Job 20:8 Komentář

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.

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

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. (m) , Pindar. Pythia, Ode 8.

Ver. 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. 7. What else is the life of the hypocrite but the vision of a phantom, which exhibits that in semblance which it does not possess in truth? Whence too it is justly likened to 'a dream,' in that all praise and glory is, as it were, gone from him whilst it is being held. For oftentimes in a 'vision of the night,' some that are poor are full of wonder that they are made rich, they see honours awarded to them, they behold heaps of riches, a multitude of attendants, the most beautiful garments, abundance of food presented to them. They are delighted to have escaped poverty, which they bore with a grieved spirit; but on a sudden, when they wake, they find how false all the joy was which they felt, and they are sad that they have awoke, in that real want gripes them awake. Thus the minds of hypocrites, whilst what they do is one thing, and what they exhibit to men another, win applause by the mere exhibiting of holy living; in the esteem of men they are set before numbers that are better, and whilst they are highminded with the secret thought within, they exhibit themselves without as humble. And whereas they are excessively commended by men; they imagine that in the eyes of God also they are such, as they delight to make themselves known to be to their fellow-creatures. Hence it comes to pass that they assume that they will likewise obtain the rewards of eternal life, and they who triumph here below, upon the commendations of their fellow-creatures, doubt not for a moment that they will have rest there; but in the midst of this the secret hour of their call creeps upon them, and while they shut the eyes of the flesh they open those of the spirit, and so soon as they have gotten eternal punishments, they there see, that they were rich in the repute for virtues only in sleep. Well then is it said of such a hypocrite, Yea, he shall be chased away as a vision of the night. For this, that he sees himself for a brief space rich in man's esteem, is of the show of a phantasm, not of the substance of virtue. For when his soul wakes up at the dissolution of the flesh, it learns, assuredly, that it was in a sleeping state that it saw the partial regards of men about it.

To show his dejection is irreparable he then says "Like a dream flying away he will not be found," for as a bird flying away easily disappears from the eyes of men, so also dreams easily disappear from human knowledge. As little or no trace remains of them, nor does there exist any testimony by which it could be brought back if it is lost, his knowledge passes away irreparably. Sophar likewise gives one to understand that the downfall of the wicked is irreparable. He shows the causes of this irreparability are many. First, on the part of the sinner himself who perishes, and so the text says, "he will pass away like a vision in the night," which is a vision of sense image which is not lasting, and so after he loses it, it cannot return. A vision during the day is of something permanent, which if someone has ceased to see it, he can run back to see it again. In the same way, as long as he remains a sinner, if adversity should come to him, he can hope for recovery. But when he passes out of this life, there is not further hope for recovery.

Against wine and strong drink. We should avoid contentions. The sluggard. The righteous man. Weights and measures. Tale-bearers. The wicked son. The wise king. The glory of young men. The beauty of old men. The benefit of correction.

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.

REPLY OF ZOPHAR. (Job 20:1-29) Therefore--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].

(Psa 73:20).