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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 11:13–20. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Whoever seeks present glory doubtless dreads contempt. He who is ever hungering for gain is ever surely in fear of loss. For that very object, which seems medicine to him, wounds him with its loss. As he is riveted under fetters to things mutable and destined to perish, so he lies groveling beneath them far away from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone is neither uplifted by good fortune nor shaken by adverse fortune. For while he has nothing in the world that he desires, there is nothing that he dreads from the world.… But herein, it is to be known, that when bad people deliver right sentiments, it is very hard for them not to let themselves be revealed by those things that they are secretly pursuing within. Hence Zophar adds, “Many will entreat your favor.” For the righteous do not keep themselves on the narrow paths of innocence with the aim in view that others may implore them. Whether heretics or any others that are perverse, all of them live with an appearance of innocence among each other; they have the desire to show themselves as intercessors on behalf of others when in their speech they convey the holy truths they are longing for. They also promise them to others as something great. And while they tell of heavenly things, they soon show by their pledges what their hearts are bent on. But lest by long continuance of promising earthly things, they may be made to appear as they are, they quickly return to words of uprightness. Then it is immediately added, “But the eyes of the wicked shall fail, and refuge shall perish from them.” By designation of “eyes,” the energy of the intention is presented to us. “Truth” testifies in the Gospel, saying, “If your eye shall be single, your whole body shall be full of light.” For in view of the fact that a pure intention has preceded our action, it may seem otherwise to men. Yet, to the eyes of our interior Judge, the body of the deed that follows is presented pure. Therefore “the eyes” of the wicked are the intentions of carnal desires in them; these fail for the reason that they are careless of their eternal interests and are ever looking for transitory interests.… What does the sinner hope for here in all his thoughts except to surpass others in power, to go beyond all people in the abundance of his possessions, to bow down his rivals in lording it over them, to display himself as an object of admiration to his followers, to gratify anger at will, to make himself known as kind and gracious when he is commended, whatever his appetite may long for, to acquiesce in all that pleasure dictates by the fulfilling of the thing?
39. Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies grovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has nought in the world which he desires, there is nought which he dreads from the world. For it is hence that Solomon saith, It shall not grieve the just whatsoever shall happen unto him. [Prov. 12, 21] Hence he says again, The righteous as a bold lion shall be without alarm. [Prov. 28, 1] Therefore it is rightly said here; Also thou shalt lie down, and none shall make thee afraid, in that everyone the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength [So Vulg.], nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. [Rom. 8, 39] The force of which same love is commended by the true voice of the Holy Church, where it is said in the Song of songs, For love is strong as death. [Cant. 8, 6] For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the delightfulness of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror. But herein it is to be known, that when bad men deliver right sentiments, it is very hard for them not to let themselves out upon that, which they are going after in secret within. Hence Zophar forthwith adds;
Yea, many shall make suit unto thee.
40. For the righteous do not keep themselves in the narrow paths of innocency with this view, that they may be implored by others, but whether heretics or any that be perverse, all of them, in that they live with an appearance of innocency among men, have the desire to show themselves as intercessors in behalf of men, and when in talk they convey holy truths, what they themselves are hankering after, they promise to others as something great; and whilst they tell of heavenly things, they soon show by their pledges what their hearts are bent on. But lest by long continuing to promise earthly things, they may be made appear what they are, they quickly return to words of uprightness.
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Summary
Job 11:19 is found within Zophar the Naamathite's first speech, where he articulates a conditional promise of restoration to Job. Zophar asserts that if Job would confess his presumed iniquity and turn back to God, he would experience profound peace, security, and a return to social esteem and influence. This verse concisely encapsulates Zophar's unwavering retribution theology, presenting an idyllic vision of undisturbed repose and communal respect as a direct consequence of Job's repentance and moral rectification.
Context
Literary Context
Job 11:19 is embedded within Zophar's initial and most confrontational address to Job (Job 11), which immediately follows the responses of Eliphaz and Bildad to Job's profound lament. Unlike his companions, who initially offered some semblance of comfort, Zophar adopts an unreservedly harsh and accusatory tone from the outset. He directly implies that Job's immense suffering is a punitive consequence of his sin, even going so far as to suggest that God has been mercifully lenient with Job, sparing him from the full extent of what he truly deserves (Job 11:5-6). Within this rigid framework of divine retribution, Zophar proceeds to outline a clear path to restoration in verses 13-19, promising peace and prosperity if Job would only repent. This particular verse vividly describes the positive outcomes of such repentance, standing in stark contrast to Job's current agonizing state of turmoil, alienation, and public scorn.
Historical & Cultural Context
The narrative of the book of Job is set in the land of Uz, a location that suggests a patriarchal-era societal and theological worldview, though the precise historical dating of the book remains a subject of scholarly debate. A pervasive cultural understanding, especially within ancient Near Eastern wisdom traditions, firmly established a direct correlation between prosperity, well-being, and divine favor or righteousness. Conversely, suffering was almost universally interpreted as a clear indicator of divine displeasure or a direct punishment for sin. This deeply ingrained "retribution theology" forms the fundamental premise of the arguments put forth by Job's three friends. The social dynamic implied by the phrase "many shall make suit unto thee" reflects a communal structure where individuals of high standing—whether due to their wisdom, wealth, or moral integrity—would be actively sought out for counsel, mediation, or assistance. This underscores the paramount importance of social honor, influence, and community standing in that cultural milieu.
Key Themes
This verse powerfully articulates the retribution theology that Job's friends rigidly adhere to, positing that blessings are a direct reward for righteousness and suffering is a direct punishment for sin. It also introduces the theme of restoration, albeit one conditional on Zophar's flawed understanding of Job's situation. The promise of "lying down, and none shall make thee afraid" speaks to the universal human yearning for peace and security, a desire for undisturbed rest free from anxiety. Furthermore, "many shall make suit unto thee" addresses the profound human longing for social standing and honor, for respect and influence within one's community. The broader narrative of the book of Job, however, ultimately serves as a profound critique of the friends' simplistic application of these themes, revealing a far more complex understanding of divine sovereignty, the mysterious nature of righteous suffering, and the true, often unexpected, source of peace and vindication, as evidenced by God's dramatic intervention and Job's eventual double restoration.
Exposition and Analysis
Key Word Analysis
This primitive root describes the act of crouching or reclining, often like an animal at rest. In the context of Job 11:19, it signifies a profound state of repose, tranquility, and security. Given Job's previous laments about sleepless nights and torment (Job 7:4), this word promises a return to undisturbed rest, implying freedom from anxiety, external threats, and internal turmoil. It denotes a deep, settled peace that allows for genuine physical and mental relaxation.
This root conveys the idea of shuddering with terror, fearing, or trembling. In the negative construction "none shall make thee afraid," it emphasizes the complete absence of any cause for fear or dread. This promise extends beyond mere physical safety to encompass emotional and psychological security, indicating a life free from the anxieties and terrors that had plagued Job. It suggests a state of absolute calm and confidence, unmarred by any external or internal threat.
This primitive root means "to be weak, sick, afflicted," but also "to stroke (in flattering), entreat, beseech, make prayer, make suit (supplication)." When combined with H6440 (pânîym, "face"), as in the idiom "châlâh pânîym" (to soften the face, to seek the face/favor), it denotes approaching someone with deference, respect, and a request for favor, counsel, or assistance. For Job, this signifies a dramatic reversal of his alienated and scorned condition, indicating a restoration of his social standing and influence, where people would actively seek him out for his wisdom and guidance.
Verse Breakdown
"Also thou shalt lie down"
This opening clause promises Job a return to a state of profound physical and emotional repose. It signifies the cessation of his restless nights and the mental anguish he has endured, suggesting a deep sense of inner peace and freedom from the overwhelming burdens that have weighed him down. It speaks to a restoration of tranquility and rest.
"and none shall make [thee] afraid"
This phrase powerfully amplifies the promise of security. It assures Job that he will be entirely free from any external threats, anxieties, or the pervasive dread that has plagued him. It paints a vivid picture of undisturbed tranquility, where fear—whether from human adversaries, natural disaster, or perceived divine judgment—is utterly absent, allowing for complete peace of mind.
"yea, many shall make suit unto thee"
This final clause describes a significant and comprehensive social restoration. Instead of being an outcast, scorned, and avoided by his community (as Job himself laments in Job 19:13-19), Job would once again become a person of immense influence and respect. His counsel, wisdom, and favor would be actively sought by numerous individuals, signifying a complete reversal of his alienated status and a triumphant return to honor and prominence within the community.
Literary Devices
Zophar skillfully employs several literary devices to construct a compelling, albeit conditional, vision of Job's potential restoration. Imagery is central, particularly in the phrase "thou shalt lie down," which immediately evokes a powerful sense of peace, rest, and security, directly contrasting with Job's current state of turmoil and sleeplessness. The subsequent clause, "none shall make thee afraid," utilizes Negation to emphasize the absolute absence of fear, thereby painting a vivid picture of complete tranquility and safety. Furthermore, the declaration that "many shall make suit unto thee" employs Hyperbole to underscore the anticipated extent of Job's restored social standing and influence, portraying him as a figure of significant respect and authority in the community. This rhetorical strategy is meticulously designed to persuade Job by presenting an overwhelmingly appealing future, contingent entirely on his repentance, thereby reinforcing Zophar's rigid theological framework and his belief in a direct, causal link between righteousness and prosperity.
Theological and Thematic Connections
Zophar's speech, and this verse in particular, serves as a prime example of the traditional retribution theology prevalent in ancient Israelite wisdom thought: that righteousness invariably leads to blessing, and sin to suffering. While the book of Job ultimately offers a profound critique of this simplistic view as an exhaustive explanation for all suffering, the underlying human desires for peace, security, and social esteem articulated by Zophar are indeed deeply rooted and find their ultimate fulfillment in God. The promise of undisturbed rest and respected influence reflects a divine ideal for humanity, even if Zophar misapplies the conditions for its attainment. God truly desires to bless His people with peace and honor, though not always according to human expectations or formulaic applications. The book of Job challenges us to consider a more nuanced understanding of divine sovereignty and human experience, where God's purposes extend beyond simple cause-and-effect retribution.
Reflection and Application
While Zophar's theological framework is ultimately incomplete and misapplied to Job's unique circumstances, Job 11:19 speaks powerfully to profound and universal human needs for peace, security, and belonging. It serves as a poignant reminder that true rest is not merely the absence of external threats or discomfort, but a deep, abiding inner tranquility rooted in unwavering trust in God's sovereign care. Even in the midst of life's most turbulent trials and uncertainties, we can discover a peace that transcends all human understanding when we anchor our hope firmly in God's faithfulness and unchanging character. Furthermore, the innate desire for respect and influence, when rightly ordered and pursued with integrity, can motivate us to live lives of genuine wisdom and selfless service, which naturally draw others seeking counsel, support, or guidance. However, we must vigilantly guard against the temptation to view our outward circumstances—whether prosperity or suffering—as a direct, simplistic measure of our spiritual standing or God's favor. Instead, our primary focus should remain on faithfulness, perseverance, and cultivating a deep relationship with God, knowing that His ultimate restoration and peace are often found through processes of faith, endurance, and divine grace, rather than through formulaic repentance or human merit.
Questions for Reflection
FAQ
Was Zophar's advice to Job entirely wrong?
While Zophar's advice contained certain elements of truth (e.g., God is just, repentance is good, and sin does have consequences), his overall theological framework was fundamentally flawed and tragically misapplied to Job's unique situation. He operated under a rigid retribution theology, dogmatically assuming that Job's suffering was a direct and proportional punishment for some hidden sin. The book of Job ultimately serves as a profound demonstration that suffering is not always a direct consequence of personal sin, and that God's ways and purposes are infinitely more complex and nuanced than human understanding can grasp. Indeed, God Himself explicitly rebukes the friends for not speaking what was right about Him (Job 42:7), unequivocally highlighting the inadequacy and error of their counsel.
What does "many shall make suit unto thee" mean in a modern context?
In a modern context, the phrase "many shall make suit unto thee" implies a profound restoration of social standing, influence, and respect within one's community. It signifies that people would actively seek your counsel, wisdom, or help, acknowledging your integrity, character, and inherent value. It suggests a dramatic reversal from being an outcast, scorned, or avoided individual to someone who is highly regarded, sought after, and trusted. This aligns with the timeless principle that a person of good character and integrity naturally earns the respect and trust of others, as beautifully articulated in Proverbs 22:1.
Christ-Centered Fulfillment
While Zophar's conditional promise in Job 11:19 is rooted in a flawed and incomplete understanding of suffering and divine justice, its underlying human desires for ultimate peace, security, and honored standing find their true, unconditional, and eternal fulfillment in the person and work of Jesus Christ. The profound peace promised by Zophar, where "none shall make thee afraid," is fully and perfectly realized in Jesus, who offers a peace that the world cannot give, a supernatural peace that guards the hearts and minds of believers even amidst the most severe tribulations (John 14:27 and Philippians 4:7). Believers are enabled to "lie down" in the secure embrace of God's sovereign care, liberated from the ultimate fear of condemnation because Christ has fully borne their sin and perfectly reconciled them to God (Romans 8:1). Furthermore, the "suit" or honor envisioned by Zophar for an ideal Job is not merely restored but eternally bestowed upon all who are in Christ, as they are adopted as beloved children of God and declared co-heirs with Christ Himself (Romans 8:17). Our true standing and worth are not based on our works, a simplistic retribution, or human merit, but entirely on the unmerited favor of God through the finished work of the Lamb of God, who takes away the sin of the world. In Him, we discover not a conditional, temporary peace and honor, but a covenantal, eternal, and imperishable inheritance, secured by His perfect sacrifice, glorious resurrection, and ongoing intercession (1 Peter 1:3-4).