Zophar speaks and, essentially, tells Job that he is simply getting what he deserves: “The heavens will reveal his iniquity, and the earth will rise up against him. 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” (20:27-21). I get the sense that Job is about to get his fill of these arguments from his friends. He answers Zophar: “Why do the wicked live, reach old age, and grow mighty in power? Their offspring are established in their presence, and their descendants before their eyes. Their houses are safe from fear, and no rod of God is upon them” (21:7-9). That is, Zophar argues for some sort of one to one relationship between evil doing and consequences: you do wickedness, you suffer. Job points out that this reasoning is faulty; so often, the wicked are not punished in this life but prosper. Eliphaz continues the argument and says that Job’s wickedness is great. Job acknowledges his great suffering (not great wickedness) and longs for a conversation not with these friends but with God himself: “Today also my complaint is bitter; my hand is heavy on account of my groaning. Oh, that I knew where I might find him, that I might come even to his seat! I would lay my case before him and fill my mouth with arguments” (23:2-4). James writes about Job and makes application for us: “Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful” (James 5:11). Patience, Job! Your day is coming!
My soul, be on thy guard . . .
O watch, and fight, and pray . . .
Fight on, my soul, till death
shall bring thee to my God;
He’ll take thee, at thy parting breath,
up to His rest above. -- George Heath (1781)