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Zophar's superficial view has truth in it as far as it goes. He is a man of the world, and he has kept his eyes open. What he has seen has been no illusion. It is not enough to explain the deeper mysteries of Job's experience. Yet it has an obvious truth in it.

I. THERE IS A TRIUMPHING OF THE WICKED.

1. This is seen in experience. Even Zophar, who finds it not exactly in accordance with his ideas of providence, still cannot but admit that it exists. A swindler fattens on the spoils of the robbery of widows and orphans. A Napoleon dominates Europe.

2. It is important to recognize the fact. We must make our theories accord with our experience and observation of the world. It is useless to comfort ourselves in the seclusion of our private meditation with an easy optimism, if this will not fit in with the events of everyday life. If we are not prepared to expect the triumph of the wicked, the sight of it will strike us with a shock of dismay.

3. The triumphing of the wicked does present a difficulty. It is contrary to our notion of justice. No doubt the narrow, conventional notion of the three friends was founded on a genuine sense of right and fitness. If there is to be no future judgment, and if this temporal state is typical of the whole course of life, here is an instance of gross injustice. We must therefore face it, and inquire what it means.

II. THIS TRIUMPH IS SHORT. Zophar's explanation is that the triumph will soon pass away, and will give place to overthrow and ruin.

1. This is seen on earth. As a rule, the swindler does not die rich. He usually outlives his gains. Great wickedness generally disappoints its owner. Napoleon finishing his career as an exile at St. Helena is typical of the most frequent end of a very bad course. But this is by no means a universal principle. The whole of a bad man's life may be externally prosperous, right on to death.

2. This will be seen after death. We must extend our contemplation of the course of the wicked man. He dies, leaving wealth, pleasure, power, triumph, behind him. None of these can accompany him through the dark doors of death. He has laid up no treasures in the unseen world. There he is certainly beggared, and he has good ground for expecting the infliction of wellmented punishment. His short earthly life, but a moment when compared to eternity, is over, and with it all his triumphing has ceased.

III. THE SHORT TRIUMPH OF THE WICKED IS FALLACIOUS.

1. It is fallacious because its brevity is hidden. The foolish man who glories in it does not see how swiftly it is slipping away from him. A triumph which must soon give place to shame is not worth much to its owner.

2. It is fallacious because it gives no solid satisfaction. The wicked glee of triumphing in sin is quite superficial. Often its very excitement is only a result of restless discordant passions. It wears a bold front, but it covers a weary spirit. If there is a spark of conscience left there must be a haunting fear - like the mummy at the Egyptian feast - that spoils the pleasure.

IV. THE ONLY ENDURING TRIUMPH IS THAT WHICH FOLLOWS A TRULY CHRISTIAN LIFE.

1. This is solid. It begins with victory over sin and self, our greatest enemies.

2. It is assured. It is brought about by the work of Christ; it is just sharing in his victory; and Christ must triumph.

3. It is eternal. On earth there may be shame and humiliation, but in heaven Christians are called to the joy of victory - to be "more than conquerors" (Romans 8:37). - W.F.A.

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KJV: That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?

WEB: that the triumphing of the wicked is short, the joy of the godless but for a moment?