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Study This Verse
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.
For the ‘belly’ of the wicked man is avarice, in that there is collected together in it whatsoever is swallowed with wrong desire. But it is plain that avarice is not extinguished, but increased by the objects desired. For like fire, when it has got fuel to feed on, it increases; and from the same cause that the flame appears to be restrained for a moment, it is seen a little while after to spread itself out. And it often happens that when Almighty God is greatly wroth with the covetous soul, He first lets all things accrue to it according to its wish, and afterwards takes it away in vengeance, that it may undergo eternal punishments on account of them. And hence it is added;
And when he shall have that which he desired, he shall not be able to possess it.
24. For it is a mark of greater indignation, when that thing is given which is desired amiss, and therefrom there ensues sudden retribution, because he got that likewise, which he went after when God was wroth the while. And hence it is said by the Psalmist, where the people are described as having lusted after flesh for food in a wrong way; But while their meat was yet in their mouths, the wrath of God came upon them, and slew the most of them. [Ps. 78, 30. 31] For the judgments of God are used to be slower in appearing, when wrong wishes are hindered that they should not be put in execution. For the quicker that a bad wish is suffered to be fulfilled, it is usually punished the more speedily in proportion. And so by the very act, whereby the hypocrite is aggrandized in haste to become powerful, it is brought to pass with proportionate rapidity, that he should not be. For the trees too that grow slower, last to number many years, and those which make way in a short space of time, wither the sooner, and in a manner, whilst they are hasting to be, they are going the way not to be.
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Summary
Job 20:20, delivered by Zophar the Naamathite, starkly declares the inevitable internal turmoil and ultimate material loss awaiting the wicked. It asserts that despite any fleeting external prosperity, the unrighteous individual will experience a profound absence of inner peace and will ultimately fail to retain or enjoy the very objects of their greedy pursuit, thereby underscoring the transient and unsatisfying nature of ill-gotten gains and selfish desires.
Context
Literary Context
Job 20:20 is embedded within Zophar's second and final discourse, a fervent and unyielding exposition on the swift and certain downfall of the wicked. His speech commences in Job 20:1 and concludes at Job 20:29. Throughout this address, Zophar adamantly contends that the prosperity of the wicked is ephemeral, akin to a fleeting dream, and that divine judgment will inexorably divest them of their wealth, their tranquility, and ultimately their very existence. This particular verse functions as a succinct encapsulation of the internal disquiet and external deprivation he forecasts for those who live unrighteously. Zophar's arguments, mirroring those of Eliphaz and Bildad, are predicated on a rigid retribution theology, which posits that suffering is invariably a direct consequence of sin—a premise that the overarching narrative of the Book of Job profoundly challenges and ultimately refutes.
Historical & Cultural Context
Within the ancient Near East, a pervasive belief system held that righteousness led to prosperity and wickedness to suffering. This concept, often termed the doctrine of divine retribution, provided a fundamental framework for comprehending the world and God's justice. Job's friends, including Zophar, operated firmly within this traditional understanding, leading them to conclude that Job's immense suffering must be conclusive evidence of his hidden sin, as God would presumably not afflict a righteous man. The understanding of the "belly" (Hebrew: beṭen) as the seat of emotions, inner being, and even conscience was a common feature of ancient Hebrew thought, extending beyond its literal anatomical meaning. Furthermore, the pursuit of wealth and material possessions was a significant aspect of ancient societies, and the wisdom literature frequently cautioned against the vanity and emptiness of such pursuits when divorced from divine wisdom, as powerfully articulated in Proverbs 23:4-5.
Key Themes
This verse significantly contributes to several pivotal themes within Zophar's speech and the broader Book of Job. Firstly, it underscores Zophar's unwavering conviction in divine retribution, portraying God as a meticulous and unwavering judge who ensures the wicked receive their just desserts, affecting both their internal state and external circumstances. Secondly, it highlights the theme of the futility of worldly possessions and the inherent emptiness of desires pursued apart from God. Zophar argues that even if the wicked accumulate vast wealth, they cannot genuinely enjoy or retain it, echoing broader biblical warnings about the transient nature of earthly treasures found in passages such as Ecclesiastes 2:10-11. Thirdly, the verse touches profoundly on the theme of inner peace versus turmoil. Zophar posits that the wicked are intrinsically restless, lacking the tranquility that accompanies a life lived in righteousness, standing in stark contrast to the profound peace promised to the righteous in other biblical texts, such such as Isaiah 48:22.
Exposition and Analysis
Key Word Analysis
The Hebrew word שָׁלֵיו (H7961, shâlêv) signifies "tranquil," "at ease," or "security." Its negation in the verse, "shall not feel quietness," denotes a profound and perpetual state of agitation, restlessness, and inner turmoil. This is not merely the absence of external noise but a deep-seated lack of spiritual and emotional peace, often stemming from guilt, anxiety, or insatiable greed. It contrasts sharply with the concept of true rest and peace that is offered by God, which is a hallmark of a righteous life.
The Hebrew term בֶּטֶן (H990, beṭen) literally refers to the "belly" or "womb." However, in ancient Hebrew anthropology, it frequently served as a metaphor for the innermost being, the seat of emotions, thoughts, desires, conscience, and even moral character. Therefore, "quietness in his belly" refers to an internal, holistic sense of contentment and peace, while its absence denotes a deep, pervasive disquietude that affects one's entire inner life and spiritual well-being.
The word חָמַד (H2530, châmad) is a primitive root meaning "to delight in," "covet," or "desire." In this context, "that which he desired" refers to the objects of the wicked person's covetousness—their ill-gotten gains, their accumulated wealth, or anything they pursued with selfish ambition and lust. The phrase "he shall not save of that which he desired" implies that they will not be able to preserve, enjoy, or truly benefit from these things; they will either be lost, become a source of vexation, or prove ultimately unsatisfying and empty.
Verse Breakdown
"Surely he shall not feel quietness in his belly"
This initial clause vividly describes the internal consequence of a life marked by wickedness. It asserts that the wicked individual, despite any outward display of prosperity or success, will be perpetually plagued by an inherent restlessness and a profound absence of inner peace. Their conscience may trouble them incessantly, their desires may remain insatiable, or their ill-gotten gains may bring anxiety rather than genuine contentment. This speaks to a deep spiritual and emotional void that cannot be filled by worldly acquisition or selfish pursuits.
"he shall not save of that which he desired"
This second clause elaborates on the external, material consequence. It declares that the wicked will be utterly unable to preserve, retain, or truly benefit from the wealth or possessions they have coveted and acquired through unrighteous means. What they have gained through selfish ambition or illicit methods will ultimately slip away, be destroyed, or bring them no lasting satisfaction, underscoring the transient and ultimately futile nature of worldly pursuits when divorced from divine principles and righteousness.
Literary Devices
Job 20:20 masterfully employs several potent literary devices to convey its message. The most prominent is Imagery, particularly in the evocative phrase "quietness in his belly," which conjures a vivid picture of internal tranquility or, more pointedly, its profound absence. This is not a literal physical discomfort but a deep spiritual and emotional dis-ease, painting a compelling portrait of a soul perpetually agitated and restless. The verse also utilizes Parallelism, specifically a form of synthetic parallelism, where the second clause ("he shall not save of that which he desired") expands upon and reinforces the idea presented in the first clause ("Surely he shall not feel quietness in his belly"). The internal turmoil described in the first clause is powerfully complemented by the external loss detailed in the second, creating a comprehensive and devastating picture of the wicked's ultimate fate. Furthermore, given the broader narrative of the Book of Job, there is a significant element of Dramatic Irony. While Zophar confidently pronounces these truths about the wicked, he tragically misapplies them to Job, who is demonstrably righteous. The audience, privy to the divine prologue, knows that Job's suffering is not a consequence of his sin, rendering Zophar's confident assertions about divine retribution ironically flawed in their specific application.
Theological and Thematic Connections
Zophar's pronouncement in Job 20:20, while flawed in its immediate application to Job, nevertheless reflects a profound and general biblical truth: true peace and lasting satisfaction cannot be found in unrighteous pursuits or the mere accumulation of earthly treasures. The insatiable nature of greed and the pervasive anxiety that often accompanies ill-gotten gains stand in stark contrast to the genuine peace offered by God. This verse powerfully underscores the biblical principle that authentic contentment is fundamentally a spiritual state, not a material one, and that pursuing worldly desires above God's will ultimately leads to emptiness, disquietude, and loss. It serves as a solemn warning against the deceptive allure of temporary prosperity that lacks a foundation of righteousness and divine blessing, highlighting the ultimate futility of a life lived apart from God's wisdom.
Reflection and Application
Job 20:20 serves as a powerful challenge, urging us to deeply examine the wellspring of our desires and the true nature of our peace. Are we, perhaps unknowingly, pursuing things that promise fleeting satisfaction but ultimately lead to inner turmoil, gnawing anxiety, or a profound sense of emptiness? The verse poignantly reminds us that true "quietness in the belly"—a profound and abiding sense of inner peace and contentment—does not emanate from accumulating wealth, achieving status, or fulfilling every earthly desire, especially if those pursuits are unrighteous, self-centered, or compromise our integrity. Instead, genuine peace is a precious fruit of a right relationship with God, a clear conscience before Him and others, and a life lived in humble accordance with His divine wisdom and purposes. This verse encourages us to critically re-evaluate our priorities, prompting us to seek first the kingdom of God and His righteousness, with the assurance that true peace and lasting fulfillment are found only there, rather than in the transient and ultimately unsatisfying gains of the world.
Questions for Reflection
FAQ
Does Zophar's view of the wicked in Job 20:20 always align with the broader biblical teaching on suffering and prosperity?
While Zophar's statement in Job 20:20 contains a general truth about the ultimate futility of unrighteous gain and the inherent lack of peace for the wicked, his rigid application of this principle to Job is fundamentally flawed and does not align with the full, nuanced biblical teaching. The Book of Job itself serves as a profound and sophisticated critique of the simplistic retribution theology held by Job's friends. It powerfully demonstrates that suffering is not always a direct punishment for sin, and conversely, prosperity is not always an immediate sign of righteousness. God's ways are far more complex and mysterious than Zophar and his friends can comprehend, as God Himself later affirms in Job 42:7-8. While the Bible certainly teaches that sin has consequences and that righteousness is ultimately blessed, it also acknowledges that the righteous may suffer and the wicked may prosper for a time, as seen in the lament of Psalm 73:3-12. The ultimate biblical perspective emphasizes God's sovereignty, justice, and grace, which transcend human understanding of simple cause and effect.
Christ-Centered Fulfillment
Job 20:20, though articulated by Zophar with a limited and ultimately flawed understanding of suffering, nonetheless points prophetically to the profound contrast between the world's fleeting promises and the enduring, supernatural peace offered exclusively by Christ. The wicked person's inability to "feel quietness in his belly" highlights humanity's innate, deep-seated longing for inner peace, a peace that the world, with all its pursuits and possessions, is utterly incapable of giving (John 14:27). Jesus, the promised Prince of Peace (Isaiah 9:6), offers a peace that transcends all human understanding, a peace rooted in complete reconciliation with God through His atoning sacrifice on the cross (Colossians 1:20). Furthermore, the phrase "he shall not save of that which he desired" powerfully foreshadows the ultimate futility and emptiness of pursuing worldly treasures and desires as life's ultimate goal. Christ Himself taught His followers to store up treasures in heaven, where moth and rust do not destroy and where thieves cannot break in and steal (Matthew 6:19-21), starkly contrasting the transient nature of earthly possessions with the eternal security and joy found in Him. He is the true "desire of all nations" (Haggai 2:7), the one who truly satisfies the deepest longings of the human soul and offers eternal life, unlike the empty promises of the world that ultimately lead to spiritual bankruptcy and despair (John 6:35). In Christ alone, we find true quietness for our restless souls and an inheritance that can never perish, spoil, or fade, kept in heaven for us (1 Peter 1:4).