1.
Then answered Zophar the Naamathite, and said,
2.
Should not the multitude of words be answered? and should a man full of talk be justified?
2. Zophar assails Job for his
empty words, and indirectly, the two friends, for their weak reply.
Taciturnity is highly prized among Orientals (Proverbs 10:8;
Proverbs 10:19).
3.
Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?
3. lies—rather, "vain
boasting" (Isaiah 16:6;
Jeremiah 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?"
4.
For thou hast said, My doctrine is pure, and I am clean in thine eyes.
4. doctrine—purposely used of
Job's speeches, which sounded like lessons of doctrine (Deuteronomy 32:2;
Proverbs 4:2).
thine—addressed to God.
Job had maintained his sincerity against his friends
suspicions, not faultlessness.
5.
But oh that God would speak, and open his lips against thee;
6.
And that he would shew thee the secrets of wisdom, that they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth.
6. to that which is!—Rather,
"they are double to [man's] wisdom" [MICHAELIS].
So the Hebrew is rendered (). God's ways, which you arraign, if you were shown their
secret wisdom, would be seen vastly to exceed that of men, including
yours (1 Corinthians 1:25).
exacteth—Rather, "God
consigns to oblivion in thy favor much of thy guilt."
7.
Canst thou by searching find out God? canst thou find out the Almighty unto perfection?
7. Rather, "Penetrate to
the perfections of the Almighty" (Job 9:10;
Psalms 139:6).
8.
It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?
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, Psalms 139:8)?
know—namely, of His
perfections.
9.
The measure thereof is longer than the earth, and broader than the sea.
10.
If he cut off, and shut up, or gather together, then who can hinder him?
10. cut off—Rather, as in , "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.
11.
For he knoweth vain men: he seeth wickedness also; will he not then consider it?
11. ().
consider—so as to
punish it. Rather, from the connection, , "He seeth wickedness also, which man does not
perceive"; literally, "But no (other, save He)
perceiveth it" [UMBREIT].
God's "wisdom" (), detects sin where Job's human eye cannot reach (), so as to see any.
12.
For vain man would be wise, though man be born like a wild ass's colt.
12. vain—hollow.
would be—"wants to
consider himself wise"; opposed to God's "wisdom" (see
on Job 11:1); refuses to see
sin, where God sees it (Romans 1:22).
wild ass's colt—a
proverb for untamed wildness (Job 39:5;
Job 39:8; Jeremiah 2:24;
Genesis 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.
13.
If thou prepare thine heart, and stretch out thine hands toward him;
13. The apodosis to the "If"
is at Job 11:15. The
preparation of the heart is to be obtained (Job 11:15) by stretching out the hands in prayer for it (Psalms 10:17;
1 Chronicles 29:18).
14.
If iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles.
14. Rather, "if thou wilt
put far away the iniquity in thine hand" (as Zaccheus did, ). The apodosis or conclusion is at , "then shalt thou," &c.
15.
For then shalt thou lift up thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
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— (Job 10:15).
steadfast—literally,
"run fast together," like metals which become firm and hard
by fusion. The sinner on the contrary is wavering.
16.
Because thou shalt forget thy misery, and remember it as waters that pass away:
17.
And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.
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 ().
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].
18.
And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
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
(Romans 5:5, opposed to the previous
'hope'), thou shalt then rest safely" [GESENIUS];
19.
Also thou shalt lie down, and none shall make thee afraid; yea, many shall make suit unto thee.
19. (Psalms 4:8;
Proverbs 3:24; Isaiah 14:30);
oriental images of prosperity.
make suit—literally,
"stroke thy face," "caress thee" (Isaiah 14:30).
20.
But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as the giving up of the ghost.
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 (). 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 ().