April 5, 2024

If I Am Suffering, Does That Mean I Am Wicked?

Job 20

Chris Landry
Friday's Devo

April 5, 2024

Friday's Devo

April 5, 2024

Friday's Devo

April 5, 2024

Friday's Devo

April 5, 2024

Big Book Idea

God is at work even when we can't see it.

Key Verse | Job 20:28-29

"The possessions of his house will be carried away,
dragged off in the day of God's wrath.
This is the wicked man's portion from God,
the heritage decreed for him by God."

Job 20

Zophar Speaks: The Wicked Will Suffer

1 Then Zophar the Naamathite answered and said:

2  “Therefore my thoughts answer me,
    because of my haste within me.
3  I hear censure that insults me,
    and out of my understanding a spirit answers me.
4  Do you not know this from of old,
    since man was placed on earth,
5  that the exulting of the wicked is short,
    and the joy of the godless but for a moment?
6  Though his height mount up to the heavens,
    and his head reach to the clouds,
7  he will perish forever like his own dung;
    those who have seen him will say, ‘Where is he?’
8  He will fly away like a dream and not be found;
    he will be chased away like a vision of the night.
9  The eye that saw him will see him no more,
    nor will his place any more behold him.
10  His children will seek the favor of the poor,
    and his hands will give back his wealth.
11  His bones are full of his youthful vigor,
    but it will lie down with him in the dust.

12  Though evil is sweet in his mouth,
    though he hides it under his tongue,
13  though he is loath to let it go
    and holds it in his mouth,
14  yet his food is turned in his stomach;
    it is the venom of cobras within him.
15  He swallows down riches and vomits them up again;
    God casts them out of his belly.
16  He will suck the poison of cobras;
    the tongue of a viper will kill him.
17  He will not look upon the rivers,
    the streams flowing with honey and curds.
18  He will give back the fruit of his toil
    and will not swallow it down;
from the profit of his trading
    he will get no enjoyment.
19  For he has crushed and abandoned the poor;
    he has seized a house that he did not build.

20  Because he knew no contentment in his belly,
    he will not let anything in which he delights escape him.
21  There was nothing left after he had eaten;
    therefore his prosperity will not endure.
22  In the fullness of his sufficiency he will be in distress;
    the hand of everyone in misery will come against him.
23  To fill his belly to the full,
    God 1 20:23 Hebrew he will send his burning anger against him
    and rain it upon him into his body.
24  He will flee from an iron weapon;
    a bronze arrow will strike him through.
25  It is drawn forth and comes out of his body;
    the glittering point comes out of his gallbladder;
    terrors come upon him.
26  Utter darkness is laid up for his treasures;
    a fire not fanned will devour him;
    what is left in his tent will be consumed.
27  The heavens will reveal his iniquity,
    and the earth will rise up against him.
28  The possessions of his house will be carried away,
    dragged off in the day of God's 2 20:28 Hebrew his wrath.
29  This is the wicked man's portion from God,
    the heritage decreed for him by God.”

Footnotes

[1] 20:23 Hebrew he
[2] 20:28 Hebrew his
Table of Contents
Introduction to Job

Introduction to Job

Timeline

Author and Date

The unknown Israelite author of this book presents Job as a person living in Uz (see note on 1:1). Job’s godliness (1:1) matches the ideals of Israelite wisdom literature. He clearly knows Yahweh (1:21). The events of the book seem to be set in the times of the patriarchs (Abraham, Isaac, and Jacob).

Theological Themes

The book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? The book shows that the reasons for human suffering often remain a secret to human beings.

In the book of Job, God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive (9:11). Though God is greatly concerned about humans, he does not always answer their most agonizing questions.

At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would console him “with empty nothings” (21:34). These friends represent an oversimplified view of faith. They think that all human troubles are divine punishments for wrongdoing. Their “comfort” consists largely of urging Job to identify his sin and repent of it. These friends are negative examples of how to comfort those who are suffering.

The book illustrates that one does not need to fully understand God’s will in order to be faithful while suffering. Those who suffer need not be afraid to express to God their confusion and questions.

Purpose

The book of Job was written to those who struggle with the question of how God can be good when the world is filled with suffering.

The author does not provide a formal defense of God’s justice. Rather, as Job’s friends offer their inadequate answers, the author shows how their reasoning fails. Then, in chs. 38–41, the Lord speaks in his own defense, bringing Job to fuller understanding (ch. 42).

Even during his suffering and confusion, before God finally speaks, Job can triumphantly declare, “I know that my Redeemer lives” (19:25).

Outline

  1. Prologue: Job’s Character and the Circumstances of His Test (1:1–2:13)
  2. Dialogue: Job, His Suffering, and His Standing before God (3:1–42:6)
    1. Job: despair for the day of his birth (3:1–26)
    2. The friends and Job: can Job be right before God? (4:1–25:6)
      1. First cycle (4:1–14:22)
      2. Second cycle (15:1–21:34)
      3. Third cycle (22:1–25:6)
    3. Job: the power of God, place of wisdom, and path of integrity (26:1–31:40)
    4. Elihu: suffering as a discipline (32:1–37:24)
    5. Challenge: the Lord answers Job (38:1–42:6)
  3. Epilogue: The Vindication, Intercession, and Restoration of Job (42:7–17)
The Global Message of Job

The Global Message of Job

Universal Questions

With its story of one man’s life and suffering, the book of Job raises universal questions. Why do people suffer, especially godly people? Where is God in suffering? Can God be trusted amid suffering? Job’s friends try to answer such questions with superficial and simplistic solutions, eventually earning God’s rebuke (Job 42:7–9).

Ultimately we learn from Job that we can hope steadfastly in our sovereign God. Instead of providing easy answers to hard questions, this incomparably glorious, all-knowing, and almighty God presents to people in all places and in all times the simplest, most powerful, and most universal answer to these questions. God’s answer to human suffering has everything to do with his own infinite goodness and care for his creation.

Suffering in a Fallen World

In the life of Job we see the breadth and depth of human suffering. We see suffering in health (Job 2:7), suffering in the loss of property (1:14–17), and suffering in the tragic death of family members (1:18–19). In Job we also listen in on a discussion in the heavenly courtroom between God and Satan (1:6–12; 2:1–7), in which God delights in the upright life of Job. There we are given a window into the normally invisible reasons for our trials and suffering.

Sin and suffering. Suffering is universal, though the kind of suffering differs from circumstance to circumstance. Sometimes we suffer because of our own sin. There is no such thing as sin without consequences. Sometimes God himself directly chastises his people for their sins. However, Job’s friends are wrong to assume that his suffering is a direct result of disobedience (Job 8:4), and it would likewise be wrong to conclude that all or even most suffering in the world today is divine punishment for specific sins. The speeches of Eliphaz (chs. 4; 5; 15; 22), Bildad (chs. 8; 18; 25), and Zophar (chs. 11; 20) reflect such wrong assumptions.

Common suffering. Another type of suffering is what we might call “common suffering.” This is suffering that affects all people without distinction. It is simply the result of living in a fallen world. It includes health problems from colds to cancer. It includes bad weather, earthquakes, and typhoons. It includes financial struggles, and even death itself. Each tragic incident in Job’s life includes an element of this common suffering.

Godliness and suffering. Not only are godly people afflicted with suffering just as others are, but the godly experience some kinds of suffering due specifically to their godliness (Matt. 10:24–33; Acts 14:22; 2 Tim. 3:12). Faithfulness to Christ will bring insult and at times persecution—suffering that could be avoided if we were not disciples of Christ. We see this principle in Job, for it was precisely Job’s uprightness that prompted God to single him out to Satan and then led Satan to seek to afflict him (Job 1:8–12).

Devastating suffering. Job’s suffering is uniquely profound and painful. Some suffering, we learn, defies any category. We discover in Job that Satan has a hand in some of the suffering of God’s people (Job 1:6–12; 2:1–7; compare 2 Cor. 12:1–10). But even such demonically instigated suffering is not outside of God’s sovereignty. Nor should our focus be on Satan when we suffer but rather on persisting in steadfast faith amid such God-ordained pain. At the very least a lesson to be learned from Job is that our vision and insight into suffering is severely limited. What is not limited, however, is God’s perfect understanding and sovereign control over every event in our lives. In the “Yahweh speeches” of Job (chs. 38–41), God does not engage Job in the details of his questions and complaints. Rather, God reminds Job that God is God and Job is not. God laid the foundation of the earth (38:4); he is God over the seas (38:8, 16), over the stars (38:31–33), and over every creature (39:1–30; 40:15–41:34).

A Global Message of Comfort and Hope

The almighty, all-good God. Despite its focus on challenges and sufferings, the book of Job speaks a message of great hope to the world. We live in a world longing for comfort and hope, and such hope is found in the sovereign God who sees, who is good, and who is faithful. We are not victims of random fate or uncontrolled circumstances. We are loved faithfully and passionately by a sovereign God who works all things for our good (Rom. 8:28). The suffering global church can take comfort amid suffering, knowing that God is pleased with our faithfulness to him, even as God expressed delight in “my servant Job” (Job 1:6–8; 2:3). James 5:11 reminds us that God will fulfill his good purposes and is indeed compassionate and merciful toward his people.

No neat formulas. Living an upright life of faith in God does not exempt us from suffering. This was the fundamental misunderstanding of Job’s friends (Job 8:6) and the reason that their “comfort” was so “miserable” (16:2). Indeed, in Job and in all of Scripture we see that suffering is a part of the experience of godly people, and that suffering is also a means for our sanctification. Suffering is a blessing as through it we learn that God’s ways and purposes are much greater than we can know (chs. 40–41). His purposes and faithfulness are much greater than the achievement of ease and a comfortable life; the global church must not make an idol out of worldly comfort and earthly abundance.

The sufferings of the Savior. Job confessed faith in the living Redeemer (Job 19:25). That Redeemer would one day come and suffer for us on a cross. Here we have yet another kind of suffering, the atoning sufferings of Christ. He suffered for our salvation, bearing the penalty for our sin. It is also our great privilege to share in his suffering (2 Cor. 1:5; 2 Tim. 1:8; 2:3; 1 Pet. 4:13). These are not the sufferings of health problems or bad weather or the consequences of our own folly. These are sufferings that flow from our union with and loyalty to Christ. There is a global attack on the righteous, but God will continue to provide sufficient grace to his people (2 Cor. 12:9).He will grow both his people and his kingdom through such suffering as it is endured in faith.

Our Intercession and Mission of Hope

Though God’s righteous anger burned against the three friends of Job, their folly was forgiven in response to the righteous intervention of Job’s prayers (Job 42:7–9). What then is the Christian response to those who suffer—and to those who cause suffering?

We are to intercede for the world, both in prayer and in life. We are to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). This comfort must find expression in our ministry and service to those in need both where we live as well as around the world—to orphans, widows, and all those who suffer.

This comfort is most gloriously and eternally known as the church ministers the gospel of new hope in Christ to the world—to the lost, to the downtrodden, and even to our enemies (Matt. 5:44). For the greatest suffering in this world is not the loss of property or even family; it is to be lost in sin, without the living Redeemer.

Proverbs Fact #1: Wisdom

Fact: Wisdom

Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”

Job Fact #1: Comfort

Fact: Comfort

Comfort is a key word in the book of Job. When faced with personal tragedies, Job receives no comfort from his friends (16:2). But when God answers him (see chs. 38–41), he finds the comfort he needs.

Job Fact #7: Three cycles of conversations

Fact: Three cycles of conversations

The book of Job includes three cycles of conversations in which the friends of Job offer their comfort and advice, and then listen as Job responds. The first cycle covers chs. 4–14.

Job Fact #15: Elihu

Fact: Elihu

Elihu is the only character in the book of Job with a Hebrew name.

Job Fact #10: Honey

Fact: Honey

Honey is mentioned often in the Bible (see 20:17). People probably gathered the honey from wild bees. The gathering of wild honey led to an interesting episode in the life of Samson (Judg. 14:8–20).

Eliphaz, Bildad, and Zophar

Eliphaz, Bildad, and Zophar

After the Lord allowed Satan to afflict Job, three of his friends, Eliphaz, Bildad, and Zophar, came to comfort him. However, all three wrongly assumed that Job’s suffering was the result of some hidden sin. Each man urged Job to repent so that God would have mercy on him. But Job insisted that he was innocent. Although it is true that some suffering is a result of sin, Eliphaz, Bildad, and Zophar oversimplified this truth. They believed that all troubles are punishments for wrongdoing, which was not the case for Job. The wrong actions of Job’s three friends should remind believers today to be wise and sensitive when dealing with people in distress. The Lord rebuked Job’s three friends and instructed Job to pray for them. (Job 42:7–9)

Study Notes

Job 20:3 censure that insults me. Zophar may be referring to Job’s response to his previous speech. Job had sarcastically criticized his friends and claimed that he was not their inferior (see 12:2–3).

Study Notes

Job 20:6–7 Zophar warns Job that whatever height a wicked man may have achieved will not change the fact that, when his end comes, it will be quick and complete.

Study Notes
Job Fact #10: Honey

Fact: Honey

Honey is mentioned often in the Bible (see 20:17). People probably gathered the honey from wild bees. The gathering of wild honey led to an interesting episode in the life of Samson (Judg. 14:8–20).

Study Notes

Job 20:10–21 Zophar argues that neither the wicked man (vv. 12–19) nor his offspring (v. 10) will enjoy what he has acquired, because he has gained it through taking advantage of the weak (vv. 19–21). Instead, his children will be forced to beg from the poor (v. 10), who were some of the very people their father mistreated to gain his wealth (v. 19).

Study Notes

Job 20:27 Zophar wrongly assumes that Job’s circumstances on earth are a transparent indicator of his guilt before God in the heavens.

Study Notes

Job 20:1–29 In his second response, Zophar expresses frustration at Job’s continued belief that God has brought about his suffering but will ultimately vindicate him (vv. 2–3). Zophar then describes the life of the wicked, implying that Job is himself such a person (vv. 4–29).

S3:066 Job 20

Listen Now

Dive Deeper | Job 20

Hi, friends! If you're just jumping in, we are almost halfway through the book of Job, which introduces some of the wisdom books found in the Bible (Job, Proverbs, and Ecclesiastes).

  • Proverbs shows us that God is wise and just. Life is generally fair. The righteous get goodness; the wicked get punishment.
  • Ecclesiastes shows us that life is not always fair. We don't all get what we deserve. So, can God be wise and just?
  • Job answers that question and this one: If I am suffering, does that mean I am a wicked person? Short answer: No! Read Job 1:8.

You may know about Job's life up to this point. Satan was given permission by God to cause much loss to Job, a "blameless and upright" man of God. Satan wanted to prove that Job was only an empty man who followed God because he had received a lot from God. So the loss happens. LOTS of it! Naturally, Job's friends know that God is fair, wise, and just. They conclude that Job must have done some bad things to deserve all these bad things. Zophar is one of his friends going back and forth with Job in Job 20.

Here is what we learn: we don't always see the full picture in which God is operating. God manages the whole universe. That's wisdom and justice of epic proportions. 

The suffering you and I have in this life does not mean we are wicked. It must simply remind us that we can't possibly understand the big picture. Just wait until Job 40-42. If God has a mic-drop moment, that's one of them!

The Bible consistently shows that suffering is not always a consequence of sin. Jesus Himself assured us that in this world, we will face tribulations, regardless of our faithfulness (John 16:33; Matthew 5:11-12). Paul also endured great suffering for the sake of the gospel, demonstrating that righteousness and suffering are not mutually exclusive (2 Corinthians 11:23-28). Suffering is not necessarily a result of personal sin, but a shared experience that Jesus Himself endured on the cross. God's ways are higher than our ways (Isaiah 55:9).

This month's memory verse

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.

– Galatians 5:22-23

Discussion Questions

1. As believers, we are challenged to navigate the complexities of life with faith and trust in God's wisdom and justice. What area of your life is the most difficult to truly and deeply let God reign (work, family, kids, free time . . . ?)

2. Reflecting on your own life, what has suffering looked like for you in the past year? The past five years? 

3. When you are in these "light and momentary afflictions" (2 Corinthians 4:17) that feel very heavy and forever, how do you operate spiritually? Do you lean more into the Lord and your community of believers, or do you find yourself wanting to escape and cope through destructive behaviors or thoughts? 

4. Lastly, take 90 seconds to read Psalm 73. See how the script flips in Psalm 73:17. Now that you've read it, how do YOU come to terms with a wise and just God when you see the wicked flourishing and the righteous suffering?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

GJ

greg jones

Good morning Chris. I like your devo, really good summation. I would add some of the Psalms to the wisdom literature you mentioned, especially Psalm 73. Q4 Lastly, take 90 seconds to read Psalm 73. See how the script flips in Psalm 73:17. Now that you've read it, how do YOU come to terms with a wise and just God when you see the wicked flourishing and the righteous suffering? Some good questions-just taking on the fourth. Personally seeing the wicked flourishing and the righteous suffering I haven’t really ever equated with being a reflection of God’s character. That’s probably because of this reason. Before I was really old enough to be exposed to or understand much about inequality I had a huge issue with a silent God. I mean I was raised in church and would hear testimonies of God really showing up in the lives of people. I couldn’t honestly say he was showing up in mine. It wasn’t for a lack of asking. How did that whole process work for them? They just prayed? They just read their Bible? They just went to church? As far as I could tell that wasn’t really working out for me. Years of silence on God’s part finally frustrated me to the point of When my heart was grieved and my spirit embittered, I was senseless and ignorant; I was a brute beast before you Psalm 73:21-22 That’s way too mild to describe the conversation I was having with a pretty worthless God if he wouldn’t or couldn’t be provoked to speak into a life. Borrowing the idea of “yet” that Sue commented on yesterday. In the midst of my if $?&! storm come to Jesus conversation I was having with God I realized Yet I (for context I is me) am always with you Psalm 73:22a You guide me with your counsel Psalm 73:23a Whom have I in heaven but you? Psalm 73:24a In that raw moment was a question that was greater than any answers from God that I had wanted. If, yet I am always with you, because as I saw it whom have I in heaven but you? Why would silence not be frustrating? A very raw un-pious moment later made sense of some verses in a Psalm of lament way more than any kind of meaning I could have ever extracted out of a reading of Psalm 73 in any pious moment ever would have produced prior. A lot of silence had amplified His Word. With silence I had been guided. I don’t equate a silent God with an absent God. There was a time that I did. Now I literally don’t think that I can. I don’t struggle with a thought of God being less aware or less concerned about injustice than I. There are some things that really bother me. I equate that to God raising my awareness and concern closer to the level of his awareness and concern. Hopefully in those areas He provokes some kind of action out of me. That said to say this, seeing injustice doesn’t really cause me to feel as if I need come to any terms with God or his character. It tends to cause me to come to some terms about myself and how I view injustice. Great D.D. and questions really enjoyed reading your thoughts.
SB

Sue Bohlin

Heyyyyy Chris! Smart move to write a devo explaining the context here at the halfway point of Job. It's hard to find a takeaway from one hammering after another, all based on wrong interpretations of the situation. It is really dragging my spirit down to sludge my way through one beat-down after another, and we don't get to hear from God till chapter 40! Zophar gets two big things wrong. Dr. Constable nails it here: Was Zophar correct in his assessment of the wicked person’s fate? He was correct in saying that God judges sin, but he was wrong in claiming that God’s judgment always takes place during our earthly lifetime. He was also inaccurate in saying that Job was the type of person he described. The fact that the book of Job goes on and on and on and on in these discourses where nobody gets any traction with the true source of his suffering, reminds us (in a very small way, really) of what it was like for him to have to live with the HARD day after day after day after day.
MS

Michael Scaman

Zophar is the harshest of the 3 "friends". He was the last of the 3 to speak. initially. SPOILER ALERT. In the final round of argument exchanges Zophar will skip his turn and not answer Job at all. Zophar" (צוֹפַר) likely derives from the root צָפַר (tsafar), which means "to leap" or "to skip. Some also say it means chirp or tweet. Zophar doesn't skip a beat tweeting out a no holds back beatdown. He's a Naam-athite, Naam meaning pleasant but this aint'gunna be pleasant (Verse 1) Yo, Job, listen up, it's time to face reality, You're clinging to hope, but that's just formality, Zophar's dropping truth bombs, cutting through the lies, Your personal redeemer? Nah, that's just your disguise. (Chorus) You're drowning in your faith, can't see the light, But the wicked's fate ain't no fairytale fight, Zophar's words hit hard, like a wake-up call, It's tough love time, Job, watch the mighty fall. (Verse 2) You're holding onto dreams, but they're slipping away, Zophar's laying it down, ain't got no time to play, Your stubbornness blinds you, can't see the truth, But the wicked's end? Yeah, it's coming, uncouth. (Chorus) You're drowning in your faith, can't see the light, But the wicked's fate ain't no fairytale fight, Zophar's words hit hard, like a wake-up call, It's tough love time, Job, watch the mighty fall. (Bridge) It's time to wake up, Job, and smell the decay, The wicked's path leads only one way, Zophar's speaking truth, it's time to heed the call, Or you'll be left behind, watching the mighty fall. (Outro) So listen up, Job, and listen real good, Zophar ain't playing, he's misunderstood, The wicked's downfall ain't no joke, no game, It's time to face reality, ain't that a shame?
KM

Kirk McJunkin

Nice work my friend. Great reminder…
CL

Chris Landry

Good reminders for me, too, this morning. I appreciated your comments and thoughts. 🙏🏻
AL

Amy Lowther

1. EXTREME pain. 2. In the past few years, suffering has included change and learning. I have changed jobs and gradually worked on relationships with my birth parents. I am learning new things everyday. 3. I listen to God and do my best to do what he prefers. I lean a lot into the Lord and “His” community of believers. 4. I choose and live to God’s ways. God is a rock. God loves each of us unconditionally. God can help ANYONE through ANYTHING when they trust and believe in Him. Chris - Thank you for sharing your ideas. You make an excellent point in saying, “we don't always see the full picture in which God is operating. God manages the whole universe. That's wisdom and justice of epic proportions”. God CAN help anyone through anything.