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Commentary on Job 11 verses 7–12
Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence.
I. See here what God is, and let him be adored.
1.He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" Job 11:7, Job 11:8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Act 17:27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Ecc 3:11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, Co1 13:9, Co1 13:10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Psa 139:6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph 3:18, Eph 3:19, That you may know the breadth, and length, and depth, and height, of the love of Christ.
2.God is a sovereign Lord (Job 11:10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs), - if he shut up in prison, or in the net of affliction (Psa 66:11), - if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (Job 34:14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again, - if he that separated between light and darkness, dry land and sea, at first, please to gather them together again, - if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings?
3.God is a strict and just observer of the children of men (Job 11:11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab 1:13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence.
II. See here what man is, and let him be humbled, Job 11:12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature - empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Psa 49:20, Psa 73:22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job 39:5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer 2:24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.
16. The Lord ‘overturns heaven,’ when by His terrible and secret ordering He pulls down the height of man's contemptations. He ‘subverts hell,’ when He allows the soul of any affrighted under its temptations to fall even into worse extremes. He ‘overturns the earth,’ when He cuts off the fruitfulness of good works by adversities pouring in. He ‘overturns the sea,’ when He confounds the fluctuations of our wavering spirit, by the rise of a sudden panic. For the heart, disquieted by its own uncertainty, fears horribly for this alone, that she goes thus wavering; and it is as if the sea were overturned, when our very trembling towards God is itself confounded on the terribleness of His judgment being thought on. Whereas therefore we have described in brief, in what sort heaven and hell, earth and sea, are overturned, now the somewhat more difficult task awaits us, to show how these may be ‘shut up together.’
17. For it very often happens that the spirit already lifts the mind on high, yet that the flesh assails it with pressing temptations; and when the soul is led forward to the contemplation of heavenly things, it is struck back by the images of unlawful practice being presented. For the sting of the flesh suddenly wounds him, whom holy contemplation was bearing away beyond the flesh. Therefore heaven and hell are shut up together, when one and the same mind is at once enlightened by the uplifting of contemplation, and bedimmed by the pressure of temptation, so that both by straining forward it sees what it should desire, and through being bowed down be in thought subject to that which it should blush for. For light springs from heaven, but hell is held of darkness. Heaven and hell then are brought into one, when the soul which already sees the light of the land above, also sustains the darkness of secret temptation coming from the warfare of the flesh. Yea, Paul had already gone up to the height of the third heaven, already learnt the secrets of Paradise, and yet being still subject to the assaults of the flesh, he groaned, saying, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. [Rom. 7, 23] How then was it with the heart of this illustrious Preacher, saving that God had ‘shut up together’ heaven and hell, in that he had both already obtained the light of the interior vision, and yet continued to suffer darkness from the flesh? Above himself he had seen what to seek after with joy, in himself he perceived what to bewail with fear. The light of the heavenly land had already shed abroad its rays, yet the dimness of temptation embarrassed the soul. Therefore he underwent hell together with heaven, in that assurance set him erect in his enlightenment, and lamentation laid him low in his temptation.
18. And it often happens that faith is now vigorous in the soul, and yet in some slight point it is wasted with uncertainty, so that both being well-assured, it lifts itself up from visible objects, and at the same time being unassured it disquiets itself in certain points. For very often it lifts itself to seek after the things of eternity, and being driven by the incitements of thoughts that arise, it is set at strife with its very own self. Therefore the ‘earth and sea are shut up together,’ when one and the same mind is both established by the certainty of rooted faith, and yet is influenced by the breath of doubt, through some slight fickleness of unbelief. Did not he experience that ‘earth and sea were shut up together’ in his breast, who both hoping through faith and wavering through faithlessness, cried, Lord, I believe, help Thou mine unbelief? [Mark 9, 23] How is it then that at the same time he declares that he believes, and begs to have the unbelief in him helped, saving that he had found out that earth and sea were shut up together in his thoughts, who both being assured had already begun to implore through faith, and being unassured still endured the waves of faithlessness from unbelief.
19. And this is allowed by secret providence to be brought about, that when the soul has now begun to arise to uprightness, it should be assailed by the remnant of its wickedness, in order that this very assault may either exercise it if it resist, or if it be beguiled by enjoyment may break it down. Therefore it is well said here, If He overturn all things, or shut them up together, who shalt gainsay Him? Or who can say to Him, Why doest Thou so? For God's decree can neither lose any thing by opposition, nor be ascertained by enquiry, when He either withdraws the good graces which He had vouchsafed, or not entirely withdrawing them, lets them be shaken by the assault of evil inclinations. For oftentimes the heart is lifted up in highmindedness when it is established strongly in virtue by instances of joyful success, but when our Creator beholds the motions of presumption lurking in the heart, He forsakes man for the showing him to himself, that his soul thus forsaken may discover what she is, in that she wrongly exulted in herself in a feeling of security. Hence whereas it is said that ‘all is overturned and shut up together,’
It very often happens that the spirit already lifts the mind on high, while nonetheless the flesh assails it with pressing temptations. When the soul is led forward to the contemplation of heavenly things, it is repelled by the images of unlawful practice presented to it. The sting of the flesh wounds him suddenly, whom holy contemplation was bearing away beyond the flesh. Therefore, heaven and hell are shut up together, when one and the same mind is simultaneously enlightened by contemplation’s uplifting and obscured by the pressure of temptation. The result is the soul strains forward to see what it should desire and yet, because it is bowed down in its thought, is subject to things that should make it blush. For light springs from heaven, but hell is held in darkness. Heaven and hell then are brought into one when the soul that already sees the light of the land above also sustains the darkness of secret temptation coming from the warfare of the flesh.… As if we were appending the explanation of the things premised, saying, “Because he sees that by suffering them evil habits gain growth, by judging he brings to nothing his gifts.” Now the right order is observed with the account that vanity is to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Something is said to vanish that is suddenly withdrawn from the eyes of the beholder. Hence the psalmist says, “Every living human being is altogether vanity.” For in this, by living he only tends to destruction and is rightly called “vanity” indeed. But by no means is his living also rightly called “iniquity.” For though it is in punishment of sin that he comes to nothing, yet this particular circumstance is not itself sin that passes swiftly from life. Thus all things are vain that pass by. Solomon speaks the words, “All is vanity.” But “iniquity” is fitly introduced immediately after “vanity.” For while we are led onwards through some things transitory, we are, to our injury, tied fast to some of them. When the soul does not hold its seat of immutability, running out from itself it goes headlong into evil ways. From vanity, then, the mind sinks into iniquity. Iniquity, being familiar with things mutable, while it is ever being hurried from one sort to another, is defiled by sins springing up. It is also possible that “vanity” may be understood as sin, and that by the title of “iniquity” weightier guilt may be designated.
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SUMMARY
Job 11:10, a declaration from Zophar the Naamathite, powerfully asserts God's absolute and unchallengeable sovereignty. It posits that if God chooses to act—whether to cut off, shut up, or gather—no human or earthly power can possibly thwart His will or alter His decree. While Zophar applies this truth with a rigid and ultimately flawed understanding of Job's specific suffering, the verse profoundly underscores the divine omnipotence and the futility of resisting the Almighty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 11:10 primarily employs a Rhetorical Question ("then who can hinder him?") to emphasize God's unchallengeable power. This device is not meant to elicit an answer but to make a forceful assertion, implying that the answer is self-evident and undeniable: no one can hinder God. The verse also utilizes Parallelism through the listing of God's actions ("cut off," "shut up," "gather together"). While not strict synonymous or antithetical parallelism, these three verbs illustrate the breadth and scope of God's sovereign control over various aspects of life and destiny, from ending to confining to assembling. This cumulative effect serves as a form of Emphasis, demonstrating the totality of divine authority. The starkness of the question following these powerful verbs creates a sense of Awe and Intimidation, serving Zophar's purpose of highlighting human insignificance before the Almighty. The use of Hypothetical Language ("If he cut off...") sets up the absolute certainty of the conclusion, reinforcing the unassailable nature of God's power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 11:10, despite being spoken by Zophar with a flawed theological framework regarding Job's suffering, powerfully articulates a foundational biblical truth: God's absolute and unassailable sovereignty. This verse underscores that God's will is ultimate, His power is irresistible, and His plans cannot be thwarted by any created being or circumstance. This divine attribute is not merely about raw power but is intrinsically linked to His perfect wisdom and justice, even when His ways are inscrutable to human understanding. It reminds us that our trust in God is rooted in His inherent inability to be hindered, ensuring that His redemptive purposes will ultimately prevail, regardless of human resistance or apparent obstacles.
REFLECTION AND APPLICATION
While Zophar's application of God's sovereignty to Job's specific situation was deeply flawed and lacked compassion, the core truth of God's unhindered power remains a cornerstone of biblical faith. For believers today, Job 11:10 serves as a profound reminder that our God is not limited by human weakness, opposition, or the chaos of the world. In times of personal suffering, global turmoil, or seemingly insurmountable obstacles, this verse offers comfort and stability: God is still on the throne, and His purposes will ultimately prevail. It calls us to a posture of humility, acknowledging our finite understanding in the face of His infinite wisdom, and to trust that even when we cannot trace His hand, we can trust His heart. This truth should inspire awe and worship, not fear or fatalism, as it assures us that God is fully capable of bringing His good and perfect will to pass, even through circumstances that seem to contradict it. It encourages us to rest in His control, knowing that His ultimate plan for good cannot be derailed.
Questions for Reflection
FAQ
Was Zophar correct in his assessment of Job's suffering based on this verse?
Answer: No, Zophar was fundamentally incorrect in his assessment of Job's suffering. While Job 11:10 accurately declares God's absolute sovereignty and omnipotence, Zophar, like Job's other friends, rigidly applied a retribution theology that assumed all suffering was a direct punishment for specific sin. The Book of Job, as a whole, challenges and ultimately refutes this simplistic view, demonstrating that righteous individuals can suffer, and that God's ways are far more complex and multifaceted than human logic can grasp. The verse speaks truth about God's power, but Zophar's interpretation and application of that truth to Job were flawed, lacking compassion and failing to understand the deeper purposes of God, which are revealed later in Job 38-41.
CHRIST-CENTERED FULFILLMENT
The unhindered power of God declared in Job 11:10 finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. God's sovereign plan of redemption, conceived before the foundation of the world, could not be thwarted by human sin, demonic opposition, or the power of death itself. The incarnation of God in Christ (John 1:14) was an unhindered act of divine will. His perfect life, atoning death on the cross, and glorious resurrection were all part of God's unchallengeable purpose to reconcile humanity to Himself (Romans 5:8). No power could prevent Christ's resurrection from the dead (Acts 2:24), demonstrating God's ultimate victory over sin and death. Today, the ongoing work of the Holy Spirit in drawing people to faith and transforming lives is an extension of this same unhindered divine power (Philippians 1:6). The final establishment of God's kingdom and Christ's victorious return will likewise be an unstoppable act of God's sovereignty, proving that indeed, when God cuts off the old, shuts up the forces of evil, and gathers His elect, "who can hinder him?" (Revelation 11:15).