Job20
English Standard Version
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1 Then the and :
2 my me, because of my within me.
3 I that me, and of my a me.
4 Do you not of , was ,
5 the of the is , and the of the but a ?
6 his mount to the , and his to the ,
7 he will like his own ; those who have him will , is he?
8 He will like a and be ; he will be like a of the .
9 The that him will see him , will his any him.
10 His will seek the of the , and his will give his .
11 His are of his , but it will him the .
12 is in his , though he it his ,
13 though he is to let it and it his ,
14 yet his is in his ; it is the of him.
15 He and them up again; them of his .
16 He will the of ; the of a will him.
17 He will the , the with and .
18 He will give the fruit of his and will ; from the of his he will get .
19 he has and the ; he has a that he did .
20 he in his , he will anything in which he him.
21 There was after he had ; his will .
22 In the of his he will be in ; the of in will against him.
23 To his to the , God will his against him and it him into his .
24 He will an ; a will strike him .
25 It is and comes his ; the comes out of his ; him.
26 is for his ; a will him; what is in his will be .
27 The will his , and the will against him.
28 The of his will be , in the of God’s .
29 is the , the for him .
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Job 20Public-domain commentary and original-language notes for Job 20. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: Zophar speaks of the short joy of the wicked. (1–9). The ruin of the wicked. (10–22). The portion of the wicked. (23–29).
vv1-9
Zophar's discourse is upon the certain misery of the wicked. The triumph of the wicked and the joy of the hypocrite are fleeting. The pleasures and gains of sin bring disease and pain; they end in remorse, anguish, and ruin. Dissembled piety is double iniquity, and the ruin that attends it will be accordingly.
vv10-22
The miserable condition of the wicked man in this world is fully set forth. The lusts of the flesh are here called the sins of his youth. His hiding it and keeping it under his tongue, denotes concealment of his beloved lust, and delight therein. But He who knows what is in the heart, knows what is under the tongue, and will discover it. The love of the world, and of the wealth of it, also is wickedness, and man sets his heart upon these. Also violence and injustice, these sins bring God's judgments upon nations and families. Observe the punishment of the wicked man for these things. Sin is turned into gall, than which nothing is more bitter; it will prove to him poison; so will all unlawful gains be. In his fulness he shall be in straits, through the anxieties of his own mind. To be led by the sanctifying grace of God to restore what was unjustly gotten, as Zaccheus was, is a great mercy. But to be forced to restore by the horrors of a despairing conscience, as Judas was, has no benefit and comfort attending it.
vv23-29
Zophar, having described the vexations which attend wicked practices, shows their ruin from God's wrath. There is no fence against this, but in Christ, who is the only Covert from the storm and tempest, Isa 32:2. Zophar concludes, “This is the portion of a wicked man from God;” it is allotted him. Never was any doctrine better explained, or worse applied, than this by Zophar, who intended to prove Job a hypocrite. Let us receive the good explanation, and make a better application, for warning to ourselves, to stand in awe and sin not. One view of Jesus, directed by the Holy Spirit, and by him suitably impressed upon our souls, will quell a thousand carnal reasonings about the suffering of the faithful.
Key Words
צוֹפַר: Tsophar, a friend of Job
נַעֲמָתִי: a Naamathite, or inhabitant of Naamah
עָנָה: properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond; by extension to begin to speak; specifically to sing, shout, testify, announce
אָמַר: to say (used with great latitude)
כֵּן: properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner, time and relation; often with other particles)
סָעִף: divided (in mind), i.e. (abstractly) a sentiment
שׁוּב: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
חוּשׁ: to hurry; figuratively, to be eager with excitement or enjoyment
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
מוּסָר: properly, chastisement; figuratively, reproof, warning or instruction; also restraint
Cross References
Job 20The comparison of the fleeting, unsubstantial life of the wicked to a dream that vanishes.
Supported by JFB
Uses the exact vulgar imagery of dung to describe the total, shameful sweeping away of a wicked house.
Supported by Matthew Poole, JFB
The carcass of Jezebel compared to dung on the ground, emphasizing extreme degradation.
Supported by Matthew Poole
Parallels the concept of sweet-tasting sin that ultimately turns into gravel or poison in the bowels.
Supported by JFB
Contrast's Job's former prosperity (washing steps with butter) with the wicked's deprivation of rivers of honey.
Supported by JFB
Parallels the proud mounting up to heaven, echoing the self-exaltation of the king of Babylon.
Supported by JFB
Exaltation among the clouds and stars brought low by God's severe judgment.
Supported by JFB
Parallels the wicked becoming as dung upon the earth under God's swift judgment.
Supported by JFB
Echoes the precise phrasing that a person's place shall know or behold him no more.
Supported by Matthew Poole, JFB
Direct conceptual link to the 'sins of my youth' which carry heavy consequences.
Supported by JFB
Oppressing the poor and violently taking away their houses to build one's own.
Supported by JFB
Underlies the description of God's whetted, glittering sword executing judgment.
Supported by JFB
Illustrates the severe requirement of restitution for stolen goods and unjust gain.
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Condemnation of those who covet and violently seize houses, leaving others without shelter.
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Parallels the imagery of God raining down fury and fire as the portion of the wicked.
Supported by JFB