This verse highlights a crucial distinction: the wicked's "triumphing" is a loud, boisterous expression of joy, while the "joy" of the hypocrite is more internal and fleeting. Zophar isn't just saying both are short-lived; he's contrasting the outward show of the wicked with the superficial, often self-deceiving delight of the hypocrite, suggesting a more insidious and ultimately hollow experience.
that the exulting of the wicked is short, and the joy of the godless but for a moment? Though his height mount up to the heavens, and his head reach to the clouds, he will perish forever like his own dung; those who have seen him will say, ‘Where is he?’ He will fly away like a dream and not be found; he will be chased away like a vision of the night. The eye that saw him will see him no more, nor will his place any more behold him.
English Standard Version (ESV)
Zophar, the third friend, is now speaking, continuing the argument that Job's suffering must be due to his hidden sin. Zophar asserts the traditional view that the wicked, no matter how much they celebrate their successes, will only enjoy them for a very short time before facing ruin. This directly challenges Job's own experience and arguments in the previous chapter, where he observed the wicked prospering for long periods.
Have you ever seen someone who seems to 'get away with it' – living lavishly, powerful, and seemingly untouchable? It's easy to feel like their success is permanent.
Zophar, one of Job's friends, challenges this perception directly. He asserts that the 'triumphing' and 'joy' of the wicked are inherently temporary. This isn't just wishful thinking; it's a statement about the ultimate reality of God's justice.
A Short-Lived Reign
The Hebrew word for 'triumphing' suggests a loud, boisterous celebration, like a victory shout. Zophar argues that this outward show of success for the ungodly is destined to be brief. It's like a fireworks display – dazzling for a moment, then gone.
Counterfeit Joy
When Zophar mentions the 'joy of the hypocrite,' he's pointing to a happiness that's not rooted in genuine righteousness. This could be the joy found in deception, in worldly gain, or even in a false sense of security before judgment.
Job's friends held a strong, traditional belief about the immediate and obvious punishment of the wicked. But was their theology matching life's messy reality?
Zophar’s words reflect a common theological perspective of the time: that God’s justice meant the wicked would quickly face ruin in this life. His friends, Eliphaz and Bildad, had already voiced similar ideas.
A Neat Package of Justice
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This viewpoint offered a comforting, orderly view of the world. If someone was suffering, it was clear evidence of their sin, and if someone was prospering, they must be righteous (or at least, their prosperity was temporary). It provided a sense of predictability.
Job's Lived Experience
However, Job’s own experience was proving this tidy theology difficult to hold onto. He had seen wicked people live long, prosper, and die peacefully (as discussed in Job 21). Zophar’s statement in this verse is an attempt to reaffirm the traditional view, even as Job's life seemed to contradict it. This tension highlights the struggle to reconcile divine justice with the observable world.
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.
shamayim · Hebrew Noun
Refers to the expansive or celestial firmament, often symbolizing God's dwelling place, majesty, or the highest possible limit of human reach. In poetic contexts, it represents ultimate pride or greatness.
abad · Hebrew Verb
In a legal or poetic sense, it denotes the act of ceasing to be, coming to an end, or undergoing divine judgment resulting in ruin. It signifies total loss or destruction.
chalohm · Hebrew Noun
Used in wisdom literature to describe that which is fleeting, unsubstantial, and illusory; it signifies something that lacks lasting reality or permanent standing.
chazon · Hebrew Noun
A supernatural manifestation or revelation, often used in scripture to signify something that seems present but is ethereal, temporary, or deceptive in its lack of permanence.
Zophar's assertion that the wicked's triumph is brief reflects a common, though not universally held, belief about divine justice. Job's friends, like Eliphaz and Bildad before him, uphold this traditional view, contrasting with Job's own observations and deeper wrestling with God's ways.
c. 1800-1600 BC
Old Babylonian Period
This era saw a flourishing of Mesopotamian culture, law, and literature, providing a rich intellectual backdrop for early wisdom traditions.
c. 1000-900 BC
United Monarchy of Israel
A period of strong Israelite kingdoms under David and Solomon, influencing regional thought and the development of Hebrew wisdom literature.
c. 900-700 BC
Assyrian Empire's Rise
The growing power of Assyria created regional instability and anxiety, themes that resonate with the concerns about justice and divine retribution found in Job.
c. 700-600 BC
Prophetic Period in Israel
Major prophets like Isaiah and Jeremiah addressed societal injustice and divine judgment, shaping the theological landscape within which Job was likely composed or transmitted.
c. 586 BC
Fall of Jerusalem and Babylonian Exile
The destruction of the Temple and the exile of Judeans profoundly impacted Jewish theology, forcing a re-evaluation of suffering and the justice of God.
c. 5th Century BC— this verse
Job's Composition or Finalization
The book of Job likely reached its final form during or after the Babylonian exile, grappling with the apparent prosperity of the wicked and the suffering of the righteous.
This Psalm echoes Zophar's sentiment that the wicked's time is limited, directly stating, 'For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land.'
Psalm 73:17-19Asaph grappled with the prosperity of the wicked, only to realize their ultimate downfall, concluding 'how suddenly the end comes upon them! They are utterly swept away by terrors.'
Proverbs 24:19-20This Proverb warns against fretting over evildoers, asserting that 'Do not look at the wicked, for there will be no future for the evil man; the descendant of the wicked will be cut off.'
Ecclesiastes 7:6This verse draws a vivid comparison to the transient nature of wicked joy, stating, 'For as the crackling of thorns under a pot, so is the laughter of fools. This also is futile.'
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 .)
This verse highlights a crucial distinction: the wicked's "triumphing" is a loud, boisterous expression of joy, while the "joy" of the hypocrite is more internal and fleeting. Zophar isn't just saying both are short-lived; he's contrasting the outward show of the wicked with the superficial, often self-deceiving delight of the hypocrite, suggesting a more insidious and ultimately hollow experience.
Zophar, the third friend, is now speaking, continuing the argument that Job's suffering must be due to his hidden sin. Zophar asserts the traditional view that the wicked, no matter how much they celebrate their successes, will only enjoy them for a very short time before facing ruin. This directly challenges Job's own experience and arguments in the previous chapter, where he observed the wicked prospering for long periods.
Zophar, the third friend, is now speaking, continuing the argument that Job's suffering must be due to his hidden sin. Zophar asserts the traditional view that the wicked, no matter how much they celebrate their successes, will only enjoy them for a very short time before facing ruin. This directly challenges Job's own experience and arguments in the previous chapter, where he observed the wicked prospering for long periods.
"that the exulting of the wicked is short, and the joy of the godless but for a moment? Though his height mount up to the heavens, and his head reach to the clouds, he will perish forever like his own dung; those who…" — This verse highlights a crucial distinction: the wicked's "triumphing" is a loud, boisterous expression of joy, while the "joy" of the hypocrite is more internal and fleeting. Zophar isn't just sayin…
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Last reviewed October 2026
