Job 20:19

KJV

Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not;

KJV (with Strong's)

Because he hath oppressed {H7533} and hath forsaken {H5800} the poor {H1800}; because he hath violently taken away {H1497} an house {H1004} which he builded {H1129} not;

Complete Jewish Bible

"For he crushed and abandoned the poor, seizing houses he did not build,

Berean Standard Bible

For he has oppressed and forsaken the poor; he has seized houses he did not build.

American Standard Version

For he hath oppressed and forsaken the poor; He hath violently taken away a house, and he shall not build it up.

Commentary

### SUMMARY
Job 20:19 is a scathing indictment from Zophar, one of Job's friends, outlining specific egregious sins that he believes inevitably lead to divine judgment. In this verse, Zophar attributes the downfall of the wicked to their active oppression and neglect of the poor, coupled with their violent and unlawful acquisition of property that they did not earn or build. It serves as a stark illustration of the traditional retribution theology held by Job's friends, where outward prosperity is seen as a sign of righteousness and suffering as a direct consequence of sin.

### CONTEXT
* **Literary Context:** This verse is part of Zophar's third and final speech to Job, found in [Job 20](/job/20 "Job 20 - Zophar's Third Speech"). Throughout the book, Job's three friends—Eliphaz, Bildad, and Zophar—each present cycles of speeches attempting to convince Job that his immense suffering is a direct result of his sin, adhering rigidly to the conventional wisdom of their time regarding divine retribution. Zophar, known for his harshness and dogmatism, here paints a vivid, almost caricatured, picture of the wicked man's character and swift, inevitable demise. He aims to underscore the certainty of God's judgment against those who commit injustice, implicitly applying this framework to Job's situation, despite Job's protestations of innocence. This particular verse details the specific acts of injustice that, in Zophar's view, trigger such a severe divine response.
* **Historical & Cultural Context:** In the ancient Near East, society was often stratified, and the vulnerable (the poor, widows, orphans, sojourners) were frequently at the mercy of the powerful. Biblical law and wisdom literature consistently emphasize the responsibility to protect and care for these groups, viewing their exploitation as a grave offense against God's justice. Land and house ownership were foundational to family identity, security, and economic stability. To "violently take away an house which he builded not" would have been an act of extreme injustice, akin to modern-day theft or forced eviction, often perpetrated against those too weak to defend themselves. Such actions violated communal norms and divine mandates, reflecting a profound disregard for human dignity and established order, which was believed to provoke divine wrath.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Job and broader biblical theology. It highlights the theme of **Social Injustice**, condemning both active oppression ("hath oppressed") and passive neglect ("hath forsaken") of the poor, reflecting a consistent biblical call for equitable treatment of the vulnerable, as seen in [Deuteronomy 15:7-11](/deuteronomy/15-7 "Deuteronomy 15:7-11 - Care for the Poor"). 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](/exodus/20-15 "Exodus 20:15 - The Eighth Commandment") against stealing and the [Tenth Commandment](/exodus/20-17 "Exodus 20:17 - The Tenth Commandment") against coveting, echoing prophetic condemnations of land-grabbing, such as in [Micah 2:1-2](/micah/2-1 "Micah 2:1-2 - Woes against Oppressors"). 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 explored throughout wisdom literature, though often nuanced beyond Zophar's simplistic application.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Oppressed (Hebrew, _‘āšaq_):** This verb signifies active wrongdoing, often involving extortion, fraud, or the forceful exploitation of a weaker party. It implies a deliberate act of abuse of power, where one takes advantage of another's vulnerability to gain illicit profit or advantage. It's more than mere neglect; it's an aggressive act of injustice.
* **Forsaken (Hebrew, _‘āzab_):** This word denotes abandonment, neglect, or leaving someone in a state of vulnerability. When paired with "oppressed," it highlights a double offense: not only actively harming the poor but also failing to fulfill any responsibility to care for or protect them, leaving them exposed and without support.
* **Violently taken away (Hebrew, _gāzal_):** This strong verb means to seize by force, to rob, or to plunder. It emphasizes the aggressive, unlawful, and often violent nature of the acquisition. The object "an house which he builded not" makes it clear that this is not a legitimate transaction but an act of outright theft or dispossession, often through intimidation or brute force.

#### Verse Breakdown
* **"Because he hath oppressed [and] hath forsaken the poor;":** This clause lays out the first set of charges against the wicked. The conjunction "and" links two distinct but related actions: active oppression (exploiting and harming) and passive neglect (abandoning and failing to assist). Both are condemned as violations of justice and compassion, demonstrating a complete disregard for the well-being of the most vulnerable in society. This highlights a systemic pattern of behavior rather than an isolated incident.
* **"[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" underscores that the house was not earned through legitimate labor or purchase but seized through violence or fraud. This points to covetousness, theft, and a profound disrespect for the rights and labor of others, striking at the heart of economic and social stability.

#### Literary Devices
Zophar's speech, including Job 20:19, employs several **Literary Devices** to achieve its rhetorical force. The verse utilizes **Parallelism**, specifically synonymous or antithetical parallelism, by presenting two distinct but complementary charges against the wicked: the oppression of the poor and the violent seizure of property. Both actions illustrate the same core character flaw of greed and injustice. There is strong **Imagery** of exploitation and dispossession, painting a vivid picture of the wicked man's predatory nature and the suffering he inflicts. The language is direct and accusatory, reflecting Zophar's unwavering conviction and his desire to impress upon Job the severity of the sins he believes are being committed. The cumulative effect of these charges creates a sense of overwhelming guilt and justifies the inevitable divine **Retribution** that Zophar believes is due.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 20:19, despite being part of a flawed theological argument by Zophar, articulates enduring biblical principles concerning justice, property, and the treatment of the vulnerable. It reflects God's consistent demand for righteousness in social and economic dealings, highlighting that true piety is not merely ritualistic but extends to 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 character and His moral order, demonstrating a heart that prioritizes selfish gain over divine command and human dignity. This verse, therefore, serves as a powerful reminder of the biblical emphasis on social justice and the severe consequences of its neglect.

* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Honoring God by helping the poor")
* [Leviticus 19:13](/leviticus/19-13 "Leviticus 19:13 - Do not defraud your neighbor")
* [Amos 5:11-12](/amos/5-11 "Amos 5:11-12 - Oppression of the Poor")

### REFLECTION AND APPLICATION
While Zophar's application of retribution theology to Job was ultimately proven incorrect, 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 challenges us to examine our own lives and the systems we participate in. Are we actively oppressing others through unjust practices, or passively forsaking those in need by ignoring their plight? Do we acquire wealth or property through ethical means, or are we tempted to "violently take away" what is not rightfully ours, whether through literal theft, deceptive business practices, or exploiting loopholes that harm others? The call to justice and compassion for the poor and marginalized is a consistent thread throughout Scripture, urging us to be agents of righteousness in a world often marked by greed and exploitation. Our faith demands not only personal piety but also active engagement in seeking justice for the vulnerable and upholding integrity in all our dealings.

#### Questions for Reflection
* **In what ways might I, or the systems I am part of, be inadvertently "oppressing" or "forsaking" the poor today?**
* **How does the principle of "not taking away an house which he builded not" apply to modern economic practices, property rights, and fair labor?**
* **What practical steps can I take to advocate for social justice and ensure ethical conduct in my personal and professional life?**
* **How does my understanding of God's justice shape my response to poverty and inequality in the world?**

### FAQ
**Was Zophar's assessment of Job and the wicked in Job 20:19 accurate in the context of the book of Job?**

Answer: Zophar's description of the wicked in [Job 20](/job/20 "Job 20 - Zophar's Third Speech"), including the specific sins listed in [Job 20:19](/job/20-19 "Job 20:19 - Zophar's Description of the Wicked"), accurately identifies actions that the Bible consistently condemns as wicked. However, Zophar's fundamental error, shared by Job's other friends, was in applying this universal principle of divine justice directly and simplistically to Job's suffering. They assumed that Job's calamities were a direct, proportional punishment for hidden sins, thus accusing an innocent man. The book of Job ultimately refutes this rigid, one-to-one retribution theology, demonstrating that suffering is complex and not always a direct result of personal sin. While the sins Zophar describes are indeed anathema to God, his *application* of this truth to Job was flawed and unjust.

### CHRIST-CENTERED FULFILLMENT
Job 20:19, while part of Zophar's flawed theology, powerfully foreshadows the heart of God revealed perfectly in Christ concerning justice and care for the vulnerable. The Old Testament's condemnations of oppressing the poor and seizing property unjustly find their ultimate answer and fulfillment in Jesus. Christ Himself identified with the poor and marginalized, declaring in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identifying with the Least of These") that "whatever you did for one of the least of these brothers and sisters of mine, you did for me." His ministry was characterized by compassion for the downtrodden, healing for the sick, and liberation for the oppressed, as prophesied in [Isaiah 61:1-2](/isaiah/61-1 "Isaiah 61:1-2 - The Spirit of the Lord is Upon Me"), which Jesus quoted in [Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement"). Furthermore, Jesus vehemently condemned covetousness and the unjust pursuit of wealth, warning against storing up treasures on earth ([Matthew 6:19-21](/matthew/6-19 "Matthew 6:19-21 - Treasures in Heaven")) and highlighting the dangers of greed ([Luke 12:15](/luke/12-15 "Luke 12:15 - Beware of Covetousness")). Ultimately, Christ's atoning work on the cross addresses not only the individual sins of oppression and covetousness but also the systemic brokenness that allows such injustices to flourish, offering redemption and empowering believers to live lives of justice and righteousness, building up rather than tearing down, and caring for the "house" of humanity that God Himself built.

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 35:9

¶ By reason of the multitude of oppressions they make [the oppressed] to cry: they cry out by reason of the arm of the mighty.

Proverbs 14:31

¶ He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.

Job 31:38

If my land cry against me, or that the furrows likewise thereof complain;

Job 31:39

If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:

1 Samuel 12:3

Behold, here I [am]: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you.

1 Samuel 12:4

And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand.

Lamentations 3:34

To crush under his feet all the prisoners of the earth,