Skip to content
Logo Devotion Header

Job 20 Job Chapter 20

1 Zophar
Then Zophar the Naamathite replied:

2 “My troubled thoughts prompt me to answer
because I am greatly disturbed.

3 I hear a rebuke that dishonors me,
and my understanding inspires me to reply.

4 “Surely you know how it has been from of old,
ever since man was placed on the earth,

5 that the mirth of the wicked is brief,
the joy of the godless lasts but a moment.

6 Though his pride reaches to the heavens
and his head touches the clouds,

7 he will perish forever, like his own dung;
those who have seen him will say, ‘Where is he?’

8 Like a dream he flies away, no more to be found,
banished like a vision of the night.

9 The eye that saw him will not see him again;
his place will look on him no more.

10 His children must make amends to the poor;
his own hands must give back his wealth.

11 The youthful vigor that fills his bones
will lie with him in the dust.

12 “Though evil is sweet in his mouth
and he hides it under his tongue,

13 though he cannot bear to let it go
and keeps it in his mouth,

14 yet his food will turn sour in his stomach;
it will become the venom of serpents within him.

15 He will spit out the riches he swallowed;
God will make his stomach vomit them up.

16 He will suck the poison of serpents;
the fangs of an adder will kill him.

17 He will not enjoy the streams,
the rivers flowing with honey and cream.

18 What he toiled for he must give back uneaten;
he will not enjoy the profit from his trading.

19 For he has oppressed the poor and left them destitute;
he has seized houses he did not build.

20 “Surely he will have no respite from his craving;
he cannot save himself by his treasure.

21 Nothing is left for him to devour;
his prosperity will not endure.

22 In the midst of his plenty, distress will overtake him;
the full force of misery will come upon him.

23 When he has filled his belly,
God will vent his burning anger against him
and rain down his blows upon him.

24 Though he flees from an iron weapon,
a bronze-tipped arrow pierces him.

25 He pulls it out of his back,
the gleaming point out of his liver.
Terrors will come over him;

26 total darkness lies in wait for his treasures.
A fire unfanned will consume him
and devour what is left in his tent.

27 The heavens will expose his guilt;
the earth will rise up against him.

28 A flood will carry off his house,
rushing waters on the day of God’s wrath.

29 Such is the fate God allots the wicked,
the heritage appointed for them by God.”

Previous Chapter Job 19 Next Chapter Job 21

Analysis of Job Chapter 20

Job Chapter 20 in the Bible is part of the poetic discourse between Job and his friends. It is significant for its depiction of Zophar the Naamathite’s second response to Job. This chapter reinforces the complex narrative of righteousness, justice, retribution, and the enigmatic suffering of the righteous.

In this chapter, Zophar focuses on the fate of the wicked. His speech centers around a stern portrayal of divine retribution. Sorrows, swift judgment, and ultimate demise await the evildoer, according to Zophar’s perspective. This analysis will cover Zophar’s arguments in detail and highlight the theological and ethical implications found in his words.

Zophar’s Introduction (Verses 1-3)

Then Zophar the Naamathite replied:

“My troubled thoughts prompt me to answer because I am greatly disturbed.

I hear a rebuke that dishonors me, and my understanding inspires me to reply.”

Zophar begins by expressing his agitation. His “troubled thoughts” and feelings of being dishonored suggest that he takes Job’s previous remarks as a personal affront. This emotional response drives him to defend his position vehemently. It demonstrates the heightened tensions and emotional investment that each friend has in resolving the theological debate surrounding Job’s suffering.

The Fate of the Wicked as Perceived by Zophar (Verses 4-7)

“Surely you know how it has been from of old, ever since mankind was placed on the earth,

that the mirth of the wicked is brief, the joy of the godless lasts but a moment.

Though the pride of the godless person reaches to the heavens and his head touches the clouds,

he will perish forever, like his own dung; those who have seen him will say, ‘Where is he?’”

Zophar invokes the ancient wisdom tradition, arguing that the prosperity of the wicked is short-lived. He believes that their joy is fleeting, and any elevation they achieve is temporary. The metaphor of the wicked perishing “like his own dung” is vivid and denotes complete eradication and disregard. This imagery highlights the certainty and thoroughness of divine justice from Zophar’s perspective.

The Decline of the Wicked (Verses 8-11)

“Like a dream he flies away, no more to be found, banished like a vision of the night.

The eye that saw him will not see him again; his place will look on him no more.

His children must make amends to the poor; his own hands must give back his wealth.

The youthful vigor that fills his bones will lie with him in the dust.”

Zophar continues by describing the ultimate disappearance of the wicked, likening their existence to a transient dream. Even their memory will be erased, and their presence will be entirely forgotten. The contrast between their brief period of vitality and their ultimate demise speaks to Zophar’s belief in the inevitability of divine retribution.

Moreover, Zophar touches on the idea of inherited consequences. The children of the wicked have to “make amends to the poor,” implying that the sins of the parents have tangible negative impacts on subsequent generations. This notion broadens the scope of retributive justice, extending it beyond individual accountability.

The Poisonous Wealth (Verses 12-16)

“Though evil is sweet in his mouth and he hides it under his tongue,

though he cannot bear to let it go and lets it linger in his mouth,

yet his food will turn sour in his stomach; it will become the venom of serpents within him.

He will spit out the riches he swallowed; God will make his stomach vomit them up.

He will suck the poison of serpents; the fangs of an adder will kill him.”

Zophar compares the pursuit of wickedness to the consumption of something sweet that ultimately turns poisonous. This stark imagery illustrates the concept of ill-gotten gains turning into a source of suffering. The reference to venom and serpents enhances the depiction of these riches as inherently destructive.

By stating that “God will make his stomach vomit them up,” Zophar emphasizes that divine intervention will ensure that the wicked do not retain their unrighteous conquests. The vivid analogy of sucking poison signifies the self-destructive nature of sin.

The Failure to Enjoy Wealth (Verses 17-21)

“He will not enjoy the streams, the rivers flowing with honey and cream.

What he toiled for he must give back uneaten; he will not enjoy the profit from his trading.

For he has oppressed the poor and left them destitute; he has seized houses he did not build.

Surely he will have no respite from his craving; he cannot save himself by his treasure.

Nothing is left for him to devour; his prosperity will not endure.”

Zophar asserts that the wicked will be denied the enjoyment of their ill-gotten wealth. Despite their labor and accumulation, they will not savor the comforts typically associated with prosperity, like “rivers flowing with honey and cream.” The motif of deprivation continues with the statement that “he must give back uneaten.” This return of goods symbolizes the empty and unfulfilling nature of sinful gains.

The accusations of oppressing the poor and seizing houses they did not build reinforce the idea that unjust actions will yield no lasting reward. Zophar is emphasizing the moral principle that exploitation and greed do not result in lasting fulfillment or security.

The Inevitable Divine Wrath (Verses 22-29)

“In the midst of his plenty, distress will overtake him; the full force of misery will come upon him.

When he has filled his belly, God will vent his burning anger against him and rain down his blows on him.

Though he flees from an iron weapon, a bronze-tipped arrow pierces him.

He pulls it out of his back, the gleaming point out of his liver. Terrors will come over him;

total darkness lies in wait for his treasures. A fire unfanned will consume him and devour what is left in his tent.

The heavens will expose his guilt; the earth will rise up against him.

A flood will carry off his house, rushing waters on the day of God’s wrath.

Such is the fate God allots the wicked, the heritage appointed for them by God.”

In these concluding verses, Zophar elaborates on the inevitable and inescapable nature of divine wrath. The imagery of distress overtaking the wicked “in the midst of his plenty” conveys the sudden and complete nature of their downfall. The mention of an “unfanned fire” consuming him and the treasures turning into a source of destruction continues the theme of divine retribution.

Zophar presents a battlefield scenario where the wicked, despite their efforts to evade punishment, are ultimately struck down by God’s judgment. The piercing of the bronze-tipped arrow signifies the irreversible nature of their punishment. The encompassing darkness and fire symbolize the totality and severity of divine justice.

Towards the end, Zophar emphasizes that “the heavens will expose his guilt; the earth will rise up against him.” He portrays a cosmic alignment against the wicked, emphasizing that divine retribution is a natural and rightful consequence. The flood metaphor encapsulates overwhelming judgment, reinforcing the completeness and finality of their downfall.

Theological and Ethical Reflections

Zophar’s speech in Job Chapter 20 is deeply rooted in the retributive justice system prevalent in ancient wisdom tradition. His perspective is uncompromising: the wicked suffer due to their sins, and this suffering is inevitable and thorough. However, this standpoint raises provocative questions when juxtaposed against the book’s broader narrative.

Firstly, it emphasizes that divine justice operates on unfailing principles. While this may hold general wisdom, the complexity of Job’s situation challenges this rigid outlook. Job’s suffering, despite his righteousness, questions this simple formula, suggesting that human suffering is sometimes inexplicable by conventional moral frameworks.

Secondly, Zophar’s emphasis on the transient nature of the wicked’s prosperity invites readers to reflect on the notion of true fulfillment and meaningful prosperity. His assertions prompt consideration about the consequences of ethical and unethical living, stressing the present and eternal significance of righteousness.

Conclusion

Job Chapter 20 provides a detailed portrayal of Zophar’s perspective on the fate of the wicked. His vehement argument rooted in wisdom and retributive justice underscores the narrative tension regarding suffering. While his stance highlights core elements of divine justice, it also delineates boundaries that provoke deeper exploration of theodicy. This chapter, therefore, serves as a critical component in understanding the multifaceted dialogue on righteousness, suffering, and divine justice in the Book of Job.