Job 20:5

KJV

That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment?

KJV (with Strong's)

That the triumphing {H7445} of the wicked {H7563} is short {H7138}, and the joy {H8057} of the hypocrite {H2611} but for a moment {H7281}?

Complete Jewish Bible

that the triumph of the wicked is always short-lived, and the joy of the ungodly is gone in a moment?

Berean Standard Bible

the triumph of the wicked has been brief and the joy of the godless momentary?

American Standard Version

That the triumphing of the wicked is short, And the joy of the godless but for a moment?

Commentary

### SUMMARY
Job 20:5 encapsulates Zophar the Naamathite's dogmatic assertion that the prosperity and exultation of the wicked are inherently fleeting and superficial. Presented as a rhetorical question implying an obvious truth, this verse serves as a direct challenge to Job's lament about the apparent flourishing of the ungodly, reinforcing Zophar's rigid theological framework where God's justice is always immediate and visible, ensuring that any success achieved by those outside of righteousness is destined for a swift and inevitable downfall.

### CONTEXT
* **Literary Context:** Job 20:5 is a pivotal statement within Zophar's second and final speech, found in [Job 20](/job/20 "Job 20 - Zophar's Second Speech"). This speech immediately follows Job's passionate defense in [Job 19](/job/19 "Job 19 - Job's Plea for Vindication"), where Job expresses his profound suffering and his hope in a future vindicator. Zophar, like his friends Eliphaz and Bildad, operates under the traditional retribution theology, which posits a direct, immediate correlation between sin and suffering, and righteousness and prosperity. In [Job 20](/job/20 "Job 20 - Zophar's Second Speech"), Zophar reiterates and intensifies his earlier arguments from [Job 11](/job/11 "Job 11 - Zophar's First Speech"), focusing relentlessly on the swift and comprehensive destruction of the wicked. Verse 5 functions as the thesis statement for his detailed descriptions of the wicked's downfall in the subsequent verses, particularly [Job 20:6-29](/job/20-6-29 "Job 20:6-29 - The Downfall of the Wicked"). He uses it to dismiss Job's complaints as unfounded, implying that Job's suffering is proof of his wickedness, as no truly righteous person would experience such prolonged distress.

* **Historical & Cultural Context:** In the ancient Near East, a strong belief in divine retribution was prevalent. It was commonly held that gods rewarded the righteous with blessings (health, wealth, offspring) and punished the wicked with curses (disease, poverty, misfortune). This worldview provided a seemingly logical explanation for the order of the cosmos and the justice of the divine. Job's friends, including Zophar, are firmly rooted in this conventional wisdom. They interpret Job's extraordinary suffering through this lens, concluding that he must have committed grievous sins, even if hidden. The concept of "hypocrite" (or "godless/impious" as a more accurate rendering of the Hebrew) also reflects a societal concern for outward piety versus inner corruption, a theme found in various wisdom traditions. Zophar's argument, while culturally resonant in its general premise of divine justice, is misapplied to Job's unique situation, failing to account for the complexities of suffering that transcend simple cause-and-effect, a truth ultimately revealed by God in [Job 38-41](/job/38-41 "Job 38-41 - God's Speeches to Job").

* **Key Themes:** Job 20:5 contributes significantly to several key themes within the book of Job and broader wisdom literature. The most prominent theme is **the fleeting nature of wicked prosperity**. Zophar asserts that any success or joy experienced by the unrighteous is inherently temporary and unstable, contrasting sharply with the enduring peace and hope available to the righteous, a concept explored in [Psalm 73](/psalms/73 "Psalm 73 - The Prosperity of the Wicked"). Another crucial theme is **divine justice**, though Zophar's portrayal is flawed. While the Bible affirms God's ultimate justice, Zophar insists on its immediate and visible dispensation in this life, particularly concerning individual suffering, a view challenged by Job's experience and later nuanced by the book's resolution in [Job 42](/job/42 "Job 42 - Job's Restoration"). Finally, the verse touches upon **the emptiness of hypocrisy**. The "joy of the hypocrite" is highlighted as particularly short-lived, emphasizing that pretense and ungodliness cannot yield lasting satisfaction. True joy, as the book of Job ultimately suggests, stems from genuine faith, integrity, and a right relationship with God, regardless of outward circumstances.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Triumphing (Hebrew, רְנָנָה, _rᵉnânâh'_):** From the root meaning "to shout for joy," this noun denotes a "shout," "exultation," or "singing." It implies a public, exuberant, and often boastful display of success or victory. In Zophar's context, it refers to the outward show of prosperity and power that the wicked might temporarily enjoy, suggesting a superficial and perhaps even arrogant celebration of their worldly gains.
* **Wicked (Hebrew, רָשָׁע, _râshâʻ'_):** This term describes someone who is "morally wrong," "guilty," or "an actively bad person." It refers to those who deviate from God's law and moral standards, often implying active wrongdoing or a lifestyle characterized by injustice and a lack of reverence for God. Zophar uses it to categorize those who, in his view, deserve divine punishment, implicitly including Job in this category due to his suffering.
* **Hypocrite (Hebrew, חָנֵף, _chânêph'_):** While often translated as "hypocrite" in older versions like the KJV, the Hebrew _chânêph_ more accurately means "soiled (i.e., with sin)," "impious," or "godless." It describes someone who lacks reverence for God, is morally corrupt, or acts profanely. The idea of "hypocrisy" comes from the outward appearance of piety masking an inner lack of genuine faith or integrity, which aligns with the concept of being "soiled" by sin. Zophar likely uses this term to describe those whose apparent success is built on a foundation of spiritual emptiness or deceit.

#### Verse Breakdown
* **"That the triumphing of the wicked [is] short":** This clause asserts the extreme brevity of any exultation or outward display of success by the unrighteous. Zophar believes that God's justice ensures that such moments of glory are quickly curtailed, preventing the wicked from establishing any lasting power or influence. The term "short" (from H7138, _qârôwb_) emphasizes proximity in time, meaning "near" or "brief," indicating a swift end to their perceived victory.
* **"and the joy of the hypocrite [but] for a moment?":** This second clause functions as a synonymous parallel to the first, reinforcing the idea of transience. The "joy" (H8057, _simchâh_) of the godless or impious is not only brief but lasts "but for a moment" (H7281, _regaʻ_), an instant, a mere "wink of the eyes." This highlights the superficial and unsustainable nature of happiness derived from unrighteous living, implying it lacks true depth or foundation and is quickly extinguished by divine judgment.

#### Literary Devices
Job 20:5 employs several potent literary devices to convey Zophar's unwavering conviction. Primarily, it is framed as a **Rhetorical Question**, implying that the answer is so self-evident that it requires no explicit statement. Zophar is not genuinely seeking information but rather asserting a dogmatic truth he believes Job should acknowledge. This rhetorical strategy serves to underscore Zophar's certainty and to shame Job into agreement. The verse also utilizes **Synonymous Parallelism**, where the second clause ("and the joy of the hypocrite [but] for a moment?") echoes and reinforces the meaning of the first ("That the triumphing of the wicked [is] short"). This repetition emphasizes the brevity and impermanence of unrighteous prosperity from two slightly different angles, intensifying the message. Furthermore, there is an element of **Irony** in Zophar's statement, as his rigid assertion of immediate divine retribution stands in stark contrast to Job's prolonged and inexplicable suffering, which is the very problem the book of Job seeks to address. Zophar's confident pronouncements, while containing a kernel of truth about ultimate justice, are ironically misapplied and ultimately proven inadequate by the broader narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 20:5, despite being spoken by a character whose theology is ultimately deemed flawed by God, touches upon a profound biblical truth: the ultimate instability of unrighteous prosperity. While Zophar errs in his rigid application of this principle to Job's specific suffering, the broader biblical narrative consistently affirms that worldly success gained through wickedness or hypocrisy is ephemeral. God's justice, though not always immediate or discernible to human eyes, will ultimately prevail, ensuring that true and lasting joy is found not in temporary earthly triumphs but in a righteous relationship with the Creator. This verse serves as a caution against envy of the wicked and a call to trust in God's perfect timing and judgment, reminding believers that true security and lasting peace are rooted in spiritual integrity rather than material gain.

* [Psalm 73:3-19](/psalms/73-3-19 "Psalm 73:3-19 - Asaph's Struggle with the Prosperity of the Wicked")
* [Psalm 37:35-36](/psalms/37-35-36 "Psalm 37:35-36 - The End of the Wicked")
* [Proverbs 24:16](/proverbs/24-16 "Proverbs 24:16 - The Righteous Fall and Rise")

### REFLECTION AND APPLICATION
Job 20:5 offers a powerful and timeless reminder for believers navigating a world where injustice often seems to prevail and the ungodly appear to prosper. It challenges us not to be disheartened or swayed by the temporary successes or the outward "triumphing" of those who operate without integrity, compassion, or a genuine fear of God. Zophar's words, while misapplied to Job, correctly point out that joy built on a foundation of hypocrisy or unrighteousness is inherently unstable and fleeting. This calls us to cultivate a long-term, eternal perspective, trusting that God's ultimate justice will set all things right, even if we don't see it immediately. Our focus should be on cultivating genuine faith and integrity, knowing that true, lasting joy and peace are spiritual fruits that transcend worldly circumstances and are not dependent on fleeting external validation or material gain. We are encouraged to patiently endure, knowing that our ultimate reward and vindication come from God, whose timing is perfect and whose judgments are righteous.

#### Questions for Reflection
* **How do I react when I see the wicked or seemingly unrighteous prosper in this world?**
* **What does "true joy" mean to me, and how does it differ from the "joy of the hypocrite" described in this verse?**
* **In what ways might I be tempted to seek "triumphing" or "joy" that is ultimately short-lived or superficial?**
* **How does an eternal perspective help me to navigate the apparent injustices of the present moment?**

### FAQ

**Does this verse mean that all suffering is a result of sin?**

Answer: No, not necessarily. While Job 20:5, as spoken by Zophar, reflects a common ancient Near Eastern belief that suffering is a direct consequence of sin, the entire book of Job challenges and ultimately refutes this simplistic view. Job's suffering is explicitly stated in [Job 1](/job/1 "Job 1 - Satan's Challenge and Job's Integrity") to be a test of his righteousness, not a punishment for sin. The book demonstrates that God's ways are more complex than human understanding, and suffering can have multiple purposes beyond direct retribution. While sin does bring consequences, not all suffering is a direct result of personal sin, and the righteous can indeed suffer, as seen in Job's experience and later in the life of Christ.

**How can I reconcile Zophar's statement with the reality that some wicked people seem to prosper their entire lives?**

Answer: Zophar's statement reflects a partial truth that is often affirmed in wisdom literature (e.g., [Psalm 37](/psalms/37 "Psalm 37 - The Way of the Righteous and the Wicked")). However, his error lies in his rigid insistence on immediate and visible retribution in this earthly life. The Bible acknowledges that the wicked can indeed prosper for extended periods, which often causes distress for the righteous (e.g., [Psalm 73](/psalms/73 "Psalm 73 - The Prosperity of the Wicked")). The reconciliation lies in understanding that divine justice operates on God's timetable, which extends beyond human lifespan and earthly circumstances. Ultimate justice is guaranteed in the eschatological future, where every deed will be judged ([Ecclesiastes 12:14](/ecclesiastes/12-14 "Ecclesiastes 12:14 - God Will Bring Every Deed into Judgment")) and the true, eternal consequences of righteousness and wickedness will be revealed. The "short" and "momentary" nature of the wicked's triumph refers not necessarily to their earthly lifespan, but to the ultimate, eternal emptiness and futility of their achievements in the face of God's enduring kingdom.

### CHRIST-CENTERED FULFILLMENT
While Job 20:5, spoken by Zophar, focuses on the fleeting nature of the wicked's triumph and the hypocrite's joy, its ultimate fulfillment and deepest meaning are found in Jesus Christ. The world's pursuit of temporary "triumphing" and "joy" through power, wealth, and self-aggrandizement, often achieved through unrighteous means, stands in stark contrast to the eternal kingdom inaugurated by Christ. Jesus himself exposed the emptiness of hypocrisy, particularly among the religious leaders of His day, whose outward piety masked inner corruption ([Matthew 23:27-28](/matthew/23-27-28 "Matthew 23:27-28 - Woes to the Scribes and Pharisees")). He taught that true joy and lasting treasure are found not in earthly accumulation but in seeking God's kingdom and righteousness ([Matthew 6:19-21](/matthew/6-19-21 "Matthew 6:19-21 - Do Not Lay Up Treasures on Earth")). The ultimate "triumphing" of the wicked, culminating in the crucifixion of Christ, was indeed "short," as it was swiftly followed by His glorious resurrection, which utterly defeated sin, death, and the power of the devil ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")). Christ, the righteous one who suffered unjustly, perfectly exemplifies that God's justice is not always immediate or visible in this life, but it is always ultimate and redemptive. His kingdom, unlike the transient empires of this world, is an everlasting kingdom, and the joy He offers to His followers is an eternal, unshakeable joy that no one can take away ([John 16:22](/john/16-22 "John 16:22 - Your Joy No One Will Take From You")). Thus, Job 20:5, through the lens of Christ, serves as a powerful reminder to fix our eyes on the eternal reality of God's reign and the true, enduring joy found in Him, rather than on the fleeting illusions of worldly success.

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

Psalms 37:35

I have seen the wicked in great power, and spreading himself like a green bay tree.

Psalms 37:36

Yet he passed away, and, lo, he [was] not: yea, I sought him, but he could not be found.

Job 18:5

¶ Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.

Job 18:6

The light shall be dark in his tabernacle, and his candle shall be put out with him.

Job 8:12

Whilst it [is] yet in his greenness, [and] not cut down, it withereth before any [other] herb.

Job 8:13

So [are] the paths of all that forget God; and the hypocrite's hope shall perish:

Acts 12:22

And the people gave a shout, [saying, It is] the voice of a god, and not of a man.