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Chapter 11

Job 11

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¹And Zophar the Naamathite answered and said,

²Should not the multitude of words be answered? and should a man of much talk be justified?

³Should thy fictions make men hold their peace? and shouldest thou mock, and no one make [thee] ashamed?

⁴For thou sayest, My doctrine is pure, and I am clean in thine eyes.

⁵But oh that^a God would speak, and open his lips against thee;

⁶And that he would shew thee the secrets of wisdom, how that they are the double of what is realised; and know that^b God passeth by [much] of thine iniquity!

⁷Canst thou by searching find out^c God? canst thou find out the Almighty to perfection?

⁸[It is as] the heights of heaven; what wilt thou do? deeper than Sheol; what canst thou know?

⁹The measure thereof is longer than the earth, and broader than the sea.

¹⁰If he pass by, and shut up, and call to judgment, who can hinder him?

¹¹For he knoweth vain men, and seeth wickedness when [man] doth not consider it;

¹²Yet a senseless man will make bold, though man be born [like] the foal of a wild ass.

¹³If thou prepare thy heart and stretch out thy hands toward him,

¹⁴If thou put far away the iniquity which is in thy hand, and let not wrong dwell in thy tents;

¹⁵Surely then shalt thou lift up thy face without spot, and thou shalt be stedfast and shalt not fear:

¹⁶For thou shalt forget misery; as waters that are passed away shalt thou remember it;

¹⁷And life shall arise brighter than noonday; though thou be enshrouded in darkness, thou shalt be as the morning,

¹⁸And thou shalt have confidence, because there shall be hope; and having searched about [thee], thou shalt take rest in safety.

¹⁹Yea, thou shalt lie down, and none shall make thee afraid; and many shall seek thy favour.

²⁰But the eyes of the wicked shall fail, and [all] refuge shall vanish from them, and their hope [shall be] the breathing out of life.

Footnotes:

⁵ ^a11.5 Eloah

⁶ ^b11.6 Eloah

⁷ ^c11.7 Eloah

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Give alms to all, Ecc 11:1-4. The works of God unknown to man, Ecc 11:5. Diligence necessary, Ecc 11:6. Prosperity frequently succeeded by adversity, Ecc 11:7, Ecc 11:8. There will be a day of judgment, Ecc 11:9, Ecc 11:10.

Introduction

FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).

Verse 3

lies--rather, "vain boasting" (Isa 16:6; Jer 48:30). The "men" is emphatic; men of sense; in antithesis to "vain boasting." mockest--upbraidest God by complaints, "shall no man make thee ashamed?"

Verse 4

doctrine--purposely used of Job's speeches, which sounded like lessons of doctrine (Deu 32:2; Pro 4:2). thine--addressed to God. Job had maintained his sincerity against his friends suspicions, not faultlessness.

Verse 6

to that which is!--Rather, "they are double to [man's] wisdom" [MICHAELIS]. So the Hebrew is rendered (Pro 2:7). God's ways, which you arraign, if you were shown their secret wisdom, would be seen vastly to exceed that of men, including yours (Co1 1:25). exacteth--Rather, "God consigns to oblivion in thy favor much of thy guilt."

Verse 7

Rather, "Penetrate to the perfections of the Almighty" (Job 9:10; Psa 139:6).

Verse 8

It--the "wisdom" of God (Job 11:6). The abruptness of the Hebrew is forcible: "The heights of heaven! What canst thou do" (as to attaining to them with thy gaze, Psa 139:8)? know--namely, of His perfections.

Verse 10

cut off--Rather, as in Job 9:11, "pass over," as a storm; namely, rush upon in anger. shut up--in prison, with a view to trial. gather together--the parties for judgment: hold a judicial assembly; to pass sentence on the prisoners.

Verse 11

(Psa 94:11). consider--so as to punish it. Rather, from the connection, Job 11:6, "He seeth wickedness also, which man does not perceive"; literally, "But no (other, save He) perceiveth it" [UMBREIT]. God's "wisdom" (Job 11:6), detects sin where Job's human eye cannot reach (Job 11:8), so as to see any.

Verse 12

vain--hollow. would be--"wants to consider himself wise"; opposed to God's "wisdom" (see on Job 11:11); refuses to see sin, where God sees it (Rom 1:22). wild ass's colt--a proverb for untamed wildness (Job 39:5, Job 39:8; Jer 2:24; Gen 16:12; Hebrew, "a wild-ass man"). Man wishes to appear wisely obedient to his Lord, whereas he is, from his birth, unsubdued in spirit.

Verse 13

The apodosis to the "If" is at Job 11:15. The preparation of the heart is to be obtained (Pro 16:1) by stretching out the hands in prayer for it (Psa 10:17; Ch1 29:18).

Verse 14

Rather, "if thou wilt put far away the iniquity in thine hand" (as Zaccheus did, Luk 19:8). The apodosis or conclusion is at Job 11:15, "then shalt thou," &c.

Verse 15

Zophar refers to Job's own words (Job 10:15), "yet will I not lift up my head," even though righteous. Zophar declares, if Job will follow his advice, he may "lift up his face." spot-- (Deu 32:5). steadfast--literally, "run fast together," like metals which become firm and hard by fusion. The sinner on the contrary is wavering.

Verse 16

Just as when the stream runs dry (Job 6:17), the danger threatened by its wild waves is forgotten (Isa 65:16) [UMBREIT].

Verse 17

age--days of life. the noon-day--namely, of thy former prosperity; which, in the poet's image, had gone on increasing, until it reached its height, as the sun rises higher and higher until it reaches the meridian (Pro 4:18). shine forth--rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the morning" (only the dullness of morning twilight, not nocturnal darkness) [UMBREIT].

Verse 18

The experience of thy life will teach thee there is hope for man in every trial. dig--namely, wells; the chief necessity in the East. Better, "though now ashamed (Rom 5:5, opposed to the previous 'hope'), thou shalt then rest safely" [GESENIUS];

Verse 19

(Psa 4:8; Pro 3:24; Isa 14:30); oriental images of prosperity. make suit--literally, "stroke thy face," "caress thee" (Pro 19:6).

Verse 20

A warning to Job, if he would not turn to God. The wicked--that is, obdurate sinners. eyes . . . fail--that is, in vain look for relief (Deu 28:65). Zophar implies Job's only hope of relief is in a change of heart. they shall not escape--literally, "every refuge shall vanish from them." giving up of the ghost--Their hope shall leave them as the breath does the body (Pro 11:7). Next: Job Chapter 12

Introduction

INTRODUCTION TO JOB 11 In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.

Verse 1

Then answered Zophar the Naamathite,.... The third of Job's friends, that came to visit him; see Gill on Job 2:11; and who perhaps might be the youngest, since his turn was to speak last; and he appears to have less modesty and prudence, and more fire and heat in him; than his other friends; though he might be the more irritated by observing, that their arguments were baffled by Job, and had no manner of effect on him, to cause him to recede from his first sentiments and conduct: and said; as follows.

Verse 2

Should not the multitude of words be answered?.... Zophar insinuates, that Job was a mere babbler, a talkative man, that had words, but no matter; said a great deal, but there was nothing in what he said; that his words were but wind, yea, in effect that he was a fool, who is commonly full of words, and is known by the multitude of them; and whereas he might think to bear down all before him in this way, and to discourage persons from giving him an answer; this Zophar suggests should not be the case, nor would he be deterred hereby from giving one, which he now undertook: some supply it, as Bar Tzemach, "should not a man of a multitude of words" (s), &c. a verbose man, a dealer in many words, and nothing else, should not he be "answered?" if he uses nothing but words, and there is no argument in them, they seem not to deserve an answer, unless it be to show the emptiness of them, expose a man's folly, and pull down his pride and vanity: and should a man full of talk be justified? or "a man of lips" (t), an eloquent man, or one that affects to be so; a man of a fine speech, who artfully colours things, and makes a show of wisdom and truth, when there are neither in what he says; is such a man to be justified? he would seem to be in his own eyes at least, if not in the eyes of others, if not answered; he would be thought to have carried his point, to have had the better of the argument, and to have got the victory by dint of words and power of oratory; for this is not to be understood of justification before God; for as no man is heard and accepted by him for his "much speaking", as was the opinion of the Heathens, so neither are any justified on account of their many words, any more than their many works; since, in a multitude of words there are often not only much folly and weakness, but vanities and sins, Pro 10:19; there is indeed a sense in which a man is justified by his words, Mat 12:37; when he confesses Christ, and professes to be justified by his righteousness, and believes in that, and pleads it as his justifying righteousness; he is justified by that righteousness; which is contained in the confession and profession of his faith; but this is not here meant. (s) "an abundans verbis", Beza; "an multus verbis", Mercerus, so Kimchi & Ben Melech; and most Hebrew writers take for an adjective. (t) "vir labiorum", Montanus, Beza, Drusius, Vatablus, Mercerus, Bolducius, Cocceius, Schmidt, Michaelis.

Verse 3

Should thy lies make men hold their peace?.... By which he means, either lies in common, untruths wilfully told, which are sins of a scandalous nature, which good men will not dare to commit knowingly; and to give a man, especially such a man, the lie, is very indecent; and to charge a man falsely with it is very injurious: or else doctrinal ones, errors in judgment, falsehoods concerning God and things divine; which not only are not of the truth, for no lie is of the truth, but are against it; and indeed where the case is notorious in either sense, men should not be silent, or be as men deaf and dumb, as the word (u) signifies, as if they did not hear the lies told them, or were unconcerned about them, or connived at them: David would not suffer a liar to be near him, nor dwell in his house, Psa 101:7; a common liar ought to be reproved and rejected; and doctrinal liars and lies should be opposed and resisted; truth should be contended for, and nothing be done against it, but everything for it: it is criminal to be silent at either sort of lies; nor should the bold and blustering manner in which they are told frighten men from a detection of them, which perhaps is what may be hinted at here (w); some render the words (x), "should thine iniquity frighten men?" they are not so strong and nervous as to appear unanswerable, and deter men from undertaking a reply unto them: and, when thou mockest, shall no man make thee ashamed? here Job is represented as a mocker of God, which is inferred from Job 10:3; and at his friends, and the arguments they used, and the advice they gave, which is concluded from his words in Job 6:25; and as one hardened, who was not, and could not be made ashamed of what he had said against either, by anything that had been offered for his reproof and conviction: to make a mock of God, or a jest of divine things, or scoff at good men, is very bad; indeed it is the character of the worst of men; and such should be made ashamed, if possible, by exposing their sin and folly; and if not here, they will be covered with shame hereafter, when they shall appear before God, the Judge of all, who will not be mocked, and shall see the saints at the right hand of Christ, whom they have jeered and scoffed at: but this was not Job's true character; he was no mocker of God nor of good men; in this he was wronged and injured, and had nothing of this sort to be made ashamed of. (u) So Ben Melech. (w) "jactantias tuas", Cocceius. (x) "Tuane argumenta mortales consternabunt?" Codurcus.

Verse 4

For thou hast said,.... What follows is produced to support the charge, especially of lying, which seems to be founded on what he had said in Job 6:10, my doctrine is pure; free from error, unadulterated, unmixed, not blended with Heathenish principles and human doctrines; but tending to purity of heart and life, as every word of God, and doctrine that comes from him, is pure, yea, very pure, like silver purified seven times; and such was Job's doctrine which he "received" from God, "took" (y) up and professed, taught and delivered to others, so far as was agreeable to the will of God, and the revelation he had then made: and it appears that Job had very clear and sublime notions of God, of his being and perfections, of his works of nature, providence, and grace; of Christ his living Redeemer, of redemption and justification by him, and of the resurrection of the dead; and had purer and better notions of divine things than his friends had, and spoke better things of God than they did, God himself being witness, Job 42:7; some interpret this of the purity of his life and conversation: he is further charged with saying: and I am clean in thine eyes: speaking to God, as Jarchi observes; and indeed so he was, and every believer is, in an evangelic sense; as to the new man, which is created in righteousness and true holiness, is without sin, and cannot commit it; and as washed from all sin in the blood of Christ, and as clothed with his righteousness, in which the saints are faultless before the throne, and are unblamable and irreprovable in the sight of God: but Zophar's meaning is, that Job had asserted that he was entirely free from sin in himself, was wholly without it, and did not commit any; and had appealed to God, as knowing it to be true; and which he seems to have grounded on what he had said, Job 10:7; through a mistake of his sense; which was not that he was free from sin entirely, but from any gross notorious sin, or from a wicked course of living, and particularly from the sin of hypocrisy, his friends suggested he was guilty of; otherwise he confesses himself a sinner, and prays for the pardon of his sins, and disclaims perfection in himself; see Job 7:20; and indeed there is no creature in itself clean in the sight of God, either angels or men; every man is naturally unclean; no good man is without sin, without the being, indwelling, and commission of it; nor will any truly gracious man say he is; he knows otherwise, and acknowledges it; he that says he is must be an ignorant man, or a vain and pharisaical man; yea, must not say the truth: some have suspected the first part of the words to be Job's, "and I am clean": and the other Zophar's explaining them; that is, "in thine eyes" (z); in his own apprehension, as if he had a high and conceited opinion of himself. (y) "doctrina aut oratio mea et sententia mente accepta", Michaelis; so Cocceius; "id quid ab aliis acceptum", Drusius. (z) Vid. Schultens in loc.

Verse 5

But O that God would speak,.... To Job, and stop his mouth, so full of words; convict him of his lies, reprove him for his mocks and scoffs, and make him ashamed of them; refute his false doctrine and oppose it, and show him his folly and vanity in imagining it to be pure, and in conceit thinking himself to be free from sin, and even in the sight of God himself: Zophar seems by this wish to suggest, that what his friends had as yet spoke had had no effect upon Job, and signified nothing; and that he despaired of bringing him to any true sense of himself and his case, but that God only could do it; and therefore he entreats he would take him in hand, and speak unto him; as he had by his providences in afflicting him, so by his spirit in teaching and instructing him; and he adds: and open his lips against thee; or rather, "with thee", or "to thee" (a); converse with thee; speak out his mind freely; disclose the secrets of his wisdom, as in Job 11:6, and that for thy good; fully convince thee of thy sins, mistakes, and follies: for, notwithstanding all the heat and warmth of Zophar's spirit, yet, being a good man, as it cannot be thought he should wilfully and knowingly slander Job, and put a false gloss on his words, so neither could he desire any hurt or injury to be done him, or that God would deal with him as an enemy; only convince and reprove him for his sin, and justify himself and his own conduct, which he imagined Job had arraigned. (a) , Sept. "tecum", Pagninus, Montanus, Beza, Vatablus, Mercerus, Cocceius, Schmidt, Michaelis; "tibi", V. L. "ad te", Piscator.

Verse 6

And that he would show thee the secrets of wisdom,.... Either of sound doctrine, in opposition to his own doctrine he had such a vain opinion of; and then he would see, as he thought, that it was not so pure as he imagined it to be: the Gospel, and the doctrines of it, are the wisdom of God, the produce of it, and in which it is displayed; as in the doctrines of election to grace and glory, of redemption by Christ, of justification by his righteousness, and pardon by his blood; by which all the divine perfections are glorified, the justice and holiness of God, as well as his grace and mercy: and there are "secrets" or mysteries in this wisdom of God, Co1 2:6; of mysterious doctrines, which, though revealed, yet the "modus", or manner of them, is not to be searched out and understood; such is the trinity of Persons in the Godhead, the union of the two natures in Christ, the saint's union to God and communion with him, the resurrection of the dead, &c. and these and such like them are only shown by the Lord; men cannot come at them of themselves, by their own natural reason and understanding; it is God that reveals them, in his word, and by his spirit, and gives his people an increasing knowledge of them, Co1 2:9; or it may be rather the secrets of the wisdom of Divine Providence, in the government of the world, and the ordering of all things in it according to the counsel of God, may be here meant; there is a great display of the wisdom of God in Providence, and there are secrets in it undiscoverable by creatures; his ways are past finding out, they are in the deep waters, and his footsteps are not known, nor to be traced; though sometimes he makes his judgments manifest, and his mind in them; and what he does now, which men know not, he shows them hereafter; especially his own people, and particularly when in the sanctuary of the Lord, and in the way of their duty, when everything appears right and beautiful they before were ready to complain of; see Rom 11:33; and then it is seen: that they are double to that which is! or to "wisdom" (b); as the word is rendered in Pro 2:7; that is, to human wisdom; and then the sense is, that the secrets of divine wisdom displayed, whether in the doctrines of grace or in the methods of Providence, being shown and made manifest, would appear to be "double"; that is, vastly, yea, infinitely to exceed the wisdom of men; and that these, which men are apt to arraign as weak and wrong, are the effects of the highest wisdom, or they then appear so "to a man of wisdom" (c); so the supply may be made, as is in Mic 6:9; or else the sense is, were Job let in to the secret wisdom of God more, and into the purity and holiness of his law, which some understand by "that which is", or "wisdom", and render it "according to the law" (d) and see what that requires, and how much short he comes of it, and what and how many were his transgressions and violations of it; it then would be plain to him, that the punishment that God, in wisdom, and according to his righteous law, might inflict upon him, would be double; or, greatly, yea, infinitely exceed those afflictions he was now exercised with, and therefore he had no reason to complain; to which agrees what follows: know therefore that God exacteth of thee less than thine iniquities deserve; or punishes, afflicts, or chastises, less than the deserts of sin; see Ezr 9:13; some render it, "God exacteth of thee something of thine iniquity"; so Junius and Tremellius; according to which version the sense is, that sins are debts, and these many; and that payment of part of the debt of punishment for them is only required, which is not truth; for, though there is a debt of punishment due to justice for sin, yet it is not part of it only that is required of the sinner, but the whole, if any; for indeed no part of it is exacted of God's people, since the whole has been exacted of Christ, and he has answered and paid the whole debt, and blotted out the handwriting against them; wherefore the word used has rather the signification of forgetfulness, and may be rendered, either "God hath caused", or "suffered thee to forget part of thine iniquity" (e); or thou couldest never say that thou wert clean in his eye, and free from sin; or, "God himself has forgot part of thine iniquity" (f); in that he has afflicted thee so mildly, and with so much lenity; or, "hath forgotten thee for thine iniquity" (g); forsook him, hid his face from him, laid his hand on him, and sorely chastised him, so that he seemed to be forgotten by him, or he to forget to be gracious to him; all which were owing to his sins, these were the causes of it; or, "will condemn thee for thine iniquity" (h). (b) "sapientiae", de Dieu, Schmidt, Michaelis; so the Targum. (c) "Viro sapientiae", Drusius. (d) "Secundum legem vel ordinationem", Vatablus. (e) "oblivisci facit te Deus, aliquid de iniquitate tua", some in Mercer so Gersom & Ben Melech, & Gussetius, p. 510. (f) "Quod obliviscatur tibi Deus ab iniquitate tua", Piscator; Vid. Gusset ib. (g) "Quod oblitus tui est propter iniquitatem tuam", Pagninus, Mercerus. (h) So some in Ben Melech.

Verse 7

Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatoriness, replied, the more he had considered the question, the more obscure it was to him: the world by wisdom, or the wiser part of the Heathen world, knew not God; though they knew there was one, they knew not who and what he was; and therefore in some places altars were erected to the unknown God, Act 17:23, and though some of the perfections of God may be investigated from the works of nature, such as the power, wisdom, and goodness of God, Rom 1:19; yet not all his perfections, such as his grace, mercy, &c. proclaimed and displayed in Christ; nor indeed his counsels, purposes, and decrees, which lie in his eternal mind, are the thoughts of his heart, the deep things of God, which none but the Spirit of God searches, knows, and reveals; and since Zophar's request was, that God should show to Job "the secrets of wisdom", these may be meant here, either evangelical wisdom, the wisdom of God in a mystery hid in his heart from everlasting, and the mysterious truths and doctrines or it, things which eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of; these are not to be found out by human search, but are by the revelation of God; or else the reasons of the proceedings of God in Providence, which are out of the reach of men, dark, intricate, mysterious, unsearchable, and past finding out: canst thou find out the Almighty unto perfection? to the uttermost of his nature and perfections; all his attributes, the last of them, and the extremity thereof: that God is perfect and entire, wanting nothing, and is possessed of all perfections, may be found out, or otherwise he would not be God; but his essence and attributes, being infinite, can never be traced and comprehended by finite minds; there are some perfections of God we have no idea of, but are lost in confusion and amazement as soon as we think of them and reason about them, as his eternity and immensity particularly; for, when we have rolled over in our minds millions and millions of ages, we are as far off from eternity as when we began; and when we have pervaded all worlds, and every space and place, we have got no further into immensity than at first; we are confounded when we think of a Being without beginning and without bounds, unoriginated, and unlimited; yea, even it is but a small part of the works of God in creation that is known by men, or of God in and by them; nay, by divine revelation, which gives the clearest and most enlarged view of him, whereby he has proclaimed his name, a God gracious and merciful, &c. yet it is only his back parts that are shown, not his face; it is only through a glass, darkly, we now see; indeed, in the other world, we shall see him face to face, and as he is, yet then never comprehend his essence: and, after all, it is only in Christ that God is to be found, to saving purposes; in him is the most glorious display of him; being the brightness of his glory, and the express image of his person; and not only all his perfections are in him, as a divine Person, but they are glorified by him as Mediator; every step in salvation is taken in Christ, and every blessing of grace comes through him; what of the divine Presence and communion with God is enjoyed is by him; and he will be the medium of the enjoyment of God, and of all the glory and happiness of the saints in the world to come. (i) Simonides, apud Cicero, de Nat. Deor. l. 1.

Verse 8

It is as high as heaven; what canst thou do?.... Or, "is higher than the heavens" (i); either the wisdom of God and the secrets of it; the perfection of his wisdom, by which he has made the heavens; or evangelical wisdom, hid in his heart, and which the highest of creatures, the angels, come at the knowledge of only by revelation; and therefore, what can man do to find it out, unless God reveals it? or wisdom displayed in dark providences, which can never be accounted for until the judgments of God are made manifest: or else, "he that is God", as the Vulgate Latin version, is "higher than the heavens"; the heaven is his throne on which he sits, and therefore he must be higher than that; the heavens, and heaven of heavens, cannot contain him; he fills up the infinite space beyond them; how is it possible therefore to find him out, to comprehend him? deeper than hell; what canst thou know? meaning, neither the grave nor the place of the damned, for both which "Sheol" is sometimes used, but the centre or lowest part of the earth; there is a depth in God, in his essence, in his thoughts, in his wisdom, displayed in nature, providence, and grace, that is unfathomable; we can know nothing of it but what he is pleased to make known; see Psa 92:5; the Targum of the verse is,"in the height of heaven, what canst thou do? in the law, which is deeper than hell, what canst thou know?'' (i) "altior est altissimis coelis", Junius & Tremellius.

Verse 9

The measure thereof is longer than the earth, and broader than the sea. Length is generally ascribed to the earth, and width to the sea; the ends of the earth are used for a great distance, and the sea is called the great and wide sea; see (k) Psa 72:1; but God and his perfections, particularly his wisdom and understanding, are infinite, Psa 147:5; and will admit of no dimensions; as his love, so his wisdom, has an height which cannot be reached, a depth that cannot be fathomed, and a length and breadth immeasurable; see Eph 3:18; from hence it appears that God is omniscient, omnipresent, and incomprehensible; and since he is to be found in Christ, and in him only, it is in vain for us to seek for him elsewhere: next the sovereignty of God is discoursed of. (k) "Quid oceano longius inveriri potest", Cicero. Orat. 36.

Verse 10

If he cut off,.... The horns, power, dominion, and authority of the wicked; or the spirits of princes, or kingdoms and states, whole nations, as he did the seven nations of Canaan; or families, as Job's, his servants, and his children; or particular persons, by diseases, or by judgments, by famine, sword, and pestilence; there is none can hinder him; he will do what he pleases: or, as others render it, "if he changes" (l); if he makes revolutions in governments, changes in families, and in the estates of men, as in Job's; or changes men's countenances by death, and sends them out of time into eternity, there is no opposing him: or, "if he passes through" (m), as the word is sometimes used; see Isa 8:8; if he comes out of his place to punish the inhabitants of the earth, and goes through a kingdom and nation, making or suffering to be made devastations everywhere, as he went through the land of Egypt and smote all the firstborn in it, there is no stopping him: or, "if he passes on" (n), or "from" hence, or goes away; see Sa1 11:3; or departs from a people or particular person, even his own people, and hides his face from them, and is long, at least as they think, before he returns; who can behold him, or find him out, or cause him to show himself? see Job 23:3; or, "if he subverts" (o) and overturns things, or should reduce the world and all things in it to a chaos, as at the deluge, or as he overturned the cities of Sodom and Gomorrah, or should set on fire the whole course of nature, and burn up the whole world and all in it, and reduce it to ashes, as he will; there is none can stay his hand, and obstruct him in his designs and measures: and shut up; should he do so; shut up in a civil sense, either in a prison, as Gersom, or in the hands of an enemy, by giving them unto them, to be enclosed and straitened by them, there is none can deliver; Psa 31:8; or to shut them up as he did Noah in the ark, by protecting them by his power and providence, and so appear to be on their side, and for them; who then can be against them? or what does it signify if any are, if the Lord shuts them up and keeps them close? or in a spiritual sense, if he concludes men in sin, and shuts them up in unbelief, and under the law; who but himself can set them free? or, if good men are shut up in their frames, and straitened in their souls, that they cannot come forth in the lively exercise of grace, and free discharge of duty; there is no opening for them till he pleases, Psa 88:8, or gather together, then who can hinder him? either gathers them into one place, in a civil sense; or in a gracious manner, with great mercies and everlasting kindness to himself, to have communion with him; to his son, to participate of the blessings of his grace, and to his church and people, to enjoy all spiritual privileges with them; or, gathers men at and by death; see Job 34:14; and as he will gather them at the last day, even all nations, before him, the tares, and burn them and his wheat, and put them into his garner; and when he does any and every of these things, who can hinder him or turn him back from doing what he pleases: Job says much the same in Job 9:12; the Targum is, "if he passes through and shuts up the heavens with clouds, and gathers armies, who can turn him back?" (l) "si permutet proprie", Mercerus, Heb. "si mutabit locum", Piscator. (m) "Si transmeabit", Junius & Tremellius, Piscator; "si pervadat", Cocceius; "si transiverit", Michaelis. (n) "Si abierit", Schmidt. (o) "Si subverterit omnia", V. L.

Verse 11

For he knoweth vain men,.... Or, "men of vanity" (p), as all men are; men of low degree are vanity, and men of high degree a lie, and they are both lighter than vanity, Psa 62:9; and the Lord knows them, and knows them to be so; he knows all men, and all that is in them; he knows the vanity of their minds, and the vain thoughts that are in them; all their vain and idle words, and their vain lives and conversations; and therefore it is no wonder he does the above things at his pleasure: he seeth wickedness also; the wickedness of their hearts and lives, their secret and open wickedness, their wicked thoughts, words, and actions; or, "men of wickedness"; even wicked men; they are all seen by him; nothing is or can be hid from him; he is God omniscient, the searcher of the hearts and trier of the reins of the children of men: will he not then consider it? so as to punish or correct for it? he will: or, "he does not consider" (q); he seems as if he did not; as if he took no notice of wicked men, and of their wickedness, because he does not immediately punish or correct for it; or, he has no need to take any time to consider thereof, he sees and knows at once what it is, and what men are: Gersom reads this clause in connection with the former; "he sees the men of wickedness", and him who does "not consider" the ways of the Lord; or, the man does not consider that God sees him; so Ben Melech. (p) "homines vanitatis", Vatablus, Drusius, Bolducius, Mercerus, Schmidt, Michaelis. (q) "et non cousiderat", Cocceius; "et non advertit", Schmidt.

Verse 12

For vain man would be wise,.... Or "hollow" (r), empty man; empty of all that is good, though full of all unrighteousness; without God, the knowledge, love, and fear of him; without Christ, the knowledge of him, faith in him, and love to him; destitute of the Spirit, and of his grace, having no good thing in him: yet such a man "would be wise"; not desirous of true wisdom, but would be thought to be wise; he in conceit thinks himself that he is very wise, and he would fain have others think so of him; or is, or "may", or "will be wise" (s); may be made wise by the chastisements of God through afflictions, being sanctified to him by the grace of God; though he is a vain man, and also is what is after said of him; afflicting dispensations are sometimes teaching ones, and in the school of afflictions many useful lessons are learnt, whereby men become wiser; see Psa 94:12; though some understand the word in a very different sense, and interpret it bold, audacious, proud, and haughty; man takes heart (t), and lifts up himself against God, stretches his hand, and hardens his heart against him: though man be born like a wild ass's colt; foolish and stupid, without understanding of divine and spiritual things; given to lust and wantonness, to serve divers lusts and pleasures; not subject to the yoke of the law of God, stubborn, refractory, and untameable, but by the grace of God; the ass, and especially the wild ass, and the colt of one, being a very stupid creature, and a very lustful and wanton one, chooses to be free, will not bear the yoke, but ranges about in desert places; see Job 39:5; some render the words, "and a wild ass's colt is", or "may be born a man" (u); that is, one that is by his first birth, and by his life and conversation, like a wild ass's colt, is or may be born again, and be made a new man, as Jarchi also interprets it, and so become a wise, knowing, and good man, which is a great truth; but whether the truth in this text, is not so clear: the Targum seems to incline this way;"a refractory, youth that grows wise shall become a great man.'' (r) "concavus", Montanus; "cavus", Drusius; "vacuus", Pagninus, Beza, Junius & Tremellius, Piscator, Michaelis. (s) "fiat vel fit cordatus", Junius & Tremellius, Piscator; so Broughton, Beza. (t) "In superbiam erigitur", V. L. "audaciam sumit", Schmidt. (u) "Pullus onager homo nascitur", Cocceius, Schmidt; "nascatur", Schultens.

Verse 13

If thou prepare thine heart, and stretch out thine hands towards him. In this and the following verses Zophar proceeds to give some advice to Job; which, if taken, would issue in his future happiness, but otherwise it would be ill with him; he advises him to pray to God with an heart prepared for such service; so some render the last clause in the imperative, "stretch out thine hands (w) towards him"; that is, towards God; for, though not expressed, is implied, whose immensity, sovereignty, and omniscience, Zophar had been discoursing of; and, though stretching out the hands is sometimes a gesture of persons in distress and mournful circumstances, thereby signifying their grief and sorrow, and of others in great danger, in order to lay up anything for safety; and of conquered persons resigning themselves up into the hands of the conqueror; and of such who are desirous of being in friendship, alliance, and association with others; yet it is also sometimes used as for the whole of religious worship, Psa 44:20; so particularly for prayer, Psa 88:9; and this was what all Job's friends advised him to, to humble himself before God, to pray for the forgiveness of his sins, and for the removal of his afflictions and deliverance from them; see Job 5:8; in order to which it is proper the "heart should be prepared"; as it is requisite it should be to every good work by the grace of God so to this: and then may it be said to be prepared for such service, when the spirit of God is given as a spirit of grace and supplication, whereby the heart is impressed with a sense of its wants, and so knows what to pray for; and arguments and fit words are put into the mind and mouth, and it knows how to pray as it should; and is enabled to approach the throne of grace with sincerity, fervency, and in the exercise of faith, being sprinkled from an evil conscience by the blood of Jesus, and resigned to the divine will, in all its petitions it is directed to make: now this is the work of God, to prepare the heart; the preparation of the heart, as well as the answer of the tongue, is from the Lord; he is prayed to for it, and it is affirmed he will do it, Pro 16:1; but it is here represented as if it was man's act, which is said not to suggest any power in man to do it of himself; at least this is not the evangelic sense of such phrases; for Zophar might be of a more legal spirit, and not so thoroughly acquainted with the evangelic style; but this might be said, to show the necessity of such a preparation, and to stir up to a concern for it, and to expect and look for it from and by the grace of God. (w) "Expande ad eum manus tuas", De Dieu.

Verse 14

If iniquity be in thine hand,.... For, as the heart must be prepared for the stretching out of the hand in prayer to God, so it is not any hand that is to be stretched out or lifted up unto God; not hands full of blood, or defiled with sin, but holy hands; see Isa 1:15, Ti1 2:8; it is not said, if iniquity be in thine heart, or on thy conscience, put it far away; for sin cannot be put away out of the heart, it will have a place there as long as we live; though it should not be regarded, cherished, and nourished there; if so, God will not hear prayer, Psa 66:18; and nothing can put away or remove afar off guilt from the conscience but the blood of Jesus; which, being sprinkled, purifies the heart and purges the conscience from dead works; but it is said, if it is in thine hand, which is the instrument of action, and may signify the commission of sin, and a series and course of sinning, which Job's friends suspected he was privately guilty of; and therefore advise him to leave off such a sinful course, and abstain from all appearance of evil, and live a holy and godly conversation: and let not wickedness dwell in thy tabernacles; in any room or apartment of his house; some restrain this, and iniquity in the former clause, to ill gotten goods, obtained by rapine and oppression, which he is advised to restore to those that had been injured by him; but there is no need to limit it to any sin: besides, wickedness may be put for wicked men, and the sense be, that, as he should not indulge to any iniquity himself, so neither should he suffer wicked men to dwell in his house, but make a general reformation in himself and in his family.

Verse 15

For then shall thou lift up thy face without spot,.... Either before men, being in all good conscience, walking in all the commandments and ordinances of the Lord, blameless, exercising a conscience void of offence towards God and men; and so be able to say as Samuel did, "whose ass have I taken?" &c. Sa1 12:3; or rather before God, as in Job 21:26; using an holy boldness and an humble confidence with him at the throne of grace, in the view of the blood, righteousness, and sacrifice of his living Redeemer he had knowledge of, as every true believer may; who, though he is not without spot in himself, yet, being washed in the blood of Christ, and clothed in his righteousness, he is all fair, and without spot or wrinkle, or any such thing; and may stand before the throne without fault, and appear before God, and in his sight, unblamable and irreprovable: yea, thou shalt be steadfast: firm and solid, rooted and grounded in the love of God; having a firm persuasion of interest in it, and that nothing shall separate from it; being built on the foundation of Christ, and established in the exercise of faith on him; the affections being steady towards him, and fixedly set on divine and heavenly things; continuing steadfast in the doctrines of grace, and not carried about with strange doctrines, or every wind of doctrine; as well as constant and immovable in the work of the Lord, always employed in his service, and doing his will, from which nothing can move; not reproach, affliction, and persecution; and to be thus steady and fixed is a great privilege: and shalt not fear; evil tidings of evil times; of wars and rumours of wars, famine, pestilence, earthquakes, and other judgments; of changes and revolutions in kingdoms and states, or of what is coming upon the world, according to promise and prophecy, the heart being fixed and well established, trusting in the Lord; nor be afraid of evil men or devils, or any enemies whatever, nor of death, the king of terrors, that being one of the believer's blessings, and a friend of his; nor of hell and damnation, or the second death, or wrath to come; from all which the saints are secure.

Verse 16

Because thou shall forget thy misery,.... Former afflictions and distresses; having an abundance of prosperity and happiness, and long continued; and so, in process of time, the miseries and distresses before endured are forgotten; thus it was with Joseph in his advanced state, and therefore he called one of his sons Manasseh, Gen 41:51; and as it is with convinced and converted persons and believers in Christ, who, under first convictions and awakenings, are filled with sorrow and distress, on a view of their miserable estate by nature; but when Christ is revealed to them as their Saviour and Redeemer, and the love of God is shed abroad in their hearts, and they have faith and hope in Jesus, and a comfortable view of heaven and happiness, and eternal life, by him, they forget their spiritual poverty, and remember their misery no more, unless it be to magnify the riches of the grace of God; see Pro 31:6; and remember it as waters that pass away; either the waters of the stream in a river, which, when gone, are seen and remembered no more or as waters occasioned by floods in the winter season, which when over, and summer is come, are gone and are no more discerned; and as they pass from the places where they were, so from the minds of men: or it may be respect is had to the waters of Noah's flood, which, according to the divine promise and oath, should no more go over the earth, Gen 9:15; and being past and gone, and no fear or danger of their returning, are forgotten.

Verse 17

And thine age shall be clearer than the noonday,.... That is, the remainder of his days; the latter part of his life, which was yet to come, should be no more attended with the darkness of adversity; but the light of prosperity should shine upon him, and exceed the light of the sun at noonday: the phrase is expressive of the wonderful change there should be in his state and circumstances; see Isa 58:10; thou shall shine forth; like the rising sun, or as when it breaks forth out of a cloud; in a temporal sense, it may be understood of his enjoying health, wealth, and friends, the candle of the Lord shining upon him, as in days past; and in a spiritual sense, of his being favoured with the light of God's countenance, the Sun of righteousness rising upon him, with healing in his wings; the graces of the Spirit being brightened, and in lively exercise, and a large share of spiritual light and knowledge being given: the word used has a contrary sense, and signifies darkness and obscurity, and may be rendered "although thou art", or hast been, or mayest "be dark" (x); under dark and afflictive providences, as he had been, and still was and in darkness of soul, under the hidings of God's face: yet thou shall be as the morning; whose light breaks forth suddenly, and makes everything gay and cheerful; especially a morning without clouds, when it is bright and clear, and is increasing more and more: by this metaphor is signified, that Job would at once emerge out of his darkness, afflictions, and trouble, and have abundance of joy and comfort, which would be increasing in every sense; see Pro 4:18. (x) "tenebresces", Montanus, Drusius, Mercerus; to the same sense, Tigurine version, Cocceius, Schmidt, Schultens; so Ben Melech.

Verse 18

And thou shall be secure,.... From coming into like darkness, difficulties, and distress again, and from every evil and enemy; nothing shall come nigh to disturb and hurt, nothing to be feared from any quarter, all around: or "shalt be confident" (y); have a strong faith and full assurance of it, in the love of God, in the living Redeemer, and in the promises which respect the life that now is, and that which is to come: because there is hope; of the mercy of God, of salvation by Christ, and of eternal glory and happiness, as well as of a continuance of outward prosperity; faith and hope mutually assist each other; faith is the substance of things hoped for, and hope of better and future things on a good foundation encourages faith and confidence: yea, thou shalt dig about thee; to let in stakes for the pitching and fixing of tents to dwell in, and for more commodious pasturage; or for wells of water, for the supply both of the family and the flocks; or rather, for ditches and trenches to secure from thieves and robbers, or for drains to carry off floods of water: and thou shalt take thy rest in safety; lie down on the bed and sleep in the night season in peace and quietness, having nothing to fear; being well entrenched, and secure from depredations and inundations; and, more especially being hedged about and protected by the power and providence of God; see Psa 3:5; the Targum is, "thou shall prepare a grave, and lie down, and sleep secure.'' (y) "et confides", Mercerus, Piscator, Schmidt; "et habebis fiduciam", V. L.

Verse 19

Also thou shall lie down, and none shall make thee afraid,.... Either lie down on his bed, as before, or by his flocks, and where they lie down, and none should disturb him or them; not thieves and robbers, such as the Chaldeans and Sabeans had been to him, nor lions, bears, and wolves; yea, many shall make suit unto thee; make their supplications, present their requests and petitions for relief under necessitous circumstances, or for protection from the injuries and insults of others; as the poor and needy, the widow and fatherless, had done to him in times past, when in his prosperity, and when he was a friend unto them, and the father of them; see Pro 19:6; or, "the great ones (z) shall make suit to thee"; to have his favour and friendship, his counsel and advice, his company and conversation; he should be applied unto and courted by men of all sorts, which would be no small honour to him; see Psa 45:12. (z) "magnates", Vatablus, Bolducius.

Verse 20

But the eyes of the wicked shall fail,.... Either through grief and envy at Job's prosperity, and with looking for his fall into troubles again; or rather through expectation of good things for themselves, and for deliverance out of trouble, but all in vain; see Lam 4:17; and they shall not escape; afflictions and calamities in this life, nor the righteous judgment, nor wrath to come: or, "refuge shall perish from them" (a); there will be none to betake themselves unto for safety; in vain will they seek it from men; refuge will fail them, and no man care for them; and in vain will they fly to rocks and mountains to fall upon them: and their hope shall be as the giving up of the ghost; it is with them as when a man is just expiring, and it is all over with him, and there is no hope of his reviving; so the hope of wicked men is a dying hope, a lost hope; it is not hope, but despair; their hope is gone, and they are lost and undone; and if they retain their hope in life, when they come to die they have none; though the righteous has hope in his death, their hope dies with them, if not before them: or, "their hope is the giving up of the ghost" (b); all they have to hope and wish for is death, to relieve them from their present troubles and agonies they are in; and sometimes are left amidst their guilt, despair, and horror, to destroy themselves: now Zophar by all this would suggest, that should not Job take his advice, he would appear to be such a wicked man, whose eyes would fail for his own help, and would not escape the judgments of God here and hereafter, and would die without hope, in black despair; or at least without any hope that would be of any avail. (a) "et refugium peribit ab eis", Pagninus, Montanus, Bolducius; "perfugium", Junius & Tremellius; "effugium", Mercerus, Cocceius, Schmidt, Schultens. (b) "Spes vel expectatio eorum est, vel erit efflatio animae", Mercerus, Cocceius. Next: Job Chapter 12

Verse 1

1 Then began Zophar the Naamathite, and said: 2 Shall the torrent of words remain unanswered, And shall the prater be in the right? 3 Shall thy vain talking silence the people, So that thou mockest without any one putting thee to shame, 4 And sayest: my doctrine is pure, And I am guiltless in Thine eyes? 5 But oh that Eloah would speak, And open His lips against thee, 6 And make known to thee the secrets of wisdom, That she is twofold in her nature - Know then that Eloah forgetteth much of thy guilt. When Job has concluded his long speech, Zophar, the third and most impetuous of the friends, begins. His name, if it is to be explained according to the Arabic Esauitish name el-assfar, (Note: Vid., Abulfeda's Historia anteislamica ed. Fleischer, p. 168.) signifies the yellow one (flavedo), and the name of the place whence he comes, pleasantness (amaenitas). The very beginning of his speech is impassioned. He calls Job's speech דברים רב, a multitude of words (besides here, Pro 10:19; Ecc 5:2), and asks whether he is to remain unanswered; יענה לא, responsum non feret, from נענה, not the sense of being humbled, but: to be answered (of the suppliant: to be heard = to receive an answer). He calls Job שׂפתים אישׁ, a prater (distinct from דברים איש, a ready speaker, Exo 4:10), who is not in the right, whom one must not allow to have the last word. The questions, Job 11:2, are followed by another which is not denoted by the sign of a question, but is only known by the accent: Shall not thy בּדּים, meaningless speeches (from בדד = בטא, βαττολογεῖν), put men (מתים, like other archaisms, e.g., תּבל, always without the article) to silence, so that thou darest mock without any one making thee ashamed, i.e., leading thee on ad absurdum? Thou darest mock God (Hirzel); better Rosenmller: nos et Deum. The mockery here meant is that which Zophar has heard in Job's long speech; mockery at his opponents, in the belief that he is right because they remain silent. The futt. consec., Job 11:3., describe the conduct of Job which results from this absence of contradiction. Zophar, in v. 4, does not take up Job's own words, but means, that one had better have nothing more to do with Job, as he would some day say and think so and so, he would consider his doctrine blameless, and himself in relation to God pure. לקח occurs only here in this book; it is a word peculiar to the book of Proverbs (also only Deu 32:2; Isa 29:24), and properly signifies the act of appropriating, then that which is presented for appropriation, i.e., for learning: the doctrine (similar to שׁמועה, the hearing, ἀκοή, and then the discourse); we see from the words "my doctrine is pure," which Zophar puts into the mouth of Job, that the controversy becomes more and more a controversy respecting known principles. Job 11:5 With ואולם, verum enim vero, Zophar introduces his wish that God himself would instruct Job; this would most thoroughly refute his utterances. יתן מי is followed by the infin., then by futt., vid., Ges. 136, 1; כּפלים (only here and Isa 40:2) denotes not only that which is twice as great, but generally that which far surpasses something else. The subject of the clause beginning with כּי is היא understood, i.e., divine wisdom: that she is the double with respect to (ל( ot, as e.g., Kg1 10:23) reality (תושׁיה, as Job 5:12; Job 6:13, essentia, substantia), i.e., in comparison with Job's specious wisdom and philosophism. Instead of saying: then thou wouldst perceive, Zophar, realizing in his mind that which he has just wished, says imperiously ודע (an imper. consec., or, as Ewald, 345, b, calls it, imper. futuri, similar to Gen 20:7; Sa2 21:3): thou must then perceive that God has dealt far more leniently with thee than thou hast deserved. The causative השּׁה (in Old Testament only this passage, and Job 39:17) denotes here oblivioni dare, and the מן of מעונך is partitive.

Verse 7

7 Canst thou find out the nature of Eloah, And penetrate to the foundation of the existence of the Almighty? 8 It is as the heights of heaven-what wilt thou do? Deeper than Hades-what canst thou know? 9 The measure thereof is longer than the earth, And broader than the sea. The majority of modern commentators erroneously translate חקר searching = comprehension, and תּכלית perfection, a meaning which this word never has. The former, indeed, signifies first in an active sense: finding out by search; and then also objectively: the object sought after: "the hidden ground" (Ewald), the depth (here and Job 38:16; also, according to Ew., Job 8:8, of the deep innermost thought). The latter denotes penetrating to the extreme, and then the extreme, πέρας, itself (Job 26:10; Job 28:3). In other words: the nature that underlies that which is visible as an object of search is called חקר; and the extreme of a thing, i.e., the end, without which the beginning and middle cannot be understood, is called תכלית. The nature of God may be sought after, but cannot be found out; and the end of God is unattainable, for He is both: the Perfect One, absolutus; and the Endless One, infinitus. Job 11:8-9 The feminine form of expression has reference to the divine wisdom (Chokma, Job 11:6), and amplifies what is there said of its transcendent reality. Its absoluteness is described by four dimensions, like the absoluteness of the love which devised the plan for man's redemption (Eph 3:18). The pronoun היא, with reference to this subject of the sentence, must be supplied. She is as "the heights of heaven" (comp. on subst. pro adj. Job 22:12); what wilt or canst thou do in order to scale that which is high as heaven? In Job 11:9 we have translated according to the reading מדּה with He mappic. This feminine construction is a contraction for מדּתהּ, as Job 5:13, ערמם for ערמתם; Zac 4:2, גלה for גלתה, and more syncopated forms of a like kind (vid., Comm. ber den Psalter, i. 225, ii. 172). The reading recorded by the Masora is, however, מדּה with He raph., according to which the word seems to be the accusative used adverbially; nevertheless the separation of this acc. relativus from its regens by the insertion of a word between them (comp. Job 15:10) would make a difficulty here where היא is wanting, and consequently מדה seems to signify mensura ejus whichever way it may be written (since ah raphe is also sometimes a softened form of the suffix, Job 31:22; Ewald, 94, b). The wisdom of God is in its height altogether inaccessible, in its depth fathomless and beyond research, in its length unbounded, in its breadth incomprehensible, stretching out far beyond all human thought.

Verse 10

10 When He passes by and arrests And calls to judgment, who will oppose Him? 11 For He knoweth the men devoid of principle, And seeth wickedness without observing it. 12 But before an empty head gaineth understanding, A wild ass would become a man. In יחלף God is conceived as one who manifests himself by passing to and fro in the powers of nature (in the whirlwind, Isa 21:1). Should He meet with one who is guilty, and seize and bring him to judgment, who then (waw apod.) will turn Him back, i.e., restrain Him? הקהיל is used of bringing to judgment, with reference to the ancient form of trial which was in public, and in which the carrying out of the sentence was partly incumbent on the people (Kg1 21:9; Eze 16:40; Eze 23:46). One might almost imagine that Zophar looks upon himself and the other two friends as forming such an "assembly:" they cannot justify him in opposition to God, since He accounts him guilty. God's mode of trial is summary, because infallible: He knows altogether שׁוא מתי, people who hypocritically disguise their moral nothingness (on this idea, vid., on Psa 26:4); and sees (looks through) און (from the root n, to breathe), otherwise grief, with which one pants, in a moral sense worthlessness, without any trace whatever of worth or substance. He knows and sees this moral wretchedness at once, and need not first of all reflect upon it: non opus habet, as Abenezra has correctly explained, ut diu consideret (comp. the like thought, Job 34:23). Job 11:12 has been variously misinterpreted. Gesenius in his Handwrterbuch (Note: Vid., Lexicon, Engl. edition, s.v. לבב Niphal. - Tr.) translates: but man is empty and void of understanding; but this is contrary to the accentuation, according to which נבוב אישׁ together form the subject. Olshausen translates better: an empty man, on the other hand, is without heart; but the fut. cannot be exactly so used, and if we consider that Piel has never properly a privative meaning, though sometimes a privative idea (as e.g., סקּל, operam consumere in lapidos, scil. ejiciendos), we must regard a privative Niphal as likewise inadmissible. Stickel translates peculiarly: the man devoid of understanding is enraged against God; but this is opposed to the manifest correlation of נבוב and ילּבב, which does not indicate the antithesis of an empty and sulky person (Bttcher): the former rather signifies empty, and the latter to acquire heart or marrow (Heidenheim, לב יקנה), so that לב fills up the hollow space. Hirzel's rendering partly bears out the requirement of this correlation: man has understanding like a hollow pate; but this explanation, like that of Gesenius, violates the accentuation, and produces an affected witticism. The explanation which regards Job 11:12 as descriptive of the wholesome effect of the discipline of the divine judgments (comp. Isa 26:9) is far better; it does not violate the accent, and moreover is more in accordance with the future form: the empty one becomes discerning thereby, the rough, humane (thus recently Ewald, Heiligst., Schlottm.); but according to this explanation, Job 11:12 is not connected with what immediately precedes, nor is the peculiarity of the expression fully brought out. Hupfeld opens up another way of interpreting the passage when he remarks, nil dicto facilius et simplicius; he understands Job 11:12 according to Job 11:12: But man is furnished with an empty heart, i.e., receives at his birth an empty undiscerning heart, and man is born as a wild ass's colt, i.e., as stupid and obstinate. This thought is satisfactorily connected with the preceding; but here also נבוב is taken as predicate in violation of the accentuation, nor is justice done to the correlation above referred to, and the whole sentence is referred to the portion of man at his birth, in opposition to the impression conveyed by the use of the fut. Oehler appears to us to have recognised the right sense: But an empty man is as little endowed with sense, as that a wild ass should ever be born as man - be, so to speak, born again and become a man. (Note: Wetzstein explains: "But a man that barks like a dog (i.e., rages shamelessly) can become sensible, and a young wild ass (i.e., the wildest and roughest creature) be born again as a man (i.e., become gentle and civilised)," from נבב = נבח, since נבח is the commoner word for "barking" in the Syrian towns and villages, and נבב, on the other hand, is used among those who dwelt in tents. But we must then point it נבּוּב, and the antithesis ילּבב is more favourable the Hebrew meaning, "hollowed out, empty.") The waw in ועיר is just like Job 5:7; Job 12:11, and brings into close connection the things that are to be compared, as in the form of emblematic proverbs (vid., Herzog's Real Encyklopdie, xiv. 696): the one will happen not earlier than, and as little as, the other. The Niphal נולד, which in Pro 17:17 signifies to become manifest, here borders on the notion of regenerari; a regeneration would be necessary if the wild ass should become human, - a regeneration which is inconceivable. It is by nature refractory, and especially when young (ועיר from Arab. ‛âr, fut. i in the signification vagari, huc illuc discurrere, of a young, restless, wild, frisking animal). Just so, says Zophar, the vacuum in an empty man is incapable of being filled up, - a side hit at Job, which rebounds on Zophar himself; for the dogma of the friends, which forms the sole contents of their hollowness, can indeed not fill with brightness and peace a heart that is passing through conflict. The peculiarity of the expression is no longer unintelligible; Zophar is the most impassioned of the three friends.

Verse 13

13 But if thou wilt direct thy heart, And spread out thy hands to Him - 14 If there is evil in thy hand, put it far away, And let not wickedness dwell in thy tents - 15 Then indeed canst thou lift up thy face without spot, And shalt be firm without fearing. The phrase הכין לב signifies neither to raise the heart (Ewald), nor to establish it (Hirz.), but to direct it, i.e., give it the right direction (Psa 78:8) towards God, Sa1 7:3; Ch2 20:33; it has an independent meaning, so that there is no need to supply אל־אל, nor take וּפרשׂתּ to be for לפרושׂ (after the construction in Ch2 30:19). To spread out the hands in prayer is כּפּים (פּרשׂ) פּרשׂ; ידים is seldom used instead of the more artistic כפים, palmas, h.e. manus supinas. The conditional antecedent clause is immediately followed, Job 11:14, by a similarly conditional parenthetical clause, which inserts the indispensable condition of acceptable prayer; the conclusion might begin with הרהיקהוּ: when thou sendest forth thy heart and spreadest out thy hands to Him, if there is wickedness in thy hand, put it far away; but the antecedent requires a promise for its conclusion, and the more so since the praet. and fut. which follow אם, Job 11:13, have the force of futt. exact.: si disposueris et extenderis, to which the conclusion: put it far away, is not suited, which rather expresses a preliminary condition of acceptable prayer. The conclusion then begins with כּי־אז, then indeed, like Job 8:6; Job 13:19, comp. Job 6:3, with עתּה כּי, now indeed; the causal signification of כי has in both instances passed into the confirmatory (comp. Sa1 14:44; Psa 118:10-12; Psa 128:2, and on Gen 26:22): then verily wilt thou be able to raise thy countenance (without being forced to make any more bitter complaints, as Job 10:15.), without spot, i.e., not: without bodily infirmity, but: without spot of punishable guilt, sceleris et paenae (Rosenmller). מן here signifies without (Targ. דּלא), properly: far from, as Job 21:9; Sa2 1:22; Pro 20:3. Faultless will he then be able to look up and be firm (מצּק from יצק, according to Ges. 71), quasi ex aere fusus (Kg1 7:16), one whom God can no longer get the better of.

Verse 16

16 For thou shalt forget thy grief, Shalt remember it as waters that flow by. 17 And thy path of life shall be brighter than mid-day; If it be dark, it shall become as morning. 18 And thou shalt take courage, for now there is hope; And thou shalt search, thou shalt lie down in safety. 19 And thou liest down without any one making thee afraid; And many shall caress thy cheeks. 20 But the eyes of the wicked languish, And refuge vanisheth from them, And their hope is the breathing forth of the soul. The grief that has been surmounted will then leave no trace in the memory, like water that flows by (not: water that flows away, as Olshausen explains it, which would be differently expressed; comp. Job 20:28 with Sa2 14:14). It is not necessary to change אתּה כּי into עתּה כּי (Hirzel); אתה, as in Job 11:13, strengthens the force of the application of this conclusion of his speech. Life (חלד, from חלד to glide away, slip, i.e., pass away unnoticed, (Note: Vid., Hupfeld on Psa 17:14, and on the other hand Bttcher, infer. 275 s., who, taking חלד in the sense of rooting into, translates: "the mildew springs up more brilliant than mid-day." But whatever judgment one may form of the primary idea of חלד, this meaning of חלד is too imaginary.) as αἰών, both life-time, Psa 39:6, and the world, Psa 49:2, here in the former sense), at the end of which thou thoughtest thou wert already, and which seemed to thee to run on into dismal darkness, shall be restored to thee (יקום with Munach on the ult. as Job 31:14, not on the penult.) brighter than noon-day (מן, more than, i.e., here: brighter than, as e.g., Mic 7:4, more thorny than); and be it ever so dark, it shall become like morning. Such must be the interpretation of תּעפה. It cannot be a substantive, for it has the accent on the penult.; as a substantive it must have been pointed תּעוּפה (after the form תּקוּדה, תּקוּמה, and the like). It is one of the few examples of the paragogic strengthened voluntative in the third pers., like Psa 20:4; Isa 5:19 (Note: In other instances, as תּרנּה, Pro 1:20; Pro 8:3, and ותּעגּבה, Eze 23:20, the ah is not the cohortative form, but either paragogic without special meaning or (so that the fut. has a double feminine form) as feminine termination, as is evident in Job 22:21, where the ah is combined with the inflection.) (Ges. 48, 3); the cohortative form of the future is used with or without אם (vid., on Psa 73:16) in hypothetical antecedent clauses (Ges. 128, 1). Translate therefore: should it become dark (accordingly correctly accented with Rebia mugrasch), from עוּף, to envelope one's self, to darken (whence עפתה, Job 10:22), not: shouldst thou become dark (Schlottm.). The feminine forms are instead of the neuter, like תּמטיר, it rains, Amo 4:7; חשׁכה, it becomes dark, Mic 3:6 (Ges. 137, 2). The fut. is followed by perff. consecutiva in Job 11:18 : And thou shalt take confidence, for there is ground for hope for thee; ישׁ, with the force of real and lasting existence. וחפרתּ is also perf. consec., and is rightly accented as such. If it were to be interpreted et si erubueris pudore tranquille cubabis, it would require the accent on the penult., since it would be a perf. hypotheticum. But although the seeming antithesis of וחפרת and לבטח (comp. Job 6:20) appears to favour this interpretation, it is nevertheless inadmissible, since it introduces a sadness into the promise: granted that thou shouldest be put to shame at this or that prospect; whereas, if חפר be taken in the sense of scrutari, as it is used by our poet (Job 3:21; Job 39:29) (not with Bttch., who comp. Ecc 5:11, in the signification fodere = to labour in the field, in which meaning it is not common), the tone of sadness is removed, and the accentuation is duly observed: and thou shalt search about (i.e., examine the state of thy household, which is expressed by וּפקדתּ in Job 5:24), thou shalt lay thyself down in peace (i.e., because thou findest everything in a prosperous condition, and hast no anxiety). This felling of security against every harm that may befall one's person or property, gained from trust in God, is expressed (Job 11:19) under the figure of the peaceful situation of a herd when removed from danger, - a figure which is borrowed from Lev 26:6, and is frequently repeated in the prophets (Isa 17:2; Zep 3:13). The promises of Zophar culminate in a future exaltation which shall command reverence and inspire trust: et mulcebunt faciem tuam multi. פּני חלּה, to approach any one in humble entreaty, generally used in reference to God; less frequently, as here and Psa 45:13; Pro 19:6, in reference to men in high positions. The end of the wicked, on the other hand, is told in Job 11:20. Zophar here makes use of the choicest expressions of the style of the prophetic psalms: כּלה, otherwise frequently used of those who pine away with longing, here and Job 17:5 of eyes that languish with unsatisfied longing; מנּהם (Aram. מנּהוןּ), poetic for מהם; נפשׁ מפּח, after the phrase נפשׁ נפח, he breathes forth his soul (Jer 15:9, comp. Job 31:39). The meaning is not that death is their only hope, but that every expectation remains unfulfilled; giving up the ghost is that whither all their disappointed hopes tend. That Zophar, in the mind of the poet, is the youngest of the three speakers, may be concluded from his introducing him last of all, although he is the most impetuous. Zophar manifests a still greater inability than the other two to bring Job to a right state of mind. His standpoint is the same as that of the others; like them, he regards the retributive justice of God as the principle on which alone the divine government in the world is exercised, and to which every act of this government is to be attributed, and it may indeed be assumed to be at work even when the relation of circumstances is mysterious and impenetrably dark to us. This limited view which the friends take of the matter readily accounts for the brevity of their speeches in comparison with Job's. This one locus communis is their only theme, which they reiterate constantly in some new and modified form; while the mind of Job is an exhaustless fountain of thought, suggested by the direct experiences of the past. Before the present dispensation of suffering came upon Job, he enjoyed the peace of true godliness, and all his thoughts and feelings were under the control of a consciousness, made certain by his experience, that God makes himself known to those who fear Him. Now, however, his nature, hitherto kept in subjection by divine grace, is let loose in him; the powers of doubt, mistrust, impatience, and despondency have risen up; his inner life is fallen into the anarchy of conflict; his mind, hitherto peaceful and well-disciplined, is become a wild chaotic confusion; and hence his speeches, in comparison with those of the friends, are as roaring cataracts to small confined streams. But in this chaos lie the elements of a new creation; the harsh pertinacity with which the friends maintain their one dogma only tends to give an impulse to it. The new truth, the solution of the mystery, springs from this spiritual battle Job has to fight, from which, although not scathless, he still shall come forth as conqueror. Is the dogma of the friends, then, so pure a doctrine (זך לקח) as that which, according to Zophar's words, Job claims for himself? On Zophar's side it is maintained that God always acts in accordance with justice, and Job maintains that God does not always so act. The maxim of the friends is false in the exclusiveness with which they maintain it; the conclusion to which they are urged gives evidence of the fallacy of the premises: they must condemn Job, and consequently become unjust, in order to rescue the justice of God. Job's maxim, on the other hand, is true; but it is so unconnected as it stands, that it may be turned over any moment and changed into a falsehood. For that God does not act everywhere as the Just One is a truth, but that He sometimes acts unjustly is blasphemy. Between these two Job hangs in suspense. For the stedfast consciousness of his innocence proves to him that God does not always act as the Just One; shall he therefore suppose that God deals unjustly with him? From this blasphemous inversion of his maxim, Job seeks refuge in the absolute power of God, which makes that just which is unjust according to the clearest human consciousness. This is the feeble thread on which Job's piety hangs. Should this be cut, it would be all over with him. The friends do their best to cut it in twain. Zophar's speech is like a sword-thrust at it. For while Eliphaz and Bildad with cautious gentleness describe suffering more as chastisement than as punishment, Zophar proceeds more boldly, and demands of Job that he should humble himself, as one who has incurred punishment from God. Of sin on Job's part which may have called down the divine judgment, Zophar knows as little as Job himself. But he wishes that God would grant Job some revelation of His infinite wisdom, since he refuses to humble himself. Then he would confess his folly, and see that God not only does not punish him unjustly, but even allows much of his guilt to go unpunished. Job is therefore to turn penitently to God, and to put away that evil which is the cause of his suffering, in order that he may be heard. Then shall his hopeless condition become bright with hope; whereas, on the other hand, the downfall of the wicked is beyond recovery. Ewald aptly remarks that thus even the concluding words of the speeches of the friends are always somewhat equivocal. "Eliphaz just adds a slight caution, Bildad introduces the contrast in a few words, and Zophar adds but a word; all these seem to be as the forerunners of a multitude of similar harsh threatenings, ch. 15, 18, 20." What impression will this harsh treatment of Zophar's produce on Job? Job is to humble himself as a sinner who is undergoing the punishment of his sin, though the measure of it is far below the degree of his guilt; and while he does not deny his sinful weaknesses, he is nevertheless convinced that he is righteous, and having as such experienced the favour of God, cannot become an object of punishment. Brentius discriminatingly observes here: Videntur et Sophar et reliqui amici Hiob prorsus ignorare quid sit aut efficiat Evangelion et fides in promissionem Dei; sic argumentantur contra Hiobem, quasi nullus unquam possit coram Deo fide justificari. The language is rather too much in accordance with the light of the New Testament; but it is true that the friends know nothing whatever of the condition of a truly righteous man, over whom the law with its curse, or the retributive justice of God, has no power. The interpretation of affliction in accordance with the recognition of this principle is strange to them; and this is just the issue which is developed by the drama in the case of Job - the idea which comes to light in the working out of the plot. Even Job does not perceive the solution of the mystery, but, in the midst of the conflict, is in a state of ignorance which excites compassion; the ignorance of the friends arising from their shallowness of understanding, on the contrary, creates aversion. When Zophar, therefore, wishes that God would grant Job some revelation of His infinite wisdom, it is indeed true that Job is greatly in need of it; but it is self-deceiving pride which leads Zophar to imagine that he has no need of it himself. For this Wisdom which has decreed the suffering of Job is hidden from his also; and yet he does not treat the suffering of his friend as a divine mystery. He explains it as the working of the retributive justice of God; but since he endeavours thus to explain the mystery, he injures his cause, and if possible injures also the slender thread by which Job's faith hangs. For should Job regard his sufferings as a just divine retribution, he could then no longer believe on God as the Just One.

Introduction

Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself (Job 11:1-4). II. He appeals to God for his conviction, and begs that God would take him to task (Job 11:5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice (Job 11:6). 2. Of his unsearchable perfections (Job 11:7-9). 3. Of his incontestable sovereignty and uncontrollable power (Job 11:10). 4. Of the cognizance he takes of the children of men (Job 11:11, Job 11:12). III. He assures him that, upon his repentance and reformation (Job 11:13, Job 11:14), God would restore him to his former prosperity and safety (Job 11:15-19); but that, if he were wicked it was in vain to expect it (Job 11:20).

Verse 1

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.

Verse 7

Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence. I. See here what God is, and let him be adored. 1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pass a judgment upon. We that are so little acquainted with the divine nature are incompetent judges of the divine providence; and, when we censure the dispensations of it, we talk of things that we do not understand. We cannot find out God; how dare we then find fault with him? Zophar here shows, (1.) That God's nature infinitely exceeds the capacities of our understandings: "Canst thou find out God, find him out to perfection? No, What canst thou do? What canst thou know?" Job 11:7, Job 11:8. Thou, a poor, weak, short-sighted creature, a worm of the earth, that art but of yesterday? Thou, though ever so inquisitive after him, ever so desirous and industrious to find him out, yet darest thou attempt the search, or canst thou hope to speed in it? We may, by searching find God (Act 17:27), but we cannot find him out in any thing he is pleased to conceal; we may apprehend him, but we cannot comprehend him; we may know that he is, but cannot know what he is. The eye can see the ocean but not see over it. We may, by a humble, diligent, and believing search, find out something of God, but cannot find him out to perfection; we may know, but cannot know fully, what God is, nor find out his work from the beginning to the end, Ecc 3:11. Note, God is unsearchable. The ages of his eternity cannot be numbered, nor the spaces of his immensity measured; the depths of his wisdom cannot be fathomed, nor the reaches of his power bounded; the brightness of his glory can never be described, nor the treasures of his goodness reckoned up. This is a good reason why we should always speak of God with humility and caution and never prescribe to him nor quarrel with him, why we should be thankful for what he has revealed of himself and long to be where we shall see him as he is, Co1 13:9, Co1 13:10. (2.) That it infinitely exceeds the limits of the whole creation: It is higher than heaven (so some read it), deeper than hell, the great abyss, longer than the earth, and broader than the sea, many parts of which are to this day undiscovered, and more were then. It is quite out of our reach to comprehend God's nature. Such knowledge is too wonderful for us, Psa 139:6. We cannot fathom God's designs, nor find out the reasons of his proceedings. His judgments are a great deep. Paul attributes such immeasurable dimensions to the divine love as Zophar here attributes to the divine wisdom, and yet recommends it to our acquaintance. Eph 3:18, Eph 3:19, That you may know the breadth, and length, and depth, and height, of the love of Christ. 2. God is a sovereign Lord (Job 11:10): If he cut off by death (margin, If he make a change, for death is a change; if he make a change in nations, in families, in the posture of our affairs), - if he shut up in prison, or in the net of affliction (Psa 66:11), - if he seize any creature as a hunter his prey, he will gather it (so bishop Patrick) and who shall force him to restore? or if he gather together, as tares for the fire, or if he gather to himself man's spirit and breath (Job 34:14), then who can hinder him? Who can either arrest the sentence or oppose the execution? Who can control his power or arraign his wisdom and justice? If he that made all out of nothing think fit to reduce all to nothing, or to their first chaos again, - if he that separated between light and darkness, dry land and sea, at first, please to gather them together again, - if he that made unmakes, who can turn him away, alter his mind or stay his hand, impede or impeach his proceedings? 3. God is a strict and just observer of the children of men (Job 11:11): He knows vain men. We know little of him, but he knows us perfectly: He sees wickedness also, not to approve it (Hab 1:13), but to animadvert upon it. (1.) He observes vain men. Such all are (every man, at his best estate, is altogether vanity), and he considers it in his dealings with them. He knows what the projects and hopes of vain men are, and can blast and defeat them, the workings of their foolish fancies; he sits in heaven, and laughs at them. He takes knowledge of the vanity of men (that is, their little sins; so some) their vain thoughts and vain words, and unsteadiness in that which is good. (2.) He observes bad men: He sees gross wickedness also, though committed ever so secretly and ever so artfully palliated and disguised. All the wickedness of the wicked is naked and open before the all-seeing eye of God: Will he not then consider it? Yes, certainly he will, and will reckon for it, though for a time he seem to keep silence. II. See here what man is, and let him be humbled, Job 11:12. God sees this concerning vain man that he would be wise, would be thought so, though he is born like a wild ass's colt, so sottish and foolish, unteachable and untameable. See what man is. 1. He is a vain creature - empty; so the word is. God made him full, but he emptied himself, impoverished himself, and now he is raca, a creature that has nothing in him. 2. He is a foolish creature, has become like the beasts that perish (Psa 49:20, Psa 73:22), an idiot, born like an ass, the most stupid animal, an ass's colt, not yet brought to any service. If ever he come to be good for any thing, it is owing to the grace of Christ, who once, in the day of his triumph, served himself by an ass's colt. 3. He is a wilful ungovernable creature. An ass's colt may be made good for something, but the wild ass's colt will never be reclaimed, nor regards the crying of the driver. See Job 39:5-7. Man thinks himself as much at liberty, and his own master, as the wild ass's colt does, that is used to the wilderness (Jer 2:24), eager to gratify his own appetites and passions. 4. Yet he is a proud creature and self-conceited. He would be wise, would he thought so, values himself upon the honour of wisdom, though he will not submit to the laws of wisdom. He would be wise, that is, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Now is such a creature as this fit to contend with God or call him to an account? Did we but better know God and ourselves, we should better know how to conduct ourselves towards God.

Verse 13

Zophar, as the other two, here encourages Job to hope for better times if he would but come to a better temper. I. He gives him good counsel (Job 11:13, Job 11:14), as Eliphaz did (Job 5:8), and Bildad, Job 8:5. He would have him repent and return to God. Observe the steps of that return. 1. He must look within, and get his mind changed and the tree made good. He must prepare his heart; there the work of conversion and reformation must begin. The heart that wandered from God must be reduced - that was defiled with sin and put into disorder must be cleansed and put in order again - that was wavering and unfixed must be settled and established; so the word here signifies. The heart is then prepared to seek God when it is determined and fully resolved to make a business of it and to go through with it. 2. He must look up, and stretch out his hands towards God, that is, must stir up himself to take hold on God, must pray to him with earnestness and importunity, striving in prayer, and with expectation to receive mercy and grace from him. To give the hand to the Lord signifies to yield ourselves to him and to covenant with him, Ch2 30:8. This Job must do, and, for the doing of it, must prepare his heart. Job had prayed, but Zophar would have him to pray in a better manner, not as an appellant, but as a petitioner and humble suppliant. 3. He must amend what was amiss in his own conversation, else his prayers would be ineffectual (Job 11:14): "If iniquity be in thy hand (that is, if there be any sin which thou dost yet live in the practice of) put it far away, forsake it with detestation and a holy indignation, stedfastly resolving not to return to it, nor ever to have any thing more to do with it. Eze 18:31; Hos 14:9; Isa 30:22. If any of the gains of iniquity, any goods gotten by fraud or oppression, be in thy hand, make restitution thereof" (as Zaccheus, Luk 19:8), "and shake thy hands from holding them," Isa 33:15. The guilt of sin is not removed if the gain of sin be not restored. 4. He must do his utmost to reform his family too: "Let not wickedness dwell in thy tabernacles; let not thy house harbour or shelter any wicked persons, any wicked practices, or any wealth gotten by wickedness." He suspected that Job's great household had been ill-governed, and that, where there were many, there were many wicked, and the ruin of his family was the punishment of the wickedness of it; and therefore, if he expected God should return to him, he must reform what was amiss there, and, though wickedness might come into his tabernacles, he must not suffer it to dwell there, Psa 101:3, etc. II. He assures him of comfort if he took this counsel, Job 11:15, etc. If he would repent and reform, he should, without doubt, be easy and happy, and all would be well. Perhaps Zophar might insinuate that, unless God did speedily make such a change as this in his condition, he and his friends would be confirmed in their opinion of him as a hypocrite and a dissembler with God. A great truth, however, is conveyed, That, the work of righteousness will be peace, and the effect of righteousness quietness and assurance for ever, Isa 32:17. Those that sincerely turn to God may expect, 1. A holy confidence towards God: "Then shalt thou lift up thy face towards heaven without spot; thou mayest come boldly to the throne of grace, and not with that terror and amazement expressed," Job 9:34. If our hearts condemn us not for hypocrisy and impenitency, then have we confidence in our approaches to God and expectations from him, Jo1 3:21. If we are looked upon in the face of the anointed, our faces, that were dejected, may be lifted up - that were polluted, being washed with the blood of Christ, may be lifted up without spot. We may draw near in full assurance of faith when we are sprinkled from an evil conscience, Heb 10:22. Some understand this of the clearing up of his credit before men, Psa 37:6. If we make our peace with God, we may with cheerfulness look our friends in the face. 2. A holy composedness in themselves: Thou shalt be stedfast, and shalt not fear, not be afraid of evil tidings, thy heart being fixed, Psa 112:7. Job was now full of confusion (Job 10:15), while he looked upon God as his enemy and quarrelled with him; but Zophar assures him that, if he would submit and humble himself, his mind would be composed, and he would be freed from those frightful apprehensions he had of God, which put him into such an agitation. The less we are frightened the more we are fixed, and consequently the more fit we are for our services and for our sufferings. 3. A comfortable reflection upon their past troubles (Job 11:16): "Thou shalt forget thy misery, as the mother forgets her travailing pains, for joy that the child is born; thou shalt be perfectly freed from the impressions it makes upon thee, and thou shalt remember it as waters that pass away, or are poured out of a vessel, which leave no taste or tincture behind them, as other liquors do. The wounds of thy present affliction shall be perfectly healed, not only without a remaining scar, but without a remaining pain." Job had endeavoured to forget his complaint (Job 9:27), but found he could not; his soul had still in remembrance the wormwood and the gall: but here Zophar puts him in a way to forget it; let him by faith and prayer bring his griefs and cares to God, an leave them with him, and then he shall forget them. Where sin sits heavily affliction sits lightly. If we duly remember our sins, we shall, in comparison with them, forget our misery, much more if we obtain the comfort of a sealed pardon and a settled peace. He whose iniquity is forgiven shall not say, I am sick, but shall forget his sickness, Isa 33:24. 4. A comfortable prospect of their future peace. This Zophar here thinks to please Job with, in answer to the many despairing expressions he had used, as if it were to no purpose for him to hope ever to see good days again in this world: "Yea, but thou mayest" (says Zophar) "and good nights too." A blessed change he here puts him in hopes of. (1.) That though now his light was eclipsed it should shine out again, and more brightly than ever (Job 11:17), - that even his setting sun should out-shine his noon-day sun, and his evening be fair and clear as the morning, in respect both of honour and pleasure. - that his light should shine out of obscurity (Isa 58:10), and the thick and dark cloud, from behind which his sun should break forth, would serve as a foil to its lustre, - that it should shine even in old age, and those evil days should be good days to him. Note, Those that truly turn to God then begin to shine forth; their path is as the shining light which increases, the period of their day will be the perfection of it, and their evening to this world will be their morning to a better. (2.) That, though now he was in a continual fear and terror, he should live in a holy rest and security, and find himself continually safe and easy (Job 11:18): Thou shalt be secure, because there is hope. Note, Those who have a good hope, through grace, in God, and of heaven, are certainly safe, and have reason to be secure, how difficult soever the times are through which they pass in this world. He that walks uprightly may thus walk surely, because, though there are trouble and danger, yet there is hope that all will be well at last. Hope is an anchor of the soul, Heb 6:19. "Thou shalt dig about thee," that is, "Thou shalt be as safe as an army in its entrenchments." Those that submit to God's government shall be taken under his protection, and then they are safe both day and night. [1.] By day, when they employ themselves abroad: "Thou shalt dig in safety, thou and thy servants for thee, and not be again set upon by the plunderers, who fell upon thy servants at plough," Job 1:14, Job 1:15. It is no part of the promised prosperity that he should live in idleness, but that he should have a calling and follow it, and, when he was about the business of it, should be under the divine protection. Thou shalt dig and be safe, not rob and be safe, revel and be safe. The way of duty is the way of safety. [2.] By night, when they repose themselves at home: Thou shalt take thy rest (and the sleep of the labouring man is sweet) in safety, notwithstanding the dangers of the darkness. The pillar of cloud by day shall be a pillar of fire by night: "Thou shalt lie down (Job 11:19), not forced to wander where there is no place to lay thy head on, nor forced to watch and sit up in expectation of assaults; but thou shalt go to bed at bedtime, and not only shall non hurt thee, but none shall make thee afraid nor so much as give thee an alarm." Note, It is a great mercy to have quiet nights and undisturbed sleeps; those say so that are within the hearing of the noise of war. And the way to be quiet is to seek unto God and keep ourselves in his love. Nothing needs make those afraid who return to God as their rest and take him for their habitation. (3.) That, though now he was slighted, yet he should be courted: "Many shall make suit to thee, and think it their interest to secure thy friendship." Suit is made to those that are eminently wise or reputed to be so, that are very rich or in power. Zophar knew Job so well that he foresaw that, how low soever this present ebb was, if once the tide turned, it would flow as high as ever; and he would be again the darling of his country. Those that rightly make suit to God will probably see the day when others will make suit to them, as the foolish virgins to the wise, Give us of your oil. III. Zophar concludes with a brief account of the doom of wicked people (Job 11:20): But the eyes of the wicked shall fail. It should seem, he suspected that Job would not take his counsel, and here tells him what would then come of it, setting death as well as life before him. See what will become of those who persist in their wickedness, and will not be reformed. 1. They shall not reach the good they flatter themselves with the hopes of in this world and in the other. Disappointments will be their doom, their shame, their endless torment. Their eyes shall fail with expecting that which will never come. When a wicked man dies his expectation perishes, Pro 11:7. Their hope shall be as a puff of breath (margin), vanished and gone past recall. Or their hope will perish and expire as a man does when he gives up the ghost; it will fail them when they have most need of it and when they expected the accomplishment of it; it will die away, and leave them in utter confusion. 2. They shall not avoid the evil which sometimes they frighten themselves with the apprehensions of. They shall not escape the execution of the sentence passed upon them, can neither out-brave it nor outrun it. Those that will not fly to God will find it in vain to think of flying from him.

(Job: An Epic in Brokenness) 2. Where Job Went Wrong

Through the Bible - Job - Part 2

Tomorrow Comes

Abraham, My Friend: 04 When He Was called...

Filled With the Lord of Christ

A Form of Godliness

Knowing God Eng to Korean

Distress of Job - Part 2

Imperfection of Human Knowledge

The Sole Consideration, That God Is God, Sufficient to Still All Objections to His Sovereignty

Canst Thou by Searching Find Out God?

God

"The Treachery of Hope Without Faith"

The Son of God Became the Son of Man That the Sons of Men Might Become the Sons of God-Calvin

God

What Can You Know?

(Ii) for by Grace Are You Saved Through Faith - Part 1 (Only God Can Provide Our Covering)

The Fact and Nature of the Heavenly Way

Counsel Based on Logic Alone

Job 11:7

This Too, Shall Pass Away

The "Exegete" of the Father

Job 9:33

Boyhood Questions

The Incomprehensible of God

Introduction

Introduction

Verse 3

Verse 4

Verse 6

Verse 7

Verse 8

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 1

Verse 7

Verse 10

Verse 13

Verse 16

Introduction

Verse 1

Verse 7

Verse 13

Verse 1

Verse 2

Verse 4

Verse 5

Verse 7

Verse 13

"The Treachery of Hope Without Faith"