffering and divine justice, culminating in God's direct rebuke of Job's friends for their inaccurate portrayal of Him, as seen in [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends").
* **Historical & Cultural Context:** The book of Job is set in the ancient Near East, a region where wisdom literature flourished, often exploring themes of justice, suffering, and the nature of God. The concept of corporate responsibility, where the actions of an individual could impact their family or community, was prevalent in many ancient cultures, including ancient Israel. While the Old Testament also emphasizes individual accountability (e.g., [Ezekiel 18](/ezekiel/18 "Ezekiel 18 - Individual Responsibility")), the idea that the consequences of a parent's sin could extend to their children was a familiar notion. Furthermore, the principle of restitution for wrongs committed, especially theft or exploitation, was a foundational element of Israelite law, as detailed in passages like [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Laws of Restitution"). Zophar draws upon these cultural and legal frameworks to construct his argument, though his application to Job is ultimately deemed incorrect by God.
* **Key Themes:** Job 20:10 powerfully contributes to several key themes within Zophar's speech and the broader book of Job, even if Zophar's overall theological framework is later challenged. A primary theme is the **Consequences of Unrighteousness**, illustrating that wicked actions have lasting and often intergenerational repercussions. The verse suggests that wealth or standing gained through exploitation will not endure, and even the descendants will bear the burden of their ancestors' sins, aligning with broader biblical teachings on the [transience of ill-gotten gain](/proverbs/13-22 "Proverbs 13:22 - The Inheritance of the Wicked"). Another significant theme is the **Reversal of Fortune**, depicting a stark scenario where the children of the once-powerful wicked person are reduced to seeking favor from the poor, a deeply humbling position. This underscores the idea that divine justice can overturn societal hierarchies built on injustice. Finally, the phrase "his hands shall restore their goods" emphasizes the principle of **Restitution and Justice**. It implies that what was unjustly taken or withheld must be returned, highlighting God's ultimate commitment to justice and righting wrongs, even if the means are through forced repayment. This concept is foundational in Old Testament law, as seen in passages like [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Laws of Restitution").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **seek to please (Hebrew, _ḥillû'_):** This verb (חִלּוּ) derives from a root meaning "to be weak," "to be sick," or "to make sick," but in the Piel stem, as used here, it means "to appease," "to propitiate," "to entreat," or "to seek favor." The nuance is one of humble supplication or desperate pleading. In the context of Job 20:10, it suggests a profound reversal of status where the children of the once-arrogant and powerful wicked person are reduced to a position of humility and dependence, perhaps even begging from those their parents oppressed.
* **restore (Hebrew, _yāšîb'_):** The verb (יָשִׁיב) means "to return," "to give back," "to repay," or "to restore." It is a strong term for restitution, indicating a compulsory act of returning what was unjustly acquired or withheld. It implies that the wicked individual, or their estate, will be divinely compelled to make amends for their exploitation, highlighting the inescapable nature of God's justice.
* **poor (Hebrew, _dal'_):_** This term (דַּל) refers to the weak, the needy, the vulnerable, or the oppressed. It stands in stark contrast to the powerful and wealthy wicked person. The fact that the children of the wicked must "seek to please" the "poor" underscores the dramatic and ironic reversal of fortune, as those who were once exploited now hold a position of potential aid or mercy over the descendants of their former oppressors.

#### Verse Breakdown
* **"His children shall seek to please the poor":** This clause describes a profound and humiliating reversal of social status for the descendants of the wicked. Whereas the wicked parent likely exploited or ignored the poor, their children will be reduced to a state of dependence, needing to "appease" or "seek favor" from those who were once beneath them. This signifies a loss of inherited privilege and a descent into a position of need, perhaps even having to beg for sustenance or mercy from the very people their ancestors wronged. It highlights the intergenerational consequences of unrighteousness and the irony of divine justice.
* **"and his hands shall restore their goods":** This clause directly addresses the wicked individual (or their estate, representing their agency through "hands"). It declares that they will be compelled to return what they unjustly acquired or withheld from others. The phrase "their goods" refers to the possessions or wealth that rightfully belonged to others but were taken through exploitation, fraud, or oppression. This is a clear statement of forced restitution, emphasizing that ill-gotten gains will not bring lasting security or benefit. It serves as a powerful affirmation of God's commitment to justice, ensuring that wrongs are righted and stolen property is returned.

#### Literary Devices
Job 20:10 employs several literary devices to convey its message of divine retribution. **Irony** is prominent, particularly in the first clause, as the children of the presumably arrogant and powerful wicked are depicted as humbling themselves to "seek to please the poor." This reversal of roles is a striking testament to the unpredictable nature of divine judgment. The verse also exhibits a form of **Poetic Justice**, where the punishment directly fits the crime: those who exploited the poor will see their descendants dependent on them, and those who unjustly acquired goods will be forced to return them. The use of "his hands" in the second clause is a **Synecdoche**, where a part (hands, representing agency and action) stands for the whole person, emphasizing the personal responsibility and active role of the wicked in their ill-gotten gains and subsequent forced restitution. While not strict grammatical parallelism, the two clauses function as a form of **Antithetical Parallelism** in their broader context, contrasting the former state of the wicked with their inevitable downfall and the consequences for their lineage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Although Zophar's application of this principle to Job was flawed and later corrected by God, the underlying theological truths within Job 20:10 resonate with broader biblical teachings on justice, the consequences of sin, and the transient nature of ill-gotten wealth. The verse serves as a stark reminder that actions have repercussions, not only for the individual but potentially for future generations. It affirms a divine commitment to justice, where ill-gotten gains will not bring lasting peace or security, and restitution will ultimately be demanded. This passage underscores that God is a God of righteousness who will not allow injustice to prevail indefinitely, even if His timing and methods are often beyond human comprehension. It challenges believers to live with integrity, recognizing that true prosperity is not measured by accumulated wealth but by righteous living and a just relationship with others.

* [Proverbs 13:22](/proverbs/13-22 "Proverbs 13:22 - The Inheritance of the Wicked")
* [Psalm 73:18-19](/psalms/73-18 "Psalm 73:18-19 - The Slippery Path of the Wicked")
* [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Laws of Restitution")

### REFLECTION AND APPLICATION
Job 20:10, while part of a flawed argument against Job, carries a timeless and profound truth about the consequences of unrighteousness. It compels us to consider the far-reaching impact of our choices, not only on our immediate lives but also on our legacy and the well-being of future generations. The verse challenges the notion that ill-gotten gains can ever lead to lasting security or genuine prosperity. It reminds us that true wealth is not merely material accumulation but the integrity of our character and the righteousness of our actions. In a world that often celebrates quick riches and overlooks ethical shortcuts, this passage serves as a sobering warning: God's justice, though sometimes delayed, is ultimately inescapable, and He will ensure that wrongs are righted and restitution is made. It calls us to cultivate a heart that prioritizes justice, integrity, and generosity, understanding that a life built on righteousness is the only foundation that will truly endure.

#### Questions for Reflection
* **How does this verse challenge our understanding of prosperity and success in a world that often rewards unrighteous gain?**
* **In what ways might our actions today, whether righteous or unrighteous, impact future generations, and how does this influence our choices?**
* **How can we cultivate a heart that prioritizes justice and restitution, even when it is costly or seems to go against worldly wisdom?**

### FAQ
**Does this verse mean that children are punished for their parents' sins?**

Answer: This verse, as spoken by Zophar, reflects a common ancient Near Eastern understanding of corporate responsibility, where the consequences of an individual's actions could extend to their family or descendants. While the Bible does teach that the effects of sin can ripple through generations (e.g., [Exodus 34:7](/exodus/34-7 "Exodus 34:7 - Consequences of Iniquity")), it also strongly emphasizes individual accountability and God's justice in judging each person according to their own deeds, as clearly articulated in passages like [Ezekiel 18](/ezekiel/18 "Ezekiel 18 - Individual Responsibility"). Zophar's statement in Job 20:10 should be understood within his rigid retribution theology, which the book of Job ultimately critiques. It highlights that the *consequences* of a wicked parent's actions (e.g., squandered wealth, social disgrace, loss of standing) can indeed affect their children, even if the children are not held morally culpable for the parent's specific sin. It's about the natural and divine repercussions of injustice, not necessarily direct punishment for inherited guilt.

**How does Zophar's statement align with the overall message of Job?**

Answer: Zophar's statement in Job 20:10, like the arguments of Job's other friends, aligns with a prevailing, yet ultimately flawed, theological framework within the book: the belief in strict, immediate divine retribution. Zophar, convinced of Job's hidden sin, uses this verse to illustrate what he believes is the universal fate of the wicked. However, the overarching message of the book of Job is to challenge and complicate this simplistic view. God Himself later rebukes Job's friends for their inaccurate portrayal of Him and their misguided counsel to Job ([Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends")). While the *principle* that wickedness has consequences and that God is just is true, Zophar's error lies in his rigid application of this principle to Job's suffering and his presumption to know God's ways. Thus, Job 20:10 serves as an example of the limited human understanding of divine justice that the book of Job seeks to correct and expand upon.

### CHRIST-CENTERED FULFILLMENT
While Job 20:10 speaks of the wicked being compelled to restore ill-gotten gains, its ultimate Christ-centered fulfillment lies in the profound and voluntary restitution made by Jesus Christ on behalf of humanity. We, as sinners, had "stolen" from God through disobedience, incurring an infinite debt and forfeiting our rightful inheritance. Just as the wicked in Zophar's prophecy were forced to return what was not theirs, humanity was utterly incapable of restoring what was owed to a holy God. Yet, Christ, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), freely and perfectly restored what we had lost and could never repay. He became sin for us, though He knew no sin, so that in Him we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). Through His atoning sacrifice, He made full restitution for our spiritual bankruptcy, offering us not merely a return to a neutral state, but a glorious inheritance in His kingdom ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). The ultimate reversal of fortune is found in Christ: the poor in spirit are made rich ([Matthew 5:3](/matthew/5-3 "Matthew 5:3 - Blessed are the Poor in Spirit")), the humble are exalted ([Luke 1:52](/luke/1-52 "Luke 1:52 - Humbling the Proud")), and those who had nothing to restore are given everything through His grace. He is the ultimate restorer of all things, bringing true justice and reconciliation between God and humanity.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 20:18

That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], and he shall not rejoice [therein].

Luke 19:8

And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold.

Job 27:16

Though he heap up silver as the dust, and prepare raiment as the clay;

Job 27:17

He may prepare [it], but the just shall put [it] on, and the innocent shall divide the silver.

Exodus 9:2

For if thou refuse to let [them] go, and wilt hold them still,

Exodus 22:1

¶ If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

Job 5:4

His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them].