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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 20:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Which same, though he feign to lead a heavenly life, though he show his view of truth to accord with the true preachers, yet he ‘perishes like a dunghill in the end,’ in that his soul is damned for the stench of his evil qualities. It goes on;
They which had seen him shall say, Where is he?
6. It generally happens that the life of the hypocrite is even by all men discovered at the end to be damnable, for it to be made appear by plainer marks now what sort they were of. They then that saw him elate at this present time shall say of him when dead, Where is he? For neither is he seen here where he was elated, nor yet in the rest of eternity, which he was supposed to be of.
The pride of the hypocrite is said to “mount up as high as the heavens,” when his highmindedness has the appearance of leading a heavenly life. And his “head, as it were, reaches to the clouds,” when the leading part, that is, his intellect, is thought to equal the merits of the saints that have gone before. Yet “he perishes at last like his own dung,” because at his death, when he is led to torments, being full of the dung of evil habits, he is trampled underfoot by evil spirits.… It generally happens that the life of the hypocrite is discovered by all people at the end to be damnable, for it to be made apparent by plainer marks of what sort it was. Those who formerly saw him happy shall then say of him when dead, “Where is he?” For neither is he seen here, where he was elated, nor in the rest of eternity, which he was supposed to receive. Concerning the brevity of the hypocrite’s life, it is yet further added fittingly, “He will fly away like a dream and not be found; he will be chased away like a vision of the night.” What else is the life of the hypocrite but the vision of a phantom that exhibits the facade that it does not possess in truth?
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Summary
Job 20:7 encapsulates Zophar the Naamathite's unwavering conviction regarding the swift and ignominious demise of the wicked. In this climactic statement from his second speech, Zophar asserts that despite any temporary ascent or perceived prosperity, the unrighteous are destined for utter destruction and complete disappearance, their memory and influence vanishing as contemptibly as refuse. This verse serves as a stark declaration of the inevitable divine judgment that, in Zophar's rigid theology, awaits all who oppose God, leaving no trace or legacy behind.
Context
Literary Context
Job 20:7 is a powerful declaration embedded within Zophar's second and final speech, which spans Job 20. As one of Job's three friends, Zophar is responding to Job's impassioned laments and his persistent claims of innocence amidst profound suffering. Unlike Job, who grapples with the inexplicable mystery of his affliction, Zophar adheres to a simplistic, retributive theology: the righteous are blessed, and the wicked inevitably suffer. This verse functions as a climactic pronouncement of his belief in the immediate and total downfall of the wicked, directly challenging Job's experience of righteous suffering. It follows Zophar's vivid descriptions of the wicked's fleeting success and precedes further imagery of their inescapable ruin, emphasizing the transient nature of their power and wealth. The verse's harsh imagery reinforces Zophar's unyielding stance against Job's perceived defiance of traditional wisdom.
Historical & Cultural Context
In the ancient Near East, prosperity, numerous offspring, and a long life were widely regarded as clear indicators of divine blessing and righteousness, while suffering, barrenness, and premature death were frequently interpreted as signs of divine displeasure and hidden sin. This prevailing cultural assumption forms the bedrock of Zophar's argument against Job. Furthermore, the concept of a lasting name, an enduring legacy, and a good reputation were paramount in these societies; to "perish forever" and have one's memory erased was considered the ultimate disgrace and a fate worse than death. The imagery of "dung" (or "refuse") would have been particularly offensive and potent, signifying the lowest form of waste, utterly worthless and deserving only of disposal. This underscores the profound contempt and complete obliteration of the wicked in Zophar's view, a fate reserved for the most despised and forgotten.
Key Themes
This verse powerfully contributes to several key themes prevalent in the book of Job and broader wisdom literature. It highlights the transience of wicked prosperity, asserting that any success achieved by the unrighteous is fleeting and ultimately baseless, as echoed in Psalm 73:18-19. It also underscores the theme of utter annihilation and disgrace, portraying a complete loss of legacy, honor, and memory, as their existence becomes as discarded as refuse. Underlying Zophar's words, though misapplied to Job, is the theological principle of divine judgment and justice, where God's righteousness will ultimately prevail, and the wicked will not escape retribution. This concept is explored more broadly in Psalm 37, which contrasts the enduring inheritance of the righteous with the swift disappearance of the wicked, and also in Proverbs 11:4.
Exposition and Analysis
Key Word Analysis
This verb (H6) signifies "to wander away," "to lose oneself," and by strong implication, "to perish" or "to be destroyed." When coupled with "forever," it emphasizes a permanent and complete disappearance, suggesting not necessarily eternal conscious torment in a modern theological sense, but rather a total erasure from memory, influence, and effective existence. It speaks to the utter nullification of their being and impact in the world.
This noun (H5331), often used adverbially, means "continually," "to the most distant point of view," or "perpetually." In this context, it intensifies the preceding verb "perish," indicating an absolute and irreversible cessation. The wicked's vanishing is not temporary or cyclical but final, signifying a complete and permanent end to their presence and influence.
This noun (H1561) is a strong and offensive term, referring specifically to excrement or refuse, often in the plural (as in the KJV's "dung"). The comparison to "his own dung" is a vivid and visceral metaphor implying that the wicked person's end is not just final, but also utterly contemptible, disgusting, and worthy only of being cast away and forgotten. It underscores the profound disgrace and worthlessness of their ultimate fate, devoid of any honor or lasting value.
Verse Breakdown
"Yet he shall perish for ever"
This clause declares the absolute and permanent end of the wicked individual. The verb "perish" (Hebrew ʾābad) denotes complete destruction and disappearance, while "for ever" (Hebrew netsach) emphasizes the finality and irrevocability of this fate. It suggests that their existence, influence, and memory will be entirely erased, leaving no enduring mark upon the earth.
"like his own dung"
This is a powerful and intentionally offensive simile. The comparison to "dung" (Hebrew gêlel) highlights the utter worthlessness, defilement, and contemptibility of the wicked person's ultimate state. Just as excrement is discarded, forgotten, and treated with disgust, so too will the wicked be treated with disdain and consigned to oblivion, stripped of all honor, legacy, and dignity.
"they which have seen him shall say, Where is he?"
This rhetorical question underscores the complete absence and lack of a lasting trace. It implies that the wicked person, despite any previous prominence or power, will vanish so completely that even those who knew them will be left searching in vain, unable to find any evidence of their former existence or influence. It emphasizes the total obliteration of their presence and memory, reinforcing the theme of their utter insignificance in the long run.
Literary Devices
Job 20:7 employs several potent literary devices to convey Zophar's harsh and condemnatory message. The most prominent is Simile, as the wicked person's fate is explicitly compared to "his own dung." This comparison is not merely descriptive but highly pejorative and visceral, designed to evoke disgust and utter contempt, emphasizing the ignominious and worthless end of the unrighteous. Hyperbole is also present in the phrase "perish for ever," intensifying the sense of complete and irreversible destruction beyond mere death, suggesting an absolute erasure from memory and existence that is total and without recall. Finally, the verse concludes with a powerful Rhetorical Question, "Where is he?", which serves to highlight the absolute disappearance of the wicked. This question requires no answer, as its purpose is to emphasize the profound and undeniable absence, reinforcing the theme of utter annihilation and the futility of their temporary success.
Theological and Thematic Connections
While Zophar's application of this principle to Job is flawed and ultimately condemned by God, the underlying theological truth of the wicked's ultimate downfall is a consistent theme throughout biblical wisdom literature. This verse speaks to God's ultimate justice, asserting that earthly prosperity or apparent impunity for the wicked is temporary and illusory. God's moral order ensures that those who live in defiance of Him will face a reckoning, and their influence, memory, and achievements will not endure. This serves as a strong warning against the allure of unrighteous gain and encourages trust in God's sovereign hand, even when justice seems delayed. It contrasts sharply with the enduring legacy and hope promised to the righteous, whose memory is blessed and whose path shines brighter and brighter.
Reflection and Application
Job 20:7, despite its origin in Zophar's misguided counsel, offers a profound truth for reflection: the ultimate fate of those who reject God's ways is one of futility and oblivion. In a world where the wicked often seem to prosper and justice appears delayed, this verse serves as a powerful reminder not to envy their temporary success or be disheartened by their apparent ease. Their achievements, built on unrighteousness, are as transient and worthless as "dung," destined to be cast away and forgotten. Our focus, therefore, should not be on fleeting worldly gains or recognition, but on building a life of righteousness and faithfulness to God, which yields an enduring legacy and eternal reward. Trusting in God's ultimate justice frees us from the need to see immediate retribution and allows us to focus on living a life that truly matters in His sight, knowing that true value and lasting memory are found only in Him. This perspective cultivates patience, perseverance, and a deep reliance on God's perfect timing and righteous judgment, encouraging us to invest in what truly lasts.
Questions for Reflection
FAQ
Does "perish for ever" mean eternal damnation in hell?
While the phrase "perish for ever" (Hebrew ʾābad neṣaḥ) certainly denotes a permanent and complete destruction, it primarily emphasizes the utter cessation of influence, memory, and earthly existence, rather than explicitly detailing a specific post-mortem state like eternal conscious torment as understood in later theological developments. In the context of Job, it speaks to the ignominious end of the wicked, their name and legacy being utterly erased, as if they never existed, and their memory becoming contemptible. The focus is on their complete disappearance from the world and from the minds of men, as well as their ultimate worthlessness in God's sight. While the Old Testament hints at an afterlife and divine judgment, the primary emphasis here is on the finality and disgrace of their earthly end and the complete lack of a lasting trace, as seen in Psalm 9:5-6. Other biblical texts provide more detail on the nature of divine judgment beyond this life, but in Job 20:7, the emphasis is on the finality and disgrace of their earthly end.
Christ-Centered Fulfillment
While Job 20:7 speaks of the perishing of the wicked from Zophar's limited and often misapplied perspective, it ultimately points to the comprehensive and perfect justice revealed in Jesus Christ. The temporary triumph and ultimate demise of the wicked, as described by Zophar, foreshadows Christ's decisive victory over all sin, evil, and death. Unlike the fleeting power of the unrighteous, Christ's kingdom is eternal, and His triumph ensures that all that opposes God will ultimately "perish" and be brought to nothing. The ignominious end of the wicked finds its ultimate contrast in the glorious and eternal life offered through Christ's atoning sacrifice and resurrection. Those who are "in Christ" do not perish but receive eternal life (John 3:16), a lasting inheritance that is imperishable, undefiled, and unfading (1 Peter 1:4), and a name that will never be blotted out from the Book of Life (Revelation 3:5). Thus, while the wicked's memory is cast away like "dung," the righteous, through Christ, are eternally remembered and glorified, their lives bearing fruit that endures for eternity (John 15:16). Christ is the ultimate Judge who will bring every hidden thing to light (Luke 12:2) and ensure that true justice prevails, separating the wheat from the chaff (Matthew 3:12). His resurrection guarantees that death has lost its sting for believers (1 Corinthians 15:55), transforming the "perishing" into an eternal dwelling with God.