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Commentary on Job 11 verses 1–6
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.
Zophar means, “Is there none to answer you?” meaning other than we ourselves. Or it could mean: “There is nobody who knows your misfortunes, apart from God, and if he had wanted to disgrace you, then you would have been already dead.” Notice that, since Job does not say anywhere that he is unjustly suffering and that he has no faults, this is exactly what they resentfully bring up to him.
3. The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punishment; it takes all that is said aright to be the disgrace of mocking at itself. For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is touched with consciousness within, it is stirred up to eagerness in gainsaying without; it cannot bear the voice, in that, being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity so the froward reckon it to be the insult of mockery. The one sort immediately prostrate themselves to show obedience, the other are lifted up to show the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence ‘Truth’ says by Solomon in commendation of the righteous man, Give instruction to a wise man, and he will hasten to receive it [Prov. 9, 9]; hence he makes nothing of the obstinacy of the wicked, saying, He that reproveth a scorner getteth to himself wrong [ver. 7]. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips.
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SUMMARY
Job 11:3 captures Zophar the Naamathite's scathing accusation against Job during his first speech, articulating his rigid, dogmatic theology. In this verse, Zophar vehemently challenges Job's words, asserting they are not merely mistaken but deceitful falsehoods and arrogant mockery. He implies that Job's outrageous claims should not be tolerated or silently accepted, but rather that Job himself should be publicly shamed and silenced for his defiant and irreverent speech against God and traditional wisdom. This statement profoundly reveals Zophar's lack of empathy and his unyielding conviction in the direct correlation between sin and suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zophar employs several Rhetorical Questions in Job 11:3, which are not posed to elicit information but to make forceful, accusatory statements. By framing his condemnation as questions, Zophar implies that the answers are self-evident and that Job's guilt is undeniable, thereby intensifying the Accusation and Invective directed at Job. The verse is a direct, harsh attack on Job's character and integrity, devoid of any genuine empathy or understanding of Job's profound suffering. There is also a subtle Irony present within the broader narrative of Job, as Zophar, in his attempt to shame Job through his words, ultimately brings shame upon himself and his friends through their misguided and uncompassionate counsel, a fact later affirmed by God in Job 42.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zophar's harsh accusation in Job 11:3 is deeply rooted in a rigid, formulaic understanding of divine justice, where suffering is always a direct consequence of sin. This perspective, while containing an element of truth about God's justice, becomes dangerously flawed when applied dogmatically and without compassion to individual cases of suffering. The book of Job as a whole challenges this simplistic retribution principle, demonstrating that God's ways are far more complex and mysterious than human wisdom can fully grasp. Zophar's insistence that Job's words are "lies" and "mockery" highlights the human tendency to judge others based on incomplete information or preconceived theological frameworks, rather than extending empathy and understanding. The verse serves as a powerful reminder of the pitfalls of judgmentalism and the importance of humility in theological discourse, especially when confronting the mystery of suffering and the limits of human understanding concerning divine providence.
REFLECTION AND APPLICATION
Job 11:3 stands as a stark warning against the dangers of judgmentalism and the uncompassionate application of theological principles. In our interactions with others, especially those in distress or expressing doubt, we are challenged to resist the urge to immediately accuse, condemn, or offer simplistic explanations for their pain. Like Zophar, we can easily become so confident in our own understanding of divine justice or the reasons for someone's suffering that we fail to truly listen or empathize. This verse calls us to cultivate a posture of humility, recognizing the limits of our human wisdom and the profound mystery of God's ways. It also underscores the immense power of our words: they can either inflict further harm and injustice, as Zophar's did, or they can offer comfort, truth, and genuine compassion. We are encouraged to speak with care, truth, and grace, particularly when engaging with those who are grappling with life's deepest questions and most profound sorrows, remembering that our primary call is to love and serve, not to judge.
Questions for Reflection
FAQ
Why is Zophar so harsh with Job, accusing him of lies and mockery?
Answer: Zophar's harshness stems from his rigid adherence to the traditional retribution principle, which posits that suffering is always a direct consequence of sin. From his perspective, Job's immense suffering is undeniable proof of his hidden wickedness. Therefore, Job's continued protests of innocence and his questioning of God's justice are perceived by Zophar as blasphemous "lies" and arrogant "mockery" against God himself. Zophar believes Job needs to be silenced and shamed into confession and repentance, seeing his words as an affront to divine order and truth. His condemnation is not born of malice but of a deeply flawed and unbending theological framework that leaves no room for innocent suffering, highlighting the dangers of a theology that lacks compassion.
What does this verse teach us about listening to those in distress?
Answer: Job 11:3 serves as a profound cautionary tale regarding how we should not respond to those in distress. Zophar exemplifies poor listening and a blatant lack of empathy, substituting compassionate understanding with condemnation and accusation. Instead of seeking to understand Job's profound anguish and the mystery of his suffering, Zophar immediately jumps to judgment, labeling Job's expressions of pain as deceitful and mocking. This highlights the critical importance of active, compassionate listening, resisting the urge to offer immediate, simplistic explanations or to condemn someone based on our own limited understanding. The book of Job consistently challenges the notion that we can fully comprehend God's ways or the reasons for another's suffering, urging us instead to approach such situations with humility, patience, and love, as encouraged by passages like James 1:19.
CHRIST-CENTERED FULFILLMENT
While Zophar falsely accused Job of lies and mockery, demanding he be shamed, the ultimate fulfillment of this theme is found in Jesus Christ, who truly bore the shame and false accusations of humanity. Unlike Job, who was innocent yet suffered, Jesus was perfectly innocent, yet He willingly endured the ultimate suffering, false accusations, and mockery for the sins of the world. He was accused of blasphemy and sedition by those who could not comprehend His divine truth, much like Zophar could not grasp the truth of Job's innocence. Jesus was mocked by soldiers who dressed Him in a purple robe and placed a crown of thorns on His head (Matthew 27:29) and by religious leaders who scorned Him while He hung on the cross (Matthew 26:59-60). He endured public shame on the cross, a place of ultimate disgrace, despising its shame for the joy set before Him (Hebrews 12:2). Yet, through His innocent suffering and shame, He silenced the accusations of sin against us and brought true vindication and honor to all who believe. Where Zophar sought to shame Job into silence for his supposed lies, Christ was shamed for our actual lies and rebellion, offering us peace and reconciliation with God, not condemnation (Romans 5:8).