Chapter 11

1 Zophar reproveth Job for justifying himself. 5 God’s wisdom is unsearchable. 13 The assured blessing of repentance.

1. Zophar. Eliphaz has spoken (chs. 4 and 5), Bildad has spoken (ch. 8). Both have uttered profound sentiments, but both have clung with vigor to the philosophy that Job’s sufferings are measured by his sins. Now Zophar speaks. His speech adds little that is new to the ideas expressed by his friends. He reveals a lack of sympathy, gentleness, and refinement perhaps surpassing that of either of the other speakers. Zophar’s violent outburst is provoked by Job’s denial of his guilt and his accusations against God. Zophar’s speech may be divided into three parts: (1) the expression of a desire for such a declaration from God as would convince Job of his guilt (vs. 2–6); (2) a description intended to warn Job of God’s exalted knowledge, by virtue of which he charges against every man his sins (vs. 7–12); and (3) a stress on the necessity of repentance as the only condition of recovering his former prosperity (vs. 13–20).

2. Multitude of words. Zophar seems annoyed by the length of Job’s speech. The Orientals regarded brevity of words a distinguishing virtue (see Prov. 10:19 and Eccl. 5:2).

3. Lies. Heb. baddim, “empty talk” (see Isa. 16:6; Jer. 48:30; 50:36). Zophar is characterizing Job’s speech as vain talk and mockery. Job has asserted his right to complain (Job 10:1). Zophar asserts his right to answer such form of speech.

4. Doctrine. Heb. leqach, “instruction,” “teaching.” The word occurs in the book of Job only here and only rarely elsewhere. Zophar was probably alluding to such statements as Job’s declaration in ch. 10:7. Job had not used precisely the words Zophar here attributes to him, but Zophar is evidently summarizing Job’s contention.

I am clean. Zophar accuses Job of defending both his “doctrine” and his conduct. In a sense Job had done this very thing. He did not, however, claim to be completely without sin. He did maintain that he was not such a sinner as his friends charged. This verse reiterates the central contention between Job and his friends. Job accepted the testimony of his conscience, whereas his friends misinterpreted the testimony of his suffering.

5. God would speak. Job had wished that God might speak (ch. 6:24). Now Zophar repeats the same desire; but he is confident that if God should do so, it would be to show Job his error.

6. They are double. The Hebrew of this phrase is obscure. The LXX for this line reads, “for it shall be double of that which is with thee.” Evidently the idea is to point out the superlative character and the unfathomable nature of the wisdom of God.

God exacteth of thee less. Zophar says in effect, “If you only understood the inscrutable wisdom of God, you would see that God has caused a part of your iniquity to be forgotten. Instead of treating you, as you complained, with severity, He has by no means inflicted on you the calamities you deserve.” This is probably the most extravagant accusation yet brought against Job.

7. By searching. The sentence reads literally, “Can you find out the things to be explored about God?” The question conveys the idea of the absolute greatness and incomprehensibility of God.

8. High as heaven. Compare Eph. 3:18, where the same four dimensions are used to describe the love of God in Christ. The questions with which Zophar punctuates this majestic description of God are intended to impress upon Job the insignificance of man in contrast with the greatness of God.

9. Longer than the earth. The illustrations were far more striking in Job’s day. We have crossed the ocean—but they had not. We have explored the far corners of the earth—but they had not. They considered such exploits impossible.

10. Cut off. Literally, “pass on quickly,” “sweep on.”

Gather together. Or, “summon an assembly,” that is, for judgment. In view of God’s greatness, Zophar argues, if He chooses to advance against a man, to imprison him, and to call him to judgment, who can interfere with Him? Surely Job had no right to question God’s action against him!

11. Vain men. Zophar reminds Job that God is able to recognize men who are worthless and wicked.

12. A wild ass’s colt. This verse is difficult. Another possible translation is, “a vain man may get understanding, and a wild ass’s colt become a man.” That is, a man as untractable, untamed, and stubborn as a wild ass may still be transformed into a real man. Another interpretation is suggested by the translation, “But a stupid man will get understanding, when a wild ass’s colt is born a man” (RSV). According to this, there is no more hope of imparting wisdom to a vain man than of a wild ass giving birth to a human offspring. This interpretation does not appear, however, to provide the proper transition to the second division of the chapter. Zophar does not regard Job’s case as utterly hopeless.

13. If thou. The “thou” is emphatic in the Hebrew.

Prepare thine heart. Zophar here begins his appeal by calling upon Job to repent. In doing so he uses an argument similar to that of Eliphaz (ch. 5:17–27).

Stretch out thine hands. Zophar urges Job to approach God in the attitude of supplication.

14. Put it far away. Zophar appeals to Job to put away sin, of which he is certain Job is guilty, as a prerequisite to the return of security and felicity.

15. Then. When you have repented of your sins, you will find confidence and security and absence of fear.

16. As waters. As a shower of rain, a pool of water, or a swollen, turbulent stream that once threatens to engulf everything soon passes away and is forgotten, so Job’s present misery would fade into insignificance before the brighter tomorrow.

17. Than the noonday. Job had described his end as total darkness (ch. 10:22). For emphasis, he had used several words descriptive of gloom and blackness. Zophar replies by promising a future of light like that of the noonday and the morning.

18. Secure. The age-old yearning for security is reflected in this promise.

Dig. Heb. chaphar, “to search out,” “to explore.” This clause may be translated, “Yea, thou shalt look about thee, and shalt take thy rest in safety.”

19. Make suit. Zophar foresees Job again as a man of distinction, with people coming to him for counsel.

20. The wicked. Had Zophar ended with v. 19, Job might have taken comfort from his speech, holding out, as it did, the hope of restoration to God’s favor and a return to happiness. But, as if to accentuate the unfavorable view that he takes of Job’s conduct and character, he does not end with encouraging words, but appends a passage that has a ring of condemnation.

Their hope. The clause reads literally, “their hope the breathing out of their life.” The hope of the righteous man lives until it reaches its full realization in heaven. It attends him in health and supports him in sickness; it cheers him in solitude and is his companion in society; it gives meaning to life and supports him in death. The sinner has no such hope. With him all expectation ends when the curtain of death is drawn.

Zophar’s eulogy regarding God is superb. His sincerity is obvious. But he, like Job’s other friends, misunderstands the providence of God. He is unable to conceive of suffering except as direct punishment for sin. He calls on Job for repentance, when he should bring him love and comfort. The speeches of Job’s friends have been compared to wheels, revolving on the same axle. They vary in detail, but agree in basic sentiment.

Ellen G. White comments

7    Ed 169; GC 343; ML 108; MM 95; 5T 301; 8T 285

7, 8 SC 110; 5T 698

7–9MH 430; PP 116; 8T 279

8     DA 412

15–20PK 163