Job 11
Zophar speaks for the first time in Job 11. It seems that Zophar ignores the meaning of Job’s previous words and only sees it as excessive speaking. Zophar will make statements about Job that have no credence. He assumes to know more than he does and even has the presumption to speak for God. He appears to have his own agenda and understanding that conflicts with the words that God spoke in the beginning and will in the end. Zophar’s words at best are generic in nature. It is doubtful that he would state much different to another person in a similar situation. It is as if he has a set of answers for the situation rather than the specific individual. Possibly Zophar has learned by rote and gives answers by rote regardless of the individual.
Job 11:1-2
1Then answered Zophar the Naamathite, and said, 2Should not the multitude of words be answered? and should a man full of talk be justified?
Zophar puts very little importance on the words of Job. He accuses Job of pontificating words in volumes rather than words with meaning, the very thing Zophar seems to be doing. Zophar’s answer to Job is although a man may speak with eloquence, it should not persuade us. Evidently Zophar, like others, relies on the evidence of recent events to identify Job as a sinner. Zophar is using nothing more than circumstantial evidence to support his case. That may be worthy of consideration in the courts of the world; however, in the kingdom of God there is a much different measuring stick. Zophar, like his friends, will discover that he has made a colossal mistake.
Job 11:3
3Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
Zophar outright accuses Job of lying, being a mocker and filled with pride. These are serious accusations. Zophar does not provide a basis for these accusations nor does he identify the lies; but it is clear that Zophar believes that Job should be put in his place. Zophar believes he is the man to do this.
Job 11:4
4For thou hast said, My doctrine is pure, and I am clean in thine eyes.
If one studies Job’s previous statements, one would be hard pressed to identify statements similar to Zophar’s claims. Job never stated that his doctrine was pure or that he was clean. Job stated in Job 9:2.
2I know it is so of a truth: but how should man be just with God?
Job will later make a statement that he maintains his integrity, but that does not necessarily mean that he is claiming to be pure. Either Zophar has misinterpreted Job’s words or there were earlier conversations not documented. Unfortunately, Zophar does not provide any evidence, he merely claims that Job made the statement.
Possibly, what Job stated earlier, Job 10:14-15A, is the basis for Zophar’s accusation.
14If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. 15AIf I be wicked, woe unto me;
Zophar may be interpreting that since Job stated, “if”, Job is claiming the alternative. Other than this, it is not clear what is Zophar’s basis for his statements. Unless he has been jealous of Job for quite a while; and now, he has his opportunity to shine.
More than likely, there is no bases and this is simply Zophar’s attitude towards Job. From Zophar’s speeches, he is not so much a deep thinker as he is a rote learner.
Job 11:5
5But oh that God would speak, and open his lips against thee;
Zophar is not looking for God to pass judgment on Job, as much as he is mocking Job’s earlier statements. Job was not looking for judgment, he wanted understanding. Zophar seems to be convinced that if God would come and speak, it would be against Job.
Like all the others, Zophar does not provide specifics as to what is Job’s sin. Yet they all know that Job is guilty of something and that it must have been a heinous sin; or why else would Job be suffering so much. Zophar, like his friends, equivocally state that Job is guilty. However, from the beginning to the end of the Book of Job, God praises Job. This is quite different from the view of Job’s friends. It is also very different from the attitude many others have had towards Job throughout history and today. It seems personal feelings persuade people more than actual facts. This would lead one to believe that many are blind to God’s purposes and are convinced more by traditions and majority views.
Job 11:6
6And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
Zophar’s estimation of Job is that God has not punished Job to the full extent of Job’s transgression. Therefore the question should be, if no one can tell us what is Job’s sin; how is it possible that one can conclude that Job’s punishment is less than what he deserves? Not knowing the sin, there is always the possibility that Job’s punishment exceeds what is reasonable for the sin. However, that depends on one’s view of God. For some, God is not just and there is no correlation between sin and punishment. That is the view of those who do not truly know God’s character. The obvious answer is without specificity of the crime, just punishment cannot be determined.
In Job 11:6, Zophar points out the reality of what is occurring. Job who was considered the best of all is being chastised. This, in itself, results in an unresolved mystery, why would God afflict a righteous individual? For most individuals, they resolve this by assuming Job must have sinned. Nevertheless, this situation does bring to mind Peter 4:7:
18And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?
If Job was the best of all and received this punishment; what punishment does the commoner deserve. Zophar failed to consider the real possibility as did his friends; that, this is not about punishment, but rather God is expressing to the reader a much different message. One ought to consider another righteous individual, who was punished not for what He did, but for the sins of the entire world.
Job 11:7-9
7Canst thou by searching find out God? canst thou find out the Almighty unto perfection? 8It is as high as heaven; what canst thou do? deeper than hell (sheol); what canst thou know? 9The measure thereof is longer than the earth, and broader than the sea.
Zophar sees God as the great unknown, impersonal God. A mystery not easily understood or even revealed. His perception is not much different than many today.
Job 11:10
10If he cut off, and shut up, or gather together, then who can hinder him?
According to Zophar, with an all-powerful God, one has little influence on the situation. This is partially true; however, one can repent and God may turn from His wrath. There are many examples of this in the Bible. Still, Zophar is partially right in that there does come a time when it is too late for repentance. The writer of proverbs records in Proverbs 29:1.
1He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
Zophar is about to get very direct with Job, Job 11:11-12.
11For he knoweth vain men: he seeth wickedness also; will he not then consider it? 12For vain man would be wise, though man be born like a wild ass’s colt.
All though Zophar is speaking indirectly, it should be clear that Zophar considers Job to be a vain and wicked man. He is quick to pass judgment on Job, with little or no evidence. We ought to ask ourselves have we done similar to Zophar?
Zophar has a low opinion of mankind overall. According to Zophar, we are born as wild animals and it is only through pursuing wisdom that we can mature.
Zophar is telling Job that his words are empty. It seems that Zophar does not believe for one minute that Job is being falsely punished. Zophar, in his infinite wisdom, self proclaimed, has an answer for Job.
Job 11:13-14
13If thou prepare thine heart, and stretch out thine hands toward him; 14If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
15For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear: 16Because thou shalt forget thy misery, and remember it as waters that pass away: 17And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning. 18And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety. 19Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
According to Zophar, all this would happen, if only Job would repent of his sin. The issue remains, specifically what is the sin Job should repent from. To repent of sin in a general sense does not relieve us of the punishment. We cannot change if we do not know what we are changing.
Earlier Zophar accused Job of being a vain individual; however, it is Zophar who speaks words of vanity. Have you ever meet anyone like Zophar? They claim that they want to comfort, when in reality they are not even listening. They have the answer, but no one asked for it. Zophar, like his friends, showed little compassion. Zophar has only accusations and vain solutions to offer.
Finally in Job 11:20.
20But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
Again Zophar accuses Job of being wicked. As Job had said earlier he looked forward to death. Zophar tells Job that for the wicked their only hope is in death, because in death that is when the pain ends and they rest in Sheol. In this last verse of Job 11, Zophar tells Job that he is just another wicked individual trying to escape the punishment that he deserves. Zophar is so far from the truth, he is the one that needs to repent.
Next Job 12
Back to Job 10
Return to Job, The Book of Life
Return to Books of the Bible