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Commentary on Job 20 verses 10–22
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.
Perhaps not even his goods will flourish, but they will become corrupted while still in bloom. In fact, if he appears to be full and abundant in all goods, then every need and affliction will assault him, so that he fills his belly, that is, fills his soul with every pain. “Let God send upon him the fury of wrath; let him bring a torrent of pains upon him.” God, by striking him with the most severe punishment, will bury him in pains as under a snowstorm.
27. For first he had sorrow in the mere wearying of his own concupiscence how to snatch hold of the things coveted, how to secure one sort by arts of flattery, another sort by means of threats; but after that having possessed himself of the gifts of fortune he has attained his desire, another annoyance wears him down, viz. that it is with fear and anxiety he keeps safe that which he remembers it cost him infinite trouble to acquire. On every side he dreads conspirators, and fears to be himself subjected to the very thing that he has done to others. One more powerful he is afraid of, lest he be exposed to violence from him; a poor man, when he sees one, he looks on as a thief. The things themselves which he has hoarded up, he is at great pains about, lest by the failure of their own inherent nature they be consumed by neglect. In all these particulars then, because fear by itself is punishment, the unhappy wretch suffers things as great as he fears to suffer. And after this he is yet further brought to hell, and given over to eternal torments. Therefore ‘every woe cometh down upon him,’ who is at once consumed first here by the punishment of coveting, afterwards by the trouble of safe keeping, and there at some future time by the punishment of retributive wrath.
28. But it is wonderful security of the heart, not to seek what does not belong to us, but to rest content with each day’s sustenance day by day. From which same security it is that the Rest everlasting also arises, seeing that from a good and quiet frame we pass to eternal delights. Contrariwise lost sinners are at once worn down here in desires, and there in torments. And from the labour of taking thought there arises to them the labour of pain, in that by the fever of avarice they are drawn into the fire of hell. And because, as we have already often said, it often happens that the wicked man, the sooner he attains his object, is the more easily carried off to torment.
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SUMMARY
Job 20:22, a pivotal statement within Zophar the Naamathite's second discourse, powerfully encapsulates his unwavering conviction that the prosperity of the wicked is inherently illusory and destined for a dramatic and ironic reversal. This verse asserts that even at the zenith of their perceived abundance and security, the ungodly will abruptly find themselves plunged into dire distress and overwhelming trouble, facing the full, inescapable force of the consequences of their unrighteous actions. It stands as a stark declaration of divine retribution from Zophar's perspective, underscoring the precariousness of ill-gotten gain and the inescapable nature of judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 20:22 is rich in literary devices that amplify Zophar's message of inevitable judgment. The most prominent is Irony, where the expected outcome (continued prosperity for the seemingly successful wicked) is dramatically reversed by the actual outcome (sudden and severe distress). This is achieved through stark Juxtaposition, placing "fulness of his sufficiency" directly against "in straits," creating a powerful and unsettling contrast between abundance and affliction. The phrase "every hand of the wicked shall come upon him" employs Hyperbole to emphasize the overwhelming and inescapable nature of the judgment, suggesting a universal turning of forces against the individual. Additionally, "hand" functions as a Metonymy for power, agency, or instrument, indicating that the very means or people associated with wickedness will become the tools of the wicked person's undoing. These devices collectively underscore the certainty, severity, and comprehensive nature of the downfall Zophar envisions for the ungodly.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 20:22, while originating from a flawed theological premise concerning Job's specific suffering, nonetheless articulates a broader biblical truth about the ultimate futility and precariousness of wealth and power gained through unrighteousness. It points to the timeless principle that true security and lasting peace do not reside in material abundance, worldly influence, or self-sufficiency, but rather in a right and steadfast relationship with God. While God's judgment is not always immediate or simplistic as Zophar suggests, the Scriptures consistently affirm that a day of reckoning awaits those who persist in wickedness, and their fleeting gains will ultimately prove worthless and unable to deliver them from divine justice. This verse serves as a sober reminder that what appears to be a source of strength and security can quickly become a source of profound weakness, distress, and ultimate ruin when not grounded in divine truth and righteousness.
REFLECTION AND APPLICATION
While Zophar's application of this theology to Job's suffering was ultimately challenged and shown to be incomplete by God's own revelation, Job 20:22 still offers profound and enduring insights for contemporary believers. It serves as a potent caution against placing ultimate trust in fleeting material wealth or ill-gotten gains, urging us to examine the true source of our security. In a world that often measures success by accumulation, power, and outward appearances, this verse reminds us that such "sufficiency" is built on a precarious foundation if it lacks spiritual integrity and is not aligned with God's eternal purposes. True security and lasting peace are not found in earthly possessions or worldly influence, but in a steadfast relationship with God and unwavering adherence to His eternal principles. It compels us to introspectively consider the source of our perceived sufficiency and to evaluate whether our pursuits are aligned with God's will. The verse also implicitly warns against the dangers of judging others based solely on their outward circumstances, as God's ways and purposes are often deeper and more complex than human understanding, as illuminated in Isaiah 55:8-9. Ultimately, Job 20:22 encourages a re-evaluation of priorities, urging us to invest in what is eternal rather than what is transient, seeking true sufficiency in God alone.
Questions for Reflection
FAQ
What is Zophar's main point in Job 20:22?
Answer: Zophar's main point in Job 20:22 is to emphasize the inevitable and dramatic downfall of the wicked, regardless of their apparent prosperity. He asserts that even at the peak of their abundance, they will suddenly face overwhelming distress and judgment, often at the hands of those they once exploited or through the consequences of their own unrighteous actions. It's a statement of absolute divine retribution, intended to reinforce his argument that Job's suffering must be a direct result of his sin.
How does this verse relate to Job's suffering?
Answer: Zophar, like Job's other friends, believes in a direct cause-and-effect relationship between sin and suffering. He applies the principle articulated in Job 20:22 directly to Job's situation, implying that Job's immense suffering is proof that he is one of the "wicked" who is now experiencing the "straits" after a period of "sufficiency." The entire Book of Job, however, serves to refute this simplistic and rigid application of retribution theology, demonstrating that suffering can have purposes beyond direct punishment for sin, such as testing faith or revealing God's glory.
Is Zophar's theology entirely wrong?
Answer: Zophar's theology is not entirely wrong in its core assertion that God is just and that wickedness will ultimately face judgment. The Bible indeed affirms that the wicked will not escape divine retribution (e.g., Psalm 73, Romans 2:6-9). However, Zophar's error lies in his rigid, simplistic, and immediate application of this principle to all suffering, particularly to Job's case. He fails to acknowledge the complexities of God's sovereignty, the role of testing, or the fact that God's timing and methods of justice are often beyond human comprehension. His theology lacks nuance, compassion, and a full understanding of God's multifaceted character, making it an inadequate framework for understanding the full scope of God's ways.
CHRIST-CENTERED FULFILLMENT
While Job 20:22 speaks from Zophar's limited perspective on divine retribution, its themes of fleeting worldly sufficiency and inevitable judgment find their ultimate resolution and redefinition in Christ. Humanity's "sufficiency" apart from God, often characterized by self-reliance, material accumulation, and sinful pursuits, ultimately leads to the "straits" of spiritual death and eternal separation, as clearly articulated in Romans 6:23. Jesus, however, is presented as our true, eternal, and inexhaustible "sufficiency." In Him, we find not a temporary abundance that eventually leads to distress, but an unending supply of grace, peace, and righteousness, for "our sufficiency is from God" through Christ (2 Corinthians 3:5). He willingly took upon Himself the "straits" of human sin and the judgment it deserved, enduring the ultimate affliction on the cross, becoming "a man of sorrows, and acquainted with grief" (Isaiah 53:3-5). Through His sacrificial death and glorious resurrection, He triumphed decisively over the "every hand of the wicked"—over sin, death, and the principalities and powers of darkness, disarming them and leading them in triumph (Colossians 2:13-15). For those who are in Christ, the judgment described by Zophar is transformed into a promise of eternal life and true, lasting sufficiency, while for those who reject Him, the "straits" of divine judgment will indeed be a terrifying reality (Matthew 25:41). Thus, Christ fulfills the need for a true and enduring sufficiency, and He is the one who ultimately executes perfect justice, both saving and judging.