Job has responded to Eliphaz previously and then, after accusations from Bildad, Job has continued with more complaints about his pain and frailty. Now Job's third friend, Zophar, weighs in. This third friend is less sympathetic that the other two and is even harsher in his accusations. Hartley, in his commentary on Job, says that Zophar weighs in with ruthless logic, with propositions and deductions, arguing that Job's sins may even be worse than his punishment.
Job 11:1-6, You need rebuking!
Then Zophar the Naamathite replied:
"Are all these words to go unanswered?
Is this talker to be vindicated?
Will your idle talk reduce men to silence?
Will no one rebuke you when you mock?
You say to God, `My beliefs are flawless
and I am pure in your sight.'
Oh, how I wish that God would speak,
that he would open his lips against you
and disclose to you the secrets of wisdom,
for true wisdom has two sides.
Know this: God has even forgotten some of your sin.
Zophar continues his friends' claim that Job is not innocent and that this assault on him is due to Job's sin. As Job has pled for God to show Himself and explain His assault on him, Zophar wants God to speak and show Job how sinful Job has been. If God were to do this, says Zophar, that would shut Job up!
Hartley says that Zophar misrepresents Job's claims. Job has not claimed that he is pure, but that he is blameless. The distinction, says Hartley, is that Job would admit to minor sins and discretions, but nothing that justifies this horrible attack by God. Zophar changes those words to have Job claim that he, Job, is perfect, flawless.
With this attack, it is difficult to continue to call Zophar a "friend" of Job!
Job 11:7-9, Deep mysteries
"Can you fathom the mysteries of God?
Can you probe the limits of the Almighty?
They are higher than the heavens--what can you do?
They are deeper than the depths of the grave --
what can you know?
Their measure is longer than the earth
and wider than the sea.
Zophar insists that God's complexity is beyond human knowledge, that humans cannot understand His mysteries.
In many places, this book will eventually confirm some of the claims of Job's friends. This is one claim that is true.
Job 11:10-12, God's court
"If he comes along
and confines you in prison
and convenes a court,
who can oppose him?
Surely he recognizes deceitful men;
and when he sees evil, does he not take note?
But a witless man can no more become wise
than a wild donkey's colt can be born a man.
God's righteousness is perfect, no one can outwit Him. So if God recognizes deceitful men and opposes them, surely that is Job's problem.
The last line of verse 12, regarding a wild donkey's colt, is an attempt to translate a line that is unclear and possibly garbled. Hartley agrees with the NIV's translation, above.
Job 11:13-16, Devote your heart to Him!
"Yet if you devote your heart to him
and stretch out your hands to him,
if you put away the sin that is in your hand
and allow no evil to dwell in your tent,
then you will lift up your face without shame;
you will stand firm and without fear.
You will surely forget your trouble,
recalling it only as waters gone by.
Job is to devote himself to God and put away his sin and the evil he hides in his tent. Then God will reward him! Zophar puts all of this in second person "you", addressing -- and accusing -- Job directly.
This is the clearest statement that a good life follows righteousness, that we are rewarded on earth for our righteousness or unrighteousness.
Job 11:17-20, If you repent, life will return!
Life will be brighter than noonday,
and darkness will become like morning.
You will be secure,
because there is hope;
you will look about you
and take your rest in safety.
You will lie down, with no one to make you afraid,
and many will court your favor.
But the eyes of the wicked will fail,
and escape will elude them;
their hope will become a dying gasp."
If Job repents, life will return, with bright sunshine, security, peace. But otherwise there is defeat and failure, says Zophar. Zophar's advice is not wrong (see Isaiah 58: 10 for a promise similar to verse 17) but Zophar sees no flexibility in God's actions and so is, in essence, making the same argument as The Accuser in chapters 1 and 2: the only reason for humans to be obedient to God is so He will do good things for them.
No comments:
Post a Comment