Text -- Job 20:1-9 (NET)

Zophar’s Second Speech

20:1 Then Zophar the Naamathite answered: 20:2 “This is why my troubled thoughts bring me back– because of my feelings within me. 20:3 When I hear a reproof that dishonors me, then my understanding prompts me to answer. 20:4 “Surely you know that it has been from old, ever since humankind was placed on the earth, 20:5 that the elation of the wicked is brief, the joy of the godless lasts but a moment. 20:6 Even though his stature reaches to the heavens and his head touches the clouds, 20:7 he will perish forever, like his own excrement; those who used to see him will say, ‘Where is he?’ 20:8 Like a dream he flies away, never again to be found, and like a vision of the night he is put to flight. 20:9 People who had seen him will not see him again, and the place where he was will recognize him no longer.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 20:2

For this thy severe sentence.

Wesley: Job 20:2

I speak sooner than I intended. And possibly interrupted Job, when he was proceeding in his discourse.

Wesley: Job 20:3

Thy opprobrious reproofs of us.

Wesley: Job 20:3

I speak, not from passion, but certain knowledge.

Wesley: Job 20:4

Which I am now about to say.

Wesley: Job 20:4

Since the world was made.

Wesley: Job 20:6

Though he be advanced to great dignity and authority.

JFB: Job 20:2

Rather, the more excited I feel by Job's speech, the more for that very reason shall my reply be supplied by my calm consideration. Literally, "Notwithstanding; my calm thoughts (as in Job 4:13) shall furnish my answer, because of the excitement (haste) within me" [UMBREIT].

JFB: Job 20:3

That is, the castigation intended as a reproach (literally, "shame") to me.

JFB: Job 20:3

My rational spirit; answering to "calm thoughts" (Job 20:2). In spite of thy reproach urging me to "hastiness." I will answer in calm reason.

JFB: Job 20:5

Literally, "the ungodly" (Psa 37:35-36).

JFB: Job 20:6

(Isa 14:13; Oba 1:3-4).

JFB: Job 20:7

In contrast to the haughtiness of the sinner (Job 20:6); this strong term expresses disgust and the lowest degradation (Psa 83:10; 1Ki 14:10).

JFB: Job 20:8

(Psa 73:20).

JFB: Job 20:9

Rather "the eye followeth him, but can discern him no more." A sharp-looking is meant (Job 28:7; Job 7:10).

Clarke: Job 20:2

Therefore do my thoughts - It has already been observed that Zophar was the most inveterate of all Job’ s enemies, for we really must cease to call them friends. He sets no bounds to his invective, and outrages every rule of charity. A man of such a bitter spirit must have been, in general, very unhappy. With him Job is, by insinuation, every thing that is base, vile, and hypocritical. Mr. Good translates this verse thus: "Whither would my tumult transport me? And how far my agitation within me?"This is all the modesty that appears in Zophar’ s discourse. He acknowledges that he is pressed by the impetuosity of his spirit to reply to Job’ s self-vindication. The original is variously translated, but the sense is as above

Clarke: Job 20:2

For this I make haste - ובעבור חושי בי ubaabur chushi bi , there is sensibility in me, and my feelings provoke me to reply.

Clarke: Job 20:3

I have heard the check of my reproach - Some suppose that Zophar quotes the words of Job, and that some words should be supplied to indicate this meaning; e.g., "I have heard (sayest thou) the check or charge of my reproach?"Or it may refer to what Job says of Zophar and his companions, Job 19:2, Job 19:3 : How long will ye vex may soul - these ten times have ye reproached me. Zophar therefore assumes his old ground, and retracts nothing of what he had said. Like many of his own complexion in the present day, he was determined to believe that his judgment was infallible, and that he could not err.

Clarke: Job 20:4

Knowest thou not this of old - This is a maxim as ancient as the world; it began with the first man: A wicked man shall triumph but a short time; God will destroy the proud doer

Clarke: Job 20:4

Since man was placed upon earth - Literally, since Adam was placed on the earth; that is, since the fall, wickedness and hypocrisy have existed; but they have never triumphed long. Thou hast lately been expressing confidence in reference to a general judgment; but such is thy character, that thou hast little reason to anticipate with any joy the decisions of that day.

Clarke: Job 20:6

Though his excellency mount up to the heavens - Probably referring to the original state of Adam, of whose fall he appears to have spoken, Job 20:4. He was created in the image of God; but by his sin against his Maker he fell into wretchedness, misery, death, and destruction.

Clarke: Job 20:7

He shall perish for ever - He is dust, and shall return to the dust from which he was taken. Zophar here hints his disbelief in that doctrine, the resurrection of the body, which Job had so solemnly asserted in the preceding chapter. Or he might have been like some in the present day, who believe that the wicked shall be annihilated, and the bodies of the righteous only be raised from the dead; but I know of no scripture by which such a doctrine is confirmed

Clarke: Job 20:7

Like his own dung - His reputation shall be abominable, and his putrid carcass shall resemble his own excrement. A speech that partakes as much of the malevolence as of the asperity of Zophar’ s spirit.

Clarke: Job 20:8

He shall fly away as a dream - Instead of rising again from corruption, as thou hast asserted, (Job 19:26), with a new body, his flesh shall rot in the earth, and his spirit be dissipated like a vapor; and, like a vision of the night, nothing shall remain but the bare impression that such a creature had once existed, but shall appear no more for ever.

TSK: Job 20:1

Zophar : Job 2:11, Job 11:1, Job 42:9

TSK: Job 20:2

my thoughts : Job 20:3, Job 4:2, Job 13:19, Job 32:13-20; Psa 39:2, Psa 39:3; Jer 20:9; Rom 10:2

and for : Psa 31:22, Psa 116:11; Pro 14:29, Pro 29:20; Ecc 7:9; Mar 6:25; Jam 1:19

I make haste : Heb. my haste is in me

TSK: Job 20:3

the check : Job 19:29

the spirit : Job 20:2, Job 27:11, Job 33:3; Psa 49:3, Psa 78:2-5

TSK: Job 20:4

thou not : Job 8:8, Job 8:9, Job 15:10, Job 32:7

man : Gen 1:28, Gen 9:1-3; Psa 115:16

TSK: Job 20:5

the triumphing : Job 5:3, Job 15:29-34, Job 18:5, Job 18:6, Job 27:13-23; Exo 15:9, Exo 15:10; Jdg 16:21-30; Est 5:11, Est 5:12, Est 7:10; Psa 37:35, Psa 37:36, Psa 73:18-20; Act 12:22, Act 12:23

short : Heb. from near

the joy : Job 8:19, Job 27:8; Mat 7:21, Mat 13:20, Mat 13:21; Gal 6:4; Jam 4:16

TSK: Job 20:6

his excellency : Gen 11:4; Isa 14:13, Isa 14:14; Dan 4:11, Dan 4:22; Amo 9:2; Oba 1:3, Oba 1:4; Mat 11:23

clouds : Heb. cloud

TSK: Job 20:7

perish : 1Ki 14:10; 2Ki 9:37; Psa 83:10; Jer 8:2

shall say : Job 14:10

TSK: Job 20:8

fly away : Psa 73:20, Psa 18:10, Psa 90:5; Isa 29:7, Isa 29:8

TSK: Job 20:9

The eye : Job 20:7, Job 7:8, Job 7:10, Job 8:18, Job 27:3; Psa 37:10, Psa 37:36, Psa 103:15, Psa 103:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 20:2

Therefore - לכן lākên , "certainly, truly."In view of what has been just said. Or perhaps the word means merely certainly, truly.

Do my thoughts cause me to answer - This is variously rendered. The Vulgate renders it, Idcirco cogitationes meae variae succedunt sibi, et mens in diversa rapitur - "Therefore my various thoughts follow in succession, and the mind is distracted."The Septuagint, "I did not suppose that thou wouldst speak against these things, and you do not understand more than I."How this was ever made from the Hebrew it is impossible to say. On the word "thoughts,"see the notes at Job 4:13. The word denotes thoughts which divide and distract the mind; not calm and collected reflections, but those which disturb, disconcert, and trouble. He acknowledges that it was not calm reflection which induced him to reply, but the agitating emotions produced by the speech of Job. The word rendered "cause me to answer"( ישׁיבוּני y^e shı̂ybûnı̂y ), "cause me to return"- and Jerome understood it as meaning that his thoughts returned upon him in quick and troublesome succession, and says in his Commentary on Job, that the meaning is, "I am troubled and agitated because you say that you sustain these evils from God without cause, when nothing evil ought to be suspected of God."

And for this I make haste - Margin, "my haste is in me."The meaning is, "the impetuosity of my feelings urges me on. I reply on account of the agitation of my soul, which will admit of no delay."His heart was full, and he hastened to give vent to his feelings in impassioned and earnest language.

Barnes: Job 20:3

I have heard the check of my reproach - I have heard your violent and severe language reproaching us. Probably he refers to what Job had said in the close of his speech Job 19:29, that they had occasion to dread the wrath of God, and that they might anticipate heavy judgments as the result of their opinions. Or it may be, as Schultens supposes, that he refers to what Job said in Job 19:2, and the rebuke that he had administered there. Or possibly, and still more probably, I think, he may refer to what Job had said in reply to the former speech of Zophar Job 12:2, where he tauntingly says that "they were the people, and that wisdom would die with them."The Hebrew literally is, "the correction of my shame"( כלמה מוּסר mûsâr k^e lı̂mmâh ), "the correction of my shame."that is, the castigation or rebuke which tends to cover me with ignominy. The sense is, "you have accused me of that which is ignominious and shameful, and under the impetuous feelings caused by such a charge I cannot refrain from replying."

And the spirit of my understanding - Meaning, perhaps, "the emotion of his mind."The word "mind"or "soul"would better express the idea than the word "understanding;"and the word "spirit"here seems to be used in the sense of violent or agitating emotions - perhaps in allusion to the primary signification of the word ( רוּח rûach ), "mind."

Barnes: Job 20:4

Knowest thou not this of old - That is, dost thou not know that this has always happened from the beginning of the world, or that this is the invariable course of events. His purpose is to show that it was the settled arrangement of Providence that the wicked would be overtaken with signal calamity. It was "so"settled that Job ought not to be surprised that it had occurred in "his"case. Zophar goes on to show that though a wicked man might rise high in honor, and obtain great wealth, yet that the fall would certainly come, and he would sink to a depth of degradation corresponding to the former prosperity.

Since man was placed upon earth - Since the creation; that is, it has always been so.

Barnes: Job 20:5

That the triumphing - The word "triumphing"here ( רננה r^e nânâh ),"shouting, rejoicing"- such a shouting as people make after a victory, or such as occurred at the close of harvesting. Here it means that the occasion which the wicked had for rejoicing would be brief. It would be but for a moment, and he then would be overwhelmed with calamity or cut off by death.

Short - Margin, as in Hebrew "from near."That is, it would be soon over.

And the joy of the hypocrite but for a moment? - This probably means, as used by Zophar, that the happiness of a hypocrite would be brief - referring to the happiness arising from the possession of health, life, property, friends, reputation. Soon God would take away all these, and leave him to sorrow. This, he said, was the regular course of events as they had been observed from the earliest times. But the "language"conveys most important truths in reference to the spiritual joys of the hypocrite at all times, though it is not certain that Zophar used it in this sense. The truths are these.

(1) There is a kind of joy which a hypocrite may have - the counterfeit of that which a true Christian possesses. The word "hypocrite"may be used in a large sense to denote the man who is a professor of religion, but who has none, as well as him who intentionally imposes on others, and who makes pretensions to piety which he knows he has not. Such a man may have joy. He supposes that his sins are forgiven, and that he has a well-founded hope of eternal life. He may have been greatly distressed in view of his sin and danger, and when he supposes that his heart is changed, and that the danger is passed, from the nature of the case he will have a species of enjoyment. A man is confined in a dungeon under sentence of death. A forged instrument of pardon is brought to him. He does not know that it is forged, and supposes the danger is past, and his joy will be as real as though the pardon were genuine. So with the man who "supposes"that his sins are forgiven.

(2) The joy of the self-deceiver or the hypocrite will be short. There is no genuine religion to sustain it, and it soon dies away. It may be at first very elevated, just as the joy of the man who supposed that he was pardoned would fill him with exultation. But in the case of the hypocrite it soon dies away. He has no true love to God; he has never been truly reconciled to him; he has no real faith in Christ; he has no sincere love of prayer, of the Bible, or of Christians and soon the temporary excitement dies away, and he lives without comfort or peace. He may be a professor of religion, but with him it is a matter of form, and he has neither love nor zeal in the cause of his professed Master. Motives of pride, or the desire of a reputation for piety, or some other selfish aim may keep him in the church, and he lives to shed blighting on all around him. Or if, under the illusion, he should be enabled to keep up some emotions of happiness in his bosom, they must soon cease, for to the hypocrite death will soon end it all. How much does it become us, therefore, to inquire whether the peace which we seek and which we may possess in religion, is the genuine happiness which results from true reconciliation to God and a well founded hope of salvation. Sad will be the disappointment of him who has cherished a hope of heaven through life, should he at last sink down to hell! Deep the condemnation of him who has professed to be a friend of God, and who has been at heart his bitter foe; who has endeavored to keep up the forms of religion, but who has been a stranger through life to the true peace which religion produces!

Barnes: Job 20:6

Though his excellency mount up to the heavens - Though he attain to the highest pitch of honor and prosperity. The Septuagint renders this, "Though his gifts should go up to heaven, and his sacrifice should touch the clouds;"a sentence conveying a true and a beautiful idea, but which is not a translation of the Hebrew. The phrases, to go up to heaven, and to touch the clouds, often occur to denote anything that is greatly exalted, or that is very high. Thus, in Virgil,

It clamor coelo.

So Horace,

Sublimi feriam sidera vertice.

And again,

Attingit solium Joyis .

Compare Gen 11:4, "Let us build us a tower whose top may reach unto heaven."In Homer the expression not unfrequently occurs, τοῦ γὰρ κλέος οὐρανὸν ἵκει tou gar kleos ouranon hikei . In Seneca (Thyest. Act. v. ver. 1, 2,4,) similar expressions occur:

Aequalis astris gradior, et cunctos super

Altum superbo vertice attingens polum,

Dimitto superos: summa votorum attigi.

The "language"of Zophar would also well express the condition of many a hypocrite whose piety seems to be of the most exalted character, and who appears to have made most eminent attainments in religion. Such a man may "seem"to be a man of uncommon excellence. He may attract attention as having extraordinary sanctity. He may seem to have a remarkable spirit of prayer, and yet all may be false and hollow. Men who design to be hypocrites, aim usually to be "eminent"hypocrites; they who have true piety often, alas, aim at a much lower standard. A hypocrite cannot keep himself in countenance, or accomplish his purpose of imposing on the world, without the appearance of extraordinary devotedness to God; many a sincere believer is satisfied with much less of the appearance of religion. He is sincere and honest. He is conscious of true piety, and he attempts to impose on none. At the same time he makes no attempt scarcely "to be"what the hypocrite wishes "to appear"to be; and hence, the man that shall appear to be the most eminently devoted to God "may"be a hypocrite - yet usually not long. His zeal dies away, or he is suffered to fall into open sin, and to show that he had no true religion at heart.

Barnes: Job 20:8

He shall fly away as a dream - As a dream wholly disappears or vanishes. This comparison of man with a dream is not uncommon, and is most impressive. See Psa 73:20; see the notes at Isa 29:7-8.

As a vision of the night - As when one in a dream seems to see objects which vanish when he awakes. The parallelism requires us to understand this of what appears in a dream, and not of a spectre. In our dreams we "seem"to see objects, and when we awake they vanish.

Barnes: Job 20:9

The eye also which saw him - This is almost exactly the language which Job uses respecting himself. See Job 7:8, note; Job 7:10, note.

Poole: Job 20:2

Therefore for this thy severe sentence and denunciation of God’ s judgments against us, Job 19:29 , which much more justly belongs to thyself and is actually executed upon thee; and because of thy reproaches, as it followeth, Job 20:3 .

My thoughts cause me to answer: I thought to have troubled myself and thee with no further discourses, considering how exceptious and incorrigible thou art; but my thoughts or consideration of thy reproachful words force me to break silence, and to answer thee as the matter requires.

For this I make haste I speak sooner than I intended, because I am not able to contain myself longer, and fear lest I should forget what is in my mind. Possibly he interrupted Job when he was proceeding further in his discourse; or he prevented some of his brethren who made an offer to speak.

Poole: Job 20:3

I have heard from thy mouth. Or, Shall I hear , to wit, with patience, and without a reply? Who can endure it?

The check of my reproach i.e. thy shameful and opprobrious reproofs of us, as if we and all thy friends were void of all humanity and natural affection towards them, and were haters, and cruel persecutors, and even devourers, of thee, Job 19:19,22 ; and as if we were guilty of most heinous crimes, and might expect God’ s vengeance upon us.

The spirit i.e. my soul or mind.

Of my understanding or, because of (for so the Hebrew mem oft signifies)

my understanding i.e. out of, or because of, that certain knowledge which I have of this matter from study and experience; I have not spoken, and I shall not speak, out of ignorance, or prejudice, or passion and rage against Job, as he asperseth us, but only what I evidently know, and yet hope that I can and shall convince thee of.

Causeth me to answer i.e. forceth me to speak. Or, answereth for me , i.e. either vindicates me against thy calumnies, or suggesteth an answer to me.

Poole: Job 20:4

i.e. This which I am now about to say. How canst thou,

thou I say, who pretendest to such an exact and universal knowledge of men and things, be ignorant of so notorious a thing, which wicked men sensibly feel, and good men diligently observe, and all men are forced to acknowledge, one time or other?

Of old i.e. from the experience of all former ages.

Since man was placed upon earth i.e. since the world was made, and there were any men to observe God’ s government of it.

Poole: Job 20:5

Is short Heb. is from near , i.e. from or for a little time; they have not long enjoyed it, and it will shortly vanish.

The joy of the hypocrite: this he adds by way of reflection upon Job, who though he did clear himself from gross wickedness, yet might be guilty of deep hyprocrisy.

Poole: Job 20:6

Though he be advanced to great dignity and authority in the world.

Poole: Job 20:7

Like his own dung which men cast away with contempt and abhorrency. Compare 1Ki 14:10 2Ki 9:37 .

They which have seen him with admiration at his felicity.

Where is he? i.e. he is no where to be found; he is utterly lost and gone.

Poole: Job 20:8

As a dream which for the present makes a great show and noise, and highly affects the fancy, but hath nothing solid nor permanent in it; for as soon as the man awakes all vanisheth, and the remembrance of it is quickly lost.

Shall not be found the man will be utterly lost and gone, together with all his riches and glory.

As a vision of the night which appears to a man in the night and in his sleep.

Poole: Job 20:9

i.e. It shall not acknowledge nor contain him. A figure called prosopopaeia , as Job 7:10 . Or, neither shall it (i.e. the eye last mentioned) behold him any more in his place .

Haydock: Job 20:1

Doings. Literally, "words." Hebrew, "of his decree." (Haydock) ---

This is what he may expect for him impiety both in words and actions. (Calmet)

Haydock: Job 20:2

Therefore. From this concession which thou hast just made. (Menochius) ---

Various. Hebrew, "Hence do my thoughts cause me to answer, and for this I hasten." Septuagint, "I did not thus suspect that thou wouldst contradict these things," &c. (Haydock) ---

Sophar only speaks this second time; and he produces little new, but begins with an air of more moderation, as if the arguments of Job had made some impression upon him. (Calmet) ---

He attempts to prove that the wicked have no comfort long; which is true in one sense, as all time is short, though they may prosper all their lives, as Job corrects his observation, chap. xxi. 13. (Worthington)

Haydock: Job 20:4

I know. Hebrew and Septuagint, "dost thou not know?"

Haydock: Job 20:6

Pride. Septuagint, "presents." (Haydock) ---

Riches may be meant by pride. (Calmet)

Haydock: Job 20:7

Hill. Hebrew, "his own dung." (Haydock) (Proverbs x. 7.)

Haydock: Job 20:8

Fleeth. The poets assign wings to sleep and to dreams. (Homer, &c.) Isaias (xxix. 7.) describes a man who dreams that he is eating, and finds himself hungry when he awakes. Such is the live of the avaricious, (Calmet) and of all wicked people. (Haydock)

Haydock: Job 20:9

Behold him, as if it were susceptible of resentment, and entered into the views of God, chap vii. 10., and Psalm xxvi. 35. (Calmet)

Gill: Job 20:1

Then answered Zophar the Naamathite,.... Notwithstanding the sad distressed condition Job was in, an account of which is given in the preceding chapter, enough to pierce a heart of stone, notwithstanding his earnest request to his friends to have pity on him, and notwithstanding the noble confession of his faith he had made, which showed him to be a good man, and the excellent advice he gave his friends to cease persecuting him, for their own good, as well as for his peace; yet, regardless of these things, Zophar starts up and makes a reply, and attacks him with as much heat and passion, wrath and anger, as ever, harping upon the same string, and still representing Job as a wicked man and an hypocrite;

and said, as follows.

Gill: Job 20:2

Therefore do my thoughts cause me to answer,.... Or "to return" ^a and appear upon the stage again, and enter the lists once more with his antagonist; he suggests as if he had intended to have said no more in this controversy, but observing what Job had said last, could not forbear replying: "therefore" because he had represented him and his friends as cruel persecutors of him, as men devoid of all humanity, pity, and compassion, and endeavoured to terrify them with the punishments of the sword, and the judgment of God to come; these occasioned many "thoughts" in him, and those thoughts obliged him to give an answer; they came in so thick and fast upon him, that out of the abundance, his heart suggested to him he could not but speak, he was full of matter, and the spirit within him, the impulse upon his mind, constrained him to make a reply; and he seems desirous of having it understood that his answer proceeded from thought; that he did not speak without thinking, but had well weighed things in his mind; and what he was about to say was the fruit of close thinking and mature deliberation:

and for this I make haste; because his thoughts crowded in upon him, he had a fulness of matter, an impulse of mind, promptitude and readiness to speak on this occasion, and for fear of losing what was suggested to him, he made haste to give in his answer, perhaps observing some other of his friends rising up before him. The Targum is,

"because my sense is in me;''

and so other Jewish writers ^b; be apprehended he had a right sense of things, and understood the matter in controversy full well, and therefore thought it incumbent on him to speak once more in it: Gussetius ^c renders it, "because of my disquietude"; the uneasiness of his mind raised by what Job had said, that he would have them know and consider there was a judgment; and he intimates he had considered it, and was fearful that should he be silent, and make no reply, God would condemn him in judgment for his silence; and therefore he was in a hurry to make answer, and could not be easy without it; and for his reasons for so doing he further explains himself in Job 20:3.

Gill: Job 20:3

I have heard the check of my reproach,.... He took it that Job had reproached him and his friends, by representing them as hardhearted men, and persecuting him wrongly in a violent manner; and he had observed the "check" or reproof given for it, by bidding them beware of the sword, and lest the punishment of it should be inflicted on them; and if that should not be the case, yet there was a righteous judgment they could not escape. Now Zophar heard this, but could not hear it with patience; be could not bear that he and his friends should be insulted, as he thought, in this manner; and therefore it was he was in such baste to return an answer; though some ^d think he here pretends to a divine oracle, like that which Eliphaz makes mention of in the beginning of this dispute, Job 4:12, &c. which he had from God, and from which he had heard the "correction of his reproach" ^e, or a full confutation of the thing Job had reproached him with; and being thus divinely furnished, he thought it his duty to deliver it:

and the spirit of my understanding causeth me to answer; or his rational spirit, his natural understanding, furnished him at once with an answer; he had such a clear insight into the controversy on foot, and such a full view of it, that he thought himself capable of speaking very particularly to the matter in hand, and to the conviction and confusion of Job; nay, his conscience, or the spirit of his conscience, as Mr. Broughton renders it, not only readily dictated to him what he should say, but obliged him to it; though some think he meant the Holy Spirit of God, by which he would be thought to be inspired; that he "out of his understanding" ^f, enlightened by him, caused him to answer, or would answer for him, or supply him with matter sufficient to qualify him for it; and this he might observe to Job, in order to raise his attention to what he was about to say.

Gill: Job 20:4

Knowest thou not this of old,.... Or "from eternity" ^g, from the beginning of time, ever since the world was; as if he should say, if you are the knowing man you pretend to be, you must know this I am about to observe; and if you do not know it, you must be an ignorant man, since it is an ancient truth, confirmed by all experience from the creation; not that Job could know it so early, he was not the first man that was born, nor was he made before the hills, but was of yesterday, and comparatively knew nothing; but the sense is, that this about to be delivered was an old established maxim, of which there had been numerous instances,

since man, or "Adam",

was placed upon earth; referring to the putting of Adam in Eden to dress the garden, and keep it; and every man, ever since, is placed on earth by the ordination, and according to the will of God, where and for purposes he pleases: the instances Zophar might have in view are perhaps the expulsion of our first parents out of paradise, the vagabond state of Cain, the destruction of the old world by a flood, and of Sodom and Gomorrah by fire from heaven; which show that God, sooner or later, gives manifest tokens of his displeasure at sin and sinners, by his punishment of them for it. What he means is as follows.

Gill: Job 20:5

That the triumphing of the wicked is short,.... Their outward prosperity and felicity, of which they make their boast, and in which they glory and triumph for a while; at first Job's friends set out with this notion, that the wicked never flourished and prospered, but it always went ill with them in Providence; but being beat out of that, they own they may be for a small time in flourishing and prosperous circumstances, but it is but for a small time; which may be true in many instances, but it is not invariable and without exception the case: the sense is, it is but a little while that they are in so much mirth and jollity, and triumph over their neighbours, as being in more advantageous circumstances than they; this is said in the original text to be "from near" ^h; it is but a little while ago when it began; and; as the Targum paraphrases it, it will be quickly ended:

and the joy of the hypocrite but for a moment; the word "wicked", in the former clause, may signify the same person here called the "hypocrite"; but inasmuch as that signifies one restless and troublesome, one that is ungodly, and destitute of the fear of God, that has nothing in him but wickedness, who is continually committing it, and is abandoned to it; it might be thought not to apply to the character of Job, whom Zophar had in his view, and therefore this is added as descriptive of him: an hypocrite is one who seems to be that he is not, holy, righteous, good, and godly; who professes to have what he has not, the true grace of God, and pretends to worship God, but does not do it cordially, and from right principles; and who seeks himself in all he does, and not the glory of God: now there may be a joy in such sort of persons; they may hear ministers gladly, as Herod heard John, and receive the word with joy, as the stony ground hearers did, Mar 6:20; they may seem to delight in the ways and ordinances of God, and even have some tastes of the powers of the world to come, and some pleasing thoughts and hopes of heaven and happiness; as well as they triumph in and boast of their profession of religion and performance of duties, and rejoice in their boastings, which is evil; but then this is like the pleasures of sin, which are but for a season, or like the crackling of thorns under a pot, which make a great noise and blaze, but soon over, Ecc 7:6; and so their joy in civil as well as religious, things. It is possible Zophar might be so ill natured as to have reference to Job's triumph of faith, Job 19:25; and by this would suggest, that his faith in a living Redeemer, and the joy of it he professed, would be soon over and no more; which shows what spirit he was of.

Gill: Job 20:6

Though his excellency mount up to the heavens,.... Though, in worldly grandeur and glory, he should arrive to such a pitch as the Assyrian monarch was ambitious of, as to ascend into heaven, exalt his throne above the stars of God, and be like the Most High; or be comparable to such a tree, by which the greatness of Nebuchadnezzar's kingdom is expressed, the height whereof reached unto heaven, Isa 14:12;

and his head reach unto the clouds; being lifted up with pride, because of his greatness, and looking with contempt and scorn on others; the Septuagint version is, "if his gifts ascend up to heaven", &c. which well agrees with an hypocrite possessed of great gifts, and proud of them; as Capernaum was highly favoured with external things, as the presence of Christ, his ministry and miracles, and so said to be exalted unto heaven, yet, because of its impenitence and unbelief, should be brought down to hell, Mat 11:23.

Gill: Job 20:7

Yet he shall perish for ever like his own dung,.... Not only in this world, but in the world to come, both in his outward substance here, and in his body in the grave, and in his soul to all eternity, and that in the most shameful and disgraceful manner; he shall perish in his own corruption, and like his own dung inevitably, which is never returned to its place again: dead bodies were reckoned by the ancients as dung, and the carcasses of men are rather to be cast out than dung ⁱ; and the Arabians used, to bury in dunghills even their kings ^k; to which some ^l think the allusion is:

they which have seen him shall say, where is he? such as formerly gazed at him, in his prosperity, with wonder and amazement at his grandeur and greatness, now being removed from his outward splendour, or from the world, by death, ask where he is, not being able to see him in his former lustre, nor in the land of the living; see Job 14:10.

Gill: Job 20:8

He shall fly away as a dream, and shall not be found,.... Either as a dream which is forgotten, as Nebuchadnezzar's was, and cannot be recovered; or as the matter and substance of a dream, which, though remembered, is a mere illusion; as when a hungry or thirsty man dreams he eats or drinks, but, awaking, finds himself empty, and not at all refreshed; what he fancied is fled and gone ^m, and indeed never had any existence but in his imagination, Isa 29:8;

yea, he shall be chased away as a vision of the night; either the same as a nocturnal dream, or what a man fancies he sees in his dream; or like a mere spectre or apparition, which is a mere phantom, and, when followed and pursued, vanishes and disappears; so such a man before described is chased out of the world, and is seen in it no more, see Job 18:18; the first clause, according to Sephorno, refers to the generation of the flood, and the second to the slaying of the firstborn of Egypt in the night.

Gill: Job 20:9

The eye also which saw him shall see him no more,.... In this world, concerned in the affairs of life, and busy in worldly employments, and especially in the grandeur he sometimes was, if not removed by death; but the former sense seems most agreeable by what follows,

neither shall his place any more behold him; the men of his place, as Ben Gersom, those that lived in the same place he did; or he shall not be seen, and known, and acknowledged any more as the master, owner, and proprietor of the house he formerly dwelt in; this seems to be taken from Job's own words in Job 7:10. The above Jewish commentator interprets this verse of Pharaoh and the Egyptians, whom Moses and the Israelites would see no more, Exo 10:29.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 20:1

¹ sn Zophar breaks in with an impassioned argument about the brevity and prosperity of the life of the wicked. But every statement that he makes is completely irrelevant to the case at hand. The speech has four sections: after a short preface (2-3) he portrays the brevity of the triumph of the wicked (4-11), retribution for sin (12-22), and God’s swift judgment (23-29). See further B. H. Kelly, “Truth in Contradiction, A Study of Job 20 and 21,” Int 15 (1961): 147-56.

NET Notes: Job 20:2

¹ tn The ordinary meaning of לָכֵן (lakhen) is “therefore,” coming after an argument. But at the beginning of a speech it is an allusion to what follows.

² tn The verb is שׁוּב (shuv, “to return”), but in the Hiphil, “bring me back,” i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half – indeed, the second part explains the first.

³ tn The word is normally taken from the root “to hasten,” and rendered “because of my haste within me.” But K&D 11:374 proposed another root, and similarly, but closer to the text, E. Dhorme (Job, 289-90) found an Arabic word with the meaning “feeling, sensation.” He argues that from this idea developed the meanings in the cognates of “thoughts” as well. Similarly, Gordis translates it “my feeling pain.” See also Eccl 2:25.

NET Notes: Job 20:3

¹ tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the ו (vav) in the second half.

² tn See Job 19:3.

³ tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply.

⁴ tn To take this verb as a simple Qal and read it “answers me,” does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense “causes me to answer.” It is Zophar who will “return” and who will “answer.”

NET Notes: Job 20:4

¹ tn The MT has “Do you not know?” The question can be interpreted as a rhetorical question affirming that Job must know this. The question serves to express the conviction that the contents are well-known to the audience (see GKC 474 §150.e).

² tn Heb “from the putting of man on earth.” The infinitive is the object of the preposition, which is here temporal. If “man” is taken as the subjective genitive, then the verb would be given a passive translation. Here “man” is a generic, referring to “mankind” or “the human race.”

NET Notes: Job 20:5

¹ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

² tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

³ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

NET Notes: Job 20:6

¹ tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.

NET Notes: Job 20:7

¹ tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.

NET Notes: Job 20:8

¹ tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.

NET Notes: Job 20:9

¹ tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.

Geneva Bible: Job 20:3

I have heard ^{( a )} the check of my reproach, and the spirit of my understanding causeth me to answer.

^{( a )} He declares that two things moved him to speak: that is, because Job seemed to touch him, and because he thought he had knowledge sufficient to confute him.

Geneva Bible: Job 20:6

Though ^{( b )} his excellency mount up to the heavens, and his head reach unto the clouds;

^{( b )} His purpose is to prove Job to be a wicked man, and a hypocrite, because God punished him, and changed his prosperity into adversity.

Commentary -- Verse Range Notes

TSK Synopsis: Job 20:1-29

1 Zophar shews the state and portion of the wicked.

MHCC: Job 20:1-9

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.

Matthew Henry: Job 20:1-9

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.

Keil-Delitzsch: Job 20:1-5

1 Then began Zophar the Naamathite, and said:

2 Therefore do my thoughts furnish me with a reply,

And indeed by reason of my feeling within me.

3 The correction of my reproach I must hear,

Nevertheless the spirit of my understanding informeth me.

4 Knowest thou this which is from everlasting,

Since man was placed upon the earth:

5 That the triumphing of the evil-doer is not long,

And the joy of the godless is but for a moment?

All modern expositors take Job 20:2 as an apology for the opposition which follows, and the majority of them consider בּעבוּר as elliptical for בעבור זאת , as Tremell., Piscator, and others have done, partly (but wrongly) by referring to the Rebia mugrasch . Ewald observes: " בעבור stands without addition, because this is easily understood from the כן in לכן ."But although this ellipsis is not inadmissible (comp. לכן = לכן אשׁר , Job 34:25; כעל , Isa 59:18), in spite of it Job 20:2 furnishes no meaning that can be accepted. Most expositors translate: "and hence the storm within me"(thus e.g., Ewald); but the signification perturbatio animi , proposed by Schultens for חוּשׁי , after the Arab. ḥâš , is too remote from the usage of Hebrew. Moreover, this Arab. ḥâš signifies prop. to scare, hunt, of game; not, however: to be agitated, to storm, - a signification which even the corresponding Hebr. חוּשׁ , properare , does not support. Only a few expositors (as Umbreit, who translates: because of my storm within me) take בעבור (which occurs only this once in the book of Job) as praepos., as it must be taken in consideration of the infin. which follows (comp. Exo 9:16; Exo 20:20; 1Sa 1:6; 2Sa 10:3). Further, לכן (only by Umbreit translated by "yet,"after the Arab. lâkin , lâkinna , which it never signifies in Hebr., where ל is not = לא , but = ל with Kametz before the tone) with that which follows is referred by several expositors to the preceding speech of Job, e.g., Hahn: "under such circumstances, if thou behavest thus;"by most, however, it is referred to Job 20:3, e.g., Ew.: " On this account he feels called upon by his thoughts to answer, and hence his inward impulse leaves him no rest: because he hears from Job a contemptuous wounding reproof of himself."In other words: in consequence of the reproach which Job casts upon him, especially with his threat of judgment, Zophar's mind and feelings fall into a state of excitement, and give him an answer to which he now gives utterance. This prospective sense of לכן may at any rate be retained, though בעבור is taken as a preposition (wherefore ... and indeed on account of my inward commotion); but it is far more natural that the beginning of Zophar's speech should be connected with the last word of Job's. Job 20:2 may really be so understood if we connect חושׁי , not with Arab. ḥâš , חושׁ , to excite, to make haste (after which also Saad. and Aben-Ezra: on account of my inward hastening or urging), but with Arab. ḥs , to feel; in this meaning chsh is usual in all the Semitic dialects, and is even biblical also; for Ecc 2:25 is to be translated: who hath feeling (pleasure) except from Him (read ממנו )? i.e., even in pleasure man is not free, but has conditions fixed by God.

With לכן (used as in Job 42:3) Zophar draws an inference from Job's conduct, esp. from the turn which his last speech has taken, which, as ישׁיבוּני שׂעיפּי

(Note: Thus it is to be read according to the Masoretic note, ומלא לית (i.e., plene , as nowhere else), which occurs in Codd., as is also attested by Kimchi in his Gramm., Moznajim , p. 8; Aben-Ezra in his Gramm., Zachoth 1, b ; and the punctuator Jekuthiël, in his Darche ha-Nikkud (chapter on the letters יהוא ).)

affirms, urges him involuntarily and irresistibly forward, and indeed, as he adds with Waw explic.: on account of the power of feeling dwelling in him, by which he means both his sense of truth and his moral feeling, in general the capacity of direct perception, not perception that is only attained after long reflection. On שׂעיפי , of thoughts which, as it were, branch out, vid., on Job 4:13, and Psychol . S. 181. השׁיב signifies, as everywhere, to answer, not causative, to compel to answer. חוּשׁי is n. actionis in the sense of רגישׁתּי (Targ.), or הרגישׁי (Ralbag), which also signifies "my feeling ( αἴσθησις ),"and the combination חושׁי בי is like Job 4:21; Job 6:13. Wherein the inference consists in self-evident, and proceeds from Job 20:4. In Job 20:3 expression is given to the ground of the conclusion intended in לכן : the chastisement of my dishonour, i.e., which tends to my dishonour (comp. Isa 53:5, chastisement which conduces to our peace), I must hear (comp. on this modal signification of the future, e.g., Job 17:2); and in Job 20:3 Zophar repeats what he has said in Job 20:2, only somewhat differently applied: the spirit, this inner light (vid., Job 32:8; Psychol . S. 154, f ), answers him from the perception which is peculiar to himself, i.e., out of the fulness of this perception it furnishes him with information as to what is to be thought of Job with his insulting attacks, viz., (this is the substance of the השׁיב of the thoughts, and of the ענות of the spirit), that in this conduct of Job only his godlessness is manifest. This is what he warningly brings against him, Job 20:4 : knowest thou indeed (which, according to Job 41:1; 1Ki 21:19, sarcastically is equivalent to: thou surely knowest, or in astonishment: what dost thou not know?!) this from the beginning, i.e., this law, which has been in operation from time immemorial (or as Ew.: hoccine scis aeternum esse , so that מני־עד is not a virtual adj., but virtual predicate-acc.), since man was placed ( שׂים infin., therefore prop., since one has placed man) upon the earth (comp. the model passage, Deu 4:32), that the exulting of the wicked is מקּרוב , from near, i.e., not extending far, enduring only a short time (Arab. qrı̂b often directly signifies brevis ); and the joy of the godless עדי־רגע , only for a moment, and continuing no longer?

Keil-Delitzsch: Job 20:6-11

6 If his aspiration riseth to the heavens,

And he causeth his head to touch the clouds:

7 Like his dung he perisheth for ever;

Those who see him say: Where is he?

8 As a dream he flieth away, and they cannot find him;

And he is scared away as a vision of the night.

9 The eye hath seen him, and never again,

And his place beholdeth him no more.

10 His children must appease the poor,

And his hands give up his wealth.

11 His bones were full of youthful vigour;

Now it is laid down with him in the dust.

If the exaltation of the evil-doer rises to heaven, and he causes his head to reach to the clouds, i.e., to touch the clouds, he notwithstanding perishes like his own dung. We are here reminded of what Obadiah, Job 20:4, says of Edom, and Isaiah, Isa 14:13-15, says of the king of Babylon. שׂיא is equivalent to נשׂיא , like שׂוא , Psa 89:10 = נשׂוא ; the first weak radical is cast away, as in כּילי = נכילי , fraudulentus , machinator , Isa 32:5, and according to Olsh. in שׁיבה = ישׁיבה , 2Sa 19:33. הגּיע is to be understood as causative (at least this is the most natural) in the same manner as in Isa 25:12, and freq. It is unnecessary, with Ew., Hirz., and Hlgst., after Schultens, to transl. כגללו , Job 20:7 , according to the Arab. jlâl (whence the name Gelâl-ed-dîn ): secundum majestatem suam , or with Reiske to read בגללו , in magnificentia sua , and it is very hazardous, since the Hebrew גלל has not the meaning of Arab. jll , illustrem esse . Even Schultens, in his Commentary , has retracted the explanation commended in his Animadv., and maintained the correctness of the translation, sicut stercus suum (Jer. sicut sterquilinium ), which is also favoured by the similar figurative words in 1Ki 14:10 : as one burneth up (not: brushes away) dung ( הגּלל ), probably cow-dung as fuel, until it is completely gone. גּללו (or גּללו with an audible Shevâ ) may be derived from גּלל , but the analogy of צללו favours the primary form גּל (Ew. §255, b ); on no account is it גּלל . The word is not low, as Eze 4:12, comp. Zep 1:17, shows, and the figure, though revolting, is still very expressive; and how the fulfilment is to be thought of may be seen from an example from 2Ki 9:37, according to which, "as dung upon the face of the field shall it be, so that they cannot say: this is Jezebel."

(Note: In Arabic, gille ( גּלּה ) and gelle ( גּלּה ) is the usual and preferred fuel (hence used as synon. of hhattab ) formed of the dung of cows, and not indeed yoke-oxen ( baqar 'ammâle ), because they have more solid fodder, which produces no material for the gelle, but from cattle that pasture in the open fields ( baqar bat.tâle ), which are almost entirely milking cows. This dung is collected by women and children in the spring from the pastures as perfectly dry cakes, which have the green colour of the grass. Every husbandman knows that this kind of dung - the product of a rapid, one might say merely half, digestion, even when fresh, but especially when dry - is perfectly free from smell. What is collected is brought in baskets to the forming or pressing place ( mattba'a , מטבּעה ), where it is crumbled, then with water made into a thick mass, and, having been mixed with chopped straw, is formed by the women with the hand into round cakes, about a span across, and three fingers thick. They resemble the tanners' tan-cakes, only they are not square. Since this compound has the form of a loaf it is called qurss (which also signifies a loaf of bread); and since a definite form is given to it by the hand, it is called ttabu' ( טבּוּע ), collective ttêbâbi' , which צפוּעי ( צפיעי ), Eze 4:15, resembles in meaning; for ssaf' , צפע (cogn. ssafhh , צפח ), signifies to beat anything with the palm of the hand. First spread out, then later on piled up, the gelle lies the whole summer in the mattba'a . The domes ( qubeb ) are not formed until a month before the rainy season, i.e., a circular structure is built up of the cakes skilfully placed one upon another like bricks; it is made from six to eight yards high, gradually narrowed and finished with a vaulted dome, whence this structure has its name, qubbe ( קבּה ). Below it measures about eight or ten paces, it is always hollow, and is filled from beneath by means of an opening which serves as a door. The outside of the qubbe is plastered over with a thick solution of dung; and this coating, when once dried in the sun, entirely protects the building, which is both storehouse and store, against the winter rains. When they begin to use the fuel, they take from the inside first by means of the doorway, and afterwards (by which time the heavy rains are over) they use up the building itself, removing the upper part first by means of a ladder. By the summer the qubbe has disappeared. Many large households have three or four of these stores. Where walled-in courts are spacious, as is generally the case, they stand within; where not, outside. The communities bordering on the desert, and exposed to attacks from the Arabs, place them close round their villages, which gives them a peculiar appearance. When attacked, the herds are driven behind these buildings, and the peasants make their appearance between them with their javelins. Seetzen reckons the gelle among the seven characteristics of the district of Haurân ( Basan ).

It appears that Eze 4:12. - where the prophet is allowed the usual cow-dung, the flame of which has no smell whatever, and its ashes, which smoulder for a long time, are as clean as wood ashes, instead of the cakes ( גּללי ) of human dung - is to be explained according to this custom. My fellow-travellers have frequently roasted mushrooms ( futtr ) and truffles ( faq' , פּקע ) in the early spring in the glowing ashes of the gelle . On the other hand, it would be an error to infer from this passage that the Semites made use of human dung for fuel; the Semites (including the Nomads) are the most scrupulously particular people respecting cleanliness. According to the above, Zep 1:17 may be explained: "their flesh shall become like dung,"i.e., be burned or destroyed like dung. And also we understand the above passage in the book of Job, "as his heap of dung-cakes shall he be consumed away,"exactly like 1Ki 14:10 : "I will burn (take away) the remnant of the house of Jeroboam, as a man burneth the dung-cakes until they are consumed,"The suff. in כּגללו refers to the habitation of the evil-doer, above whose grovelling joy the high dome of the dung-cakes rises, which, before one becomes aware of it, has disappeared; and throughout the description of the sudden destruction of the evil-doer, 1Ki 14:8, 1Ki 14:9, the reader must keep the figure of this dome and its disappearing before his mind. If it be objected that by such a rendering כּגלליו would be expected, 1Ki 14:10 shows that גּלל ( גּל ) was also used as a collective, and the Arabic gelle is never used in any other way, which is the more remarkable, as one from the first regards its termination as the "Arab. t of unity."My attendants on my journey from Damascus (where there is no gelle , and consequently the word is not used) always took it so, and formed the plural gellât and the collective gilel , and were always laughed at and corrected: say Arab. aqrâts jllt or tbâbî' jllt! - Wetzst.)

The continuation here, Job 20:7 , is just the same: they who saw him ( partic. of what is past, Ges. §134, 1) say: where is he? As a dream he flieth away, so that he is not found, and is scared away ( ידּד Hoph., not ידּד Kal ) as a vision of the night ( חזּיון everywhere in the book of Job instead of חזון , from which it perhaps differs, as visum from visio ), which one banishes on waking as a trick of his fancy (comp. Psa 73:20; Isa 29:7.). Eyes looked upon him ( שׁזף only in the book of Job in this signification of a fixed scorching look, cogn. שׁדף , adurere , as is manifest from Son 1:6), and do it no more; and his place ( מקומו construed as fem., as Gen 18:24; 2Sa 17:12, Cheth .) shall not henceforth regard him ( שׁוּר , especially frequent in the book of Job, prop. to go about, cogn. תור , then to look about one). The futt . here everywhere describe what shall meet the evil-doer. Therefore Ewald's transl., "his fists smote down the weak,"cannot be received. Moreover, חפניו , which must then be read instead of בּנין , does not occur elsewhere in this athletic signification; and it is quite unnecessary to derive ירצּוּ from a רצּה = רצּץ (to crush, to hurl to the ground), or to change it to ירצּוּ (Schnurrer) or ירצּצוּ (Olsh.); for although the thought, filios ejus vexabunt egeni (lxx according to the reading θλάσειαν , and Targ. according to the reading ירעעוּן ), is not unsuitable for Job 20:10 , a sense more natural in connection with the position of bnyw, and still more pleasing, is gained if רצּה is taken in the usual signification: to conciliate, appease, as the Targ. according to the reading ירעוּן (Peschito-word for ἀποκαταλλάσσειν ), and Ges., Vaih., Schlottm., and others, after Aben-Ezra, Ralbag, Merc.: filii ejus placabunt tenues, quos scilicet eorum pater diripuerat, vel eo inopiae adigentur, ut pauperibus sese adjungere et ab illis inire gratiam cognantur. Its retributive relation to Job 20:19 is also retained by this rendering. The children of the unfeeling oppressor of the poor will be obliged, when the tyrant is dead, to conciliate the destitute; and his hands, by means of his children, will be obliged to give back his property, i.e., to those whom his covetousness had brought to beggary ( און , exertion, strength, Job 18:7, then as hown, and synon. חיל , wealth, prob. from the radical meaning to breathe, which is differently applied in the Arabic aun , rest, and haun , lightness). Carey thinks that the description is retrospective: even he himself, in his lifetime, which, however, does not commend itself, since here it is throughout the deceased who is spoken of. As in Job 20:9, so now in Job 20:11 also, perf . and fut . interchange, the former of the past, the latter of the future. Jerome, by an amalgamation of two distinct radical significations, translates: ossa ejus implebuntur (it should be impleta erant ) vitiis adolescentiae ejus , which is to be rejected, because עלוּם , Psa 90:8, is indeed intended of secret sin, but signifies generally that which is secret (veiled). On the contrary, עלוּמים , Job 33:25, certainly signifies adolescentia (Arab. gulûmat ), and is accordingly, after lxx, Targ., and Syr., to be translated: his bones were full of youthful vigour. In Job 20:11 , תּשׁכּב , as Job 14:19, can refer to the purely plural עצמותיו , but the predicate belonging to it would then be plur. in Job 20:11 , and sing. in Job 20:11 ; on which account the reference to עלוּמו , which is in itself far more suitable, is to be preferred (Hirz., Schlottm.): his youthful vigour, on which he relied, lies with him in the dust (of the grave).

Constable: Job 15:1--21:34

C. The Second Cycle of Speeches between Job and His Three Friends chs. 15-21

In the second cycle of speeches Job's companions did not change their minds about why Job was suffering and the larger issue of the basis of the divine human relationship. They continued to hold the dogma of retribution. Their spirit did change, however, to one of greater hostility. They seem to have abandoned hope that direct appeals to Job would move him to repent because they no longer called on him to repent. Instead they stressed the fate of the wicked and indirectly urged him to repent. In their first speeches their approach was more intellectual; they challenged Job to think logically. In their second speeches their approach was more emotional; they sought to convict Job's conscience.

"In the first [cycle of speeches] Eliphaz had emphasised [sic] the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Job in reply had dwelt on his own unmerited sufferings and declared his willingness to meet God face to face to argue his case. Having failed to stir his conscience, the friends see in him a menace to all true religion, and in the second cycle their rebukes are sharper than in the first, though their characters are still carefully preserved."⁷²

Constable: Job 20:1-29

5. Zophar's second speech ch. 20

This speech must have hurt Job more than any that his friends had presented so far. Zophar was brutal in his attack. He continued the theme of the fate of the wicked that Eliphaz and Bildad had emphasized. However whereas Eliphaz stressed the distress of the wicked and Bildad their trapped position, Zophar elaborated on the fact that wicked people lose their wealth. He had nothing new to say, but he said it passionately.

Constable: Job 20:1-3

Zophar's anger 20:1-3

"Therefore" (v. 2) must refer to what Job had said. Job had previously asked why his friends answered him (16:3). Zophar replied that the spirit of his understanding made him answer (v. 3b). Again he seems to be claiming innate, instinctive knowledge (cf. ch. 11).

Constable: Job 20:4-11

The brief prosperity of the wicked 20:4-11

Zophar reminded Job that everyone knew the wicked only prosper for a short time (cf. 15:29). The description of the wicked that Zophar proceeded to draw fit Job very well and must have wounded him deeply.

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 20 (Chapter Introduction)

Overview

Job 20:1, Zophar shews the state and portion of the wicked.

Poole: Job 20 (Chapter Introduction)

CHAPTER 20

Zophar’ s answer: the state and portion of the wicked, not withstanding for a time he may prosper and flourish.

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 20 (Chapter Introduction)

(Job 20:1-9) Zophar speaks of the short joy of the wicked.

(Job 20:10-22) The ruin of the wicked.

(Job 20:23-29) The portion of the wicked.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 20 (Chapter Introduction)

One would have thought that such an excellent confession of faith as Job made, in the close of the foregoing chapter, would satisfy his friends, or at least mollify them; but they do not seem to have taken any notice of it, and therefore Zophar here takes his turn, enters the lists with Job, and attacks him with as much vehemence as before. I. His preface is short, but hot (Job 20:2, Job 20:3). II. His discourse is long, and all upon one subject, the very same that Bildad was large upon (ch. 18), the certain misery of wicked people and the ruin that awaits them. 1. He asserts, in general, that the prosperity of a wicked person is short, and his ruin sure (Job 20:4-9). 2. He proves the misery of his condition by many instances - that he should have a diseased body, a troubled conscience, a ruined estate, a beggared family, an infamous name and that he himself should perish under the weight of divine wrath: all this is most curiously described here in lofty expressions and lively similitudes; and it often proves true in this world, and always in another, without repentance (v. 10-29). But the great mistake was, and (as bishop Patrick expresses it) all the flaw in his discourse (which was common to him with the rest), that he imagined God never varied from this method, and therefore Job was, without doubt, a very bad man, though it did not appear that he was, any other way than by his infelicity.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

Bibliography

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Gammie, John G. "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:15-41:26." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 217-31. Edited by John G. Gammie, Walter A. Brueggmann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 20 (Chapter Introduction)

INTRODUCTION TO JOB 20

Zophar and his friends, not satisfied with Job's confession of faith, he in his turn replies, and in his preface gives his reasons why he made any answer at all, and was so quick in it, Job 20:1; and appeals to Job for the truth of an old established maxim, that the prosperity of wicked men and hypocrites is very short lived, Job 20:4; and the short enjoyment of their happiness is described by several elegant figures and similes, Job 20:6; such a wicked man being obliged, in his lifetime, to restore his ill gotten goods, and at death to lie down with the sins of his youth, Job 20:10; his sin in getting riches, the disquietude of his mind in retaining them, and his being forced to make restitution, are very beautifully expressed by the simile of a sweet morsel kept in the mouth, and turned to the gall of asps in the bowels, and then vomited up, Job 20:12; the disappointment he shall have, the indigent and strait circumstances he shall be brought into, and the restitution he shall be obliged to make for the oppression of the poor, and the uneasiness he shall feel in his own breast, are set forth in a very strong light, Job 20:17; and it is suggested, that not only the hand of wicked men should be upon him, but the wrath of God also, which should seize on him suddenly and secretly, and would be inevitable, he not being able to make his escape from it, and which would issue in the utter destruction of him and his in this world, and that to come, Job 20:23. And the chapter is, concluded with this observation, that such as before described is the appointed portion and heritage of a wicked man from God, Job 20:29