IV. Zophar’s First Speech and Job’s Response (Job 11:1–14:22)

IV. Zophar’s First Speech and Job’s Response (11:1–14:22)

11:1-20 Job’s third friend Zophar was probably the youngest of the three, which would explain why he spoke last. Zophar has been described as a hardheaded, common sense kind of guy. Unfortunately, he used some of the harshest language against Job yet. Zophar accused Job of babbling on and ridiculing others, saying he needed someone to humiliate him (11:3). He also implied that Job was worthless and stupid (11:11-12). It’s obvious Zophar never took a class on winning friends and influencing people. He was completely insensitive to Job’s situation.

Zophar even went so far as to say that God [had] chosen to overlook some of Job’s sin (11:6). In other words, while Eliphaz and Bildad said Job deserved the suffering he was undergoing, Zophar said, “Job, you’re actually getting less punishment than you deserve!” What’s interesting is that Zophar shared Job’s longing for a hearing before God, but for a different reason. Job was sure God would vindicate him if he could just present his case. Zophar said the opposite would happen; God was letting Job off easy, so if Job were to go to court with God, he would surely be condemned (11:5-6). He felt Job should be thankful things weren’t as bad as they could be.

When it came time for Zophar to give Job the pearls of his wisdom to fix the mess he was in, Zophar followed the format established by Eliphaz and Bildad. Because he felt Job’s problems were rooted in his sin, all Job had to do was repent and he would see his life restored to its previous state of prosperity and happiness (11:13-20).

Like a good preacher, Zophar had three points in his message to Job concerning the steps he needed to take. First, Job needed to redirect [his] heart to God; Job needed to stop living in sin and conduct his life in a righteous way. Second, he needed to spread out [his] hands to God in prayer, which is probably a reference to a prayer of repentance (11:13). Third, Job needed to get rid of any iniquity he was practicing and not allow any injustice to be found in his tents—that is, in his life (11:14). These are great steps for someone who needs to deal with sin to follow, but all of them were based on Zophar’s false assumption that Job was under God’s discipline. Good prescription; bad diagnosis.

As in the cases of Eliphaz and Bildad, Zophar got a few things right. It’s true that a life of faith in God requires us to honestly deal with sin and seek to obey and please God. And it’s true that God blesses his people with hope, security, and peace. But, Zophar was wrong in not leaving room for God to allow his people to experience suffering—for his glory and for their good—for reasons known only to him.

12:1–14:22 In chapters 12–14, Job responded to Zophar’s attack with what was becoming his standard defense. He declared his innocence and talked about God’s mysterious and sovereign ways with humanity, while rejecting the charges of his friends and building the case he hoped to present to God in court.

This time, Job began with some thick sarcasm: No doubt . . . wisdom will die with you! (12:2). Translation? Zophar, your head is too big; do you think you’re God’s gift of wisdom? Ask the animals, Job said. Let them instruct you (12:7). In other words, he wanted him to consider that sometimes God’s ways are not an open book. He “moves in a mysterious way,” as the great hymn declares. Despite his pain and his growing frustration with his unanswered questions about suffering, Job had his theology straight.

Rather than blaspheming God, Job proclaimed his wisdom and strength (12:13). No one can undo what God does. You can’t untie the knot God ties. True wisdom and power belong to him (12:16). Counselors . . . kings . . . priests . . . leaders . . . advisers . . . nobles—none in humanity can compare to him (12:17-21). God makes nations great, then destroys them (12:23). Whatever Job’s struggles, he knew his God was glorious and almighty.

In saying, my eyes have seen all this; my ears have heard and understood it (13:1), Job was sure he could hold his own and more with Eliphaz, Bildad, and Zophar. He continued, Everything you know, I also know; I am not inferior to you (13:2). He wanted those boys to know they had nothing on him when it came to knowing and understanding God or how life works. Thus, he could see that his friends used lies like plaster. They were just whitewashing over the facts with false assumptions about what a terrible sinner he was. They were worthless healers who had no real prescriptions to offer him that would ease his pain (13:4). Their memorable sayings were no better than ashes (13:12).

In 13:15 we come to Job’s famous declaration: Even if [God] kills me, I will hope in him. Other than Jesus himself, Job is the classic biblical example of someone who endured the devil’s assaults and yet remained faithful to God. Satan took everything Job had, but Job refused to curse God or abandon his faith. This is the kind of resolute faith we need. A faith that perseveres. The only way to lay claim to such a faith is to take advantage of what God provides—to put on the “full armor of God” (see Eph 6:13-18).

Job still wanted to defend himself before God; he was confident that he would be acquitted (13:15-16). But, because he wasn’t being given that opportunity, Job was stuck with debating with his friends and trying to disprove their bad theories. What was Job’s ultimate suggestion for them? Shut up and let that be your wisdom! (13:5). Eliphaz, Bildad, and Zophar had been at their best when they quietly wept with Job (2:12-13). In Job’s advice is a truth that Solomon would write many years later: “Even a fool is considered wise when he keeps silent—discerning, when he seals his lips” (Prov 17:28).

Because Job still had the floor, he pressed ahead with his defense. He was ready to speak out to God and take the consequences even if it meant risking his life. He was willing to take this risk because of the possibility that God might acquit him. He said, I have prepared my case; I know that I am right (13:18). Job said he was willing to be quiet if one of his friends could make his charges stick (13:19). But, because Job did not think that was going to happen, he asked God for two things: to end his pain and stop frightening him with terror (13:20-21).

Job was so certain of his integrity that he wanted to take his chances. Call, he announced to God, and I will answer (13:22). “Show me my sins,” he begged. “What have I done?” he wanted to know (13:23). But, God didn’t show up in the court Job attempted to create, causing Job to ask why God was treating him like an enemy (13:27). In Job’s opinion, God’s silence was a way of tormenting him as someone would hit a helpless person while he was down.

Part of the value of the book of Job (and also Ecclesiastes) is simply the fact that it’s actually in the Bible. Sometimes we think we’re the first ones to ask the tough why questions. We look at the suffering and injustice of the world and ask, “How can this be?” But, one of God’s most faithful servants, one whom God described as “a man of perfect integrity” (1:8), asked the same and struggled with indescribable grief. Things got so dire that he said, Anyone born of woman is short of days and full of trouble (14:1). Truly, life is short and filled with grief. But, God is not indifferent to these facts; he himself has entered into our suffering (see 1 Pet 2:24).

Job asked God for relief instead of judgment, for a little rest from the pain. If a tree is cut down, it can sprout again. But, if a man dies, he won’t rise again (14:7-12). As water slowly wears away stone, Job felt God destroying all his hope, bit by bit (14:19).