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Job 11 |
King James Version
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Job 11:1 Then answered Zophar the Naamathite, and said,
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Job 11:2 Should not the multitude of words be answered? and should a man full of talk be justified?
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. - "Commentary on Job 11.3"
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Job 11:3 Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
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. - "Commentary on Job 11.3b"
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Job 11:4 For thou hast said, My doctrine [is] pure, and I am clean in thine eyes.
Previously Job had already said, “If I am ungodly, why have I not died?” Did he not define himself as “blameless”? These words do not belong to Job but to God. It is God, in fact, who designated Job as blameless in his actions and as a man “who turns away from evil.” Therefore you (i.e., Zophar) refuse the testimony of God himself. - "Homilies on Job 14.11.4–6"
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Job 11:5 But oh that God would speak, and open his lips against thee;
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Job 11:6 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].
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Job 11:7 Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
These words mean, “Do you know what the Almighty will do at the end of his works?” I certainly grant that we have experience of things that are otherwise evident and manifest, but they only disclose to us the loftiness of heaven and all divine things. - "Commentary on Job 11.7"
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Job 11:8 [It is] as high as heaven; what canst thou do? deeper than hell; what canst thou know?
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Job 11:9 The measure thereof [is] longer than the earth, and broader than the sea.
He means either, “Can you do anything similar?” or “You are a humble creature in the universe, and consequently you can do nothing; and you are as far from God as ‘heaven is removed from earth.’ ” - "Commentary on Job 11.8a"
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Job 11:10 If he cut off, and shut up, or gather together, then who can hinder him?
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Job 11:11 For he knoweth vain men: he seeth wickedness also; will he not then consider [it]?
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Job 11:12 For vain man would be wise, though man be born [like] a wild ass's colt.
Zophar is right in saying, “Like an ass of the desert.” The ass does not stop braying. There is no difference, he says, between our words and those incomprehensible sounds that an ass produces at random and foolishly. We criticize everything, with regard to everything, and we put the blame on everything. Again they exhort Job to take care of his life. But that is useless. That is why Job had said, “If I am righteous, I cannot lift up my head.” What is the use of that? Job says, I am righteous, but in his judgment, I am impure. - "Commentary on Job 11.8b–12"
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Job 11:13 If thou prepare thine heart, and stretch out thine hands toward him;
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Job 11:14 If iniquity [be] in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
Zophar introduces himself as teacher and exhorts Job with the words, “Even if you are very clean, so clean that you stretch your hands continuously in prayer and ask for God’s gifts, be still prepared to reject the evil that remains within you. Iniquity shall not reside in you.” That means, “Even if you somehow start to do unrighteousness, iniquity shall not stay to nest in your life.” Here Zophar means the following: Moral virtue must correspond to the purity of soul [and reason]. Similar to this is, “Lifting up holy hands without anger or argument.” But Zophar is wrong if he deems it possible to have a pure heart and unjust deeds [at the same time]. The opposite, one could say, would be possible, namely, to have righteous deeds and an impure heart. One would thereby indicate that if someone acts mercifully with an impure heart only to be seen by the people, the deed looks the same. - "Commentary on Job 11.13–14"
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Job 11:15 For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
For Job said, in fact, that a change was impossible: “If I wash myself with snow [that will be of no use], you have deeply plunged me into the mire.” That is why Zophar says, “Your face will shine again like pure water.” The whole of Zophar’s reflections is certainly excellent. The fact, however, that he incessantly repeats that Job’s faults have caused his misfortunes is undoubtedly wrong. It is as though Zophar wanted to exhort Job to be converted to virtue, while he was not in sin at all. To say such things demonstrates Zophar’s ignorance and the fact that he understood nothing. - "Commentary on Job 11.15–16"
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Job 11:16 Because thou shalt forget [thy] misery, [and] remember [it] as waters [that] pass away:
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Job 11:17 And [thine] age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
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Job 11:18 And thou shalt be secure, because there is hope; yea, thou shalt dig [about thee, and] thou shalt take thy rest in safety.
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Job 11:19 Also thou shalt lie down, and none shall make [thee] afraid; yea, many shall make suit unto thee.
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Job 11:20 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.
