Verse-by-Verse Bible Commentary
Job 20:2

Clarke's Commentary

Verse 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.

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

Bridgeway Bible Commentary

Zophar speaks (20:1-29)

On hearing Job’s bold forecast of punishment on his accusers (see 19:28-29), Zophar can hardly control his temper. Not only does he feel insulted, but he is burning with inward rage (20:1-3). His hasty reply is intended to hurt Job by reminding him that the wicked person’s happiness and success are shortlived (4-7). The wealth he unjustly gained will not save him, and his early death will be a fitting punishment (8-11).
The wicked feed on sin, keeping it in their mouths as long as possible to enjoy its taste before swallowing it. But it will be like poison in their stomachs and will kill them (12-16). Their lives of luxury will end, and the money they gained through oppression will be lost (17-19). Because of their greed, God will punish them with poverty and misery (20-23). The sword of God’s anger will pierce them and the fire of God’s wrath will burn them up (24-26). Zophar triumphantly concludes that heaven and earth will unite to destroy those who fight against God (27-29).

Coffman's Commentaries on the Bible

ZOPHAR RUDELY BREAKS INTO JOB'S NOBLE WORDS

"Then answered Zophar the Naamathite, and said, Therefore do my thoughts give answer to me, Even by reason of my haste that is in me. I have heard the reproof that putteth me to shame; And the spirit of my understanding answereth me. Knowest thou not this of old time, Since man was placed upon earth, That the triumphing of the wicked is short, And the joy of the godless but for a moment?"

"By reason of my haste that is in me" Matthew Henry noted that, "It seems here that Zophar broke in upon Job and began abruptly."Matthew Henry's Commentary, p. 111. Zophar, as the willing instrument of Satan here, was greatly displeased with the Divine Message Job was in the process of speaking, a message of the Redeemer for all mankind, a message delivered "by the direct inspiration of God,"W. F. Adeney, in The Pulpit Commentary, Vol. 7d, p. 337. a message concerning which Job entertained no doubt or uncertainty whatever. He did not say, "I hope," or "I think," and not even that "I believe," but that, "I KNOW that my Redeemer liveth."

It seems incredible that Zophar could have rudely butted in and concluded Job's inspired words. Zophar was insensitive to all that Job said. He was like those West Texas buzzards that sail with obscene wings above flower fields and gardens searching for and finding only some rotting carcass on a hillside. Zophar passed over, with out even hearing it, one of the sublimest promises in the Word of God, only to compare Job to the dunghill on which he sat. God pity the Zophars of our own generation.

"Knowest thou not this of old time" "This is a mocking question."Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 357. It is the equivalent of, "What a fool you are not to know what everybody else has known for ages'!

"The triumphing of the wicked is short" "He is sure that the wicked does not keep his property very long; such a thing has never happened in the range of human experience."The Expositor's Bible, Vol. 14, p. 248. Had Zophar never heard of Cain? This, of course, is another of Zophar's falsehoods.

Barnes' Notes on the Whole Bible

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^eshı̂ybûnı̂y), “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.

Smith's Bible Commentary

Chapter 20

So Zophar, the third of the speakers, gives his second discourse. And again, he was the guy that was dealing with traditions earlier, and with wisdom and all, so he said to Job,

Therefore do my thoughts cause me to answer, and for this I make haste ( Job 20:2 ).

In others words, "I want to be quick to answer you on this."

I have heard the check of my reproach, and the spirit of my understanding causes me to answer. Don't you know this of old, since man was placed on the earth, That the triumphing of the wicked is short, and the joy of the hypocrite is for a moment? ( Job 20:3-5 )

He won't get off, you know, the same tune. "Job you're wicked. Job you're a hypocrite."

Though his excellency mount up to heavens, and the head reach unto the clouds; Yet he shall perish for ever like his own dung: for they which have seen him shall say, Where is he? He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night. And the eye also which saw him shall see him no more; neither shall his place any more behold him. His children shall seek to please the poor, his hands shall restore their goods. His bones are full of the sins of his youth, and he shall lie down with him in the dust. Though wickedness be sweet in his mouth, and though he hide it under his tongue; Though he spare it, and forsake it not; but keep it still within his mouth: Yet his meat in his bowels is turned, it is the gall of asps within him. He hath swallowed down riches, and he shall vomit them up again: God shall cast them out of his belly. He shall suck the poison of asps: and the viper's tongue shall slay him. He shall not see the rivers, the floods, the brooks of honey and butter. That which he labored for shall he restore, and shall not swallow it down: according to his substance shall be the restitution, and he shall not rejoice therein. Because ( Job 20:6-19 )

And this is now, here is what Zophar is suggesting that Job's evil was.

Because he has oppressed and has forsaken the poor; because he has violently taken away a house that he did not build ( Job 20:19 ).

"You've repossessed a house, Job. And you've taken away and oppressed the poor people." These are suggestions of Job's wickedness.

Surely he shall not feel quietness in his belly, he shall not save of that which he desired. There shall none of his meat be left; therefore shall no man look for his goods. In the fullness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him. When he is about to fill his belly, God will cast the fury of his wrath upon him, and shall rain it upon him while he is eating. He shall flee from the iron weapon, and the bow of steel shall strike him through. It is drawn, and comes out of the body; yea, the glittering sword cometh out of his gall: terrors are upon him. All darkness shall be hid in his secret places: a fire not blown shall consume him; and it shall go ill with him that is left of his tent. The heaven shall reveal his iniquity; the earth shall rise up against him. The increase of his house shall depart, and his goods shall flow away in the day of his wrath. This is the portion of a wicked man from God, and the heritage appointed unto him by God ( Job 20:20-29 ).

These guys just keep coming on with Job, insisting that he is wicked, that he is a hypocrite. They have the one tune; they can't get off of it. "And all of your problems are because you are so sinful and so wicked."

Now, you say, "But why does the Lord labor this so much?" Because there are people that are still that stupid today. That if you get in trouble, they'll come around and say, "Well, brother, why don't you repent? You know, so you can be prosperous. Why don't you forsake your sin? Because surely if you are good, God is going to prosper you. And if you're evil, you're going to be cut off." But that is not so. Righteous people suffer. Evil people prosper. Righteous people prosper. Evil people suffer. We don't know. We don't know why righteous people oft times suffer. We don't know. It is wrong to assume things about a person because he's suffering. It's wrong to assume that a person doesn't have the faith, and thus he is sick. It is wrong to assume that if you just had enough faith, you would never be sick, because it just isn't so.

And God allows this point to be pressed over and over from several different directions, to show the folly of seeking with our human wisdom and understanding to try to find out the ways and the reasons and the why's of God. We don't know them. The question of the book of Job is: why do godly people suffer? The question is not really answered. But what we are brought to is the assurance and the understanding that God does rule over our lives. And thus, I don't have to understand the why, all I have to understand is the fact that God is in control, and I rest there. God controls the affairs of my life.

Shall we pray.

Father, help us that we will not be guilty of speaking deceitfully for You. Thinking that we understand more than we do, the causes, the reasons, the whys, the particular things that happen to certain people. Help us, Father, that we will be intercessors. And if a brother be overtaken in a fall, may we restore him in a spirit of weakness. If a brother is down, may we seek to lift him up. May we stretch out our hand of love and understanding to those who have fallen. Give us a heart like Yours, Lord, a heart of compassion for the oppressed and for the needy. In Jesus' name. "

Dr. Constable's Expository Notes

Zophar’s anger 20:1-3

"Therefore" (Job 20:2) must refer to what Job had said. Job had previously asked why his friends answered him (Job 16:3). Zophar replied that the spirit of his understanding made him answer (Job 20:3 b).

"This phrase means both that Zophar’s spirit is compelling him to respond to Job (c. Job 32:18) and that his words come from reasoned insight (cf. Fohrer)." [Note: Ibid., p. 300.]

Again he seems to be claiming innate, instinctive knowledge (cf. ch. 11).

Dr. Constable's Expository Notes

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.

"Zophar is deeply disturbed by Job’s accusations that the friends are increasing his torment and that God is the source of his present affliction. But unfortunately he does not know how to comfort Job. Neither does he know how to address the issues Job has raised. After a brief rebuke of Job he delivers a long discourse on a single topic-the certain evil fate of every evildoer. He is indirectly rejecting Job’s assertion that God will appear as his Redeemer to vindicate him. He counters Job’s statement of confidence by saying that the heavens and the earth will stand as witnesses against the evildoer, even against Job. In his view Job’s hope is false, and it is deluding him." [Note: Hartley, p. 299.]

Gill's Exposition of the Whole Bible

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.

a ישיבוני "reducunt me, q. d. in scenam"; Cocceius, Junius Tremellius, Piscator, Drusius. b Ben Gersom, Bar Tzemach, Sephorno and so Montanus. c Ebr. Comment. p. 246.

Henry's Complete Commentary on the Bible

      1 Then answered Zophar the Naamathite, and said,   2 Therefore do my thoughts cause me to answer, and for this I make haste.   3 I have heard the check of my reproach, and the spirit of my understanding causeth me to answer.   4 Knowest thou not this of old, since man was placed upon earth,   5 That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?   6 Though his excellency mount up to the heavens, and his head reach unto the clouds;   7 Yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he?   8 He shall fly away as a dream, and shall not be found: yea, he shall be chased away as a vision of the night.   9 The eye also which saw him shall see him no more; neither shall his place any more behold him.

      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; 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; 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; Job 20:2), for out of the abundance of the heart the mouth speaks; but he fathers the instigation (Job 20:3; 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; 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 (Acts 28:4), and subscribes to that (Isaiah 3:11), Woe to the wicked; it shall be ill with him, sooner or later.

      2. How it is laid down (Job 20:5; 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, Matthew 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; 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; Job 20:6-9. (1.) He supposes his prosperity to be very high, as high as you can imagine, Job 20:6; 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; 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, Psalms 119:119; Isaiah 66:24. [2.] A surprising destruction. He will be brought into desolation in a moment (Psalms 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; 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; 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, Acts 1:25.