Job 20:6

KJV

Though his excellency mount up to the heavens, and his head reach unto the clouds;

KJV (with Strong's)

Though his excellency {H7863} mount up {H5927} to the heavens {H8064}, and his head {H7218} reach {H5060} unto the clouds {H5645};

Complete Jewish Bible

His pride may mount to the heavens, his head may touch the clouds;

Berean Standard Bible

Though his arrogance reaches the heavens, and his head touches the clouds,

American Standard Version

Though his height mount up to the heavens, And his head reach unto the clouds;

Commentary

### SUMMARY
Job 20:6, part of Zophar's second speech, employs vivid hyperbole to describe the apparent, yet ultimately fleeting, triumph of the wicked. It paints a picture of an unrighteous individual reaching the pinnacle of perceived power, influence, or arrogance, as if their "excellency" could touch the heavens and their "head" could pierce the clouds. This extreme elevation serves as a dramatic setup for the swift and inevitable downfall that Zophar insists awaits all who live wickedly, reinforcing the traditional retribution theology held by Job's friends.

### CONTEXT
* **Literary Context:** Job 20:6 is situated within Zophar the Naamathite's second and final speech to Job, commencing in [Job 20:1](/job/20 "Job 20 - Zophar's Second Speech"). This speech is a vehement reiteration of the conventional wisdom that suffering is a direct consequence of sin, and prosperity is a sign of righteousness. Zophar, like Eliphaz and Bildad, is deeply disturbed by Job's persistent claims of innocence despite his immense suffering. In this particular verse, Zophar uses highly exaggerated language to depict the zenith of a wicked person's pride and perceived success, which he then immediately contrasts with their sudden and utter destruction in [Job 20:7](/job/20-7 "Job 20:7 - The Wicked's Sudden Downfall"). The hyperbole serves to magnify the perceived height of the wicked's power, making their subsequent collapse all the more dramatic and illustrative of divine judgment.
* **Historical & Cultural Context:** The book of Job is set against the backdrop of ancient Near Eastern wisdom literature, which often explored themes of justice, suffering, and the nature of God. The prevailing cultural and theological paradigm among Job's friends, and indeed in much of the ancient world, was retribution theology—the belief that God operates on a strict system of immediate reward for righteousness and punishment for sin. This perspective is deeply embedded in Zophar's argument. The imagery of "heavens" and "clouds" in this context would have been understood as symbols of ultimate height, power, and even the divine realm, emphasizing the audacious nature of human pride that dares to seemingly rival God's own elevated position. The cultural understanding of pride (hubris) as a precursor to a fall was also widespread, echoing principles found in various ancient wisdom traditions.
* **Key Themes:** Job 20:6 contributes significantly to several key themes within the book of Job and broader biblical theology. Firstly, it highlights the **fleeting prosperity of the wicked**. Zophar's description of the wicked's ascent, though seemingly glorious, is presented as inherently temporary and unstable, a deceptive facade before inevitable ruin. This theme is echoed throughout wisdom literature, such as in [Psalm 37](/psalms/37 "Psalm 37 - The Destiny of the Righteous and the Wicked"), which contrasts the transient success of the wicked with the enduring inheritance of the righteous. Secondly, the verse powerfully portrays **human arrogance and pride**. The imagery of "mounting up to the heavens" and "head reach unto the clouds" strongly conveys a sense of immense self-exaltation and hubris, a defiance of human limitations that often precedes a great fall, as articulated in [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction"). Lastly, underlying Zophar's argument is the unwavering belief in **divine sovereignty and justice**. Despite the apparent success of the wicked, Zophar's message, consistent with the friends' perspective, is that no human elevation, however great, can escape the ultimate hand of divine judgment. This rigid view of justice, however, is precisely what Job's experience challenges, setting the stage for God's ultimate revelation in [Job 38-41](/job/38 "Job 38-41 - God's Speeches to Job").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Excellency (Hebrew, _govho'_):** This word (גָּבְהוֹ) literally means "his height," "his loftiness," or "his pride." In this context, it carries a strong connotation of arrogance, haughtiness, and self-exaltation. It describes a perceived elevated status or power that is rooted in human pride rather than divine blessing.
* **Mount up (Hebrew, _ya'aleh'_):** The verb (יַעֲלֶה) means "to go up," "ascend," or "climb." Its use here emphasizes the active, upward movement of the wicked person, suggesting a deliberate striving for prominence and an attempt to reach an almost unattainable height.
* **Reach unto the clouds (Hebrew, _yaggi'a 'ad-'av'_):** This phrase (יַגִּיעַ עַד־עָב) signifies the absolute zenith of the wicked's perceived power or influence. "Clouds" (עָב) often symbolize the upper atmosphere, the realm of God, or the highest possible point. To "reach unto the clouds" implies an extreme, almost divine, level of self-importance and a challenge to the natural order.

#### Verse Breakdown
* **"Though his excellency mount up to the heavens":** This clause introduces the hyperbolic premise. "His excellency" refers to the wicked person's perceived greatness, power, or, more accurately, their arrogant self-exaltation. The phrase "mount up to the heavens" depicts an extraordinary, almost impossible, ascent. It signifies the peak of human pride and ambition, where the wicked individual imagines themselves to be beyond earthly limitations, perhaps even challenging the divine prerogative.
* **"and his head reach unto the clouds;":** This second clause functions as a parallel intensification of the first. "His head" symbolizes the very apex of the individual's being and aspiration. To "reach unto the clouds" reinforces the image of ultimate elevation and hubris. It suggests that the wicked person's pride is so immense that they metaphorically touch the very boundary of the divine realm, setting the stage for a dramatic and inevitable fall.

#### Literary Devices
Job 20:6 is rich in **Hyperbole**, which is the primary literary device employed. Zophar exaggerates the wicked person's ascent to an impossible degree—their "excellency" cannot literally mount to the heavens, nor can their "head" literally reach the clouds. This exaggeration serves to emphasize the extreme nature of the wicked's pride and perceived power, making their subsequent, sudden downfall (described in the following verses) all the more dramatic and impactful. The verse also utilizes vivid **Imagery**, creating a strong mental picture of vertical ascent, height, and the vastness of the sky. This imagery evokes a sense of awe at the wicked's apparent triumph, only to underscore the fragility of such human-derived glory. Furthermore, the verse functions as a form of **Foreshadowing**, as this description of extreme elevation immediately precedes the pronouncement of the wicked's swift and utter destruction, building rhetorical tension and reinforcing Zophar's theological premise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 20:6, though spoken by Zophar with a flawed understanding of Job's specific situation, articulates a profound biblical truth about the temporary nature of worldly power and the ultimate triumph of divine justice. It serves as a stark reminder that human pride and self-exaltation, no matter how seemingly grand, are ultimately futile against the backdrop of God's sovereignty. The verse illustrates the principle that what appears to be unassailable success for the wicked is merely a prelude to their inevitable judgment, a theme consistently woven throughout Scripture to comfort the righteous who may be perplexed by the prosperity of the ungodly.

* [Psalm 37:35-36](/psalms/37-35 "Psalm 37:35-36 - The Wicked's Sudden Disappearance")
* [Psalm 73:18-20](/psalms/73-18 "Psalm 73:18-20 - God Sets the Wicked in Slippery Places")
* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Before Destruction")

### REFLECTION AND APPLICATION
In a world often captivated by outward success, power, and influence, Job 20:6 offers a sobering perspective. It challenges us not to be swayed or disheartened when the unrighteous appear to prosper, or when individuals driven by arrogance seem to reach unimaginable heights of worldly achievement. This verse reminds us that such earthly exaltation, especially when rooted in pride or injustice, is inherently unstable and fleeting. Our trust must not be placed in the visible, temporary triumphs of humanity, but in the unseen, eternal justice of God. It calls us to cultivate humility, recognizing that true and lasting elevation comes not from self-promotion or earthly striving, but from humbly submitting to God's will and trusting in His perfect timing and righteous judgment. When we see the "excellency" of the wicked seemingly "mount up to the heavens," it should serve as a spiritual prompt to deepen our faith in a God who sees all, judges righteously, and will ultimately bring every hidden thing to light.

#### Questions for Reflection
* **How does the apparent prosperity of the wicked challenge my faith or understanding of God's justice?**
* **In what ways might I be tempted to seek "excellency" or "reach unto the clouds" through pride or self-reliance, rather than through humility and dependence on God?**
* **What specific actions can I take to cultivate a heart of humility and trust in God's timing, even when circumstances seem unfair?**

### FAQ
**Is Zophar's statement in Job 20:6 an accurate theological truth about all wicked people?**

Answer: Zophar's statement in [Job 20:6](/job/20-6 "Job 20:6 - The Wicked's Exaltation") and the subsequent verses articulate a principle found elsewhere in Scripture: the temporary nature of the wicked's prosperity and their ultimate downfall. However, Zophar, like Job's other friends, applies this principle too rigidly and simplistically to Job's specific situation. They believe Job's suffering *must* be a direct result of his sin, implying that his former "excellency" was a deceptive facade. While the general principle of divine justice holds true, the book of Job ultimately demonstrates that suffering is not always a direct consequence of sin, and God's ways are far more complex than the retribution theology espoused by the friends. So, the *principle* is sound, but its *application* by Zophar to Job is flawed.

**What does the imagery of "mounting up to the heavens" and "reaching unto the clouds" signify beyond literal height?**

Answer: This imagery is a powerful hyperbole signifying extreme arrogance, hubris, and a perceived invincibility. When one's "excellency" mounts to the heavens and their "head" reaches the clouds, it suggests a profound sense of self-exaltation that borders on challenging God's own supreme position. It speaks to a human pride that believes itself to be above accountability, beyond the reach of earthly judgment, and perhaps even divine intervention. It's a metaphor for the pinnacle of human ambition and self-importance, which, in biblical wisdom, is often a precursor to a great fall, as seen in [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction").

**How does this verse contribute to the overall message of the book of Job?**

Answer: [Job 20:6](/job/20-6 "Job 20:6 - The Wicked's Exaltation") is a crucial part of the friends' argument, which represents the prevailing, yet incomplete, theological framework of their time. It highlights their rigid adherence to retribution theology, where the wicked are inevitably brought low. This verse, with its dramatic imagery, serves to emphasize the friends' conviction that Job, having fallen from such a high position, *must* be wicked. It sets up the theological tension that the book explores: the disconnect between the friends' simplistic view of justice and Job's inexplicable suffering. Ultimately, this tension prepares the reader for God's direct intervention, which transcends and corrects the limited human understanding of divine justice and sovereignty.

### CHRIST-CENTERED FULFILLMENT
While Job 20:6 describes the fleeting, self-exalting pride of the wicked that leads to their downfall, it finds its ultimate Christ-centered fulfillment in a profound reversal. The wicked seek to "mount up to the heavens" through their own "excellency" and pride, only to be cast down. In stark contrast, Jesus Christ, who was truly divine and "in the form of God," did not grasp at equality with God but "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:6-7](/philippians/2-6 "Philippians 2:2-6 - Christ's Humility")). He humbled Himself to the point of death on a cross, the ultimate act of self-abasement. It is precisely because of this unparalleled humility and obedience that God "highly exalted him and bestowed on him the name that is above every name" ([Philippians 2:9](/philippians/2-9 "Philippians 2:9 - Christ's Exaltation")). Thus, the principle of divine reversal—that "whoever exalts himself will be humbled, and whoever humbles himself will be exalted" ([Matthew 23:12](/matthew/23-12 "Matthew 23:12 - Humility and Exaltation"))—is perfectly embodied in Christ. Unlike the wicked whose self-exaltation leads to ruin, Jesus' divine exaltation is the just reward for His perfect humility, offering a model for all who would follow Him to [1_peter/5-6](/1-peter/5-6 "1 Peter 5:6 - Humble Yourselves Under God's Mighty Hand").

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

Obadiah 1:3

The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?

Obadiah 1:4

Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.

Isaiah 14:13

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:

Isaiah 14:14

I will ascend above the heights of the clouds; I will be like the most High.

Genesis 11:4

And they said, Go to, let us build us a city and a tower, whose top [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

Matthew 11:23

And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

Amos 9:2

Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: