Now does the passage from the twelfth verse onwards correspond with this strain of thought? It describes the fate of the wicked oppressor in strong language--defeat, desolation, terror, rejection by God, rejection by men. His children are multiplied only for the sword. Sons die and widows are left disconsolate. His treasures, his garments shall not be for his delight; the innocent shall enjoy his substance. His sudden death shall be in shame and agony, and men shall clap their hands at him and hiss him out of his place. Clearly, if Job is the speaker, he must be giving up all he has hitherto contended for, admitting that his friends have argued truly, that after all judgment does fall in this world upon arrogant men. The motive of the whole controversy would be lost if Job yielded this point. It is not as if the passage ran, This or that may take place, this or that may befall the evil-doer. Eliphaz, Bildad, and Zophar never present more strongly their own view than that view is presented here. Nor can it be said that the writer may be preparing for the confession Job makes after the Almighty has spoken from the storm. When he gives way then, it is only to the extent of withdrawing his doubts of the wisdom and justice of the Divine rule.
The suggestion that Job is here reciting the statements of his friends cannot be entertained. To read "Why are ye altogether vain, _saying_, This is the portion of the wicked man from God," is incompatible with the long and detailed account of the oppressor's overthrow and punishment. There would be no point or force in mere recapitulation without the slightest irony or caricature. The passage is in grim earnest. On the other hand, to imagine that Job is modifying his former language is, as Dr. A. B. Davidson shows, equally out of the question. With his own sons and daughters lying in their graves, his own riches dispersed, would he be likely to say--"_If his children be multiplied it is for the sword_"? and
"_Though he heap up silver as the dust, And prepare raiment as the clay; He may prepare it, but the just shall put it on And the innocent shall divide the silver_"?
Against supposing this to be Zophar's third speech the arguments drawn from the brevity of Bildad's last utterance and the exhaustion of the subjects of debate have little weight, and there are distinct points of resemblance between the passage under consideration and Zophar's former addresses. Assuming it to be his, it is seen to begin precisely where he left off;--only he adopts the distinction Job has pointed out and confines himself now to "oppressors." His last speech closed with the sentence: "This is the portion of a wicked man from God, and the heritage appointed unto him by God." He begins here (ver. 13): "This is the portion of a wicked man with God, and the heritage of oppressors which they receive from the Almighty." Again, without verbal identity, the expressions "God shall cast the fierceness of His wrath upon him" (chap. xx. 23), and "God shall hurl upon him and not spare" (chap. xxvii. 21), show the same style of representation, as also do the following: "Terrors are upon him.... His goods shall flow away in the day of his wrath" (chap. xx. 25, 28), and "Terrors overtake him like waters" (chap. xxvii. 20). Other similarities may be easily traced; and on the whole it seems by far the best explanation of an otherwise incomprehensible passage to suppose that here Zophar is holding doggedly to opinions which the other two friends have renounced. Job could not have spoken the passage, and there is no reason for considering it to be an interpolation by a later hand.