Bible Commentaries
Job 11

Verses 1-20

JOB - CHAPTER 11

ZOPHAR’S FIRST ADDRESS TO JOB

Verses 1-20:

HE CONSIDERS JOB TO BE BOTH A HYPOCRITE AND A LIAR

Verses 1, 2 indicate that Zophar the Naamathite considered Job to be a man with a multitude of words, full of talk, without any moral grounds for complaint. He had no grounds for being justified from, relieved of, or acquitted from his pain and affliction. Orientals jumped to the conclusion that anyone who talked a lot had a big lip, was trying to cover up his own sins, Proverbs 10:18-19.

Verses 3, 4 caustically inquire whether or not Job’s lies, devices, or vain boasting should make men refrain from judging him harshly, Isaiah 16:6; Jeremiah 48:30. He concluded that Job’s contention that he was innocent of any grave sin was a mockery, hypocritical, else he would not be suffering so severely, wrongly supposing that all affliction comes from personal quilt of sin. Zophar was offended that Job claimed his doctrine or teaching was pure and he was clean in the eyes of the Lord. Job had maintained his sincerity and integrity, not that he was faultless, Deuteronomy 32:2; Proverbs 4:2; Job 2:3; Job 2:10.

Verse 5 adds that Zophar longed for God to speak out openly and rebuke or condemn Job for what he had said about himself, Job 6:10; 1 Peter 3:15. Like Eliphaz and Bildad his attitude was merciless, Galatians 6:1-2.

Verse 6 continues Zophar’s wish that the Lord would relate to Job the "secrets of wisdom," which were double that which Job had! 1 Corinthians 1:25. Then Zophar "gigged" Job that God was "expecting" or requiring. him to suffer less than his iniquity really deserved, mercilessly and ignorantly prejudging him, Ezra 9:13; Psalms 106:45; Malachi 3:6.

Verse 7 rhetorically asks, "you can not by searching find out the Almighty God to perfection, can you?" No, nor had he indicated that he could. Such was a wicked insinuation or innuendo against the actual character of Job, Job 5:9; Job 26:14; Ecclesiastes 3:11; Isaiah 40:28; Matthew 11:27; Romans 11:33; 1 Corinthians 2:10; 1 Corinthians 2:16; See also Psalms 139:6.

Verse 8 adds that "it (Divine wisdom) is as high as heaven (exalted)." What can one do against it? It is deeper than hell, so what can one know of it, of its perfection, Isaiah 55:8-11; 1 Corinthians 3:18-20.

Verse 9 continues that this wisdom is longer than the earth and broader than the sea, immeasurable in dimension, as further expressed, Psalms 139:8; Romans 11:33.

Verse 10 asserts that if the Lord should cut off, shut up, or gather a court to hear Job’s complaints, who would be able to hinder Him from continuing the same afflictions if He so desired? Job 9:11-12.

Verse 11 declares that the Lord knows vain men, sees their wickedness; And Zophar asks whether or not Job did not think the Lord would consider all wickedness, even that he imagined Job had hypocritically covered up in his own life, Proverbs 28:13; Psalms 10:11; Psalms 10:14; Psalms 35:22; Psalms 94:11.

Verse 12 discloses that vain, hollow, empty, or shallow-minded man who would be wise is born as or like a wild ass’s colt, obstinate, stubborn, kicking, rebellious, and obstreperous, against God and holiness, even from birth. Every human being is born with a bend or disposition of enmity against God, holiness, and right; Sin is as natural to men by birth as swimming is to a duck, barking to a dog, or hopping to a rabbit, Psalms 51:5; Psalms 58:3; James 1:15; Ephesians 2:3. The idea is that man is unsubdued toward God in spirit, from birth, as surely as the wild ass is untamed from birth, Job 39:5-8; Jeremiah 2:24; Genesis 16:12.

Verses 13, 14 recount Zophar’s appeal to Job that if he would be right at heart with God he must stretch out his hands toward the Lord, in prayer, to confess his sins, and put away deeds of lawlessness which he had done, far from him, vowing to do them no more. He was further counseled not to let wickedness reside in his tabernacles, his holy body, purposes or desires, Proverbs 16:1; Psalms 10:17; 1 Chronicles 29:18. See also 1 Samuel 7:3; Job 5:8; Luke 12:47; Psalms 143:6; Psalms 66:18.

Verses 15, 16 assure Job that he would be able to lift up his face without spot or being ashamed and humilated. He would then be firm, free from fear, Genesis 4:5; Job 22:26; 1 Timothy 2:8. He was assured by Zophar that he would then forget his misery, that it would leave him like waters that have passed away, as when a stream runs dry, Job 6:17; Isaiah 65:16.

Verse 17 adds that when Job’s heart was made right with God he would have vision clearer than the noon day sun, Proverbs 4:18; It is added that he will then shine as hopeful and cheerful as the morning sun, Psalms 37:6.

Verse 18 describes a state of hope and foundation of security to give Job rest, when he had become right with God. Yet, Job had and held this hope, even when Satan was testing him, almost beyond human endurance. Except these good-time friends did not understand, Romans 5:3-5; He did not turn back on or renounce God through all his afflictions, Job 2:10; James 5:10-11.

Verse 19 asserts that when Job has done just what Zophar has prescribed he will then lie down to rest, like an animal, a quadruped, and no one should make him afraid, Psalms 4:8; Proverbs 3:24; Isaiah 14:30; Genesis 49:14. He added that then many would make suit to him, be sweet, kind to, or caress him for following Zophar’s counsel, Proverbs 19:6.

Verse 20 concludes Zophar’s counsel to Job, stating that the "eyes of the wicked" would fail, meaning that if Job didn’t follow his prescribed advice he would be acting wicked as an obstinate sinner, and look vainly for relief from his afflictions, Deuteronomy 28:65. "They shall not escape," meant that every refuge of hope would flee from Job if he did not do just as Zophar had counseled him, Psalms 142:4; Proverbs 11:7. The entire premise of Eliphaz, Bildad, and Zophar was that Job was a conceited, lying, wicked hypocrite who was trying to cover up guilt of personal sins for which he was suffering, a very erroneous premise, John 9:3; John 11:4.