Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Zophar answers Job, and largely details the wretchedness of the wicked and the hypocrite; shows that the rejoicing of such is short and transitory, Job 20:1-9. That he is punished in his family and in his person, Job 20:10-14. That he shall be stripped of his ill-gotten wealth, and shall be in misery, though in the midst of affluence, Job 20:15-23. He shall at last die a violent death, and his family and property be finally destroyed, Job 20:24-29.
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
Ch. 20. Zophar’s Second Speech
Zophar breaks in upon the close of Job’s speech with a fiery haste and passionateness not quite easy to account for. No doubt Job had spoken of his friends as persecuting him and devouring his flesh. Then he had turned away from them and appealed to posterity against them (ch. Job 19:23 seq.). And finally he had threatened them with the sword and judgment of God (ch. Job 19:29). These and former reproaches (ch. Job 17:4) may rankle in Zophar’s breast, and he may not have forgotten the sarcastic treatment which Job gave his first speech. Perhaps, however, his irritation is due less to personal than to moral reasons. Job’s last speech was certainly ill to understand, as it has been found ever since. He had accused God of “wronging” him and being his enemy and with bringing him though innocent to the grave. And yet he had affirmed that he knew that God would vindicate his right after his death, and that he should see Him with his eyes in peace. In all this there seems to Zophar a lack of common understanding. Hence he draws an answer to it out of the “spirit” and “understanding” within himself (Job 20:3). Cf. Elihu’s references to his “spirit,” ch. Job 32:8.
Bildad (ch. 18) had enlarged upon the certainty of the sinner’s downfall from the moral order in the world and the moral sense in men, which rose up against wickedness. Zophar’s point is slightly different, it is the brevity of the wicked man’s prosperity, which arises from the fact that wickedness brings about its own retribution—sin, sweet in the mouth, turns into the poison of asps in the belly.
The Gods are just, and of our pleasant vices
Make instruments to scourge us.
He illustrates this theme by drawing the picture of a rapacious, oppressive man of power suddenly brought to destruction and destitution in the midst of his days, with the hand of every one that is wretched against him, and forced to disgorge that which he had greedily swallowed. Job may understand that the fable is narrated of him. Zophar is too much of the “plain blunt man”; his meaning is so transparent that he commits himself and his friends into his adversary’s hands.
One general idea pervades the speech, the brevity of the wicked man’s prosperity.
Job 20:2-3. Zophar, in a brief preface, acknowledges that he is roused.
Job 20:4-11. This is because of Job’s reproaches, and because he seems unaware of the acknowledged principle that the triumphing of the wicked is brief.
Job 20:12-22. Sin brings its own retribution—after the manner of a man’s evil doings so is his chastisement.
Job 20:23-29. God sates at last with his judgments the sinner’s insatiable greed for wrong-doing.
Ch. 20. The prosperity of the wicked is brief; sin, sweet in the mouth, becomes the poison of asps in the belly
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sin título
SECOND SERIES.
Job 20:1-29.
REPLY OF ZOPHAR.
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.
Zophar’s answer: the state and portion of the wicked, not withstanding for a time he may prosper and flourish.
No text from Poole on this verse.
Verses 1-29. - Zophar's second speech is even more harsh than his first (ch. 11.). He adds coarseness and rudeness to his former vehement hostility (vers. 7, 15). His whole discourse is a covert denunciation of Job as a wicked man and a hypocrite (vers. 5, 12, 19, 29), deservedly punished by God for a life of crime. He ends by prophesying Job's violent death, the destruction of his house, and the rising up of heaven and earth in witness against him (vers. 24-28). Verses 1, 2. - Then answered Zophar the Naamathite, and said, Therefore do my thoughts cause me to answer. Zophar "has heard the check of his reproach" (ver. 3), i.e. the reproach contained in the last words of Job in the preceding chapter. Therefore his thoughts rise up within him, and com-psi him to make a reply. He cannot allow Job to shift the onus of guilt and the menace of punishment on his friends, when it is he, Job, that is the guilty person, over whom the judgments of God impend. And for this I make haste; rather, and because of my haste that is within me (see the Revised Version); i.e. "because I am of a hasty and impetuous temperament."
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 20:2,3. II. His discourse is long, and all upon one subject, the very same that Bildad was large upon (Job 18:1-21), 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, Job 20:10-29. 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.