Job 11 Study Notes

11:1-3 Zophar began by attacking Job’s answers much as a prosecuting attorney would press his case against a defendant. Zophar’s rhetorical questions implied negative answers. He called Job a talker (lit “a man of lips”). The image of the lip is used in many ways in the OT. The lips of the fool lack knowledge (Pr 14:7), but those of the wise preserve it (Pr 5:2; 10:13; 20:15) and pass it on to others (Pr 15:7). Some lips speak arrogantly (Ps 12:4; Pr 12:7), rashly (Ps 106:33), or even mockingly (Ps 22:7).

11:4 Zophar misrepresented Job’s position like an adversary at law who attacks the implications of another’s position rather than its essence. Job had not claimed that his teaching was flawless. Rather, he recognized that it lacked patience (6:11) and complete perspective (7:15,20). Job did not claim that he was sinless (i.e., pure), only blameless (9:21; 10:7) and upright (6:29).

11:5-6 Zophar pointed out that wisdom had two sides; this probably means the known and the unknown, the seen and the unseen. Only God understood the depths of true wisdom and could view things from all perspectives. If only Job could see both sides of his situation, he would realize that God’s case against him was just. Zophar declared that God had only punished Job for part of his iniquity.

11:7-9 Zophar’s rhetorical question indicated that Job was not in a position to understand fully all that was happening to him.

11:10-11 Because God was just and all-powerful, no one could stop or resist him. Zophar implied that Job had sinned and God certainly knew the facts in Job’s case.

11:12 A stupid person cannot gain understanding on his own, just as Job, a mere man, can never become pure in God’s sight (v. 4).

11:13-14 Only if Job had a pure heart and clean hands (Ps 24:4), could he expect God’s forgiveness and blessing (Is 1:15-17). The image is that of welcoming injustice as though it were a guest. To dwell in your tents is used metaphorically of sharing in someone’s blessings (Gn 9:27) or occupying another’s land (Ps 78:55). The tent is also used in the Bible to signify man’s earthly body (2Co 5:1).

11:15-16 Zophar believed that confessed sin and a change of lifestyle would restore Job’s honor and his position before God and man. Although Job had gone through deep water (see note at Ps 69:1-2), these would pass and be only a distant memory.

11:17-18 Zophar’s encouraging words stood in stark contrast to Job’s opening lament (3:4-7), to Eliphaz’s observations about the fate of crafty schemers (5:12-14), and to Bildad’s warning about evildoers (8:20).

11:19 Zophar assured Job that with restoration his fame and reputation would return. To be “sought out” functions at times idiomatically for the bringing of gifts (see 42:11; Ps 45:12).

11:20 Zophar concluded his speech with a dire warning. Unlike the blessings offered to a repentant sinner that he had just described, the unrepentant wicked could expect only suffering. Their prosperity would fail, and their only hope of relief would be death itself.