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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.
The public works of the supreme wisdom are when almighty God rules those whom he creates, brings to an end the good things which he begins and aids by his inspiration those whom he illuminates with the light of his visitation. For it is plain to the eyes of all people that those whom God created of his free bounty, he provides for with lovingkindness. And when he grants spiritual gifts, he himself brings to perfection what he has himself begun in the bounty of his lovingkindness. But the secret works of supreme wisdom are when God forsakes those whom he has created … when he enlightens us with the brightness of his illumination and yet by permitting temptation of the flesh, strikes us with the mists of blindness. Or when he does not care to preserve the good gifts he has bestowed to us, when he at the same time prompts the desires of our soul toward himself and yet by a secret judgment presses us with the powerlessness of our weak nature.… “For her law is manifold.” What should the “law” of God be understood to mean here except for “charity,” whereby we ever read in the inward parts in what way the precepts of life should be maintained in outward action? For concerning this law the voice of “Truth” says, “This is my commandment, that you love one another.” Concerning it, Paul says, “Love is the fulfilling of the law.” In relation to it Paul says again, “Bear one another’s burdens, and so fulfill the law of Christ.” For how can the law of Christ be more aptly understood than to mean the charity that we then truly fulfill when we bear the burdens of our brothers from the principle of love?
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SUMMARY
Job 11:6 encapsulates Zophar the Naamathite's harsh and presumptuous accusation against Job, asserting that God's wisdom is so profound and multifaceted that Job's current suffering is, in fact, a mercifully reduced punishment for hidden iniquities, implying that Job deserves far greater affliction than he is currently enduring. This statement reflects Zophar's rigid adherence to a simplistic retribution theology, failing to grasp the true nature of Job's blamelessness and the deeper purposes of God's sovereign wisdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zophar's speech, particularly Job 11:6, is rich in Irony. While Zophar claims to speak with divine insight into the "secrets of wisdom," the entire book of Job ultimately reveals that his understanding of God's ways and Job's suffering is profoundly mistaken. His confident pronouncements are ironically undermined by the narrative's true unfolding. There is also an element of Hyperbole in Zophar's assertion that Job's iniquity "deserveth" far more punishment, a dramatic exaggeration designed to overwhelm Job and force a confession. Zophar employs Rhetorical Assertion, presenting his claims about God's wisdom and Job's deserved punishment as undeniable truths, rather than open for discussion. Furthermore, the verse relies on Contrast between Job's perceived suffering and the far greater punishment Zophar believes he truly merits, emphasizing God's supposed "mercy" in exacting "less."
THEOLOGICAL AND THEMATIC CONNECTIONS
Zophar's declaration in Job 11:6, though ultimately flawed in its application to Job, touches upon profound theological truths regarding God's infinite wisdom and His just nature. The concept that God's wisdom is "double" or vastly beyond human comprehension is a consistent biblical theme, reminding humanity of its finite understanding in the face of divine omniscience. However, Zophar's error lies in weaponizing this truth to condemn an innocent man, presuming to know the precise calculus of God's justice and mercy in Job's specific case. The verse starkly contrasts human attempts to box God into predictable retributional patterns versus the complex reality of His sovereign dealings, which often transcend human logic. While Zophar's assertion of God exacting "less" than deserved hints at mercy, it is still framed within a legalistic debt system, a shadow of the true, unmerited grace found in the broader biblical narrative. This passage serves as a powerful cautionary tale against judgmentalism and the dangers of imposing our limited theological frameworks onto God's boundless wisdom and intricate purposes.
REFLECTION AND APPLICATION
Zophar's misguided counsel in Job 11:6 serves as a profound lesson for believers across generations. It challenges us to exercise humility and caution when interpreting the suffering of others, reminding us that God's ways are often far more complex and mysterious than our finite minds can grasp. We are prone to the same error as Job's friends, quickly attributing misfortune to sin or presuming to understand God's hidden purposes. This verse calls us to resist the urge to play God, to refrain from judgmental pronouncements, and instead to offer compassion, presence, and prayer to those who suffer. It encourages us to trust in God's ultimate justice and goodness, even when His methods or timing are beyond our comprehension. Our role is not to explain away suffering with simplistic formulas, but to point to the character of God, who is both wise and merciful, and whose plans are always perfect, even if inscrutable to us in the moment.
Questions for Reflection
FAQ
Was Zophar entirely wrong in his theology, or did he hold some truths?
Answer: Zophar was not entirely wrong in his theological affirmations about God, but he was profoundly mistaken in their application to Job. He correctly asserted that God possesses infinite wisdom that is beyond human comprehension and that God is just. The Bible consistently teaches these truths (e.g., Romans 11:33-36). However, Zophar erred by rigidly applying a simplistic retribution theology to Job's unique situation, presuming Job's guilt without evidence and claiming to understand the precise calculus of God's justice in his suffering. The book of Job ultimately vindicates Job and rebukes his friends for their flawed understanding of God's dealings (e.g., Job 42:7).
How does Job 11:6 relate to the overall message of the book of Job?
Answer: Job 11:6 is a pivotal verse that encapsulates the core theological conflict of the book of Job. It represents the pinnacle of the friends' "retribution theology," where suffering is seen as a direct and proportionate consequence of sin. Zophar's assertion that Job is receiving "less" than he deserves highlights the friends' unwavering belief in Job's hidden iniquity and God's precise, albeit merciful, judgment. The entire narrative of Job, particularly God's speeches from the whirlwind (e.g., Job 38), serves to dismantle this simplistic framework. The book ultimately teaches that God's wisdom is indeed incomprehensible, but it is a wisdom that allows for righteous suffering, challenges human presumption, and operates on principles far deeper than a mere quid pro quo system of reward and punishment. Thus, Job 11:6 sets up the very theological premise that the rest of the book, through Job's perseverance and God's revelation, systematically refutes.
CHRIST-CENTERED FULFILLMENT
Zophar's assertion that God "exacteth of thee [less] than thine iniquity [deserveth]" is a poignant, albeit flawed, foreshadowing of the profound grace found in Christ. While Zophar's framework is one of a debt partially forgiven but still rooted in human merit, the New Testament reveals a divine economy where the full debt of humanity's sin was exacted, not from us, but from the innocent Son of God. Jesus, the ultimate righteous sufferer, bore the full measure of divine justice on the cross, taking upon Himself the iniquity that we truly deserved (e.g., Isaiah 53:5-6). In Him, God exacted all from the perfect Lamb, so that those who believe receive nothing of the punishment their iniquity deserves, but rather the imputation of Christ's perfect righteousness (e.g., 2 Corinthians 5:21). The "secrets of wisdom" that Zophar spoke of are fully revealed in Christ, who is Himself the wisdom of God (e.g., 1 Corinthians 1:24)—a wisdom far "double" to what any human could conceive, culminating not in a partial exacting of justice, but in a complete, redemptive sacrifice that offers full pardon and eternal life.