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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.
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.
20. As if he were subjoining in explaining the things premised, saying, ‘Because He sees that by suffering them evil habits gain growth, by judging He brings to nought His gifts.’ Now the right order is observed in the account, in that vanity is first described 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. Whence too that is said to vanish, which is suddenly withdrawn from the eyes of the beholder. Hence the Psalmist saith, Every man living is altogether vanity. [Ps. 39, 5] For herein, that by living he is only tending to destruction, he is rightly called ‘vanity’ indeed; but by no means lightly called ‘iniquity’ too. For though it is in punishment of sin that he comes to nought, yet this particular circumstance is not itself sin, that he passes swiftly from life. Thus all things are vain that pass by. Whence too the words are spoken by Solomon, All is vanity. [Eccles. 1, 2]
21. But ‘iniquity’ is fitly brought in immediately after ‘vanity.’ For whilst we are led onwards through some things transitory, we are to our hurt tied fast to some of them, and when the soul does not hold its seat of unchangeableness, running out from itself it goes headlong into evil ways. From vanity then that mind sinks into iniquity, which from being familiar with things mutable, whilst it is ever being hurried from one sort to another, is defiled by sins springing up. It is possible too that ‘vanity’ may be taken for sin, and that by the title of ‘iniquity’ weightier guilt may be designated; for if vanity were not sometimes sin, the Psalmist would not have said, Though man walketh in the image of God, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. [Ps. 29, 6. Vulg.] For though we preserve the image of the Trinity in our natural constitution, yet being disturbed by the vain motions of self-indulgence, we go wrong in our practice; so that in ever-alternating forms lust agitates, fear breaks down, joy beguiles, grief oppresses. Therefore from vanity, as we have also said above, we are led to iniquity, when first we let ourselves out in light misdemeanors, so that habit making all things light, we are not at all afraid to commit even heavier ones too afterwards. For while the tongue neglects to regulate idle words, being caught by the custom of engrained carelessness, it fearlessly gives a loose to mischievous ones. Whilst we give ourselves to gluttony we are straightway betrayed into the madness of an unsteady mind, and when the mind shrinks from overcoming the gratification of the flesh, it very often plunges even into the whirlpool of unbelief. Hence Paul, looking at the mischiefs that befel the Israelitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying, Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. [1 Cor. 10, 7. Ex. 32, 6] For eating and drink set them on to play, and play drew them into idolatry; for if the offence of vanity is not restrained with care, the unheeding mind is swiftly swallowed up by iniquity, as Solomon testifies, who says, He that despiseth small things falleth little by little. For if we neglect to take heed to little things, being insensibly led away, we perpetrate even greater things with a bold face; and it is to be observed, that it is not said that iniquity is ‘seen,’ but that it is ‘considered.’ For we look more earnestly at those things which we consider. Thus God ‘knoweth the vanity of men, and considereth their iniquity,’ in that He leaves not even their minor offences unpunished, and prepares Himself with greater earnestness to smite their worse ones. Therefore whereas men set out with lighter misdeeds, and go on to those of a graver order, vanity overcasts while iniquity blinds the mind, which same mind, so soon as it has parted with the light, presently lifts itself so much the higher in swoln pride, in proportion as being taken in the snares of iniquity, it withdraws further from the truth. Hence also he fitly sets forth whereunto vanity forces men joined with iniquity.
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SUMMARY
Job 11:11 encapsulates Zophar the Naamathite's unyielding assertion of God's perfect knowledge and unwavering justice, serving as a foundational premise for his accusation that Job's suffering must stem from unconfessed, hidden sin. Zophar argues that because God intimately knows the deceitful nature of humanity and discerns all wickedness, He would inevitably act to punish such iniquity, thereby implying Job's guilt and the certainty of divine retribution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zophar employs several literary devices in Job 11:11 to bolster his argument. The most prominent is the Rhetorical Question, "will he not then consider [it]?" This question is not posed to elicit information but to assert a self-evident truth: God's knowledge of sin must lead to His judgment. It serves to emphasize the certainty and inevitability of divine retribution in Zophar's theology. Additionally, there is clear Parallelism in the structure of the first two clauses: "For he knoweth vain men: he seeth wickedness also." This synonymous parallelism reinforces the idea of God's comprehensive awareness, presenting two facets of His omniscience—knowing human nature and seeing human actions—as equally undeniable. The overall tone of the verse, given its context in Zophar's speech, also carries an element of Irony. While Zophar correctly states a truth about God's omniscience and justice, his application of this truth to Job is profoundly ironic, as the reader knows Job is righteous and his suffering is not due to hidden sin, but to a divine test.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 11:11 powerfully articulates the profound theological truth of God's absolute omniscience and His unwavering commitment to justice. It affirms that God is not a distant or oblivious deity but one who intimately knows the depths of human hearts and discerns every act of wickedness. This divine attribute serves as both a comfort and a challenge: comfort in knowing that no injustice or hidden suffering goes unnoticed by God, and a challenge to live with integrity, recognizing that all our thoughts, words, and deeds are laid bare before Him. While Zophar misapplies this truth to Job, the core principle remains foundational to biblical theology, underpinning concepts of divine accountability, judgment, and ultimately, redemption.
REFLECTION AND APPLICATION
While Zophar's application of God's character to Job was flawed and insensitive, the enduring truth of Job 11:11 about God's omniscience and justice remains profoundly relevant for believers today. This verse calls us to live with integrity, knowing that our every thought, word, and deed is fully known to God. There is no hiding from His gaze, which should inspire both humility and a sincere desire for holiness. It also offers immense comfort, for if God knows the "vain men" and "wickedness" in the world, He also knows our hidden struggles, our unvoiced prayers, and the injustices we suffer. We can trust that He sees all and will, in His perfect timing and way, "consider it" and act righteously. This truth invites us to lean into His perfect knowledge, confessing our own frailties and trusting in His ultimate justice, even when circumstances seem to defy our understanding. It reminds us that true repentance begins with acknowledging God's all-seeing eye, and true peace comes from resting in His righteous judgment and sovereign care.
Questions for Reflection
FAQ
Does Zophar's statement in Job 11:11 accurately reflect God's character, despite his flawed application to Job?
Answer: Yes, Zophar's statement in Job 11:11 accurately reflects fundamental aspects of God's character, namely His omniscience and His justice. The Bible consistently affirms that God is all-knowing, seeing and discerning all things, including the hidden motives and actions of humanity, as seen in Psalm 139:1-4 and Hebrews 4:13. It also affirms that God is perfectly just and will ultimately judge all wickedness, a principle articulated in Romans 2:6 and Revelation 20:12. Zophar's error was not in the truth of these attributes but in his rigid, simplistic, and ultimately incorrect application of them to Job's situation. He assumed a direct, immediate, and transparent correlation between sin and suffering, failing to grasp the deeper complexities of God's purposes, which the book of Job itself reveals. Thus, the verse holds a profound theological truth, even if its immediate speaker misuses it.
CHRIST-CENTERED FULFILLMENT
Job 11:11, while spoken by Zophar with a flawed understanding of suffering, points prophetically to the perfect knowledge and ultimate justice embodied in Jesus Christ. As the eternal Son of God, Christ possesses the very omniscience described: He "knoweth vain men" because He is the one who searches hearts and minds, understanding the deepest recesses of human depravity and deceit, as affirmed in John 2:24-25 and Revelation 2:23. He "seeth wickedness also," not merely as an observer, but as the one who perfectly upholds divine righteousness and will one day judge the living and the dead (2 Timothy 4:1). The rhetorical question, "will he not then consider [it]?" finds its ultimate answer in Christ's redemptive work. He did not merely consider wickedness from afar; He took it upon Himself, bearing the full weight of humanity's "vain" and "wicked" nature on the cross, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His atoning sacrifice, the justice of God against sin was fully satisfied, and a path for reconciliation was opened. Thus, the truth of God's knowledge and justice, which Zophar wielded as a weapon of accusation, is transformed in Christ into the very foundation of our salvation, where God's perfect discernment leads not to condemnation for those in Christ, but to grace, forgiveness, and new life (Romans 8:1).