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Commentary on Job 11 verses 13–20
Zophar, as the other two, here encourages Job to hope for better times if he would but come to a better temper.
I. He gives him good counsel (Job 11:13, Job 11:14), as Eliphaz did (Job 5:8), and Bildad, Job 8:5. He would have him repent and return to God. Observe the steps of that return. 1. He must look within, and get his mind changed and the tree made good. He must prepare his heart; there the work of conversion and reformation must begin. The heart that wandered from God must be reduced - that was defiled with sin and put into disorder must be cleansed and put in order again - that was wavering and unfixed must be settled and established; so the word here signifies. The heart is then prepared to seek God when it is determined and fully resolved to make a business of it and to go through with it. 2. He must look up, and stretch out his hands towards God, that is, must stir up himself to take hold on God, must pray to him with earnestness and importunity, striving in prayer, and with expectation to receive mercy and grace from him. To give the hand to the Lord signifies to yield ourselves to him and to covenant with him, Ch2 30:8. This Job must do, and, for the doing of it, must prepare his heart. Job had prayed, but Zophar would have him to pray in a better manner, not as an appellant, but as a petitioner and humble suppliant. 3. He must amend what was amiss in his own conversation, else his prayers would be ineffectual (Job 11:14): "If iniquity be in thy hand (that is, if there be any sin which thou dost yet live in the practice of) put it far away, forsake it with detestation and a holy indignation, stedfastly resolving not to return to it, nor ever to have any thing more to do with it. Eze 18:31; Hos 14:9; Isa 30:22. If any of the gains of iniquity, any goods gotten by fraud or oppression, be in thy hand, make restitution thereof" (as Zaccheus, Luk 19:8), "and shake thy hands from holding them," Isa 33:15. The guilt of sin is not removed if the gain of sin be not restored. 4. He must do his utmost to reform his family too: "Let not wickedness dwell in thy tabernacles; let not thy house harbour or shelter any wicked persons, any wicked practices, or any wealth gotten by wickedness." He suspected that Job's great household had been ill-governed, and that, where there were many, there were many wicked, and the ruin of his family was the punishment of the wickedness of it; and therefore, if he expected God should return to him, he must reform what was amiss there, and, though wickedness might come into his tabernacles, he must not suffer it to dwell there, Psa 101:3, etc.
II. He assures him of comfort if he took this counsel, Job 11:15, etc. If he would repent and reform, he should, without doubt, be easy and happy, and all would be well. Perhaps Zophar might insinuate that, unless God did speedily make such a change as this in his condition, he and his friends would be confirmed in their opinion of him as a hypocrite and a dissembler with God. A great truth, however, is conveyed, That, the work of righteousness will be peace, and the effect of righteousness quietness and assurance for ever, Isa 32:17. Those that sincerely turn to God may expect,
1.A holy confidence towards God: "Then shalt thou lift up thy face towards heaven without spot; thou mayest come boldly to the throne of grace, and not with that terror and amazement expressed," Job 9:34. If our hearts condemn us not for hypocrisy and impenitency, then have we confidence in our approaches to God and expectations from him, Jo1 3:21. If we are looked upon in the face of the anointed, our faces, that were dejected, may be lifted up - that were polluted, being washed with the blood of Christ, may be lifted up without spot. We may draw near in full assurance of faith when we are sprinkled from an evil conscience, Heb 10:22. Some understand this of the clearing up of his credit before men, Psa 37:6. If we make our peace with God, we may with cheerfulness look our friends in the face.
2.A holy composedness in themselves: Thou shalt be stedfast, and shalt not fear, not be afraid of evil tidings, thy heart being fixed, Psa 112:7. Job was now full of confusion (Job 10:15), while he looked upon God as his enemy and quarrelled with him; but Zophar assures him that, if he would submit and humble himself, his mind would be composed, and he would be freed from those frightful apprehensions he had of God, which put him into such an agitation. The less we are frightened the more we are fixed, and consequently the more fit we are for our services and for our sufferings.
3.A comfortable reflection upon their past troubles (Job 11:16): "Thou shalt forget thy misery, as the mother forgets her travailing pains, for joy that the child is born; thou shalt be perfectly freed from the impressions it makes upon thee, and thou shalt remember it as waters that pass away, or are poured out of a vessel, which leave no taste or tincture behind them, as other liquors do. The wounds of thy present affliction shall be perfectly healed, not only without a remaining scar, but without a remaining pain." Job had endeavoured to forget his complaint (Job 9:27), but found he could not; his soul had still in remembrance the wormwood and the gall: but here Zophar puts him in a way to forget it; let him by faith and prayer bring his griefs and cares to God, an leave them with him, and then he shall forget them. Where sin sits heavily affliction sits lightly. If we duly remember our sins, we shall, in comparison with them, forget our misery, much more if we obtain the comfort of a sealed pardon and a settled peace. He whose iniquity is forgiven shall not say, I am sick, but shall forget his sickness, Isa 33:24.
4.A comfortable prospect of their future peace. This Zophar here thinks to please Job with, in answer to the many despairing expressions he had used, as if it were to no purpose for him to hope ever to see good days again in this world: "Yea, but thou mayest" (says Zophar) "and good nights too." A blessed change he here puts him in hopes of.
(1.)That though now his light was eclipsed it should shine out again, and more brightly than ever (Job 11:17), - that even his setting sun should out-shine his noon-day sun, and his evening be fair and clear as the morning, in respect both of honour and pleasure. - that his light should shine out of obscurity (Isa 58:10), and the thick and dark cloud, from behind which his sun should break forth, would serve as a foil to its lustre, - that it should shine even in old age, and those evil days should be good days to him. Note, Those that truly turn to God then begin to shine forth; their path is as the shining light which increases, the period of their day will be the perfection of it, and their evening to this world will be their morning to a better.
(2.)That, though now he was in a continual fear and terror, he should live in a holy rest and security, and find himself continually safe and easy (Job 11:18): Thou shalt be secure, because there is hope. Note, Those who have a good hope, through grace, in God, and of heaven, are certainly safe, and have reason to be secure, how difficult soever the times are through which they pass in this world. He that walks uprightly may thus walk surely, because, though there are trouble and danger, yet there is hope that all will be well at last. Hope is an anchor of the soul, Heb 6:19. "Thou shalt dig about thee," that is, "Thou shalt be as safe as an army in its entrenchments." Those that submit to God's government shall be taken under his protection, and then they are safe both day and night. [1.] By day, when they employ themselves abroad: "Thou shalt dig in safety, thou and thy servants for thee, and not be again set upon by the plunderers, who fell upon thy servants at plough," Job 1:14, Job 1:15. It is no part of the promised prosperity that he should live in idleness, but that he should have a calling and follow it, and, when he was about the business of it, should be under the divine protection. Thou shalt dig and be safe, not rob and be safe, revel and be safe. The way of duty is the way of safety. [2.] By night, when they repose themselves at home: Thou shalt take thy rest (and the sleep of the labouring man is sweet) in safety, notwithstanding the dangers of the darkness. The pillar of cloud by day shall be a pillar of fire by night: "Thou shalt lie down (Job 11:19), not forced to wander where there is no place to lay thy head on, nor forced to watch and sit up in expectation of assaults; but thou shalt go to bed at bedtime, and not only shall non hurt thee, but none shall make thee afraid nor so much as give thee an alarm." Note, It is a great mercy to have quiet nights and undisturbed sleeps; those say so that are within the hearing of the noise of war. And the way to be quiet is to seek unto God and keep ourselves in his love. Nothing needs make those afraid who return to God as their rest and take him for their habitation.
(3.)That, though now he was slighted, yet he should be courted: "Many shall make suit to thee, and think it their interest to secure thy friendship." Suit is made to those that are eminently wise or reputed to be so, that are very rich or in power. Zophar knew Job so well that he foresaw that, how low soever this present ebb was, if once the tide turned, it would flow as high as ever; and he would be again the darling of his country. Those that rightly make suit to God will probably see the day when others will make suit to them, as the foolish virgins to the wise, Give us of your oil.
III. Zophar concludes with a brief account of the doom of wicked people (Job 11:20): But the eyes of the wicked shall fail. It should seem, he suspected that Job would not take his counsel, and here tells him what would then come of it, setting death as well as life before him. See what will become of those who persist in their wickedness, and will not be reformed. 1. They shall not reach the good they flatter themselves with the hopes of in this world and in the other. Disappointments will be their doom, their shame, their endless torment. Their eyes shall fail with expecting that which will never come. When a wicked man dies his expectation perishes, Pro 11:7. Their hope shall be as a puff of breath (margin), vanished and gone past recall. Or their hope will perish and expire as a man does when he gives up the ghost; it will fail them when they have most need of it and when they expected the accomplishment of it; it will die away, and leave them in utter confusion. 2. They shall not avoid the evil which sometimes they frighten themselves with the apprehensions of. They shall not escape the execution of the sentence passed upon them, can neither out-brave it nor outrun it. Those that will not fly to God will find it in vain to think of flying from him.
34. For it often comes to pass that so many temptations beset our path, that the very multitude of them almost inclines us to the downfall of desperation. Hence for the most part, when the mind is turned to weariness, it scarce takes account even of the hurts that its virtue sustains, and notwithstanding that it is wholly filled with pain, it is as if it were now dislocated from the sense of pain, and were unable to reckon up with what a tumult of thoughts it is overrun. It sees itself momentarily on the point of falling headlong, and grief itself withstands it worse, that it should not lay hold of the arms of resistance. Mists encompass the eyes, wherever turned about, and whereas darkness ever obstructs the sight, the sad soul sees nought else than darkness; but with the merciful Judge it often happens that this very sadness, which even weighs down the effect of prayer, intercedes for us the more piercingly. For then our Creator sees the blackness of our sorrow, and pours back again the rays of the light withdrawn, so that the mind being immediately braced up by His gifts becomes full of vigour, which same a little before contending evil propensities kept down under the heel of pride. At once it shakes off the load of torpor, and bursts with the light of contemplation after the darkness of its troubled state. At once that is raised to the joy of advancement, which amidst temptations was well nigh driven by despair to a sorer fall. Without a conflict of the heart it looks down upon present things, without let of misgiving it trusts in the retribution to come. Therefore when the righteous man ‘thinks himself consumed, he arises like the morning star,’ in that so soon as he has begun to be benighted with the blackness of temptations, he is restored anew to the light of grace, and he in himself manifests the day of righteousness, who the moment before, on the point to fall, dreaded the night of guiltiness. Now the life of the righteous is rightly compared to the ‘morning star.’ For the morning star, being precursor of the sun, proclaims the day. And what does the innocency of the Saints proclaim to us, saving the brightness of the Judge, That cometh after? For in our admiration of them we see what we are to account of the Majesty of the true Light. We do not yet behold the power of our Redeemer, but we admire His goodness in the characters of His Elect. Therefore in that the life of the good presents to our eyes on the consideration of it the force of Truth, the ‘morning star’ arises bright to us heralding the sun.
35. But be it known that all that we have made out, proceeding upon the opposition of spiritual temptations, may without hindrance be interpreted by external ills, for holy men, because they love the things above from the bottom of their heart, encounter hardships in things below; but at the end they find the light of joy, which in the span of this passing life they care not to have. Whence it is said on this occasion by Zophar, And the noonday splendour shall arise to thee at eventide. For the sinner’s light in the daytime is dimness at eventide, in that he is buoyed up with good fortune in the present life, but is swallowed up by the darkness of calamity at the end; but to the righteous man the noonday splendour ariseth at eventide, in that he knows what exceeding brightness is in store for him when he has already begun to set. Hence it is written; Whoso feareth the Lord, it shall go well with him at the last. [Ecclus. 1, 13] Hence it is declared by the Psalmist; When He giveth His beloved sleep, this is [hoec est, V. ecce] the heritage of the Lord. [Ps. 127, 2. 3.] He, while he is still set in the strife of this present life as well, ‘when he thinketh himself consumed, ariseth like the morning star;’ because whilst falling outwardly he is renewed inwardly. And the more that he encounters crosses without, the more richly he gleams with the light of his virtues within, as Paul testifies, who saith, Though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. [2 Cor. 4, 16] And it ought to be observed, that he never says, ‘when thou art consumed,’ but, ‘when thou thinkest thyself consumed,’ in that both that which we see is doubtful, and that which we hope for certain. Whence too the same Paul did not know, but thought, that he was consumed, who even when falling headlong into sufferings and tribulations, shone bright like the morning star, saying, As dying, and, behold, we live; as sorrowful, yet alway rejoicing; as poor, yet making many rich. [3 Cor. 6, 9. 10.] And we should know that the worse plight the mind of the good is reduced to for the love of the truth, the more sure and certain its hope of the rewards of eternity.
36. For hope lifts itself the more firmly rooted in God, in proportion as a man has suffered harder things for His sake, since the joy of the recompensing is never gathered in eternity, which is not first sown here below in religious sorrowing, Hence the Psalmist saith, They went forth and wept as they went, bearing precious seed, but they shall doubtless come again with rejoicing, bringing their sheaves with them. [Ps. 126, 6] Hence Paul saith, If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him. [2 Tim. 2, 11. 12.] Hence he warns his disciples, saying, And that we must through much tribulation enter into the kingdom of God. [Acts 14, 22] Hence the Angel, showing the glory of the Saints to John, saith, These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. [Rev. 7, 14] Therefore because we now sow in tribulation that we may afterwards reap the fruit of joy, the heart is strengthened with the larger measure of confidence in proportion as it is pressed with the heavier weight of affliction for the Truth's sake. Whence it is therefore fitly added,
Yea, being dug to the bottom [V. defossus], thou shalt rest secure.
37. For just as present security begets toil to the wicked, so present toil begets perpetual security to the good. Hence he already knew that it was his ‘to rest secure after he had been dug to the bottom,’ who said, For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course: I have kept the faith Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. [2 Tim. 4, 6. 8.] For as he had striven without giving over against transitory ills, doubtless he reckoned without misgiving on enduring joys.
38. Not but that the expression, ‘been dug to the bottom,’ may be understood in another sense also: for oftentimes being busied with transitory matters, we neglect to consider in what great things we go wrong; but if the eye of reflection being brought in, the pile of earthly thoughts be discharged from the recesses of the heart, what lay hid from sight within is disclosed to view; whence holy men never cease to explore the secret hiding places of their souls; minutely searching themselves, they throw off the cares of earthly things, and their thoughts being thoroughly dug up from the bottom [effossis], when they find that they are not cankered in any wise by the guilt of sin, they rest secure in themselves as upon the bed of the heart. For they desire to be hid apart from the courses of this world. They are always thinking on their own concerns, and when they are not at all tied by the harness of government, they decline to pass judgment on what concerns others. Therefore ‘having been dug to the bottom they rest secure,’ in that whilst with wakeful eye they dive into their inmost recesses, they withdraw themselves from the toilsome burthens of this world under the disengagement of repose.
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SUMMARY
Job 11:18 encapsulates Zophar the Naamathite's traditional theological perspective, asserting that Job's repentance would lead to profound security and peace. Within his first speech, Zophar presents a vision where hope serves as the foundation for stability, allowing Job to settle into a life free from anxiety and fear, enjoying divine favor and protection. This promised state, in Zophar's view, was entirely contingent upon Job's confession of sin and a sincere return to the Almighty.
CONTEXT
Literary Context: Job 11:18 is situated within Zophar's initial and arguably most confrontational response to Job's profound suffering and lamentations. As the third of Job's friends to speak, Zophar adopts a tone even more rigid and less empathetic than Eliphaz or Bildad. His speech (Job 11:1-20) is characterized by an unyielding adherence to the conventional doctrine of divine retribution, positing that the wicked inevitably suffer while the righteous prosper. Zophar begins by accusing Job of excessive talk and even blasphemy (Job 11:2-3), implicitly suggesting that Job's suffering is a just, and perhaps even lenient, punishment for his hidden iniquities (Job 11:6). Verses 13-19 then outline the glorious blessings that would accrue to Job if he would only repent and "stretch out his hands to Him" (Job 11:13). This specific verse, Job 11:18, serves as the triumphant climax of Zophar's promise of restoration, painting a vivid picture of the peace and security that would undeniably follow Job's presumed repentance, standing in stark contrast to Job's current state of despair and insecurity.
Historical & Cultural Context: Zophar's counsel is deeply rooted in a widespread ancient Near Eastern worldview where material prosperity, good health, and societal security were commonly interpreted as direct manifestations of divine favor, while suffering and misfortune were seen as clear indicators of divine displeasure, typically attributed to unconfessed sin or disobedience. The imagery employed in the verse, particularly "digging" (which could imply preparing a secure dwelling, finding vital resources like water in an arid land, or establishing a firm foundation) and "taking thy rest in safety," speaks directly to fundamental human desires for stability, provision, and protection in an often precarious world. In ancient societies, security was not merely an abstract concept but a tangible reality linked to physical provisions, a settled home, and freedom from external threats such as raiders, famine, or natural disasters. Zophar's advice, though ultimately misapplied to Job's unique and blameless situation, was firmly grounded in a common cultural understanding of the covenantal relationship between deity and humanity, where obedience was believed to bring blessing and disobedience, curse.
Key Themes: This verse significantly contributes to several overarching themes within the book of Job and broader biblical theology. Firstly, it prominently features the theme of conditional blessing as understood by Job's friends, wherein security and hope are presented as directly contingent upon human righteousness and repentance. Zophar's perspective, though later challenged and corrected by God Himself (Job 42:7-9), vividly illustrates the prevalent ancient belief in a direct cause-and-effect relationship between human behavior and divine response. Secondly, it explores the profound theme of hope as a foundation for security. Zophar posits that the very presence of hope (Hebrew: tiqvâ) is the indispensable prerequisite for experiencing bāṭaḥ (security). This intrinsic connection between an inner state of confident expectation and an outer experience of peace is a recurring and profound biblical truth, even if Zophar's specific application to Job was flawed. Thirdly, the verse touches upon the theme of divine provision and rest, portraying a life liberated from fear, where one can truly "take thy rest in safety." This concept resonates with other scriptures that speak of God providing rest for His people, such as the promise in Psalm 4:8 or the wisdom found in Proverbs 3:24.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zophar's words in Job 11:18 effectively employ several powerful literary devices to convey his message of conditional restoration. Conditional Language is implicitly woven throughout Zophar's speech, even if not explicitly stated with an "if...then" structure in this precise verse. The promises of security and rest are clearly presented as contingent upon Job's repentance and turning back to God, as outlined in the preceding verses (Job 11:13-17). Imagery is central to the verse's impact, with vivid pictures of "digging" (suggesting establishment, provision, and effort) and "taking thy rest in safety" (evoking profound peace, undisturbed dwelling, and freedom from anxiety). These images create a tangible, desirable vision of the blessed life Zophar believes Job could regain. Furthermore, there is a clear sense of Cause and Effect or Logical Progression in the sequence: hope leads to security, which then manifests in the practical ability to "dig" productively and "rest in safety," reinforcing the interconnectedness of these concepts and painting a holistic picture of well-being.
THEOLOGICAL AND THEMATIC CONNECTIONS
While Zophar's application of his theology to Job was ultimately flawed—Job's suffering was not a direct result of unconfessed sin, as God later clarifies—the underlying principles he articulates about hope and security carry profound and enduring theological weight. The Bible consistently affirms that genuine hope, particularly hope placed firmly in God, is indeed the bedrock of true security and peace. This is not a superficial optimism or wishful thinking, but a deep, confident expectation rooted in God's unchanging character, His unwavering faithfulness, and His immutable promises. When our hope is anchored in the Lord, we can experience a stability that transcends external circumstances, finding rest even amidst life's most turbulent storms. This divinely bestowed security is not merely the absence of trouble but the profound presence of God's peace, allowing us to truly "take our rest in safety" because our trust is in the One who is eternally sovereign, good, and faithful.
REFLECTION AND APPLICATION
Job 11:18, despite its problematic context within Zophar's judgmental speech, extends a powerful invitation for us to reflect on the true source of our security and rest. In a world often characterized by pervasive anxiety, relentless uncertainty, and a tireless pursuit of external assurances, Zophar's words, when stripped of their conditional misapplication, serve as a potent reminder that authentic hope is fundamentally essential to genuine peace. Where do we, as individuals, primarily place our hope? Is it in our financial stability, our physical health, the strength of our relationships, or our own tireless efforts and achievements? While these may offer fleeting comfort or temporary relief, the verse points us to a deeper, more enduring security that flows exclusively from a settled hope in God. Cultivating this profound hope means actively and intentionally trusting in God's unchanging character, His sovereign and perfect plan, and His unfailing love. It empowers us to truly "take our rest in safety," not because life's problems magically disappear, but because our inner state is anchored in a faithful God who holds our future securely in His hands. This profound spiritual peace enables us to face life's myriad challenges with courage, resilience, and a deep sense of well-being, knowing that our ultimate and eternal security is found in Him alone.
Questions for Reflection
FAQ
Was Zophar's advice in Job 11:18 entirely wrong?
Answer: While Zophar's application of his retribution theology to Job was fundamentally flawed—Job's suffering was not a direct consequence of unconfessed sin, as God later explicitly clarifies and corrects (Job 42:7-9)—the principles he articulated about hope leading to security contain profound and enduring biblical truth. The Bible consistently affirms that genuine hope, particularly hope rooted in God alone, is indeed the indispensable foundation for true peace and security. Zophar's error lay in his rigid, simplistic, and ultimately judgmental understanding of divine justice and his uncharitable assumption about Job's character. He failed to grasp the complexity of God's sovereign ways and the possibility of righteous suffering. Therefore, the "what" (hope leads to security) has undeniable biblical merit, but the "why" (because you must have sinned) and the "how" (repent and all will be well immediately) were misguided and misapplied in Job's unique context.
CHRIST-CENTERED FULFILLMENT
Job 11:18, despite being spoken by Zophar with a limited and ultimately flawed understanding of God's intricate ways, powerfully points prophetically to the ultimate and perfect source of true hope, security, and rest found exclusively in Jesus Christ. Zophar's conditional promise of peace, contingent upon human repentance and a righteousness that no one can perfectly achieve, finds its complete and unconditional fulfillment in the finished work of Christ. We are made eternally "secure" not by our own "digging" or meritorious efforts, but by placing our unwavering "hope" in the One who perfectly fulfilled all righteousness and bore the full weight of our sins. Jesus extends an open invitation to all who are weary and burdened, promising that He alone will give them profound "rest" (Matthew 11:28-30). The "safety" Zophar envisioned is fully realized in Christ, who offers a peace that the world, with all its anxieties and turmoil, can neither give nor take away (John 14:27). Through saving faith in Him, believers are granted an unshakeable, secure dwelling in God's very presence, an eternal "rest" that forever remains for the people of God (Hebrews 4:9-11). Our ultimate security is not found in our fleeting performance or circumstances, but in Christ's perfect sacrifice, His triumphant resurrection, and His ongoing intercession, granting us an unshakeable hope and an eternal dwelling place, allowing us to truly "take our rest in safety" in Him, now and forevermore.