Job 11:2

KJV

Should not the multitude of words be answered? and should a man full of talk be justified?

KJV (with Strong's)

Should not the multitude {H7230} of words {H1697} be answered {H6030}? and should a man {H376} full of talk {H8193} be justified {H6663}?

Complete Jewish Bible

"Shouldn't this torrent of words be answered? Does talking a lot make a person right?

Berean Standard Bible

“Should this stream of words go unanswered and such a speaker be vindicated?

American Standard Version

Should not the multitude of words be answered? And should a man full of talk be justified?

Commentary

### 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](/job/10 "Job 10 - Job's Lament and Plea"), 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](/job/11-2 "Job 11:2 - Zophar's Rebuke of Job's Words") 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](/job/11-2 "Job 11:2 - Zophar's Rebuke of Job's Words") 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"](/proverbs/10-19 "Proverbs 10:19 - Wisdom on Speech"). 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](/job/11-7-9 "Job 11:7-9 - Zophar on God's Unsearchable Wisdom and Knowledge").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Multitude (Hebrew, _rôb'_):** 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.
* **Words (Hebrew, _dâbâr'_):** 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.
* **Man (Hebrew, _ʼîysh'_):** 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.
* **Answered (Hebrew, _ʻânâh'_):** 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.
* **Justified (Hebrew, _tsâdaq'_):** 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.
* **Talk (Hebrew, _sâphâh'_):** 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](/job/11-2 "Job 11:2 - Zophar's Rebuke of Job's Words") 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.

* [Proverbs 10:19](/proverbs/10-19 "Proverbs 10:19 - Wisdom on Speech and Sin")
* [James 1:19](/james/1-19 "James 1:19 - Be Quick to Hear, Slow to Speak")
* [Romans 3:20](/romans/3-20 "Romans 3:20 - Justification by Faith, Not Law")

### REFLECTION AND APPLICATION
Zophar's sharp rebuke of Job's "multitude of words" in [Job 11:2](/job/11-2 "Job 11:2 - Zophar's Rebuke of Job's Words") 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
* **In what situations am I prone to a "multitude of words" that might be unhelpful, unedifying, or even harmful to myself or others?**
* **How does my speech reflect my trust (or lack thereof) in God's sovereignty and wisdom, especially when I am suffering, confused, or feel unjustly treated?**
* **Am I quick to judge others based on their words or perceived attempts at self-justification, rather than seeking to understand their heart or the complexity of their situation with compassion?**
* **What does "justification" truly mean in a biblical sense, and how does my understanding of it influence how I speak about myself and others before God and in daily life?**

### FAQ
**Why does Zophar focus so much on Job's words rather than his actions?**

Answer: 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](/proverbs/10-19 "Proverbs 10:19 - The Abundance of Words").

**Is Zophar's assessment of Job's speech accurate?**

Answer: 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](/job/10-1-3 "Job 10:1-3 - Job's Bitter Complaint")). 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](/job/42-7 "Job 42:7 - God Rebukes Job's Friends")). 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](/john/1-14 "John 1:14 - The Word Became 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](/romans/3-28 "Romans 3:28 - Justification by Faith") and [Philippians 3:9](/philippians/3-9 "Philippians 3:9 - Righteousness Through Faith in Christ")). 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](/isaiah/53-7 "Isaiah 53:7 - He Was Led Like a Lamb to the Slaughter"), 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](/job/11-2 "Job 11:2 - Zophar's Rebuke of Job's Words") is answered definitively in Christ, who is Himself our righteousness ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Righteousness")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 10:19

¶ In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise.

Job 18:2

How long [will it be ere] ye make an end of words? mark, and afterwards we will speak.

Job 8:2

How long wilt thou speak these [things]? and [how long shall] the words of thy mouth [be like] a strong wind?

Job 16:3

Shall vain words have an end? or what emboldeneth thee that thou answerest?

Psalms 140:11

Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow [him].

Acts 17:18

Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

James 1:19

¶ Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: