Then answered Zophar the Naamathite, and said,
Should not the multitude of words be answered? and should a man full of talk be justified?
Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
For thou hast said, My doctrine is pure, and I am clean in thine eyes.
But oh that God would speak, and open his lips against thee;
And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?
The measure thereof is longer than the earth, and broader than the sea.
If he cut off, and shut up, or gather together, then who can hinder him?
For he knoweth vain men: he seeth wickedness also; will he not then consider it?
For vain man would be wise, though man be born like a wild ass’s colt.
If thou prepare thine heart, and stretch out thine hands toward him;
If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
Because thou shalt forget thy misery, and remember it as waters that pass away:
And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
Job 11 marks the introduction of Zophar, the third friend who comes to "comfort" Job in his suffering. Often considered the youngest of the three, Zophar's approach is characterized by a bluntness and harshness that surpasses even Eliphaz and Bildad. While his companions attempt to link Job's suffering to specific sins, Zophar goes a step further, accusing Job of empty talk and implying that God is actually being lenient with him.
Accusations and Assumptions (Job 11:1-12)
Zophar wastes no time in attacking Job's character and intellect. He questions the value of Job's words, suggesting they are mere "babble" that need silencing (Job 11:3). He even implies that Job is mocking others. Unlike Eliphaz and Bildad, who at least attempt to offer some semblance of respect, Zophar's words are cutting and insensitive, completely disregarding the depth of Job's pain. He essentially accuses Job of being both worthless and foolish (Job 11:11-12).
What's particularly striking is Zophar's assertion that God is overlooking some of Job's sin (Job 11:6). This is a significant departure from his friends' arguments. While they believe Job is receiving the punishment he deserves, Zophar suggests that Job is actually getting off easy. He implies that if Job were to stand before God, he would surely be condemned. This perspective highlights a critical flaw in Zophar's understanding of God's justice and mercy.
The Prescription for Restoration (Job 11:13-20)
Following the pattern established by Eliphaz and Bildad, Zophar offers Job a solution to his suffering: repentance. He outlines a three-step plan for Job to regain God's favor and restore his former prosperity.
First, Zophar urges Job to "direct your heart rightly" and put away wickedness (Job 11:13). This involves a fundamental shift in Job's attitude and behavior, turning away from sin and embracing righteousness. Second, Job is called to "stretch out your hands toward him" in prayer (Job 11:13). This likely refers to a prayer of repentance and supplication, acknowledging Job's sinfulness and seeking God's forgiveness. Finally, Zophar instructs Job to remove iniquity from his hand and not allow wickedness to dwell in his tents (Job 11:14). This emphasizes the need for a complete cleansing of Job's life, both inwardly and outwardly.
While these steps are undoubtedly important for anyone seeking to reconcile with God, Zophar's prescription is based on a flawed diagnosis. He assumes that Job's suffering is a direct result of his sin, ignoring the possibility that God might allow suffering for other reasons, reasons that extend beyond simple cause and effect.
The Importance of Context and God's Sovereignty
Zophar's words, while containing elements of truth, ultimately fail to provide genuine comfort or guidance to Job. He correctly identifies the importance of repentance and obedience in a life of faith. He rightly points out that dealing with sin honestly and seeking to please God are vital aspects of our relationship with Him. He is also correct in saying that God blesses his people with hope, security, and peace. However, he errs in limiting God's sovereignty and failing to acknowledge that God may allow suffering in the lives of His people for reasons that are beyond our comprehension – for His glory and for our ultimate good.
The lesson we can draw from Zophar's misguided counsel is the importance of approaching suffering with humility and discernment. While it is true that sin can have consequences, it is not always the direct cause of our pain. We must be careful not to make simplistic assumptions about God's will or to offer easy answers to those who are struggling. Instead, we should offer compassion, listen with empathy, and trust that God is working in ways that we may not fully understand.
Then answered Zophar the Naamathite, and said,
Should not the multitude of words be answered? and should a man full of talk be justified?
Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
For thou hast said, My doctrine is pure, and I am clean in thine eyes.
But oh that God would speak, and open his lips against thee;
And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?
The measure thereof is longer than the earth, and broader than the sea.
If he cut off, and shut up, or gather together, then who can hinder him?
For he knoweth vain men: he seeth wickedness also; will he not then consider it?
For vain man would be wise, though man be born like a wild ass’s colt.
If thou prepare thine heart, and stretch out thine hands toward him;
If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
Because thou shalt forget thy misery, and remember it as waters that pass away:
And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
Job 11 marks the introduction of Zophar, the third friend who comes to "comfort" Job in his suffering. Often considered the youngest of the three, Zophar's approach is characterized by a bluntness and harshness that surpasses even Eliphaz and Bildad. While his companions attempt to link Job's suffering to specific sins, Zophar goes a step further, accusing Job of empty talk and implying that God is actually being lenient with him.
Accusations and Assumptions (Job 11:1-12)
Zophar wastes no time in attacking Job's character and intellect. He questions the value of Job's words, suggesting they are mere "babble" that need silencing (Job 11:3). He even implies that Job is mocking others. Unlike Eliphaz and Bildad, who at least attempt to offer some semblance of respect, Zophar's words are cutting and insensitive, completely disregarding the depth of Job's pain. He essentially accuses Job of being both worthless and foolish (Job 11:11-12).
What's particularly striking is Zophar's assertion that God is overlooking some of Job's sin (Job 11:6). This is a significant departure from his friends' arguments. While they believe Job is receiving the punishment he deserves, Zophar suggests that Job is actually getting off easy. He implies that if Job were to stand before God, he would surely be condemned. This perspective highlights a critical flaw in Zophar's understanding of God's justice and mercy.
The Prescription for Restoration (Job 11:13-20)
Following the pattern established by Eliphaz and Bildad, Zophar offers Job a solution to his suffering: repentance. He outlines a three-step plan for Job to regain God's favor and restore his former prosperity.
First, Zophar urges Job to "direct your heart rightly" and put away wickedness (Job 11:13). This involves a fundamental shift in Job's attitude and behavior, turning away from sin and embracing righteousness. Second, Job is called to "stretch out your hands toward him" in prayer (Job 11:13). This likely refers to a prayer of repentance and supplication, acknowledging Job's sinfulness and seeking God's forgiveness. Finally, Zophar instructs Job to remove iniquity from his hand and not allow wickedness to dwell in his tents (Job 11:14). This emphasizes the need for a complete cleansing of Job's life, both inwardly and outwardly.
While these steps are undoubtedly important for anyone seeking to reconcile with God, Zophar's prescription is based on a flawed diagnosis. He assumes that Job's suffering is a direct result of his sin, ignoring the possibility that God might allow suffering for other reasons, reasons that extend beyond simple cause and effect.
The Importance of Context and God's Sovereignty
Zophar's words, while containing elements of truth, ultimately fail to provide genuine comfort or guidance to Job. He correctly identifies the importance of repentance and obedience in a life of faith. He rightly points out that dealing with sin honestly and seeking to please God are vital aspects of our relationship with Him. He is also correct in saying that God blesses his people with hope, security, and peace. However, he errs in limiting God's sovereignty and failing to acknowledge that God may allow suffering in the lives of His people for reasons that are beyond our comprehension – for His glory and for our ultimate good.
The lesson we can draw from Zophar's misguided counsel is the importance of approaching suffering with humility and discernment. While it is true that sin can have consequences, it is not always the direct cause of our pain. We must be careful not to make simplistic assumptions about God's will or to offer easy answers to those who are struggling. Instead, we should offer compassion, listen with empathy, and trust that God is working in ways that we may not fully understand.