Job 22:19

KJV

The righteous see [it], and are glad: and the innocent laugh them to scorn.

KJV (with Strong's)

The righteous {H6662} see {H7200} it, and are glad {H8055}: and the innocent {H5355} laugh them to scorn {H3932}.

Complete Jewish Bible

The righteous saw this and rejoiced; the innocent laughed them to scorn -

Berean Standard Bible

The righteous see it and are glad; the innocent mock them:

American Standard Version

The righteous see it, and are glad; And the innocent laugh them to scorn,

Commentary

### SUMMARY
Job 22:19, spoken by Eliphaz the Temanite, encapsulates a prevailing ancient Near Eastern belief that divine justice operates with immediate and visible retribution: the downfall of the wicked is a cause for rejoicing among the righteous and innocent. This verse reflects Eliphaz's persistent accusation against Job, asserting that Job's suffering must be a direct consequence of hidden sin, and that the righteous, by contrast, are vindicated and gladdened by the observable punishment of evildoers. It highlights a simplistic, albeit common, understanding of God's justice that the broader Book of Job ultimately challenges and refines.

### CONTEXT
* **Literary Context:** This verse is situated within Eliphaz's third and most forceful discourse against Job, spanning [Job chapter 22](/job/22 "Job 22 - Eliphaz's Third Discourse"). Following his previous arguments that God punishes the wicked and that Job must therefore be wicked, Eliphaz intensifies his accusations by painting a vivid picture of the destruction awaiting the unrighteous (vv. [Job 22:15-18](/job/22-15 "Job 22:15-18 - The Fate of the Wicked")). Verse 19 then describes the reaction of the righteous to this divine judgment, presenting their gladness and scorn as a natural and justified response to the visible vindication of God's justice. The immediate literary flow positions this verse as the righteous counterpoint to the wicked's demise, reinforcing Eliphaz's rigid theological framework that suffering is always a direct indicator of sin.
* **Historical & Cultural Context:** The ancient Near East, including the world of Job, largely operated under a retributive justice system, both human and divine. It was commonly believed that the gods (or God, in Israelite thought) would bless the righteous with prosperity and punish the wicked with misfortune. This "Deuteronomic theology" (blessing for obedience, curse for disobedience, as seen in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")) was deeply ingrained. Eliphaz's perspective in [Job 22:19](/job/22-19 "Job 22:19 - The Righteous Rejoice") reflects this cultural norm, where public suffering was often interpreted as public proof of guilt, and the downfall of an oppressor brought communal satisfaction and affirmation of cosmic order. The geographical setting, likely Uz (a region perhaps in Edom or northern Arabia), would have shared these broad cultural assumptions about divine-human interaction.
* **Key Themes:** Job 22:19 contributes significantly to several key themes within the Book of Job. Primarily, it underscores the theme of **retributive justice**, presenting it as a clear, observable, and satisfying phenomenon where the wicked are punished and the righteous are vindicated. This verse also highlights the **problem of suffering**, as Eliphaz's application of this theology directly accuses Job, whose suffering is, in fact, not a result of sin but a test of his integrity, as revealed in [Job 1:8](/job/1-8 "Job 1:8 - God's Commendation of Job"). Furthermore, it illuminates the theme of **human wisdom vs. divine wisdom**, showcasing Eliphaz's limited and flawed understanding of God's complex sovereignty and justice, which God Himself later corrects in [Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Eliphaz and His Friends"). The verse also touches on the **vindication of the righteous**, albeit from a human, rather than divine, perspective.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Righteous (Hebrew, _tsaddîq_):** This term refers to those who are just, upright, or innocent in God's eyes, adhering to divine standards of conduct. In Eliphaz's theology, it implies those who are free from the kind of hidden sin he accuses Job of. Their "gladness" is rooted in the perceived confirmation of their own status and the justice of God.
* **Innocent (Hebrew, _naqî_):** This word emphasizes blamelessness, purity, or freedom from guilt. It often denotes one who is acquitted or free from the charge of wrongdoing. The pairing with "righteous" reinforces the idea of those whose moral standing is unblemished, contrasting sharply with the "wicked" whose downfall they observe.
* **Laugh to scorn (Hebrew, _la'ag_):** This verb signifies mocking, deriding, or scoffing. It implies a strong, often contemptuous, reaction. The innocent's "scorn" is not merely passive observation but an active expression of disdain and triumph over the fallen wicked, seeing their demise as a deserved judgment that affirms the moral order.

#### Verse Breakdown
* **"The righteous see [it], and are glad":** This clause describes the reaction of those who live in conformity with God's law. The "it" refers to the destruction and downfall of the wicked, as described in the preceding verses ([Job 22:15-18](/job/22-15 "Job 22:15-18 - The Fate of the Wicked")). Their gladness stems from the perceived vindication of divine justice and, implicitly, their own righteous standing. It is a satisfaction derived from witnessing the cosmic scales of justice being balanced.
* **"and the innocent laugh them to scorn."** This parallel clause intensifies the reaction. The "innocent," a synonym for the righteous, do not merely feel gladness but actively express derision and contempt towards the fallen wicked. This "scorn" is a public display of triumph, signaling that the wicked have received their just deserts and confirming the moral superiority of the innocent. It reflects a human desire for visible justice and the downfall of oppressors.

#### Literary Devices
Eliphaz's statement in Job 22:19 employs several **literary devices** to convey his rigid theological perspective. **Parallelism** is evident in the structure, with "the righteous" paralleled by "the innocent," and "are glad" by "laugh them to scorn," intensifying the reaction of the upright. This is a form of **synonymous parallelism**, where the second line reiterates and amplifies the meaning of the first. The verse also utilizes **contrast**, implicitly juxtaposing the fate of the wicked (their destruction, described previously) with the reaction of the righteous. The act of "laughing to scorn" is a form of **irony** in the broader context of Job, as Eliphaz himself will later be rebuked by God, making his confident assertion of who is righteous and who is wicked ultimately ironic. The entire passage serves as a **didactic statement**, aiming to instruct Job on the supposed principles of divine justice, though it ultimately proves to be a flawed teaching.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 22:19, while reflecting a common Old Testament understanding of retributive justice, must be interpreted within the broader biblical narrative, especially the Book of Job itself. Eliphaz's assertion that the righteous rejoice at the downfall of the wicked highlights a human desire for justice to be visibly served and for the moral order to be affirmed. This sentiment is echoed in various psalms and prophetic texts where God's ultimate judgment on sin is celebrated. However, the Book of Job profoundly challenges the simplistic application of this principle, demonstrating that not all suffering is a direct consequence of personal sin, and that God's ways are far more complex than human wisdom can grasp. The true vindication of the righteous often comes not through gloating over others' misfortunes, but through enduring faithfulness and God's sovereign intervention.

* [Psalm 58:10](/psalms/58-10 "Psalm 58:10 - The Righteous Rejoice in Vengeance")
* [Proverbs 11:10](/proverbs/11-10 "Proverbs 11:10 - When the Righteous Prosper")
* [Lamentations 1:21](/lamentations/1-21 "Lamentations 1:21 - Jerusalem's Enemies Rejoice")

### REFLECTION AND APPLICATION
Eliphaz's words in Job 22:19 serve as a profound cautionary tale for believers today. While it is true that God is just and will ultimately bring all things into account, this verse, particularly in light of the entire Book of Job, warns against a simplistic, immediate, and judgmental interpretation of suffering or prosperity. We are prone to assume we understand God's dealings based on outward circumstances, leading to a lack of compassion for those who suffer and a self-righteous gloating over the misfortunes of others. Instead of delighting in the downfall of perceived "wicked" individuals, our call is to extend grace, empathy, and prayer, recognizing that God's justice operates on a timeline and in ways often hidden from human sight. Our focus should be on living righteously ourselves, trusting God's perfect wisdom, and leaving judgment to Him, rather than finding satisfaction in the struggles of others.

#### Questions for Reflection
* **How does Eliphaz's perspective challenge or affirm your own understanding of divine justice and suffering?**
* **In what ways might we, like Eliphaz, be tempted to judge others based on their circumstances rather than extending compassion?**
* **How does the broader narrative of Job, where God affirms Job's righteousness despite his suffering, reshape the interpretation of this verse?**
* **What does it mean to "leave judgment to God" in a practical sense, especially when we witness perceived injustice?**

### FAQ
**Does Job 22:19 accurately represent God's view of justice?**

Answer: While Job 22:19 reflects a common ancient Near Eastern belief in retributive justice, and elements of divine retribution are certainly present throughout Scripture, Eliphaz's application of this principle to Job is ultimately deemed flawed by God Himself. The Book of Job, as a whole, challenges the simplistic notion that all suffering is a direct result of personal sin. God later rebukes Eliphaz and his friends for their misguided counsel ([Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Eliphaz and His Friends")), indicating that their understanding of justice was incomplete and misapplied to Job's unique situation. The verse accurately represents Eliphaz's human (and limited) theological perspective, not necessarily the full scope of divine justice.

### CHRIST-CENTERED FULFILLMENT
While Job 22:19 speaks of the righteous finding gladness and scorn in the downfall of the wicked, the ultimate Christ-centered fulfillment of justice and vindication transcends human gloating. Jesus Christ, the perfectly [righteous One](/1_peter/3-18 "1 Peter 3:18 - Christ Suffered for Sins"), endured immense suffering not for His own sin, but for the sins of humanity ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His crucifixion, seemingly a triumph for the wicked, was in fact the ultimate defeat of sin and death, a profound divine irony. The true vindication for the righteous is not found in witnessing the immediate downfall of their enemies, but in the resurrection of Christ, which guarantees the future resurrection and eternal life for all who believe ([1 Corinthians 15:20-22](/1_corinthians/15-20 "1 Corinthians 15:20-22 - Christ the Firstfruits")). Furthermore, the New Testament calls believers to a higher standard than scorn: to [love their enemies](/matthew/5-44 "Matthew 5:44 - Love Your Enemies") and pray for those who persecute them, reflecting the compassion of God rather than human retribution. Ultimately, the joy of the redeemed will be in the full establishment of God's kingdom and the final triumph of righteousness, not in deriding the lost, but in the glory of God's perfect justice and mercy revealed in Christ ([Revelation 21:3-4](/revelation/21-3 "Revelation 21:3-4 - God Dwells with His People")).

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 58:10

The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.

Psalms 107:42

The righteous shall see [it], and rejoice: and all iniquity shall stop her mouth.

Psalms 52:6

¶ The righteous also shall see, and fear, and shall laugh at him:

Revelation 18:20

Rejoice over her, [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.

Revelation 19:1

¶ And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

Revelation 19:3

And again they said, Alleluia. And her smoke rose up for ever and ever.

Psalms 97:8

¶ Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD.