Commento su Giobbe 20:1

The Naamite debater now abandons the philosophical approach he had propounded in his previous response, namely, that the knowledge of things as they are in themselves is different from the knowledge humans acquire through sense perception, the latter discerning only the externals of things and cannot judge the truth of things. Using this approach, he could have resolved the second question, that concerning the prosperity of the wicked, by arguing that we have no real knowledge of what is inherently good or bad, or of what is good or bad in terms of the spiritual soul, and so on. However, since Job had poured so much scorn on this approach, and since it appeals only to those who concern themselves with thought and deep contemplation, he now abandons it. Expressing his apologies, he adds that he will no longer be employing this approach because he knows that Job will only insult him and make fun of his words.

Accordingly, his new solution to the question of why righteous persons suffer is not a philosophical one. Instead, he argues that although prosperous villains can be found in the present generation, in previous times they were despised, humiliated and hounded. And even now, chastisement awaits them (Proverbs 19:29); for they will die strange and curious deaths, and their wealth and property will be pillaged by those they cheated. Furthermore, because of their affluence, their collapse will be harsher still, like one who falls from a high place and whose neck is broken. And, finally, he will perish for ever. Even during their lives, they gain no pleasure from their wealth, for God prevents them enjoying it. And those they have swindled will always be lying in wait for them. Thus, no good comes to the wrongdoer, nor is he long-lived.