Job 22:19 · Bible study
Job 22:19 Commentary: Righteous Rejoice at Judgment? Analysis
Hebrew · 9 what the commentators say
Meaning in one sentence
An exegetical study of Job 22:19: how the righteous can rejoice and mock at the wicked's punishment, with commentary insights on God's justice.
Research Summary
- Meaning: The righteous rejoice when God judges the wicked, not from malice but from delight in His justice.
- Key words: yir'u (see/discern), tsaddiqim (righteous), yismachu (rejoice), naqi (innocent), yil'ag (mock/deride).
- Main debate: Is the mockery literal or rhetorical? Barnes questions whether the innocent actually deride, while others see it as an expression of triumph.
- Theological theme: The tension between rejoicing in divine justice and the call to love enemies.
- Best use: Preaching or teaching on the nature of godly joy, the certainty of judgment, and the motivation for repentance.
Translation Comparison
BSB Berean Standard Bible 2020
The righteous see it and are glad; the innocent mock them:
WEB World English Bible 2000
The righteous see it, and are glad. The innocent ridicule them,
KJV King James Version 1769
The righteous see it, and are glad: and the innocent laugh them to scorn.
ASV American Standard Version 1901
The righteous see it, and are glad; And the innocent laugh them to scorn,
YLT Young's Literal Translation 1898
See do the righteous and they rejoice, And the innocent mocketh at them,
Darby Darby Bible 1890
The righteous see it, and are glad; and the innocent laugh them to scorn:
Douay-Rheims Douay-Rheims Bible 1899
The just shall see, and shall rejoice, and the innocent shall laugh them to scorn.
Translations in other languages (10 available)
Verán los justos y se gozarán; y el inocente los escarnecerá, diciendo:
Os justos virão e se alegrarão; e o inocente os escarnecerá,
Les justes, témoins de leur chute, se réjouiront,
Die Gerechten werden es sehen und sich freuen, und der Unschuldige wird ihrer spotten:
De rechtvaardigen zagen het, en waren blijde, en de onschuldige bespotte hen;
I giusti, vedendo la loro ruina, ne gioiscono e l’innocente si fa beffe di loro:
Co widząc sprawiedliwi, weselili się, a niewinny naśmiewał się z nich.
Видели праведники и радовались, и непорочный смеялся им:
義人 看見 他們的結局就歡喜；無辜的人 嗤笑 他們，
The upright saw it and were glad: and those who had done no wrong made sport of them,
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Job 22:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the joy described here is not malicious delight in suffering but gladness at the vindication of God's justice. Barnes notes that rejoicing when the wicked are punished parallels our joy when a murderer is arrested, not because the crime happened, but because the law is upheld. Gill similarly explains that the righteous 'rejoice at the vengeance of God on wicked men, not that the misery of their fellow creatures is pleasing to them' but because God's holiness and justice are displayed. Keil and Delitzsch connect the verse to Psalms where 'the retributive justice of God becomes at length the more gloriously manifest to the joy of those hitherto innocently persecuted.' Adam Clarke adds that the righteous 'know that the Judge of all the earth does right.' There is less agreement on whether the mockery in the second line is literal derision. Barnes cautions that 'no consideration can justify people in deriding and mocking those who are subjected to punishment' and notes the verb may express exultation rather than scorn. Still, all see the core response as joy in God's righteous character.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Joy-in-justice view: Barnes, Gill, Keil and Delitzsch: the rejoicing is in the execution of God's righteous laws, not in suffering; supported by Psalm 58:10, Psalm 107:42, and Revelation 18:20.
- Eliphaz's limited perspective: Job's speeches (chapters 21, 24) challenge the assumption that visible punishment always matches sin; the book's epilogue (42:7-8) criticizes Eliphaz's words.
- High-context rhetorical mockery: The verb la'ag can mean derision, but in wisdom literature it can be a figure for the reversal of fortunes (Proverbs 1:26); Barnes questions whether literal mockery is intended.
What is clear: The verse states that the righteous respond to divine judgment with rejoicing and a form of mockery, rooted in the vindication of God's justice, not in personal hatred.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the righteous' joy | All major commentators agree the joy is in God's justice, not in suffering. | Some emphasize the joy as liturgical praise (Keil, Delitzsch); others highlight the forensic analogy of justice served (Barnes). |
| Object of mockery | The mockery is directed at the wicked who opposed God. | Barnes cautions against taking the mockery as literal or normative Christian behavior; Gill and others accept it as a legitimate response to pride. |
| Role of Eliphaz's speech | The verse is part of Eliphaz's argument that Job's suffering signals hidden sin. | Some commentators treat Eliphaz's theology as one side of a dialogue (Lange, Matthew Henry); others implicitly endorse his perspective (Geneva, Jamieson-Fausset-Brown). |
| Singular 'innocent' and singular 'mocks' | Grammatically, the innocent is singular; this is poetic style. | No significant debate; some note it may highlight the individual righteous person representing the group. |
| Relation to NT command to love enemies | The verse must be read in light of the whole biblical revelation. | Some harmonize by distinguishing rejoicing in justice from personal animosity (Barnes); others see an unresolved tension that requires pastoral care. |
Historical & Cultural Context
Job 22 records Eliphaz the Temanite's third speech. Frustrated by Job's insistence that his suffering is not due to hidden sin, Eliphaz sharpens his accusations. He lists specific sins Job may have committed (vv. 6-9), then warns him by recalling the fate of the wicked from ancient times. Verses 15-20 refer to the generation destroyed by the flood (and possibly Sodom), whose arrogance, saying 'Depart from us' to God, led to sudden ruin. Verse 19 shows the righteous observing that judgment and responding with gladness.
In the ancient Near Eastern wisdom tradition, retributive justice was a common assumption: the righteous prosper, the wicked perish visibly. The Psalms often celebrate such judgment as a cause for praise (Psalm 58:10; 107:42). Eliphaz uses this tradition to apply pressure on Job, implying that if Job were truly innocent he would be rejoicing with the righteous instead of being the object of their scorn. The word for 'innocent' (naqi) is a legal term meaning acquitted or pure, and its singular form may represent the righteous as a class. Eliphaz expects Job to see himself in the warning: join the rejoicing righteous, not the destroyed wicked. Yet the book of Job as a whole questions whether visible punishment always matches hidden sin, so readers must weigh Eliphaz's theology against Job's earlier arguments (chapter 21) and the book's final resolution.
Textual Notes
The consulted commentaries and lexical sources note no significant textual variants for Job 22:19. The Hebrew text is stable across the manuscript traditions. Keil and Delitzsch discuss a possible variant in the following verse (v. 20, the word for 'their abundance') but not for verse 19 itself.
Reception History
This verse has been read in both Jewish and Christian traditions as an expression of joy at God's righteous judgment. The Targum and early rabbinic literature linked it to Noah and the flood generation, seeing the righteous (Noah and his sons) rejoicing at the destruction of the ungodly. Matthew Henry similarly connects it to the flood and Sodom, viewing it as a warning. Reformation commentators such as the Geneva Bible and John Calvin used the verse to affirm the doctrine of God's justice and the comfort it brings to the persecuted. In modern discussions, it is often paired with imprecatory psalms and with Revelation 18:20's call for heaven to rejoice over Babylon's fall. Pastors have typically used it to teach that the proper Christian response to evil includes a longing for God's justice to prevail, while also cautioning against personal vindictiveness.
Preaching This Verse
Three-point outline
- The righteous see. They perceive God's hand in judgment, not just the event, but the meaning behind it (Hebrew ra'ah can mean to perceive or discern).
- The righteous are glad. Their joy is in the display of God's justice and holiness, not in suffering itself. As Barnes puts it, it's 'joy that the laws are executed.'
- The innocent mock. The singular verb ('he mocks') may highlight each individual's response. This mockery confronts arrogant rebellion, not the broken. The laughter is at empty boasts, not at human pain.
Five-point outline
- God's justice is seen. The righteous detect divine order amid chaos.
- God's justice is celebrated. Their gladness honors the Judge who does right.
- Pride is exposed. The mockery targets the folly of those who said 'Depart from us' (v. 17).
- Deliverance is acknowledged. The righteous know they have been spared from the same fate by grace.
- Repentance is urged. Eliphaz uses this vision to call Job back to God (vv. 21-30), and the church can hear the same invitation.
Illustration hooks
- A courtroom where a long-elusive criminal is finally sentenced; the community's relief and praise for the justice system echoes the righteous response.
- A parent who rejoices when a child's harmful behavior is corrected, the joy is in restored order and protection, not in the child's discomfort.
- A neighborhood that has been terrorized by a bully; when the bully moves away, the relief and gladness are not hatred but peace restored.
Questions your congregation is asking
- Is it wrong to feel glad when a wicked person gets what they deserve?
- How do I rejoice in God's justice without becoming bitter or vengeful?
- Does this verse mean God wants me to mock my enemies?
Leading a Discussion
Begin by reading Job 22:19 aloud, then note the tension: the verse describes the righteous rejoicing and mocking at the fall of the wicked. Yet Jesus calls us to love our enemies. How do we hold both together? The commentaries suggest the key is the motivation, joy in God's justice, not in suffering.
Discussion questions
- Observation: What do the righteous see that causes their response? (Scan the context in Job 22:15-20.)
- Observation: The second line says 'the innocent mock them.' Who is the object of mockery, and what might 'laugh them to scorn' mean in ancient Near Eastern culture?
- Interpretation: Barnes and Gill both argue the joy is not in misery but in the glory of God's justice. How does that distinction help us read the verse?
- Interpretation: How does Eliphaz's use of this verse compare with Job's own arguments about the prosperity of the wicked in chapter 21?
- Application: Can you think of a situation where you saw justice done and felt relieved or grateful? What made that response godly rather than vengeful?
- Application: How do we guard our hearts so that our delight in God's justice does not become a license to hate others?
- Connection: Read Romans 12:19-21 ('Do not be overcome by evil, but overcome evil with good'). How does this command inform our understanding of the joy in Job 22:19?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 9:23 | If the scourge kills suddenly, he will mock at the trial of the innocent. |
| Psalms 48:11 | Let Mount Zion be glad! Let the daughters of Judah rejoice because of your judgments. |
| Psalms 52:6 | The righteous also will see it, and fear, and laugh at him, saying, |
| Psalms 58:10 | The righteous shall rejoice when he sees the vengeance. He shall wash his feet in the blood of the wicked, |
| Psalms 97:8 | Zion heard and was glad. The daughters of Judah rejoiced because of your judgments, Yahweh. |
| Psalms 107:42 | The upright will see it, and be glad. All the wicked will shut their mouths. |
| Proverbs 11:10 | When it goes well with the righteous, the city rejoices. When the wicked perish, there is shouting. |
| Revelation of John 18:20 | “Rejoice over her, O heaven, you saints, apostles, and prophets, for God has judged your judgment on her.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the righteous feel joy when they observe God’s judgments on the wicked. They understand that the Judge of all the earth acts fairly, which brings them gladness throughout his plans for humanity.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that good people often rejoice when the wicked are punished because they see God enforce his laws. They feel joy at truth and justice being shown rather than at the sin itself or the suffering of the guilty.
Cambridge Bible for Schools and Colleges Anglican 1880
Christians who hold this view point to Job 22:19 while others emphasize verses that speak of God’s patience. Both seek to be faithful to Scripture.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that the righteous do not merely observe the judgment of the wicked but actively rejoice, and the innocent respond with open scorn. This laughter is not cruel but a holy vindication, affirming that God's justice brings delight to those who are blameless.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the righteous do not rejoice in the destruction of the wicked as such. Their gladness comes from seeing God's holiness and justice displayed, from their own preservation from such sins, and from deliverance from the oppressors who troubled them.
Jamieson-Fausset-Brown Commentary Protestant 1871
Eliphaz says the righteous rejoice when those who followed the ancient sinners are destroyed because God proves his justice. This joy is not mockery but celebration that God’s ways are true.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that the righteous see the wicked destroyed by fire and rejoice while the wicked mock them. Their joy comes from God’s confirmed judgment.
Lange's Commentary Reformed 1857
Lange observes that Eliphaz speaks pure truth in beautiful form, yet every point is wrongly applied to Job. His accusations are false, his promises hollow as a polemic, but the closing verses unwittingly prophesy the actual outcome: Job will become the intercessor who rescues the not guiltless friends.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry compares Job’s situation to that of ancient sinners destroyed by flood and fire to show how following the old way of sin leads to destruction. He urges Job to see this history so he will avoid repeating their fate.