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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 20:10–22. His three-level outline is real structure in the source text, so it is rendered as structure.
The instances here given of the miserable condition of the wicked man in this world are expressed with great fulness and fluency of language, and the same thing returned to again and repeated in other words. Let us therefore reduce the particulars to their proper heads, and observe,
I.What his wickedness is for which he is punished.
1.The lusts of the flesh, here called the sins of his youth (Job 20:11); for those are the sins which, at that age, people are most tempted to. The forbidden pleasures of sense are said to be sweet in his mouth (Job 20:12); he indulges himself in all the gratifications of the carnal appetite, and takes an inordinate complacency in them, as yielding the most agreeable delights. That is the satisfaction which he hides under his tongue, and rolls there, as the most dainty delicate thing that can be. He keeps it still within his mouth (Job 20:13); let him have that, and he desires no more; he will never part with that for the spiritual and divine pleasures of religion, which he has no relish or nor affection for. His keeping it still in his mouth denotes his obstinately persisting in his sin (he spares it when he should kill and mortify it, and forsakes it not, but holds it fast, and goes on frowardly in it), and also his re-acting of his sin by revolving it and remembering it with pleasure, as that adulterous woman (Eze 23:19) who multiplied her whoredoms by calling to remembrance the days of her youth; so does this wicked man here. Or his hiding it and keeping it under his tongue denotes his industrious concealment of his beloved lust. Being a hypocrite, his haunts of sin are secret, that he may save the credit of his profession; but he who knows what is in the heart knows what is under the tongue too, and will discover it shortly.
2.The love of the world and the wealth of it. It is in worldly wealth that he places his happiness, and therefore he sets his heart upon it. See here,
(1.)How greedy he is of it (Job 20:15): He has swallowed down riches as eagerly as ever a hungry man swallowed down meat; and is still crying, "Give, give." It is that which he desired (Job 20:20); it was, in his eye, the best gift, and that which he coveted earnestly.
(2.)What pains he takes for it: It is that which he laboured for (Job 20:18), not by honest diligence in a lawful calling, but by an unwearied prosecution of all ways and methods, per fas, per nefas - right or wrong, to be rich. We must labour, not to be rich (Pro 23:4), but to be charitable, that we may have to give (Eph 4:28), not to spend.
(3.)What great things he promises himself from it, intimated in the rivers, the floods, the brooks of honey and butter (Job 20:17); his being disappointed of them supposes that he had flattered himself with the hopes of them: he expected rivers of sensual delights.
3.Violence and oppression, and injustice in his poor neighbours, Job 20:19. This was the sin of the giants of the old world, and a sin that, as much as any, brings God's judgments upon nations and families. It is charged upon this wicked man,
(1.)That he has forsaken the poor, taken no care of them, shown no kindness to them, nor made any provision for them. At first perhaps, for a pretence, he gave alms like the Pharisees, to gain a reputation; but, when he had served his turn by this practice, he left it off, and forsook the poor, whom before he seemed to be concerned for. Those who do good, but not from a good principle, though they may abound in it, will not abide in it.
(2.)That he has oppressed them, crushed them, taken all advantages against them to do them a mischief. To enrich himself, he has robbed the spital, and made the poor poorer.
(3.)That he has violently taken away their houses, which he had no right to, as Ahab took Naboth's vineyard, not by secret fraud, by forgery, perjury, or some trick in law, but avowedly, and by open violence.
II.What his punishment is for this wickedness.
1.He shall be disappointed in his expectations, and shall not find that satisfaction in his worldly wealth which he vainly promised himself (Job 20:17): He shall never see the rivers, the floods, the brooks of honey and butter, with which he hoped to glut himself. The world is not that to those who love it, and court it, and admire it, which they fancy it will be. The enjoyment sinks far below the raised expectation.
2.He shall be diseased and distempered in his body; and how little comfort a man has in riches if he has not health! Sickness and pain, especially it they be in extremity, embitter all his enjoyments. This wicked man has all the delights of sense wound up to the height of pleasurableness; but what real happiness can he enjoy when his bones are full of the sins of his youth (Job 20:11), that is, of the effects of those sins? By his drunkenness and gluttony, his uncleanness and wantonness, when he was young, he contracted those diseases which are painful to him long after, and perhaps make his life very miserable, and, as Solomon speaks, consume his flesh and his body, Pro 5:11. Perhaps he was given to fight when he was young, and then made nothing of a cut or a bruise in a fray; but he feels it in his bones long after. But can he get no ease, no relief? No, he is likely to carry his pains and diseases with him to the grave, or rather they are likely to carry him thither, and so the sins of his youth shall lie down with him in the dust; the very putrefying of his body in the grave is to him the effect of sin (Job 24:19), so that his iniquity is upon his bones there, Eze 32:27. The sin of sinners follows them to the other side death.
3.He shall be disquieted and troubled in his mind: Surely he shall not feel quietness in his belly, Job 20:20. He has not that ease in his own mind that people think he has, but is in continual agitation. The ill-gotten wealth which he has swallowed down makes him sick, and, like undigested meat, is always upbraiding him. Let none expect to enjoy that comfortably which they have gotten unjustly. The unquietness of his mind arises,
(1.)From his conscience looking back, and filling him with the fear of the wrath of God against him for his wickedness. Even that wickedness which was sweet in the commission, and was rolled under the tongue as a delicate morsel, becomes bitter in the reflection, and, when it is reviewed, fills him with horror and vexation. In his bowels it is turned (Job 20:14) like John's book, in his mouth as sweet as honey, but, when he had eaten it, his belly was bitter, Rev 10:10. Such a thing is sin; it is turned into the gall of asps, than which nothing is more bitter, the poison of asps (Job 20:16), than which nothing more fatal, and so it will be to him; what he sucked so sweetly, and with so much pleasure, will prove to him the poison of asps; so will all unlawful gains be. The fawning tongue will prove the viper's tongue. All the charming graces that are thought to be in sin will, when conscience is awakened, turn into so many raging furies.
(2.)From his cares, looking forward, Job 20:22. In the fulness of his sufficiency, when he thinks himself most happy, and most sure of the continuance of his happiness, he shall be in straits, that is, he shall think himself so, through the anxieties and perplexities of his own mind, as that rich man who, when his ground brought forth plentifully, cried out, What shall I do? Luk 12:17.
4.He shall be dispossessed of his estate; that shall sink and dwindle away to nothing, so that he shall not rejoice therein, Job 20:18. He shall not only never rejoice truly, but not long rejoice at all.
(1.)What he has unjustly swallowed he shall be compelled to disgorge (Job 20:15): He swallowed down riches, and then thought himself sure of them, and that they were as much his own as the meat he had eaten; but he was deceived: he shall vomit them up again; his own conscience perhaps may make him so uneasy in the keeping of what he has gotten that, for the quiet of his own mind, he shall make restitution, and that not with the pleasure of a virtue, but the pain of a vomit, and with the utmost reluctancy. Or, if he do not himself refund what he has violently taken away, God will, by his providence, force him to it, and bring it about, one way or other, that ill-gotten goods shall return to the right owners: God shall cast them out of his belly, while yet the love of the sin is not cast out of his heart. So loud shall the clamours of the poor, whom he has impoverished, be against him, that he shall be forced to send his children to them to soothe them and beg their pardon (Job 20:10): His children shall seek to please the poor, while his own hands shall restore them their goods with shame (Job 20:18): That which he laboured for, by all the arts of oppression, shall he restore, and shall not so swallow it down as to digest it; it shall not stay with him, but according to his shame shall the restitution be; having gotten a great deal unjustly, he shall restore a great deal, so that when every one has his own he will have but little left for himself. To be made to restore what was unjustly gotten, by the sanctifying grace of God, as Zaccheus was, is a great mercy; he voluntarily and cheerfully restored four-fold, and yet had a great deal left to give to the poor, Luk 19:8. But to be forced to restore, as Judas was, merely by the horrors of a despairing conscience, has none of that benefit and comfort attending it, for he threw down the pieces of silver and went and hanged himself.
(2.)He shall be stripped of all he has and become a beggar. He that spoiled others shall himself be spoiled (Isa 33:1); for every hand of the wicked shall be upon him. The innocent, whom he has wronged, sit down by their loss, saying, as David, Wickedness proceedeth from the wicked, but my hand shall not be upon him, Sa1 24:13. But though they have forgiven him, though they will make no reprisals, divine justice will, and often makes the wicked to avenge the quarrel of the righteous, and squeezes and crushes one bad man by the hand of another upon him. Thus, when he is plucked on all sides, he shall not save of that which he desired (Job 20:20), not only he shall not save it all, but he shall save nothing of it. There shall none of his meat (which he coveted so much, and fed upon with so much pleasure) be left, Job 20:21. All his neighbours and relations shall look upon him to be in such bad circumstances that, when he is dead, no man shall look for his goods, none of his kindred shall expect to be a penny the better for him, nor be willing to take out letters of administration for what he leaves behind him. In all this Zophar reflects upon Job, who had lost all and was reduced to the last extremity.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“They will not rejoice on the division of the rivers, the streams flowing with honey and curds.” These words mean that those rivers were divided on Mount Calvary, and the streams derived from the rivers signify the gifts of the Spirit communicated by the revelation of the Gospel.
21. For he ‘pays’ in torment for those desires, which he retained here contrary to right, and being consigned to avenging flames, he is always dying, in that he is always kept alive in death. For he is never consumed in death, in that if his life in dying were consumed, his punishment likewise would be brought to an end together with his life; but that he may be tormented without end, he is forced to live on without end in punishment, that he whose life here was dead in sin, may have his death there living in punishment. Let him say then; He shall pay for all the things that he hath done, nor yet shall he be consumed, forasmuch as he is tormented, and not put out, he dies and lives, he is falling away and holding on, always finishing, without being finished. These things are very terrible in the healing of the ear only, how infinitely more terrible in the enduring of them! Now because the multiplicity of his wickedness demands that he should never be without punishment, it is fitly added;
According to the multitude of his inventions shall he also suffer.
22. For whereas he found out many things in order to sin, he is tormented with new inventions in punishment. Since what he could not have suspected here, he is made sensible of there, when he is given over to vengeance. For as the Elect in exercising themselves in good works, sometimes set themselves to do more than the Lord thought fit to bid them, (for virginity of the flesh is no where commanded, but only commended; since if it were commanded, then it would follow that wedlock must henceforth be deemed sin, and yet there are many strong in the virtue of virginity, so as to render more in service than they received in command,) so very commonly the wicked are each practised in bad ways, so that they find out in evil doing more for them to do than by the practice of the lost they received examples of wickedness. And hence they are stricken with the torments of an ampler retribution, in that they too of their own heads invented practices on an ampler scale, which they deserve to be stricken for. And so it is well said, According to the multitude of his inventions shall he also suffer. For he would not find out new wickedness, except he also sought it; and he would not seek it, except he was eager to do it of set purpose. Therefore in his tormenting the excessiveness of evil devising is taken into account, and he receives the pain of a worthy recompense. And although the woe of all the damned is infinite, yet they have worse torments inflicted upon them, who invented many things in wicked ways by their desires as well. Now since Zophar has brought in the punishment of this hypocrite, he immediately adds his sin, nor does he describe anyone in particular, but that from which all sins have their origin. For it is written, Covetousness is the root of all evil. [1 Tim. 6, 10] He then, whom covetousness is described as having dominion over, surely is proved to be subject to all evil propensities.
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Summary
Job 20:18 encapsulates Zophar's unwavering conviction regarding the inevitable downfall of the wicked. He asserts that any wealth or advantage gained through unrighteous means will not only be forcibly returned, but the wicked individual will also be utterly deprived of any satisfaction or joy from their ill-gotten prosperity. This verse serves as a stark declaration of divine justice, emphasizing that the fruits of wickedness are fleeting and ultimately bring no lasting benefit or contentment to the one who acquired them, highlighting the ultimate futility of ill-gotten gain.
Context
Literary Context
Job 20:18 is situated within Zophar the Naamathite's second and final discourse, which spans the entirety of Job 20. This speech immediately follows Job's profound lament in Job 19, where Job, despite his overwhelming suffering and sense of abandonment by God, clings to a desperate hope in a future Redeemer. Zophar, like his fellow friends Eliphaz and Bildad, operates from a rigid and simplistic retribution theology: righteousness leads to prosperity, and wickedness inevitably leads to suffering. In this particular speech, Zophar vividly, almost hyperbolically, describes the transient nature of the wicked person's success, asserting that their brief flourishing will be swiftly followed by devastating judgment. He argues that the wicked may amass wealth and power, but their ultimate end is destruction and the loss of all their gains. Verse 18 specifically targets the futility of their acquisitions, serving as a crucial point in his argument that the wicked cannot escape divine justice or truly benefit from their wrongdoing, no matter how much they "labored" for it.
Historical & Cultural Context
In the ancient Near East, a common belief, deeply ingrained in the cultural fabric, was that material prosperity was a tangible sign of divine favor, while misfortune indicated divine displeasure. This understanding heavily influenced the arguments of Job's friends, who struggled to reconcile Job's suffering with his proclaimed righteousness. Wealth, particularly in agrarian and pastoral societies, represented not only security and status but also the potential for inheritance and generational legacy. Zophar's assertion that the wicked would "restore" their gains and "not swallow it down" speaks directly to a cultural understanding of ownership, honor, and the public shame associated with the loss of accumulated wealth. The concept of "restitution" was a well-established legal principle, as seen in ancient legal codes like the Law of Moses (e.g., Exodus 22:1-15), where stolen or damaged property had to be returned, often with a penalty. Zophar applies this earthly legal principle to the divine realm, suggesting that God Himself enforces this cosmic restitution, ensuring that ill-gotten gains are not retained.
Key Themes
This verse significantly contributes to several overarching themes within the book of Job and the broader biblical narrative. Firstly, it underscores the theme of Divine Justice and Retribution, asserting God's active role in ensuring that injustice does not prevail indefinitely. Zophar's perspective, though ultimately flawed in its direct application to Job's unique situation, firmly believes that God will right all wrongs, forcing the wicked to relinquish their ill-gotten gains. This aligns with broader biblical teachings that God is a righteous judge who will not allow wickedness to triumph forever (Proverbs 13:22). Secondly, it highlights the Futility of Wicked Wealth, portraying worldly success achieved through unrighteousness as ultimately empty and unsatisfying. The wicked person cannot "rejoice therein," emphasizing that true contentment and lasting prosperity are not found in material accumulation gained at the expense of justice or righteousness (Proverbs 10:2). Finally, it reinforces the Inevitable Consequences of Sin, a core biblical principle that actions have repercussions, and God's judgment, though sometimes delayed or mysterious in its timing, is certain and comprehensive. Zophar's speech serves as a stark warning against the pursuit of unrighteous gain, asserting that divine judgment will strip away not only the material benefits but also any anticipated joy or satisfaction from such endeavors.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to turn back," "to return," or "to restore." In this context, it implies a forced reversal of possession. The wicked person will be compelled to give back what they have unjustly acquired, not through voluntary repentance, but through divine compulsion. It conveys the idea of a complete undoing of their ill-gotten gains.
A vivid and visceral primitive root meaning "to make away with (specifically by swallowing)," or "to destroy." The negation, "shall not swallow it down," powerfully communicates that the wicked will be unable to fully consume, digest, or benefit from their ill-gotten gains. It suggests a forced expulsion or disgorgement, preventing any lasting assimilation or enjoyment of their unrighteous spoils.
This noun denotes "force," "wealth," "strength," or "resources." In this verse, it refers to the accumulated wealth or possessions of the wicked person. The phrase "according to his substance" emphasizes that the restitution will be proportionate to the full extent of what was unjustly acquired, highlighting the comprehensive nature of the divine judgment.
A primitive root meaning "to leap for joy," "to exult," or "to wave joyously." The negation, "shall not rejoice therein," delivers the ultimate blow. Beyond the material loss, the wicked will be denied the very satisfaction, pleasure, or triumph they anticipated from their ill-gotten wealth. This underscores the profound emptiness and futility of unrighteous prosperity, demonstrating that true happiness cannot be found in possessions acquired through injustice.
Verse Breakdown
"That which he laboured for shall he restore, and shall not swallow [it] down"
This opening clause immediately establishes a powerful contrast. The wicked person expends effort ("laboured for") to acquire wealth, but this effort will be rendered utterly futile. The fruit of their labor will not be retained or enjoyed; instead, they will be forced to "restore" or disgorge it. The phrase "shall not swallow [it] down" vividly illustrates the inability to truly possess, assimilate, or benefit from what was unjustly acquired, implying a forced expulsion or denial of any lasting satisfaction or benefit.
"according to [his] substance [shall] the restitution [be]"
This part of the verse emphasizes the proportionality and certainty of the divine judgment. The "restitution" (repayment or recompense) will be commensurate with the "substance" or wealth that the wicked person acquired. It suggests that the loss will be as significant as the gain, ensuring that the wicked are fully stripped of what they unjustly accumulated, leaving them with nothing from their wrongdoing. This highlights the comprehensive and exact nature of God's justice.
"and he shall not rejoice [therein]"
This concluding phrase delivers the ultimate blow to the wicked. Beyond the forced return of their gains, they will also be denied the very satisfaction, pleasure, or joy they anticipated from their ill-gotten wealth. This highlights the ultimate emptiness and futility of unrighteous prosperity, underscoring that true happiness and lasting contentment cannot be found in possessions acquired through injustice. The deepest deprivation is not merely material, but the crushing of their anticipated joy.
Literary Devices
Zophar's speech, and this verse in particular, employs several potent literary devices to convey his message with dramatic force. The most prominent is Imagery, particularly the visceral image of the wicked person being unable to "swallow down" their gains, implying a forced expulsion or vomiting of ill-gotten wealth. This creates a powerful, almost grotesque, mental picture of the futility and ultimate rejection of unrighteous acquisition. There is also a strong element of Irony, as the wicked person "laboured for" something they will ultimately not enjoy, highlighting the paradoxical and self-defeating nature of their efforts. Furthermore, Zophar's absolute and declarative language ("shall he restore," "shall not swallow," "shall the restitution be," "shall not rejoice") conveys a sense of Certainty and Inevitability, lending a prophetic and unyielding tone to his pronouncements of divine judgment. The verse also exhibits a form of Parallelism, contrasting the wicked's effort with their ultimate lack of gain and joy, reinforcing the central theme of divine retribution and the emptiness of unrighteous success.
Theological and Thematic Connections
Job 20:18, while part of Zophar's limited and often misapplied theological framework, nonetheless articulates a profound and enduring truth about God's character and the nature of justice. It affirms the biblical principle that God is inherently just and will not allow injustice to stand indefinitely. While the book of Job ultimately challenges the simplistic cause-and-effect retribution theology of the friends, it never denies God's justice. Instead, it refines our understanding of how and when that justice is meted out, emphasizing divine sovereignty and wisdom beyond human comprehension. This verse speaks to the divine order where ill-gotten gains are not truly owned or enjoyed, reflecting God's sovereignty over all creation and His moral governance of humanity. It teaches that true prosperity is not merely material accumulation but is rooted in righteousness and a right relationship with God, emphasizing that the pursuit of unrighteous wealth is a futile endeavor that ultimately yields emptiness and loss, not lasting satisfaction.
Reflection and Application
Job 20:18 serves as a potent reminder of the enduring principles of divine justice and the ultimate futility of unrighteous gain. For believers, it is a profound call to integrity and honesty in all our dealings, reassuring us that wealth acquired through exploitation, deceit, or any unjust means carries no lasting value and brings no genuine satisfaction. It encourages us to trust in God's perfect timing and His unwavering commitment to justice, even when it appears that the wicked prosper or escape consequences in the short term. This verse offers solace and hope to those who have been wronged, assuring them that God sees their plight and will ultimately bring about a just restitution. Conversely, it stands as a stern and sobering warning to anyone tempted to pursue gain through unethical or unjust means, reminding us that such endeavors will inevitably lead to emptiness, loss, and a profound deprivation of true joy and peace. Our deepest satisfaction and lasting security are found not in what we acquire through our own efforts, but in living righteously, trusting in the Lord, and seeking His kingdom above all else.
Questions for Reflection
FAQ
Does this verse imply that all wealth is inherently suspect, or only wealth acquired through wicked means?
This verse specifically targets wealth acquired through "wicked" means or unrighteous labor. Zophar's argument is against the gains of the oppressor, the exploiter, or those who disregard justice and righteousness. It does not condemn wealth itself, but rather the unjust methods of its acquisition and the unrighteous character of the one who obtains it. The Bible consistently affirms the value of honest labor and righteous stewardship (e.g., Proverbs 10:4 and Deuteronomy 8:18). The emphasis in Job 20:18 is on the moral corruption behind the acquisition, which ultimately negates any joy or lasting benefit from such gains, rendering them empty.
How does Zophar's view of justice in this verse align with or differ from the broader biblical understanding of divine justice?
Zophar's view, shared by Job's other friends, represents a rigid, simplistic retribution theology: good people prosper, wicked people suffer, and this happens immediately and predictably. While the Bible certainly teaches that God is just and that sin has consequences, the book of Job itself profoundly challenges the direct, immediate, and predictable application of this principle to all individual suffering. Job's suffering, despite his righteousness, demonstrates that God's ways are more complex than human logic can fully grasp. However, the core truth that God will ultimately bring justice and that ill-gotten gains are fleeting and bring no lasting satisfaction is a consistent biblical theme (e.g., Psalm 73). Zophar's error was in applying this principle dogmatically and judgmentally to Job's unique situation, but the principle itself—that the wicked will not ultimately benefit from their injustice and will face divine reckoning—remains a foundational tenet of divine justice throughout Scripture.
Christ-Centered Fulfillment
While Zophar's words in Job 20:18 are spoken from a limited human perspective on justice and retribution, they find their ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The "restitution" that Zophar speaks of, the forced return of ill-gotten gains, foreshadows the cosmic restitution accomplished by Christ. Humanity, through sin, had acquired a debt it could not pay, a spiritual "gain" that led only to death and separation from God. Christ, as the Lamb of God who takes away the sin of the world, perfectly "restored" what was lost through humanity's rebellion, paying the ultimate price on the cross. He did not "swallow down" the wages of sin for Himself, but bore them for us, ensuring that sin's dominion would not be permanent over those who believe. Through His triumph over sin and death, Christ disarmed the principalities and powers, stripping them of their ill-gotten spiritual gains and authority over humanity, making a public spectacle of them (Colossians 2:15). Furthermore, the futility of rejoicing in unrighteousness is starkly contrasted with the eternal joy found in Christ. He taught His disciples not to lay up treasures on earth, where moth and rust destroy, but to seek the lasting treasures of His kingdom. The true "rejoicing" is found not in fleeting worldly possessions or ill-gotten gains, but in the redemption and righteousness freely given through Him, leading to an eternal inheritance that can never be taken away or diminished (1 Peter 1:4). In Christ, the ultimate justice of God is perfectly revealed, and true, lasting joy and peace are secured for all who believe.