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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 11:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance. Eliphaz began with a very modest preface, Job 4:2. Bildad was a little more rough upon Job, Job 8:2. But Zophar falls upon him without mercy, and gives him very bad language: Should a man full of talk be justified? And should thy lies make men hold their peace? Is this the way to comfort Job? No, nor to convince him neither. Does this become one that appears as an advocate for God and his justice? Tantaene animis coelestibus irae? - In heavenly breasts can such resentment dwell? Those that engage in controversy will find it very hard to keep their temper. All the wisdom, caution, and resolution they have will be little enough to prevent their breaking out into such indecencies as we here find Zophar guilty of.
I.He represents Job otherwise than what he was, Job 11:2, Job 11:3.
He would have him thought idle and impertinent in his discourse, and one that loved to hear himself talk; he gives him the lie, and calls him a mocker; and all this that it might be looked upon as a piece of justice to chastise him. Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary to put the worst colours they can upon them and their performances, and, right or wrong, to make them odious. We have read and considered Job's discourses in the foregoing chapters, and have found them full of good sense and much to the purpose, that his principles are right, his reasonings strong, many of his expressions weighty and very considerable, and that what there is in them of heat and passion a little candour and charity will excuse and overlook; and yet Zophar here invidiously represents him,
1.As a man that never considered what he said, but uttered what came uppermost, only to make a noise with the multitude of words, hoping by that means to carry his cause and run down his reprovers: Should not the multitude of words be answered? Truly, sometimes it is no great matter whether it be or no; silence perhaps is the best confutation of impertinence and puts the greatest contempt upon it. Answer not a fool according to his folly. But, if it be answered, let reason and grace have the answering of it, not pride and passion. Should a man full of talk (margin, a man of lips, that is all tongue, vox et praeterea nihil - mere voice) be justified? Should he be justified in his loquacity, as in effect he is if he be not reproved for it? No, for in the multitude of words there wanteth not sin. Should he be justified by it? Shall many words pass for valid pleas? Shall he carry the day with the flourishes of language? No, he shall not be accepted with God, or any wise men, for his much speaking, Mat 6:7.
2.As a man that made no conscience of what he said - a liar, and one that hoped by the impudence of lies to silence his adversaries (should thy lies make men hold their peace?) - a mocker, one that bantered all mankind, and knew how to put false colours upon any thing, and was not ashamed to impose upon every one that talked with him: When thou mockest shall no man make thee ashamed? Is it not time to speak, to stem such a violent tide as this? Job was not mad, but spoke the words of truth and soberness, and yet was thus misrepresented. Eliphaz and Bildad had answered him, and said what they could to make him ashamed; it was therefore no instance of Zophar's generosity to set upon a man so violently who was already thus harassed. Here were three matched against one.
II.He charges Job with saying that which he had not said (Job 11:4):
Thou hast said, My doctrine is pure. And what if he had said so? It was true that Job was sound in the faith, and orthodox in his judgment, and spoke better of God than his friends did. If he had expressed himself unwarily, yet it did not therefore follow but that his doctrine was true. But he charges him with saying, I am clean in thy eyes. Job had not said so: he had indeed said, Thou knowest that I am not wicked (Job 10:7); but he had also said, I have sinned, and never pretended to a spotless perfection. He had indeed maintained that he was not a hypocrite as they charged him; but to infer thence that he would not own himself a sinner was an unfair insinuation. We ought to put the best construction on the words and actions of our brethren that they will bear; but contenders are tempted to put the worst.
III.He appeals to God, and wishes him to appear against Job.
So very confident is he that Job is in the wrong that nothing will serve him but that God must immediately appear to silence and condemn him. We are commonly ready with too much assurance to interest God in our quarrels, and to conclude that, if he would but speak, he would take our part and speak for us, as Zophar here: O that God would speak! for he would certainly open his lips against thee; whereas, when God did speak, he opened his lips for Job against his three friends. We ought indeed to leave all controversies to be determined by the judgment of God, which we are sure is according to truth; but those are not always in the right who are most forward to appeal to that judgment and prejudge it against their antagonists. Zophar despairs to convince Job himself, and therefore desires God would convince him of two things which it is good for every one of us duly to consider, and under all our afflictions cheerfully to confess: -
1.The unsearchable depth of God's counsels. Zophar cannot pretend to do it, but he desires that God himself would show Job so much of the secrets of the divine wisdom as might convince him that they are at least double to that which is, Job 11:6. Note,
(1.)There are secrets in the divine wisdom, arcana imperii - state-secrets. God's way is in the sea. Clouds and darkness are round about him. He has reasons of state which we cannot fathom and must not pry into.
(2.)What we know of God is nothing to what we cannot know. What is hidden is more than double to what appears, Eph 3:9.
(3.)By employing ourselves in adoring the depth of those divine counsels of which we cannot find the bottom we shall very much tranquilize our minds under the afflicting hand of God.
(4.)God knows a great deal more evil of us than we do of ourselves; so some understand it. When God gave David a sight and sense of sin he said that he had in the hidden part made him to know wisdom, Psa 51:6.
2.The unexceptionable justice of his proceedings. "Know therefore that, how sore soever the correction is that thou art under, God exacteth of thee less than thy iniquity deserves," or (as some read it), "he remits thee part of thy iniquity, and does not deal with thee according to the full demerit of it." Note,
(1.)When the debt of duty is not paid it is justice to insist upon the debt of punishment.
(2.)Whatever punishment is inflicted upon us in this world we must own that it is less than our iniquities deserve, and therefore, instead of complaining of our troubles, we must be thankful that we are out of hell, Lam 3:39; Psa 103:10.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Since Zophar does not recognize Job’s virtue and the goal of his consistent remarks, he says to Job, “Do not talk much.” The word of holy Scripture teaches us to control our words. It says, “When words are many, transgression is not lacking.” Here Scripture calls the utterance of inappropriate things “many words.” But it is not the number of uttered words that make a babbler. The apostle shows this when he “continued speaking until midnight.” One can, however, be astonished about Zophar’s audacity toward Job. Although he answered Job, Zophar claimed that there was no one to answer him. Thereby Zophar shows one should not speak too audaciously, yet he does so himself in maintaining that Job is suffering due to his personal wickedness.
Do you think that by speaking many words you will improve your position and reduce us to silence and amazement with a long speech? Since the holy Job was not only proven innocent of any crime by using just arguments but also called God to his trial as a witness of his upright life, Zophar tries to accuse him first of verbosity and then of unrighteousness. By demonstrating Job’s biased opinion about God’s power and wisdom, Zophar tries to show what had inconsiderately erupted in the freedom of Job’s words. It would have been fitting [for Job] to remember the weakness of his nature.
2. It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ‘much,’ in that as they cut their evil habits to the quick, they fall heavy upon the hearing, whence that is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish. For froward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, ‘that a man full of words could never be justified,’ in that so long as anyone lets himself out in words, the gravity of silence being gone, he parts with the safe keeping of the soul. For hence it is written, And the work of righteousness, silence. [Is. 32, 17] Hence Solomon saith, He that hath no rule over his own spirit in talking, is like a city that is broken down, and without walls. [Prov. 25, 28] Hence he says again, In the multitude of words there wanteth not sin. [Prov. 10, 19] Hence the Psalmist bears witness, saying, Let not a man full of words be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. [Ps. 140, 11. Vulg.] Thus it is a certain truth, that ‘a man full of words cannot be justified,’ but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us.
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Summary
Job 11:2 marks the sharp opening of Zophar the Naamathite's first discourse, immediately confronting Job's extensive lamentations and passionate self-defenses. Zophar, one of Job's three friends, challenges Job's perceived verbosity and attempts to justify himself before God, implying that such an abundance of words, particularly those questioning divine justice, is inappropriate and indicative of unrighteousness. This verse sets a confrontational tone for Zophar's subsequent arguments, which rigidly uphold the doctrine of retribution and emphasize God's unsearchable wisdom in contrast to Job's perceived human presumption.
Context
Literary Context
This verse serves as the immediate and aggressive entry point for Zophar's first speech, following Job's deeply emotional and often despairing responses to the preceding arguments of Eliphaz and Bildad. Job has just concluded a particularly poignant lament in Job 10, where he directly appeals to God, questions divine actions, and pleads for understanding, even daring to challenge God's justice and silence. Zophar's opening rhetorical questions in Job 11:2 directly confront Job's "multitude of words" and his perceived attempt to justify himself. This sets the stage for Zophar's rigid adherence to a conventional retribution theology, where suffering is always a direct consequence of sin, and Job's verbose defenses are seen as further evidence of his guilt.
Historical & Cultural Context
The setting of the book of Job is the ancient Near East, likely during the patriarchal period, though its precise dating remains a subject of scholarly debate. The cultural milieu emphasizes the paramount importance of wisdom, righteous living, and the proper conduct of speech. In this era, a prevalent theological framework, known as retribution theology, posited a direct correlation between an individual's suffering and their sin. Job's friends, including Zophar, are staunch proponents of this view. Zophar's critique of Job's "multitude of words" reflects a broader ancient Near Eastern wisdom tradition that valued measured, thoughtful, and humble speech over excessive, presumptuous, or defiant talk. This perspective is echoed in various ancient Near Eastern wisdom texts and later finds expression in Israelite wisdom literature, such as the Proverbs.
Key Themes
Job 11:2 introduces and amplifies several key themes that resonate throughout the book of Job and the broader biblical narrative. Firstly, it highlights the Dangers of Excessive and Presumptuous Speech, particularly when such speech is perceived as challenging divine authority or manifesting human arrogance. This theme is consistently echoed in wisdom literature, where, for instance, Proverbs 10:19 warns that "in the multitude of words there wanteth not sin". Secondly, the verse directly engages with the profound biblical concept of Justification. Zophar questions whether a "man full of talk" can truly "be justified," implying that Job's verbal defenses are not only futile but also condemnatory in the eyes of God. This sets up a critical tension between human attempts at self-justification and the ultimate source of true righteousness, a theme that finds its ultimate resolution in the New Testament's revelation of justification by grace through faith. Lastly, Zophar's words underscore the theme of Human Presumption versus Divine Wisdom and Sovereignty, suggesting that Job's questioning of God's ways is an act of overstepping human bounds. This prepares the reader for Zophar's subsequent exaltation of God's unsearchable wisdom and incomprehensible knowledge, which stands in stark contrast to Job's limited human understanding, as eloquently articulated in Job 11:7-9.
Exposition and Analysis
Key Word Analysis
This term (H7230) signifies abundance, excess, or a great quantity in any respect. When paired with "words," it conveys the idea of an overwhelming or superfluous amount of speech. In the context of wisdom literature, "multitude of words" often carries a negative connotation, implying speech that is empty, foolish, or even harmful, standing in opposition to concise, wise, and measured communication. Zophar uses it here to cast Job's extensive laments and defenses in a negative light, suggesting they are excessive and therefore suspect.
This word (H1697) generally means "word," "matter," or "thing." In this specific context, combined with "multitude," it refers to Job's verbose arguments, passionate complaints, and insistent self-defenses that Zophar finds objectionable. It's not merely any words, but specifically those perceived by Zophar as challenging, presumptuous, or an attempt to evade accountability before God. The implication is that Job's speech is not just abundant but also problematic in its content and intent.
This term (H376) refers to a man as an individual or a male person. Here, it specifies the subject of Zophar's rhetorical question, focusing on Job as the "man full of talk." The use of "man" emphasizes the human, limited perspective in contrast to the divine, suggesting that a mere human, no matter how eloquent, cannot justify himself before an infinite God.
This verb (H6030) means "to heed," "to respond," or "to give account." Zophar's question "Should not the multitude of words be answered?" implies that Job's excessive speech demands a response, specifically a rebuke or a counter-argument. It suggests that such talk cannot go unchecked and requires a definitive rebuttal or a silencing.
This verb (H6663) means "to be right," "to be just," or "to be vindicated" in a moral or forensic sense. Zophar's rhetorical question "should a man full of talk be justified?" implies that Job's extensive verbal efforts to prove his innocence are inherently flawed and will not lead to a declaration of righteousness before God. It touches on the legal and moral sense of being declared innocent or in the right, suggesting that Job's words are insufficient for such a declaration.
This noun (H8193) literally means "lip" but by implication refers to "language" or "speech." The phrase "man full of talk" (literally "man of lips") refers to someone who is verbose, glib, or perhaps even deceitful with their words. Zophar uses this to characterize Job as someone whose speech is excessive and perhaps even presumptuous, further bolstering his argument that such a person cannot be justified.
Verse Breakdown
"Should not the multitude of words be answered?"
This is Zophar's opening rhetorical question, immediately challenging the sheer volume and nature of Job's preceding discourses. He implies that Job's abundance of speech is not only excessive but also demands a firm and decisive counter-argument or rebuke. Zophar perceives Job's words as a form of misguided verbal assault or an inappropriate self-defense that cannot go unchecked, requiring a response that will silence or correct him.
"and should a man full of talk be justified?"
This second rhetorical question intensifies Zophar's accusation and reveals his underlying theological conviction. The phrase "a man full of talk" (literally "a man of lips") refers to someone who is verbose, glib, or perhaps even presumptuous with their words. Zophar suggests that such a person, particularly one who speaks so extensively and, in his view, defiantly against God or in self-vindication, cannot possibly be declared righteous or innocent in God's sight. His rigid retribution theology dictates that Job's suffering must be due to hidden sin, and his copious words are merely an attempt to evade this truth, thus further confirming his guilt in Zophar's eyes.
Literary Devices
Job 11:2 primarily employs Rhetorical Questions. Zophar uses two successive interrogative clauses, "Should not the multitude of words be answered?" and "should a man full of talk be justified?", not to elicit information but to make a forceful assertion. These questions are designed to convey Zophar's strong condemnation of Job's speech and to imply that the obvious answer is a resounding "no"—Job's words should indeed be answered with rebuke, and such a verbose man should not be justified. This technique allows Zophar to express his judgment with an air of self-evident truth and moral authority. The verse also exhibits a form of Parallelism, specifically Synonymous Parallelism, where the two clauses, though distinct in their phrasing, reinforce the same core idea: Job's excessive and presumptuous speech is unacceptable and disqualifies him from justification. The "multitude of words" in the first clause is echoed by "a man full of talk" in the second, and "be answered" implicitly connects to the negative outcome of "be justified." There is also a subtle Irony at play, as Zophar himself, in rebuking Job for his "multitude of words," proceeds to deliver a lengthy and verbose speech of his own, demonstrating the very fault he attributes to Job.
Theological and Thematic Connections
Zophar's opening salvo in Job 11:2 reflects a common ancient Near Eastern and early Israelite understanding of divine justice, where suffering was directly linked to sin, and verbose self-justification was seen as an affront to divine wisdom. While Zophar's application of this theology to Job is ultimately flawed and incomplete, the verse touches on universal biblical themes concerning the power and responsibility of speech, the nature of true righteousness, and the humility required before God. It highlights the tension between human attempts to assert innocence and the ultimate reality of God's sovereign judgment. The Bible consistently warns against idle, excessive, or foolish talk, emphasizing that true wisdom is often found in measured, thoughtful, and truthful communication, and that genuine justification comes not from human eloquence or self-defense but from a divine source.
Reflection and Application
Zophar's sharp rebuke of Job's "multitude of words" in Job 11:2 serves as a timeless mirror for our own communication habits and our posture before God and others, particularly in times of distress, disagreement, or perceived injustice. While Zophar's theology was ultimately incomplete and misapplied to Job's unique situation, his critique prompts us to consider the quality and quantity of our own speech. Are our words truly edifying, necessary, and born of wisdom and humility, or do we sometimes engage in an excess of talk that is unproductive, self-serving, or even presumptuous in its claims or complaints? In moments of suffering, it is profoundly easy to speak rashly, to complain excessively, or to offer simplistic judgments about the suffering of others. This verse challenges us to cultivate humility, recognizing the limits of our understanding, especially concerning the inscrutable ways of God. True justification, as the broader biblical narrative unfolds, is not achieved through our eloquent defenses or self-righteous arguments, but through a divine act of grace and mercy.
Questions for Reflection
FAQ
Why does Zophar focus so much on Job's words rather than his actions?
Zophar, like Eliphaz and Bildad, operates under a strict retribution theology, believing that Job's immense suffering must be a direct consequence of his sin. From their limited perspective, Job's extensive laments and passionate defenses of his innocence are not only inappropriate but also serve as further evidence of his unrighteousness and even arrogance. They interpret his "multitude of words" as an attempt to argue with God and justify himself, which, in their view, is a presumptuous act that compounds his guilt. They expect Job to confess his sin and repent, not to engage in what they perceive as defiant or glib speech. This aligns with a broader biblical wisdom tradition, which often warns against excessive or foolish talk, as seen in Proverbs 10:19.
Is Zophar's assessment of Job's speech accurate?
Zophar's assessment is partially accurate in that Job does speak extensively and at times expresses frustration, despair, and even challenges God's justice (e.g., Job 10:1-3). However, Zophar's fundamental premise—that Job's suffering is due to his sin and that his words are merely a cover-up—is profoundly flawed and ultimately incorrect. The book of Job ultimately reveals that Job's suffering is not a direct result of his sin, and God later rebukes the friends for not speaking what is right about Him (Job 42:7). While Job's words might have contained human frailty, they were not evidence of the specific sin Zophar assumed; rather, they were the cries of a righteous man grappling with incomprehensible suffering.
Christ-Centered Fulfillment
Zophar's flawed understanding of justification, rooted in human words and works, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Zophar questions if a "man full of talk" can be "justified," implying that human rhetoric and self-defense are utterly insufficient before the holy God. The New Testament reveals that true justification is not achieved through our "multitude of words" or our own strenuous attempts at righteousness, but through God's gracious and sovereign act in Christ. Jesus, the perfect Word made flesh, perfectly fulfilled all righteousness, not through verbose self-justification, but through His obedient life, atoning death on the cross, and triumphant resurrection. Our justification before God comes not from our own eloquent pleas or arguments, nor from any inherent merit, but from being declared righteous solely by faith in Christ's finished work (Romans 3:28 and Philippians 3:9). Furthermore, in stark contrast to Job's verbose laments and Zophar's condemnatory speech, Jesus often remained silent before His accusers, fulfilling the prophecy of Isaiah 53:7, demonstrating a divine humility and a profound reliance on God's ultimate vindication rather than human words. Thus, the profound question of justification posed by Zophar in Job 11:2 is answered definitively in Christ, who is Himself our righteousness (1 Corinthians 1:30).