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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.
This means that their ruin comes suddenly, so that you may not believe that their calamity comes from a natural condition but that it is in accordance with a divine and extraordinary power. Moreover, this concerns not only their crimes but also their sacrifices. If they offer any, they turn out to be useless. “Let his inferiors,” Zophar says, “destroy his children.” This sentence also demonstrates clearly that the blow comes from God, because inferior people prevail on those who are stronger, and those who are outcast prevail on those who have power.
8. What is the ‘place’ of the hypocrite, saving the heart of his flatterers? For there he rests, where he finds partialities towards him. Therefore ‘the eye that saw him shall see him no more,’ because being removed by death, he is hidden from his foolish lovers, who were wont to behold him, admiring him. ‘Neither shall his place any more behold him,’ because the tongues of his flatterers do not follow him with their partialities to the Judgment. Yet so long as he lives he does not cease to teach his followers likewise the things that he practises himself; and through the frowardness of his erring way he begets others also in a likeness to that false pretension which he shows forth.
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SUMMARY
Job 20:9, a pronouncement from Zophar the Naamathite, starkly portrays the ultimate fate of the wicked: complete erasure from memory and presence. Within his second discourse, Zophar vehemently asserts that any fleeting prosperity or influence enjoyed by the unrighteous is inherently transient, destined to vanish without a trace, leaving no enduring legacy or remembrance. This verse serves as a severe declaration of divine judgment, emphasizing that the wicked will be utterly removed from the sight and recollection of both people and the very environments they once occupied, signaling a swift and absolute downfall into oblivion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 20:9 is rich in Imagery, painting a vivid and stark picture of absolute disappearance. The "eye" that once saw, now sees "no more," creating a powerful visual of absence and forgottenness. The most prominent device is Personification, particularly evident in the phrase "his place any more behold him." By attributing the human capacity to "behold" or "recognize" to an inanimate "place," Zophar dramatically emphasizes the complete erasure of the wicked individual. It suggests that even the physical environment that once contained them will no longer acknowledge their existence, underscoring their utter oblivion. There is also a strong element of Hyperbole, as the statement implies a complete and absolute vanishing, perhaps beyond literal interpretation, to convey the severity and finality of divine judgment on the wicked. The Repetition of "no more" further amplifies the sense of finality and permanence of this disappearance, creating a rhetorical emphasis on the irreversibility of their fate.
THEOLOGICAL AND THEMATIC CONNECTIONS
While Zophar's application of this principle to Job was flawed—as Job's suffering was not a direct consequence of his wickedness—Job 20:9 nevertheless articulates a profound biblical truth about the ultimate fate of those who persist in unrighteousness. It underscores the transient nature of earthly power and prosperity gained through unjust means, contrasting it with the enduring justice of God. The verse speaks to the certainty of divine judgment, asserting that while the wicked may seem to flourish for a time, their end is one of oblivion and forgottenness. This serves as a solemn warning against pursuing a life of sin, emphasizing that true security and lasting legacy are found not in worldly gain but in alignment with God's righteous character. The memory of the wicked perishes, while the memory of the righteous endures, often blessed and honored by God and humanity.
REFLECTION AND APPLICATION
Job 20:9, despite its misapplication to Job, offers a sobering reflection on the ultimate futility of a life lived apart from God's ways. It reminds us that earthly success, power, or influence gained through unrighteousness is inherently temporary and ultimately leads to a profound and irreversible disappearance from any meaningful legacy. This verse challenges us to consider what truly endures: not fleeting worldly achievements, but the lasting impact of a life lived in righteousness and faith. It calls us to align our priorities with God's eternal kingdom, trusting in His perfect justice, which ensures that while the wicked may prosper for a season, their memory and presence ultimately fade, whereas those who walk with God leave an enduring mark. This truth should inspire both a holy fear of God's judgment and a deep comfort in His unfailing vindication of the righteous, encouraging us to invest in what truly matters for eternity.
Questions for Reflection
FAQ
Is Zophar's statement in Job 20:9 always true for the wicked in a literal sense?
Answer: While Zophar's statement in Job 20:9 captures a profound spiritual truth about the ultimate fate of the wicked, its literal application can vary. In the biblical worldview, the wicked's prosperity is indeed fleeting, and their ultimate end is judgment and oblivion. Passages like Psalm 73 acknowledge that the wicked can prosper for a time, but their standing is on "slippery ground." The "seeing him no more" and "his place... behold him no more" primarily refer to a complete loss of influence, status, and a lasting, honorable memory. While some wicked individuals might be remembered in history, it's often for their infamy, not for a blessed legacy. The core truth is that their power and influence are temporary, and their ultimate destiny is one of separation from God's presence and blessing, which is far more significant than earthly remembrance.
CHRIST-CENTERED FULFILLMENT
Job 20:9, with its pronouncement of the wicked's ultimate disappearance and oblivion, finds its profound Christ-centered fulfillment in the triumph of God's eternal justice through Jesus Christ. While Zophar's words speak to the transient nature of worldly power and the certainty of divine judgment, Christ's work on the cross and His resurrection utterly dismantle the power of sin and death, which are the ultimate expressions of wickedness. The fleeting glory of the unrighteous, destined to "be seen no more," stands in stark contrast to the eternal, unshakeable kingdom established by Christ. Through His death and resurrection, Jesus became the ultimate judge, and at His return, every eye will "see" Him (Revelation 1:7), and His "place"—His eternal throne—will eternally "behold" Him and His redeemed people. The wicked, who refuse to bow the knee to the Lamb of God, will indeed face a judgment where their earthly influence vanishes, and they are cast into outer darkness, forever unseen by the eyes of God's favor and forgotten by the "place" of His glorious presence (Matthew 25:41). Conversely, those who are in Christ will not be forgotten; their names are written in the Lamb's Book of Life, and they will eternally "see" God's face (Revelation 22:4), dwelling in a "place" prepared for them by Christ Himself (John 14:2-3). Thus, Job 20:9 foreshadows the ultimate distinction between those who are eternally remembered and those who are eternally forgotten in light of Christ's redemptive work.