that the exulting of the wicked is short, and the joy of the godless but for a moment?
English Standard Version (ESV)
Zophar isn't just saying the wicked's happiness is brief; he's highlighting the distinct but equally fleeting "joy" of the hypocrite. This subtle distinction suggests that even someone who appears righteous and feels a kind of pleasure in their outwardly religious life will find that joy quickly fades because it lacks any true, God-given foundation.
that the exulting of the wicked is short, and the joy of the godless but for a moment?
English Standard Version (ESV)
Zophar, the last of Job's friends to speak, continues the argument that the wicked ultimately suffer divine punishment. He asserts that their temporary success and boasting are fleeting, like a brief flash, contrasting sharply with Job's own experience and observations of the wicked seemingly prospering. This statement reflects a traditional belief about justice, which Zophar uses to frame Job's suffering as evidence of his hidden sin.
Zophar declares the triumph of the wicked is short-lived. But does Job's experience, or our own, always confirm this?
Zophar is voicing a common belief, a sort of traditional wisdom: the wicked don't get away with it for long. Their success and celebration are temporary. This idea is echoed throughout the Old Testament, suggesting a divine fairness where short-term evil is met with swift, short-lived joy.
However, this is also a point of major contention in the book of Job. Job himself has observed that wicked people often seem to prosper and live long lives, even dying peacefully. He’s questioning the simple, neat equation that wickedness always leads to immediate and obvious ruin. This verse, therefore, isn't just a statement of fact, but a challenge from Zophar to Job, implying Job’s own comfort is about to be snatched away.
Why is the joy of a hypocrite destined to be so brief, and what does 'hypocrite' even mean in this context?
Zophar adds a specific sting to his words by mentioning the 'joy of the hypocrite.' This isn't just about outward bad behavior; it’s about inner pretense. A hypocrite is someone who appears to be righteous, who might even have a surface-level enjoyment of religious activities or blessings, but whose heart isn't truly devoted to God.
Their joy is built on something fragile – perhaps a false sense of security, or the temporary benefits of appearing godly. It's like building a house on sand. When the storms of life or divine judgment come, that joy evaporates quickly because there's no genuine, lasting foundation of faith to sustain it.
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Understand the original words
rasha' · Hebrew Noun/Adjective
A person who acts in opposition to God’s law, lacking divine reverence. It describes someone whose life is characterized by moral corruption and a rejection of God's authority.
simchah · Hebrew Noun
An internal attitude of gladness or delight. Biblically, true joy is anchored in God, whereas the joy of the ungodly is seen as fleeting and ultimately hollow.
chaneph · Hebrew Noun/Adjective
One who is profane, impious, or hypocritical. It refers to someone who lacks true religion or moral integrity, often used for those who feign righteousness while remaining alienated from God.
The statement that the wicked's triumph is short reflects a common, traditional belief about divine justice, especially potent during periods of national trauma like the exile, where the apparent prosperity of the ungodly challenged Israel's understanding of God's faithfulness.
c. 1000 BC
United Monarchy of Israel
The period of the United Monarchy under Saul, David, and Solomon, marking a peak of Israelite power and stability.
c. 931 BC
Division of the Kingdom
After Solomon's death, the kingdom splits into the Northern Kingdom of Israel and the Southern Kingdom of Judah, leading to increased political instability.
c. 722 BC
Fall of Samaria
The Assyrian Empire conquers the Northern Kingdom of Israel, deporting many inhabitants and scattering them. This event casts a long shadow over the concept of divine justice.
c. 586 BC
Fall of Jerusalem and Babylonian Exile
The Babylonian Empire destroys Jerusalem and its Temple, exiling a significant portion of the Judean population. This is a profound crisis for understanding God's relationship with His people.
c. 539 BC
Persian Conquest and Return from Exile
Cyrus the Great of Persia conquers Babylon, allowing Judean exiles to return to Jerusalem and begin rebuilding the Temple.
c. 450-400 BC— this verse
Composition of the Book of Job
The Book of Job is likely composed during the post-exilic period, reflecting on profound questions of suffering, divine justice, and the nature of righteousness, possibly drawing from ancient traditions and experiences.
This passage echoes Zophar's sentiment by describing the rapid downfall of the wicked, even when they seem powerful and established.
Psalm 73:17This verse offers a similar perspective, highlighting how the wicked's prosperity is temporary, and their ultimate end is destruction and despair.
Proverbs 14:13This proverb directly contrasts fleeting joy with lasting sorrow, aligning with the idea that the wicked's happiness is superficial and brief.
Ecclesiastes 7:6This verse compares the wicked's laughter to the crackling of thorns, powerfully illustrating that their fleeting joy is ultimately empty and ends in ruin.
pulpitJob 20:5: "That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?"
Verse 5. - That the triumphing of the wicked is short (comp. Psalm 37:35, 36; Psalm 51:1-5; Psalm 73:17-19, etc.). This is one of the main points of dispute between Job and his opponents. It has been previously maintained by Eliphaz (Job 4:8-11; Job 5:3-5; Job 15:21, 29) and by Bildad (Job 8:11-19), as it is now by Zophar, and may be regarded as the traditional belief of the time, which scarce…
ellicottJob 20:5: "That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?"
(5) The triumphing of the wicked is short. —He affirms that the destruction of the wicked is not only certain, but speedy. (Comp. Psalm 103:16 and Job 7:8 ; Job 7:10 .)
Zophar isn't just saying the wicked's happiness is brief; he's highlighting the distinct but equally fleeting "joy" of the hypocrite. This subtle distinction suggests that even someone who appears righteous and feels a kind of pleasure in their outwardly religious life will find that joy quickly fades because it lacks any true, God-given foundation.
Zophar, the last of Job's friends to speak, continues the argument that the wicked ultimately suffer divine punishment. He asserts that their temporary success and boasting are fleeting, like a brief flash, contrasting sharply with Job's own experience and observations of the wicked seemingly prospering. This statement reflects a traditional belief about justice, which Zophar uses to frame Job's suffering as evidence of his hidden sin.
Zophar, the last of Job's friends to speak, continues the argument that the wicked ultimately suffer divine punishment. He asserts that their temporary success and boasting are fleeting, like a brief flash, contrasting sharply with Job's own experience and observations of the wicked seemingly prospering. This statement reflects a traditional belief about justice, which Zophar uses to frame Job's suffering as evidence of his hidden sin.
"that the exulting of the wicked is short, and the joy of the godless but for a moment?" — Zophar isn't just saying the wicked's happiness is brief; he's highlighting the distinct but equally fleeting "joy" of the hypocrite. This subtle distinction suggests that even someone who appears…
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Last reviewed October 2026