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Commentary on Job 20 verses 1–9
Here, I. Zophar begins very passionately, and seems to be in a great heat at what Job had said. Being resolved to condemn Job for a bad man, he was much displeased that he talked so like a good man, and, as it should seem, broke in upon him, and began abruptly (Job 20:2): Therefore do my thoughts cause me to answer. He takes no notice of what Job had said to move their pity, or to evidence his own integrity, but fastens upon the reproof he gave them in the close of his discourse, counts that a reproach, and thinks himself therefore obliged to answer, because Job had bidden them be afraid of the sword, that he might not seem to be frightened by his menaces. The best counsel is too often ill taken from an antagonist, and therefore usually may be well spared. Zophar seemed more in haste to speak than became a wise man; but he excuses his haste with two things: - 1. That Job had given him strong provocation (Job 20:3): "I have heard the check of my reproach, and cannot bear to hear it any longer." Job's friends, I doubt, had spirits too high to deal with a man in his low condition; and high spirits are impatient of contradiction, and think themselves affronted if all about them do not say as they say; they cannot bear a check but they call it the check of their reproach, and then they are bound in honour to return it, if not to draw upon him that gave it. 2. That his own heart gave him a strong instigation. His thoughts caused him to answer (Job 20:2), for out of the abundance of the heart the mouth speaks; but he fathers the instigation (Job 20:3) upon the spirit of his understanding: that indeed should cause us to answer; we should rightly apprehend a thing and duly consider it before we speak of it; but whether it did so here or no is a question. Men often mistake the dictates of their passion for the dictates of their reason, and therefore think they do well to be angry.
II. Zophar proceeds very plainly to show the ruin and destruction of wicked people, insinuating that because Job was destroyed and ruined he was certainly a wicked man and a hypocrite. Observe,
1.How this doctrine is introduced, Job 20:4, where he appeals, (1.) To Job's own knowledge and conviction: "Knowest thou not this? Canst thou be ignorant of a truth so plain? Or canst thou doubt of a truth which has been confirmed by the suffrages of all mankind?" Those know little who do not know that the wages of sin is death. (2.) To the experience of all ages. It was known of old, since man was placed upon the earth; that is, ever since man was made he has had this truth written in his heart, that the sin of sinners will be their ruin; and ever since there were instances of wickedness (which there were soon after man was placed on the earth) there were instances of the punishments of it, witness the exclusions of Adam and Cain. When sin entered into the world death entered with it: all the world knows that evil pursues sinners, whom vengeance suffers not to live (Act 28:4), and subscribes to that (Isa 3:11), Woe to the wicked; it shall be ill with him, sooner or later.
2.How it is laid down (Job 20:5): The triumphing of the wicked is short, and the joy of the hypocrite but for a moment. Observe, (1.) He asserts the misery, not only of those who are openly wicked and profane, but of hypocrites, who secretly practice wickedness under a show and profession of religion, because such a wicked man he looked upon Job to be; and it is true that a form of godliness, if it be made use of for a cloak of maliciousness, does but make bad worse. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly. The hottest place in hell will be the portion of hypocrites, as our Saviour intimates, Mat 24:51. (2.) He grants that wicked men may for a time prosper, may be secure and easy, and very merry. You may see them in triumph and joy, triumphing and rejoicing in their wealth and power, their grandeur and success, triumphing and rejoicing over their poor honest neighbours whom they vex and oppress: they feel no evil, they fear none. Job's friends were loth to own, at first, that wicked people might prosper at all (Job 4:9), until Job proved it plainly (Job 9:24, Job 12:6), and now Zophar yields it; but, (3.) He lays it down for a certain truth that they will not prosper long. Their joy is but for a moment, and will quickly end in endless sorrow. Though he be ever so great, and rich, and jovial, the hypocrite will be humbled, and mortified, and made miserable.
3.How it is illustrated, Job 20:6-9. (1.) He supposes his prosperity to be very high, as high as you can imagine, Job 20:6. It is not his wisdom and virtue, but his worldly wealth or greatness, that he accounts his excellency, and values himself upon. We will suppose that to mount up to the heavens, and, since his spirit always rises with his condition, you may suppose that with it his head reaches to the clouds. He is every way advanced; the world has done the utmost it can for him. He looks down upon all about him with disdain, while they look up to him with admiration, envy, or fear. We will suppose him to bid fair for a universal monarchy. And, though he cannot but have made himself many enemies before he arrived to this pitch of prosperity, yet he thinks himself as much out of the reach of their darts as if he were in the clouds. (2.) He is confident that his ruin will accordingly be very great, and his fall the more dreadful for his having risen so high: He shall perish for ever, Job 20:7. His pride and security were the certain presages of his misery. This will certainly be true of all impenitent sinners in the other world; they shall be undone, for ever undone. But Zophar means his ruin in this world; and indeed sometimes notorious sinners are remarkably cut off by present judgments; they have reason enough to fear what Zophar here threatens even the triumphant sinner with. [1.] A shameful destruction: He shall perish like his own dung or dunghill, so loathsome is he to God and all good men, and so willing will the world be to part with him, Psa 119:119; Isa 66:24. [2.] A surprising destruction. He will be brought into desolation in a moment (Psa 73:19), so that those about him, that saw him but just now, will ask, "Where is he? Could he that made so great a figure vanish and expire so suddenly?" [3.] A swift destruction, Job 20:8. He shall fly away upon the wings of his own terrors, and be chased away by the just imprecations of all about him, who would gladly get rid of him. [4.] An utter destruction. It will be total; he shall go away like a dream, or vision of the night, which was a mere phantasm, and, whatever in it pleased the fancy, it is quite gone, and nothing of it remains but what serves us to laugh at the folly of. It will be final (Job 20:9): The eye that saw him, and was ready to adore him, shall see him no more, and the place he filled shall no more behold him, having given him an eternal farewell when he went to his own place, as Judas, Act 1:25.
In this passage Zophar speaks impudently and seriously insults Job. By scorning him, as the other two friends had already done, Zophar also defamed him for the following reason. After the beginning, after human beings came into existence, they felt “joy” and happiness in the fall “of the impious” and the “destruction of the iniquitous.” Zophar wants to include Job among them as well, according to what he says afterwards. Actually, forgetting that great number of people, Zophar addresses his words to a single person.
3. Now it is clear to be seen that being puffed up with the spirit of his understanding, he warps the sentences, which he pronounces against the ungodly, to the reproving of blessed Job. For in him whom he first saw following right ways, and afterwards undergoing punishment, he reckons all that he saw to have been but hypocrisy, in that he did not believe it possible for a just servant to be put to distress by a just God. But those same sentences, which, being right, he did not pronounce in a right way, let us go through, weighing them with earnest intentness of mind; and setting at nought what he says untrue against blessed Job, let us consider how true are the things he speaks, if he were speaking them against the ungodly. I know this of old, since man was placed upon earth, that the triumphing of the wicked is short. Going to tell the shortness of the present life, he carried back the eye of the interior to the outset of the commencement, in order to collect from the past how nothing all things are, that while they continue to be, seem to be something. For if we carry the eyes of our imagination from the very commencement of the human race up to the present time in which we now are, we see how short all was that was of a nature to come to an end. Let us imagine a man to have lived from the first day of the world’s creation to this present day, yet on this day to end the life, which he seemed to have continued to so great a length, lo, the end is come, the things past are already become nought, in that every thing has passed away. For the future in this world is nought, in that not a moment, or the very shortest particle of time remains to our life. Where then is that long time, which, comprehended between the beginning and the end, is so wasted in substance, just as if it had not ever been even short in duration?
4. Therefore because the wicked have their heart centered in this life, surely they set themselves up therein and seek to win applause. They are lifted up by the flattery of the lips, having no desire to be good, but only to be called so. Which praise they think is of a great length while they receive it, but understand to have been brief when they lose it. Whence it is well said against these wicked persons, This I know of old, since man was placed upon earth, that the triumphing of the wicked is short; and it is well added, And the joy of the hypocrite but for a moment. It often happens that while the hypocrite passes himself off for holy, without a fear of letting himself appear wicked, he is honoured of all men, and the high credit of holiness is awarded to him, by those who can make out the outside, but have no eyes to look into the interior of things. Whence it happens, that he triumphs in having the first seat, is overjoyed in getting the first couch, filled with pride at receiving the first invitation, elevated at the respectful address of his followers, swoln in the pride of his heart at the observance of his dependents, as is said of such by the voice of Truth Himself. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. [Matt. 23, 5] But all this joy of theirs, compared with eternity, what will become of it, when, the crisis of death being upon them, it perishes, as though it had never been? Of which same joy the mirth is all gone, the punishment remains, and when the thing is lost, the guilt [causa, aitia?] endures. And it is well said; The joy of the hypocrite like a point. For in making a point the style is lifted up as soon as set down, and there is no lingering, that it may be drawn along a line to be described. And so the joy of the hypocrite ‘is like a point,’ in that it appears for a moment, and is gone for ever; and just as the style, in the case of a point, while set down is lifted up in one, so the hypocrite, whilst he touches, parts with the joys of the present life.
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SUMMARY
Job 20:4 introduces Zophar the Naamathite's second and final speech, asserting a fundamental, universally acknowledged truth: the principle that the prosperity of the wicked is fleeting and inevitably leads to judgment. This rhetorical challenge to Job frames Zophar's subsequent detailed arguments, positing that this ancient wisdom, known "of old, since man was placed upon earth," is an undeniable reality that Job is foolish or stubborn to ignore in his claims of innocence amidst suffering.
CONTEXT
Literary Context: Job 20:4 serves as the sharp opening to Zophar's final discourse, following Job's profound lament and assertion of innocence in Job 19. Zophar, increasingly exasperated by Job's refusal to concede his sin as the cause of his calamities, employs this verse to establish the irrefutable authority of his upcoming argument. By appealing to ancient, primordial wisdom, Zophar attempts to position his subsequent vivid descriptions of the wicked's downfall (e.g., Job 20:5-9) not as personal opinion, but as an undeniable, foundational truth that Job is stubbornly denying. His speech is marked by a harsh, accusatory tone, reflecting the friends' rigid adherence to their theological framework.
Historical & Cultural Context: The Book of Job is set within the milieu of ancient Near Eastern wisdom literature, where a prevalent cultural and theological belief, often termed "retribution theology," posited a direct and immediate correlation between one's moral conduct and their material circumstances. This belief, deeply embedded in societal norms and transmitted through the teachings of sages, held that righteousness led to prosperity, while wickedness resulted in suffering. Zophar's invocation of truth known "of old" and "since man was placed upon earth" taps into this profound reverence for tradition and established wisdom. In this worldview, questioning such foundational principles was perceived as arrogant, ignorant, or even blasphemous, as it implicitly challenged the divinely ordained cosmic order and the very nature of God's justice as understood by their ancestors.
Key Themes: This verse is pivotal in highlighting several core themes within the Book of Job. It starkly presents the conflict between Ancient Wisdom and Personal Experience, as Zophar champions traditional understanding while Job grapples with a lived reality that profoundly contradicts it. It underscores the pervasive nature of Retribution Theology, which dictates a strict quid pro quo system of divine justice, directly rewarding the righteous and punishing the wicked. Zophar's unwavering belief in this principle sets the stage for the book's profound exploration of The Problem of Suffering, particularly innocent suffering, and the inherent limitations of human wisdom in comprehending the complexities of divine ways. The friends, including Zophar, consistently misapply this traditional wisdom, demonstrating its inadequacy when confronted with the unique and mysterious complexities of God's sovereign plan, a theme ultimately addressed by God Himself in Job 38-41.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zophar's statement in Job 20:4 masterfully employs several potent literary devices to convey his accusatory message. The most prominent is the Rhetorical Question, "Knowest thou [not] this of old...?" This is not a genuine inquiry seeking information but a forceful, leading question designed to highlight Job's supposed ignorance or deliberate denial, thereby underscoring the undeniable nature of the truth Zophar is about to present. It functions as a thinly veiled accusation. Furthermore, Zophar employs a powerful Appeal to Authority, specifically the authority of ancient, universally accepted tradition. By stating "since man was placed upon earth," he uses Hyperbole or a sweeping generalization to emphasize the primordial and immutable nature of the principle he champions, suggesting its truth is as old and established as humanity itself. This device aims to overwhelm Job's personal, inexplicable suffering with the overwhelming weight of collective human history and divine order, leaving no room for dissent.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zophar's appeal to ancient wisdom regarding the fate of the wicked, while ultimately misapplied to Job's unique situation, touches upon a profound theological truth affirmed throughout the broader biblical narrative: that God's justice will ultimately prevail, and the prosperity of the wicked is indeed often temporary, leading to eventual destruction. The central tension in the Book of Job lies not in the veracity of divine retribution itself, but in its timing, its immediate manifestation, and the simplistic, rigid application of this principle to all forms of human suffering. The book profoundly challenges the notion that human suffering is always a direct, immediate consequence of specific sin, pushing the reader towards a more nuanced and mysterious understanding of God's sovereignty, justice, and His often inscrutable ways. While Zophar and his friends fail to grasp the deeper spiritual battle and the redemptive purposes God may have in allowing suffering, their core belief in God's ultimate and unwavering justice remains a sound biblical principle.
REFLECTION AND APPLICATION
Job 20:4, despite Zophar's ultimately flawed application to Job's circumstances, serves as a powerful catalyst for our own reflection on the nature of wisdom, justice, and suffering in life. It compels us to critically examine whether we, like Zophar, sometimes cling too rigidly to traditional or simplistic explanations for complex realities, rather than humbly seeking deeper understanding or trusting in God's sovereign, often mysterious, plan. This verse reminds us that while God's justice is absolutely certain and will ultimately be perfectly executed, its outworking may not always conform to our immediate expectations, human timelines, or simplistic cause-and-effect assumptions. We are called to cultivate patience and unwavering faith, recognizing that true wisdom comes not merely from inherited tradition, but from a humble, persistent, and open-hearted seeking of God's face, even in the midst of unanswered questions and seemingly inexplicable suffering. This passage encourages us to examine our own tendencies to judge others based on simplistic theological frameworks and to instead extend grace, empathy, and compassionate understanding, trusting that God alone is the righteous, omniscient Judge who sees and knows all.
Questions for Reflection
FAQ
What is the significance of Zophar appealing to "ancient wisdom" in this verse?
Answer: Zophar's appeal to "ancient wisdom" (Hebrew: me'olam, from H5703) and the idea that this truth has been known "since man was placed upon earth" (referencing H120, H7760, H776) serves several crucial purposes. Firstly, it attempts to lend irrefutable authority to his argument. By grounding his claims in primordial, universally acknowledged truth, he aims to elevate his words beyond mere opinion, presenting them as an established, undeniable principle of divine justice. Secondly, it implicitly criticizes Job for questioning such a fundamental truth. Zophar suggests that Job's suffering must be due to sin because the principle of the wicked's downfall is as old as humanity itself, and Job, therefore, should know better than to deny it. This reflects the common ancient Near Eastern reverence for tradition and the belief that foundational truths were passed down through generations, making them beyond dispute.
Is Zophar's statement in Job 20:4 ultimately true or false, from a biblical perspective?
Answer: Zophar's core premise—that the wicked's prosperity is fleeting and that God ultimately judges evil—is fundamentally true and affirmed throughout Scripture (e.g., Psalm 37, Proverbs 10:27). However, his rigid and immediate application of this truth to Job's specific situation is tragically false and theologically inadequate. The Book of Job powerfully demonstrates that not all suffering is a direct, immediate consequence of personal sin, and that God's ways are infinitely more complex than human wisdom can fully grasp. While God is perfectly just and will ultimately deal with wickedness, He also allows righteous suffering for purposes beyond human comprehension, as seen in Job's testing and ultimate vindication. So, the principle itself is true, but Zophar's judgmental and simplistic application of it to Job is a profound error that the book seeks to correct.
CHRIST-CENTERED FULFILLMENT
While Job 20:4 reflects a limited and often misapplied understanding of divine justice, its underlying theme—that God's ultimate justice will prevail and that the triumph of evil is temporary—finds its fullest, most profound, and redemptive fulfillment in the person and work of Jesus Christ. The "ancient wisdom" Zophar appeals to, concerning the inevitable consequences of wickedness, is perfectly demonstrated and ultimately resolved not through human retribution, but through the divine self-sacrifice of Christ. It is in Him that the profound problem of suffering, particularly innocent suffering, is not merely explained but embraced, endured, and ultimately conquered. The cross of Christ, the ultimate act of innocent suffering by the perfect Son of God, reveals God's justice not as a rigid, immediate retribution against the righteous, but as a profound, self-sacrificial love that conquers sin, death, and the power of evil. Through Christ, the ultimate "Lamb of God who takes away the sin of the world" (John 1:29), God's righteous demands are perfectly satisfied, and His boundless mercy is extended to all who believe. The "wisdom of God" (1 Corinthians 1:24) revealed in Christ far surpasses any ancient human tradition or limited understanding, unveiling God's perfect plan for humanity's redemption and the ultimate triumph of righteousness over evil, culminating in His glorious return to establish His eternal kingdom where "He will wipe away every tear from their eyes" (Revelation 21:4).