Read Job 11:1-14:22.

Introduction⤒🔗

A lady explains what she does when she is dissatisfied with a purchase and finds it necessary to return the item to the store. She says she always seeks an interview with the person in charge—the store manager. She never brings her complaint to any of the sales personnel, because she knows they have no authority to refund her money or make an exchange. So, she always requests an interview with the manager himself so that she may bring her complaint or concern directly to him.

In a similar way, when a Christian has a concern or “complaint”—when a Christian experiences a severe measure of incomprehensible suffering—he has the desire to request a personal interview with God. And Scripture indicates that the Christian may, indeed, draw near to God for such an interview. One such example is the prayer of Moses recorded in Exodus 5:22-6:1,

²²Then Moses returned to the LORD and said, 'Lord, why have you dealt harshly with your people? Why have you sent me? ²³Ever since I came to Pharaoh to speak in your name, he has been hostile towards this people, and you have not delivered your people at all.' ^6:1Then the LORD said to Moses, 'Now you shall see what I will do to Pharaoh; because of my strong hand he will let them go; indeed, [because of my] strong hand he will drive them out of his land.'

Another example is the case of Job. Zophar charges Job with being a man “full of talk;” (the Hebrew word, בַּד, means “empty,” or “idle” talk; “babbling”), and desires that God would speak. In other words, Zophar wishes that God would personally address Job and refute the charge that Job is being treated unjustly (11:1-5). Job responds by indicating his desire that he might, indeed, be granted a personal interview with God: “I desire to speak to the Almighty and to argue my case before God” (13:3).

The Christian may, indeed, draw near to God for a personal interview; but he must do so in accordance with the guidelines provided in Scripture.

When You Draw Near to God, You Must Acknowledge His Unsearchable Greatness←⤒🔗

Zophar testifies that God is “manifold in understanding” (11:6). The text literally reads, “God is two­fold in understanding.” The term “two-fold” connotes fullness or totality: God’s knowledge and wisdom are complete. God knows all things and He knows them exhaustively.

As this applies to Job, Zophar asserts that God is dealing with him less severely than his iniquity deserves (11:6b). God knows Job thoroughly, and at present He is administering a judgment that is tempered by mercy, this is Zophar’s assessment of Job’s situation. Note: Zophar is thinking in absolute terms, he is not taking into consideration the relative righteousness of a sincere and godly man. In absolute terms, Job would echo the words of the Psalmist:

Hear my prayer, O LORD... ²Do not bring your servant into judgment, for no one living is righteous before you. Psl. 143:2

Zophar goes on to recount the unfathomable depths and the unattainable heights of the greatness of the person of God. He asks Job, “Can you fathom the depths of God, or approach the extremities of the Almighty?” (11:7) According to J. Hartley, the Hebrew word, 77tt, translated, “depths,” refers to the very heart and inner essence of a person of thing, while the term, 11''7]11, translated, “extremities,” refers to the furthest boundary or extremity.¹ To gain a full perspective about God’s ways, a person must have insight into the center of God’s being, along with knowledge as to the uttermost limits of HIs divine influence. A human being has a difficult time comprehending God’s ways, for he observes them only in part. He lacks the full picture that is necessary to understand how a particular occurrence fits within God’s comprehensive plan.

Indeed, the whole created order—from the height of heaven to the depths of Sheol (the place of the dead), from the length of the earth to the breadth of the sea—is not able to contain the person and wisdom of God (11:8-9). Zophar’s argument goes like this: Since it is impossible for mortal man to comprehend the person and ways of God, how can a man legitimately rebuke the Almighty and charge Him with folly? The LORD Himself will make the same assertion when He reveals Himself to Job personally: “Then the LORD answered Job out of the tempest. He said, ²Who is this who darkens deliberations with words that lack knowledge?’” (Job 38:1-2) In response, Job will humbly confess unto God, 

I know that you can do all things; no plan of yours can be thwarted. ³Who is this that obscures deliberation with his lack of knowledge? Surely, I spoke of things I did not understand, matters that are too wonderful for me to know. (Job 42:1-3)

Zophar asks, “When [God] passes through [the land] and imprisons [a man] and convenes the court, who can oppose him?” (11:10) No one can withstand the Judge of all the earth when He executes His judgment. Furthermore, no one can conceal his sin from God and assume that it will go undetected, for God recognizes, or, knows, deceitful men (11:11). God is intimately aware of what they are and what they are doing, as the writer of Hebrews testifies, “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give an account” (Heb. 4:13).

In contrast to the majestic all-knowing God, vain man is without understanding (11:12a). Man is “vain” (the Hebrew word, נבָבַ, means “hollow”); he is of no consequence; he is of no substance, especially in comparison to the Almighty. Man lacks understanding: he lacks comprehension of the divine purposes and does not perceive the way in which all things contribute to the accomplishment of the divine purpose and plan of God.

Verse twelve appears to be a proverb: “A vain man gains understanding [when] a wild donkey’s colt is born a man.” The proverb stresses the impossibility of sinful man in his stubbornness, pride and self-will coming to a true understanding and knowledge of God and His ways. What Zophar is implying is that Job, so long as he adamantly maintains his present position of insisting that he is innocent, will never succeed in gaining an understanding as to the reason for his present situation, nor will he find relief from his present suffering. What Job needs to do is humble himself before God in repentance.

Thus it is that Zophar now calls upon Job to submit himself unto God in contrition and repentance. Job must direct his heart in the way of righteousness and stretch out his hands to God (11:13). He must give up his stubborn rebelliousness—his insistence on his personal innocence—and make supplication to God for His mercy. Job must repent of whatever iniquity he has committed; he must let no injustice reside in his tent (11:14).

If Job heeds Zophar’s counsel, then he will lift up his face without shame; he will stand secure without fear (11:15). Job will be restored to fellowship with God, all shame and fear of judgment will be gone. Indeed, Job shall forget his misery and trouble, they will be like waters that have flowed passed, like “water over the dam” (11:16); and his darkness will be like the morning (11:17), his despair shall be replaced with the hope and joy of “a new day” (a new life). That new life will be characterized by peace and security: Job will take his rest in safety (11:18). Being restored to fellowship with God, Job will enjoy the peace of God and the protection provided by God (“there will be no one to terrify you”). Indeed, he will be restored to a position of honor: “many will court your favor” (11:19). But, Zophar warns, “the eyesight of the wicked will become poor, and there will be nowhere for them to flee; their hope will be turned into despair” (11:20). If Job refuses to repent, all that awaits him is the prospect of certain, inescapable judgment.

Job acknowledges the fundamental truth of Zophar’s testimony concerning the inscrutable majesty and justice of God; he declares, “Who does not know these things?” (12:1-3) However, Job asserts that his present case is an anomaly; it is in apparent conflict with the basic truth expressed by Zophar, namely, that the righteous are always rewarded and the wicked are always condemned upon the earth:

⁴I have become a laughingstock to my friends—I who called upon God and he answered. The righteous, the blameless man, has become a laughingstock. ⁵Men who are at ease have contempt for calamity, [viewing it as the fate reserved] for those whose feet are slipping. ⁶The tents of marauders are safe; those who provoke God are secure—those into whose hand God brings [abundance]. ⁷But now ask the beasts, and let them teach you; ask the birds of the heavens, and let them tell you. ⁸Or speak to the earth, and it will teach you; even the fish of the sea will inform you. ⁹Who among all these creatures does not know that the hand of God has done this—¹⁰the one in whose hand is the life of every living thing, and the breath of all mankind? ¹¹Does not the ear test words as the tongue tastes food? 12:4-11

Job testifies that he finds himself to be a laughing stock (an object of ridicule and mockery), he who was in fellowship with God (“I who called upon God and he answered”), he who is a righteous and blameless man (12:4). Note: In light of John 9:31, “I who called upon God and he answered,” is evidence in support of Job’s claim; in that verse from the Gospel of John we hear the blind beggar testifying before the Pharisees, “we know that God does not listen to sinners; but if anyone is a worshiper of God and does his will, he listens to him.”

From personal experience, Job has discovered that those who are secure and free from affliction look with contempt upon the one who suffers calamity (12:5). They look down upon him with distain and are ready to condemn him, viewing his plight as the consequence of some sin in his life; they maintain that calamity is prepared “for those whose feet are slipping.” They fail to appreciate the anomaly of the righteous suffering, they maintain that all suffering is deserved and is in consequence of personal acts of transgression.

Turning from his own personal situation, Job points out a situation that is observed in the world at large and that supports his contention: “The tents of marauders are safe; those who provoke God are secure, those into whose hand God brings [abundance]” (12:6). Here is not the case of an apparently righteous man suffering, (Zophar and his companions would maintain that his suffering proves that he is not truly righteous at all); rather, here is a case of truly unrighteous men prospering and enjoying security.

What Job asserts in verse six is indisputable: even the beasts and the birds and the fish and the earth itself can testify to this anomaly of the wicked prospering (12:7-8). The ultimate cause of this anomaly must be attributed to God Himself: “the hand of God has done this” (12:9), the One who is the sovereign Lord over all the earth, “[the one] in whose hand is the life of every living thing, and the breath of all mankind” (12:10), He has ordained it and He it is who permits this anomaly to occur. Job now invites (and urges) his friends to ponder what he is saying and consider the evidence he offers in support of his argument; they should examine Job’s contention just as the tongue tastes food (12:11).

But, nevertheless, despite the presently incomprehensible anomaly he observes in the world (12:6) and even now is personally experiencing (12:4), Job affirms God’s infinite and absolute wisdom (12:12-25). Verse twelve may best be taken as a reference to God and His divine wisdom and be translated: “With the Aged is wisdom and with the Long-lived One is understanding.”²

Note:

In the Hebrew text, “the Aged” occurs in the plural, “the Aged ones;” according to J. Hartley, the Hebrew plural, “the Aged ones,” is here the plural of excellence, it being a reference to God in His infinity.³

Building on the accepted idea that wisdom resides with the elders of the community, Job takes two descriptions of the elders and turns them into titles for God, the Aged One and the Long-lived One. The longer one lives, the wiser one becomes. Since God is the oldest by far, He certainly is the wisest.⁴

Job asserts that with God “is both wisdom and might” (12:13). The LORD God not only has the ability to conceive an infinitely wise and intelligent plan, He also has the ability—the might—to execute that plan and bring it to its final accomplishment. In ancient Near Eastern myths, the qualities of wisdom and power often resided in different gods. The strongest gods, not being the wisest, did things that often had terrible consequences. And since the wisest god was not the strongest, he could be rendered inept before the ferocity of the mighty gods. But in the Old Testament, wisdom and strength are united in the true God.⁵

Job now offers evidence in support of his testimony that wisdom and might belong to God. When God tears down (a city or society) it cannot be rebuilt (12:14). In the world of nature, “If he withholds the waters, there is a drought; if he releases them, they inundate the earth” (12:15). In verses 16-21 Job submits further evidence as to the power and wisdom of God, especially as God employs those divine attributes to confound the wise men of the world and overthrow the strong: “He silences the lips of trusted advisors and takes away the discernment of elders” (12:20). Not only does God’s wisdom and power hold sway over the natural world (12:15) and over human society (12:14, 16-21), His wisdom and power also extend over the mysterious realms of darkness and death: “He reveals deep things out of darkness and even brings the deep darkness into the light” (12:22).

Finally, Job reiterates God’s sovereignty over the nations: “He exalts nations, and destroys them” (12:23), especially emphasizing God’s ability to deprive the leaders of wisdom and so reduce them to groping in darkness with no light (12:24-25). Note: From the rest of Scripture we are made to understand that these acts of God are not capricious; rather, they are judgments enacted against proud and profane (or, secular) societies, cp. Daniel 4:30-31,32b,

³⁰The king said, Is not this great Babylon that I have built as the royal residence, by my mighty power and for the glory of my majesty? ³¹While the word was still on the king’s lips, there came a voice from heaven, saying, O King Nebuchadnezzar, to you it is declared: The kingdom has been taken away from you. ³²until you acknowledge that the Most High rules in the kingdom of men and gives it to whomever he desires.

Thus, despite the presently incomprehensible anomaly he observes in the world (12:6), and even now is personally experiencing (12:4), Job affirms that God knows what He is doing.

Together with Job, and the Apostle Paul, may the Lord ever give us the grace to affirm the awesome truth of Romans 11:33, 

Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his paths beyond tracing out!

When You Draw Near to God, Be Aware that You Are Approaching the Righteous Judge of All the Earth←⤒🔗

Job now goes on to assert that God does not need anyone to come to His defense; furthermore, any defense that fails to abide by the strictest standards of impartial justice will meet with His severe reproof (13:1-12).

Job brings this charge against his friends: “You whitewash my case with lies” (13:4). Whereas men tend to apply a “whitewash” of respectability over a life of sin, (so as to conceal their guilt), Job’s friends have sought to apply a “whitewash” of guilt over his innocence: They refuse to accept his testimony that he is innocent; they insist that he is harboring sin.

Job asks his friends: “Will you speak unjustly on God’s behalf? Will you speak deceitfully for him? ⁸Will you show partiality toward him? Will you argue the case for God?” (13:7-8) In an effort to come to God’s defense, (as though God and His commitment to justice were on trial), Job’s friends, in their effort to uphold God’s righteousness and vindicate the Almighty, have not dealt honestly and impartially with the evidence: They have refused to accept Job’s testimony with regard to his blameless status before God, despite the evidence he has provided (note, again, Job 12:4 in conjunction with Jn. 9:31); furthermore, they have ignored the moral anomalies Job has presented (note, again, 12:6).

Job charges his friends with seeking to deceive God (13:9), doing so by secretly showing partiality (13:10). Job’s friends appear to be objective defenders of God’s justice, when in fact their mishandling of the evidence reveals them to be prejudiced in favor of God and against Job. They refuse to even consider Job’s claim to innocence for fear that if they do acknowledge Job’s innocence that fact will call into question God’s justice, for it will raise the question: If God is just, how can He do this to a blameless man? So, in order to “defend” God’s justice, the friends either explain away any anomalies (Job can’t be innocent, he must be living a sinful life!) or ignore them (as in the case of the wicked prospering in this world, for which the friends give no rebuttal); but in doing so, the friends are not dealing with the evidence in a just and honest way.

Job’s friends are not committed to the standard of absolute justice, (i.e. the impartial, honest evaluation of the evidence); they are not impartial judges, the way God is: As the Apostle Peter reminds us, “the Father...judges impartially according to each one’s work” (1 Pet. 1:17). Thus, Job warns his friends, “[God] will surely rebuke you” (13:10); and he asks, “Will not his majesty terrify you?” (13:11)

Addressing his friends very bluntly, Job declares, “Your defenses are defenses of clay!” (13:12) Their efforts to defend God’s integrity and justice by denying Job’s claim to innocence is of no value and cannot stand the test of truth; it cannot endure the scrutiny of the One who is all-knowing and absolutely just, and who demands perfect, impartial justice (note, again, 1 Pet. 1:17). Job is testifying that because God is absolutely just, God condemns the effort on the part of Job’s friends to “defend” the Almighty by their prejudicial handling of the evidence, and thereby failing to abide by the divine standard of strict, impartial justice.

Thus, despite his present intense spiritual struggle, Job continues to display a deep reverence for God, acknowledging Him to be the Righteous Judge who is absolutely committed to absolute justice.

We are encouraged by Scripture to draw near to God for a personal interview; but as we do so, we must be aware that we are approaching the Righteous Judge of all the earth. We are approaching the One of whom Abraham testified, by way of the rhetorical question: “Shall not the Judge of all the earth do right?” (Gen.18:25b).

There are two things to note about Abraham’s testimony:

• First, it is predicated on the assurance that God does, indeed, make a distinction between the righteous and the wicked: In the initial part of Genesis 18:25, Abraham makes the assertion, “Far be it from you...to slay the righteous with the wicked, so that the righteous should be [treated] as the wicked!” (Gen. 18:25a).
   
• Second, Abraham’s confident assertion that the Judge of all the earth shall surely do right, is found to be true, being confirmed by the events that immediately follow: The Final Judgment is executed against the cities of Sodom and Gomorrah in the form of their being consumed by the fiery brimstone that fell from heaven, but that righteous man, Lot, was spared. Thus, it is demonstrated that the Lord does, indeed, make a distinction between the righteous and the wicked.

Let us take to heart, and take heart from, the closing passage of the Book of Malachi:

¹⁶Then those who feared the Lord spoke to one another, and the Lord listened and heard them. So a book of remembrance was written before him, for those who fear the Lord and esteem his name. ^17'They shall be mine,' says the Lord of hosts, 'on the day that I make them my jewels. And I will spare them, as a man spares his own son who serves him. ¹⁸Then you shall again discern between the righteous and the wicked, between the one who serves God, and the one who does not serve him.' Mal. 3:16-18

Take special note of Malachi 3:18, “Then you shall again discern between the righteous and the wicked, between the one who serves God, and the one who does not serve him.” The “then” is a reference to the Day of Final Judgment. But note that the Lord does not say that on that Day He will make a distinction between the righteous and the wicked; rather, He declares that on that Day the distinction between the righteous and the wicked will again become evident. In other words, the Lord, as the Righteous Judge, is perpetually making a distinction between the righteous and the wicked. We might say that He is constantly making notations in His divine ledger book. His records may be hidden from us due to His present long-suffering, and, consequently, we may mistake this time of mercy as an evidence that the Lord is indifferent to the matter of justice. But such is not the case, it has never been the case, and on the Final Day of Judgment that will become manifestly evident.

Conclusion←⤒🔗

The Christian may, indeed, draw near to God for a personal interview; but he must do so in accordance with the guidelines provided in Scripture.

The first two of which we have considered in this present study:

• We must acknowledge God’s unsearchable greatness; and,
• We must be aware that we are approaching the Righteous Judge of all the earth

Discussion Questions←⤒🔗

1. Of what does Zophar accuse Job? See Job 11:1-4 Have you ever been guilty of assuming a self-righteous attitude and charging God with being unfair in His dealings with you? If so, what do you need to do? Note Job 42:3, 5-6

Then Zophar the Naamathite replied, ²Should a multitude of words go unanswered? Shall a man full of talk be acquitted? ³Will your idle talk silence men? Will no one rebuke you for your scoffing? ⁴You say [to God], 'My beliefs are orthodox and I am pure in your sight.' Job 11:1-4

Upon standing in the presence of the LORD, Job confesses:

³Surely I spoke of things I did not understand, matters that are too wonderful for me to know... ⁵My ears had heard of you, but now my eyes have seen you. ⁶Consequently, I abhor [my words] and recant in dust and ashes. Job 42:3, 5-6

2. What does Zophar wish that God would do? See Job 11:5-6a How does Job respond to this? See Job 13:3 Have you ever desired to “argue your case” before God? What assurance do we as Christians have? See Heb. 4:14, 16 But, as we approach God with our “case,” what must we remember? Note Eccl. 5:2; Gen. 18:27,

I wish that God would speak, that he would open his lips against you ⁶and reveal to you the secrets of wisdom, for God is manifold in understanding... Job 11:5-6a

But I desire to speak to the Almighty and to argue my case before God. Job 13:3

¹⁴Seeing then that we have a great High Priest...Jesus the Son of God... ¹⁶Let us therefore come boldly to the throne of grace... Heb. 4:14, 16

...let not your heart utter anything rashly before God; for God is in heaven, and you [are] on the earth... Eccl. 5:2

Then Abraham answered and said, 'Indeed now, I who [am but] dust and ashes have taken it upon myself to speak to the LORD...' Gen. 18:27

3. How does Zophar describe God? See Job 11:7-9 Does Job agree with Zophar’s testimony about God? See Job 12:1, 3b, 13 Do you acknowledge and appreciate the majesty of God? See Psl. 145:3; Rom. 11:33

⁷Can you fathom the depths of God, or approach the extremities of the Almighty? ⁸They are higher than the heavens—what can you do? They are deeper than Sheol—what can you know? ⁹The measure [of God’s wisdom] is longer than the earth and wider than the sea! Job 11:7-9

Then Job responded... ^3b...Who does not know these things? ...¹³With him are wisdom and might; he possesses counsel and understanding. Job 12:1, 3b, 13

Great is the LORD, and greatly to be praised; and his greatness is unsearchable. Psl. 145:3

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable [are] his judgments and his ways past finding out! Rom. 11:33

4. What reproof does Zophar give Job? See Job 11:6c What does he counsel Job to do? See Job 11:13-15 How does Job respond to his friends’ counsel? See Job 13:4a, 7-8,

...God is manifold in understanding. Be aware that God is requiring of you less than your iniquity deserves. Job 11:6

¹³...if you would direct your heart [in the way of] righteousness, and stretch out your hands to him; ¹⁴if you would remove whatever sin is in your hand, and let no injustice reside in your tent, ¹⁵then you will lift up your face without shame; you will stand secure without fear. Job 11:13­-15

⁴You, however, whitewash my case with lies; you are worthless physicians—all of you! ... ⁷Will you speak unjustly on God’s behalf? Will you speak deceitfully for him? ⁸Will you show partiality toward him? Will you argue the case for God? Job 13:4, 7-8

Whereas men seek to apply a “white wash” of respectability over theirs sins to conceal their guilt, Job’s friends have applied a “white wash” of guilt over his innocence. They have done so in an effort to “defend” God. In other words, Job’s friends have sought to uphold God’s righteousness and explain God’s present dealings with Job by insisting that Job’s sin is the cause of his present plight.

In what ways have you sought to “defend” God’s righteousness in the face of moral anomalies? What should we rather do? Note Psl. 74:10, 18,

The Psalmist asks God: 

O God, how long will the adversary reproach? Will the enemy blaspheme your name forever? Psl. 74:10

The Palmist then pleads with God: 

Remember this: The enemy has reproached, O LORD. And a foolish people has blasphemed your name. Psl. 74:18

5. Having charged his friends with not being committed to the standard of absolute justice, what does Job warn them? See Job 13:10 What does Scripture tell us about God? See Isa. 45:21b; 1 Pet. 1:17 What does the LORD expect of us as Christians? See Gen. 18:19,

He will surely rebuke you if you secretly show partiality. Job 13:10

There is no other God besides me. [I am] a just God and a Savior—there is none besides me. Isa. 45:21b

...you call upon the Father who judges impartially according to each one’s work... 1 Pet. 1:17

The LORD declares of Abraham: ...I have known him in order that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice... (Gen. 18:19) To “know” Abraham means to enter into covenant with him.