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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
Historical 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.
“For he has broken down the houses of many poor men, and he has plundered a dwelling, though he did not build it. His possessions provide no security.” He has broken down, that is, has shattered mercilessly [their houses], has carried off all their properties and has not given them back. In fact, he has not mended this situation, that is, has not returned what he has stolen. But, as he has carried off the properties of the poor and has not restored them, so his own possessions will not be saved either. “He shall not be saved by his desire. There is nothing remaining of his provisions; therefore his goods shall not flourish.” The impious, Zophar says, will not save himself through his desire, and then he will not have any provision left, because he does not possess anything that has been left to him by his absolute misery.
23. He ‘breaks in pieces and lays bare the house of the poor,’ who is not ashamed as well to rob out of avarice him whom he crushes by power. ‘He violently taketh it away and doth not build it.’ As if it were expressed in plain words; ‘He that ought to have builded it, he over and above takes it away.’ For the Lord Who is to come in judgment, shall say to the reprobate, For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in; naked, and ye covered Me not, &c. [Matt. 25, 42. 43.] as the consequence of which sin it is added, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. If then he is sentenced to so great a penalty, who is convicted merely of not having given away his own, with what punishment does not that man deserve to be stricken, who is proved to have taken the things of others also? And so he ‘took it away and did not build it up,’ in that he not only never gave any thing of his own, but also took away what was another’s.
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Summary
Job 20:19 presents Zophar's stern indictment of the wicked, detailing their characteristic sins of active oppression and passive neglect of the vulnerable, coupled with the violent and illicit acquisition of property. This verse serves as a vivid illustration of the traditional retribution theology espoused by Job's friends, asserting that such egregious injustices inevitably provoke swift and severe divine judgment, thereby explaining the downfall of the unrighteous.
Context
Literary Context
This verse is an integral part of Zophar's third and final discourse to Job, found within Job 20. Throughout the book, Job's three companions—Eliphaz, Bildad, and Zophar—each engage in cycles of speeches, consistently attempting to persuade Job that his profound suffering is a direct consequence of his sin. They rigidly adhere to the prevailing wisdom of their era regarding divine retribution, where prosperity signals righteousness and adversity denotes sin. Zophar, known for his unyielding and dogmatic pronouncements, vividly portrays the character and swift, certain demise of the wicked. His objective is to underscore the inevitability of God's judgment against those who perpetrate injustice, implicitly applying this framework to Job's inexplicable plight, despite Job's fervent declarations of innocence. This particular verse meticulously outlines the specific acts of injustice that, in Zophar's unwavering conviction, precipitate such a severe divine response.
Historical & Cultural Context
In the ancient Near East, societal structures were often highly stratified, leaving the most vulnerable—the poor, widows, orphans, and sojourners—frequently susceptible to exploitation by the powerful. Both biblical law and broader wisdom literature consistently underscore the imperative to protect and provide for these marginalized groups, viewing their exploitation as a grave transgression against God's justice and moral order. Ownership of land and a family home was fundamental to identity, security, and economic stability, serving as the bedrock of a household's heritage and future. To "violently take away an house which he builded not" would have constituted an act of profound injustice, akin to forcible dispossession or outright theft in modern terms, often perpetrated against those lacking the means or power to defend themselves. Such actions flagrantly violated established communal norms and divine mandates, demonstrating a profound disregard for human dignity and the divinely ordained social fabric, which was widely believed to incur divine wrath.
Key Themes
This verse powerfully contributes to several foundational themes within the book of Job and the broader biblical narrative. It prominently highlights the theme of Social Injustice, condemning both active oppression ("hath oppressed") and passive neglect ("hath forsaken") of the poor. This reflects a consistent biblical call for equitable treatment of the vulnerable, echoing the principles found in passages like Deuteronomy 15:7-11. The phrase "hath violently taken away an house which he builded not" underscores the theme of Unjust Gain and Covetousness, a direct violation of the Eighth Commandment against stealing and the Tenth Commandment, resonating with prophetic condemnations of land-grabbing and exploitation, such as those articulated in Micah 2:1-2. Fundamentally, Zophar's entire argument, including this verse, is predicated on the theme of Divine Retribution, asserting that God's justice inevitably punishes the wicked, a concept extensively explored throughout wisdom literature, though often with greater nuance than Zophar's rigid and simplistic application.
Exposition and Analysis
Key Word Analysis
This verb signifies to "crack in pieces," "crush," or "bruise." In a figurative sense, as used here, it denotes to "oppress" or "discourage." It implies a forceful, destructive action against a weaker party, involving not just exploitation but a breaking down or crushing of their spirit and livelihood. It is an active, aggressive form of injustice that inflicts severe harm.
This primitive root means "to loosen," "relinquish," or "permit." In this context, it conveys the idea of abandoning, neglecting, or leaving someone destitute. When coupled with "oppressed," it paints a picture of a double offense: not only actively inflicting harm but also deliberately withdrawing any support or protection, leaving the poor exposed and vulnerable to further suffering.
This strong verb means "to pluck off," "to flay," "strip," or "rob." It emphasizes the aggressive, unlawful, and often violent nature of the acquisition. It is not merely theft but a forceful seizure, indicating a blatant disregard for the victim's rights and possessions, often through intimidation or brute force.
This word refers to a "house" in its broadest sense, encompassing a dwelling, a family, or even a household. In the context of ancient Israel, a house represented security, heritage, and the very foundation of one's family and economic life. Its violent seizure was an attack on one's entire existence and future.
This primitive root means "to build" (literally and figuratively). The phrase "which he builded not" underscores that the house was not legitimately constructed or acquired through the labor and effort of the perpetrator. It highlights that the property was taken from another, emphasizing the illegitimacy and injustice of the act.
Verse Breakdown
"Because he hath oppressed [and] hath forsaken the poor;"
This initial clause lays out the first set of charges against the wicked. The conjunction "and" links two distinct yet complementary actions: active oppression (crushing, exploiting, and harming the vulnerable) and passive neglect (abandoning and failing to assist those in need). Both actions demonstrate a profound lack of compassion and a complete disregard for the well-being of the most disadvantaged members of society. This highlights a pervasive and systemic pattern of behavior, rather than isolated incidents, where the wicked actively inflict suffering and simultaneously fail to uphold any moral or social responsibility.
"[because] he hath violently taken away an house which he builded not;"
This second clause specifies another grave injustice: the unlawful and forceful acquisition of property. The phrase "which he builded not" explicitly emphasizes that the house was not earned through legitimate labor, purchase, or inheritance, but rather seized through violence, fraud, or illicit means. This act represents a direct assault on the economic security, heritage, and dignity of the victim, revealing the perpetrator's covetousness, theft, and profound disrespect for the rights and labor of others, thereby undermining the very foundations of social and economic stability.
Literary Devices
Zophar's speech, particularly Job 20:19, employs several Literary Devices to amplify its rhetorical impact and convey the gravity of the accusations. The verse utilizes Parallelism, specifically a form of synthetic or progressive parallelism, by presenting two distinct but complementary charges against the wicked: the oppression of the poor and the violent seizure of property. While distinct, both actions illustrate the same core character flaws of greed, injustice, and a predatory nature. There is strong Imagery of exploitation and dispossession, painting a vivid and visceral picture of the wicked man's aggressive nature and the deep suffering he inflicts upon the vulnerable. The language is direct, accusatory, and condemnatory, reflecting Zophar's unwavering conviction in the certainty of divine retribution and his desire to impress upon Job the severity of the sins he believes are being committed. The cumulative effect of these detailed charges creates a powerful sense of overwhelming guilt, which, in Zophar's view, fully justifies the inevitable divine Retribution he believes is due.
Theological and Thematic Connections
Job 20:19, despite being articulated within Zophar's ultimately flawed theological framework, powerfully conveys enduring biblical principles concerning justice, property rights, and the compassionate treatment of the vulnerable. It reflects God's consistent and unwavering demand for righteousness in all social and economic dealings, underscoring that genuine piety extends beyond mere ritualistic observance to encompass how one treats their neighbor, especially the disadvantaged. The exploitation of the poor and the unjust acquisition of wealth are portrayed as direct affronts to God's righteous character and His established moral order, revealing a heart that prioritizes selfish gain and material accumulation over divine command and human dignity. This verse, therefore, serves as a potent reminder of the pervasive biblical emphasis on social justice and the severe spiritual and practical consequences of its neglect.
Reflection and Application
While Zophar's rigid application of retribution theology to Job's specific situation was ultimately proven incorrect by the narrative's conclusion, the specific actions he condemns in Job 20:19 remain timeless moral failings that stand in stark opposition to God's character and commands. This verse serves as a profound challenge for us to critically examine our own lives, our economic practices, and the societal systems we participate in. Are we, perhaps inadvertently, "oppressing" others through unjust labor practices, exploitative business models, or by contributing to systems that perpetuate inequality? Do we passively "forsake" those in need by ignoring their plight, neglecting our responsibility to advocate for the marginalized, or failing to offer practical support? Furthermore, the principle of "not taking away an house which he builded not" compels us to scrutinize our acquisition of wealth and property. Are our gains achieved through ethical means, or are we tempted to "violently take away" what is not rightfully ours, whether through literal theft, deceptive dealings, or exploiting legal loopholes that harm others? The consistent biblical call for justice and compassion for the poor and marginalized is a central thread throughout Scripture, urging us to be active agents of righteousness in a world frequently marred by greed, exploitation, and systemic injustice. Our faith demands not only personal piety but also a robust commitment to seeking justice for the vulnerable and upholding integrity in all our dealings.
Questions for Reflection
FAQ
Was Zophar's assessment of Job and the wicked in Job 20:19 accurate in the broader context of the book of Job?
Zophar's description of the wicked in Job 20, including the specific sins listed in Job 20:19, accurately identifies actions that the Bible consistently and unequivocally condemns as wicked. The exploitation of the poor and the unjust acquisition of property are indeed anathema to God's character and His moral law. However, Zophar's fundamental error, a misapplication shared by Job's other friends, was in applying this universal principle of divine justice directly and simplistically to Job's suffering. They rigidly assumed that Job's calamities were a direct, proportional punishment for hidden sins, thereby unjustly accusing an innocent man. The overarching narrative of the book of Job ultimately refutes this simplistic, one-to-one retribution theology, demonstrating that suffering is a complex phenomenon with multiple causes, and is not always a direct consequence of personal sin. While the sins Zophar describes are truly abhorrent to God, his application of this truth to Job's specific situation was flawed, uncharitable, and unjust.
Christ-Centered Fulfillment
Job 20:19, though part of Zophar's limited theological perspective, powerfully foreshadows the very heart of God concerning justice and radical care for the vulnerable, a heart perfectly revealed and embodied in Jesus Christ. The Old Testament's stern condemnations of oppressing the poor and seizing property unjustly find their ultimate answer and fulfillment in the person and ministry of Jesus. Christ Himself profoundly identified with the poor, the marginalized, and the suffering, declaring in Matthew 25:40 that "whatever you did for one of the least of these brothers and sisters of mine, you did for me." His earthly ministry was characterized by unparalleled compassion for the downtrodden, miraculous healing for the sick, and spiritual liberation for the oppressed, precisely as prophesied in Isaiah 61:1-2, a passage Jesus Himself quoted as His mission statement in Luke 4:18-19. Furthermore, Jesus vehemently condemned covetousness and the unjust pursuit of worldly wealth, warning His followers against storing up treasures on earth (Matthew 6:19-21) and highlighting the insidious dangers of greed (Luke 12:15). Ultimately, Christ's atoning work on the cross addresses not only the individual sins of oppression and covetousness but also the systemic brokenness and spiritual depravity that allow such injustices to flourish in the world. Through His redemption, believers are empowered by the Holy Spirit to live lives of justice and righteousness, called to build up rather than tear down, and to lovingly care for the "house" of humanity that God Himself built and continues to sustain.