It seems that Zophar’s declaration about the fate of the wicked alluded to Job’s own remarks about death (Job 17:16). Nevertheless, Job’s point at that time made it clear that the same fate that awaited him also awaited the friends. All would go down to the grave whether one was righteous or wicked, so where was the friends’ argument here? Moreover, not even once did Zophar attempt to show any difference between the friends and Job, as that pertains to the fate of both being ultimately the grave. Zophar claimed that the strength of Job’s youth would decay with him in the dust (Job 20:11), but how would this be any different for any of the friends? Wouldn’t they also grow old, and wouldn’t their bones decay in the grave as well?
As he continued to describe the experiences of the wicked, Zophar claimed that Job’s (secret) sins had found him out, and although he had accumulated great riches, the Lord had, nevertheless, brought Job’s glory to an end and took away everything he valued (Job 20:11, 15). Even though Job enjoyed the booty his wickedness had provided him, and although he had taken steps to preserve it all (Job 20:12), because he refused to repent of his crimes (Job 20:13), his wickedness, like poison, turned on him and destroyed his health (Job 20:14).
Some scholars think the ancients believed the poison of the asp was in its tongue[1] (cp. Job 20:16), but not only isn’t this what the scripture says, it misses the point of Zophar’s address. Notice that Zophar claimed that Job’s wickedness was sweet in his mouth, and he would hide it under his tongue to prolong its ‘flavor’ or experience (Job 20:12). He kept it in his mouth to taste it as long as possible, but when he swallowed it, it turned to the venom of an asp (Job 20:14). Thus, the thing he took in, which was so sweet in his mouth (verse-12), turned, so that he was actually sucking in the poison of an asp (verse-16), and the tongue which he used to hold onto it, so as to prolong the flavor of his wickedness, actually turned out to be the tongue of an asp, deceiving him, and thus, slaying him.
Keep in mind, however, that, although Zophar’s understanding of the way of the wicked is correct, he had by no stretch of the imagination proved Job’s sufferings were the result of his wickedness. Zophar’s theology, concerning the judgments and the wrath of God, was wrong, vis-à-vis he made judgments about life and about Job, while believing his theology was correct. According to Zophar, Job had looked for his wickedness to satisfy his hopes and sensuous delights (Job 20:17), but he would be unable to savor and prolong its sweetness, nor would he be able to enjoy an untroubled life (Job 20:20). Instead of securing his wealth and rejoicing in his labor, he’d have to restore all he thought he had gained (Job 20:18; cp. verse-15). Because he had preyed upon the poor, and because he had gained his wealth through violence, it would be violently taken away from him (Job 20:19; cp. 18).
Moreover, Zophar claimed the wicked, vis-à-vis Job, would not enjoy contentment with the wealth he had stolen and gained through violence (Job 20:20). In fact, God’s judgment upon him would be so complete and sure, that no one would ever look to him as a wealthy man, because all he ever had would be taken away (Job 20:21). The problem with this interpretation is, what comfort could the victims draw from the fact that the wicked wouldn’t be able to either draw pleasure from what they had done to their victims or keep the goods they had taken from them? How is this true or perfect justice? If the innocent or the victim isn’t compensated for his losses, how is this righteous judgment? If only in this life the Lord sets things aright, truly he does a poor job.
Nevertheless, when does Zophar suppose God’s judgment against the wicked would occur in their lives? He says it would occur when the wicked one is at his peak in glory, or when he should have been able to enjoy his wealth in peace. Yet, there would be no peace! When he was in full strength the hands of other wicked men would come upon him and destroy him, taking away everything he ever had (Job 20:22). While he was enjoying his wealth, the judgment of God would come. While he was feasting upon his wealth, he would be destroyed (Job 20:23; cp. Psalm 78:30-31).
Unforeseen accidents do occur, for good and for evil. One may escape the judgment of death temporarily through the cunning of man, for time and chance occur to all (Ecclesiastes 9:11). Nevertheless, the wicked will not escape the sure judgment of God, for his fate is appointed by the Lord (Job 20:29). If he escapes one thing, his life is in jeopardy of still another (Job 20:24). The sword of God is drawn against him, and it will be thrust through the body of the wicked one, for the terrors of death are upon him (Job 20:25). Indeed, he has treasured up judgment for himself through the evil deeds he had done in accumulating his great wealth (Job 20:26; cp. Romans 2:5), and the fires of his judgment will be lit by God and not man, and it will not go well for those he leaves behind (Job 20:26-28).
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[1] The same scholars also didn’t believe the ancients realized the poison of the asp could be sucked out of the wound without harm to the victim, but this also misses the point Zophar was trying to make.
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