Sunday, August 21, 2011
NOW A WORD FROM ZOPHAR
Job 11
Each one of us possesses an instrument that has tremendous power. It is a vital part of you. No doubt, you have already used it a great deal this morning. While it can be a very useful tool, it can also be very vicious. We can use it to cut people to pieces. Some of you know what I am talking about. I am speaking of the tongue. We read in Prov. 18:21, “Life and death are in the power of the tongue…” Prov. 21:23, “Whoever guards his mouth and tongue keeps his soul from troubles” (NKJV). What wisdom we find regarding the tongue in James 3:1-10…
My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. 2 For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. 3 Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body. 4 Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. 5 Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!6 And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. 7 For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. 8 But no man can tame the tongue. It is an unruly evil, full of deadly poison. 9 With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God.10 Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.
Let me share a lighthearted little story which conveys a powerful truth…
John Wesley, the founder of Methodism in the eighteenth century, was once preaching when he noticed a lady in the audience known for her critical attitude. Through the entire service she sat and stared at his new tie. When the meeting ended, she came up to him and said, “Mr. Wesley, the strings on your bow tie are much too long. They are an offense to me!” Wesley asked if any of the ladies present might have a pair of scissors in their purse. One woman did. When the scissors were handed to him, Wesley gave them to his critic and asked her to trim the strings to her liking. After she clipped them off near the collar, he asked, “Are you sure they’re right now?” “Yes, that’s much better, she admitted.
“Now, let me have those shears a moment, If I may,” said Wesley. “I’m sure you would not mind if I also gave you a bit of correction. I do not want to be cruel, but I must tell you, madam, that tongue of yours is offensive to me. It is quite too long! Please stick it out. I’d like to take some off!” This woman got the point.
(taken from commentary on Job, by Steven Lawson, p. 101).
As we are going through these chapters of Job, the tongues seem to be getting longer and longer. Though Zophar will speak about as long as Bildad did, his tone will be sharper. Job’s response will be a good bit longer than his response to either Eliphaz or Bildad. Let’s face it, Job is a very wordy book. With the exception of chapters 1-2 and chapter 42, this entire book is made up of dialogue, and the Lord’s part only takes up 4 chapters. Job and these first three friends keep up their conversation for 29 chapters. We might find it hard to blame the person who suggests that the book of Job might be a bit simpler, if Charles Wesley or someone else might have been permitted to use the scissors on some of the tongues! Nevertheless, in His great wisdom God can use even the dialogues of this book to bring glory to Himself and to build up His saints.
So this morning we will be introduced to Zophar in chapter 11. Job’s response is found in chapters 12-14. As with his other speeches, the first part is spoken directly to Zophar, before he then turns to God Himself. This morning we will look at what Zophar says in chapter11 and then next week we will begin to examine Job’s direct response to him in 12:1-13:19. So let’s dive in to chapter 11.
Let’s begin by simply reading through chapter 11…
Then Zophar the Naamathite answered and said: 2 "Should not the multitude of words be answered? And should a man full of talk be vindicated? 3 Should your empty talk make men hold their peace? And when you mock, should no one rebuke you? 4 For you have said, 'My doctrine is pure, And I am clean in your eyes.' 5 But oh, that God would speak, And open His lips against you, 6 That He would show you the secrets of wisdom! For they would double your prudence. Know therefore that God exacts from you Less than your iniquity deserves. 7 "Can you search out the deep things of God? Can you find out the limits of the Almighty? 8 They are higher than heaven--what can you do? Deeper than Sheol--what can you know? 9 Their measure is longer than the earth And broader than the sea. 10 "If He passes by, imprisons, and gathers to judgment, Then who can hinder Him? 11 For He knows deceitful men; He sees wickedness also. Will He not then consider it? 12 For an empty-headed man will be wise, When a wild donkey's colt is born a man. 13 "If you would prepare your heart, And stretch out your hands toward Him; 14 If iniquity were in your hand, and you put it far away, And would not let wickedness dwell in your tents; 15 Then surely you could lift up your face without spot; Yes, you could be steadfast, and not fear; 16 Because you would forget your misery, And remember it as waters that have passed away, 17 And your life would be brighter than noonday. Though you were dark, you would be like the morning. 18 And you would be secure, because there is hope; Yes, you would dig around you, and take your rest in safety. 19 You would also lie down, and no one would make you afraid; Yes, many would court your favor. 20 But the eyes of the wicked will fail, And they shall not escape, And their hope--loss of life!"
I am going to suggest a simple outline to help us digest Zophar’s words.
I. Be Quiet and Let God Speak… (1-6)
1. You’re a windbag
2. You said…
3. God will show you
The fact that Zophar speaks last likely indicates that he was younger than Eliphaz and Bildad. Not only would this be customary in that day, but we see the same principle applied in chapter 32, where we are specifically told that a fourth speaker named Elihu yielded to these three because he was younger. But that does not stop Zophar from wading in with both feet and mounting a vicious attack on Job. He begins with both barrels blazing: “Should not the multitude of words be answered?” It sounds a great deal like Bildad’s opening words in chapter 8, “How long will you speak thes things, and the words of your mouth be like a strong wind?” Zophar would agree with Bildad that Job is a windbag, that he is full of hot air. Surely Job’s words demand an answer. Then, “And should a man full of talk be vindicated?” The idea seems to be: “If no one answers Job, people might think that what he says is right. Surely we can’t let that happen.”
In verse 3 Zophar turns directly to Job and says, “Should your empty talk make men hold their peace? And when you mock, should no one rebuke you?” All of these questions are rhetorical, demanding a strong NO for an answer. It is only right and proper that someone stand up and put you in your place, Job. And Zophar believes it is his turn to do it.
Notice how verse 4 starts, “For you have said…” That’s the kind of talk that is often heard when two people are arguing. “You said…” “But you said…” “Yes, but you said…” Just in case Job doesn’t remember what he just said, Zophar reminds him: “For you have said, ‘My doctrine is pure, and I am clean in your eyes.’” The “your” refers to God. Zophar claims that Job has stated that he is clean in God’s eyes. Let’s slide by the words about Job’s teaching being pure. I suspect Job did believe his teachings were pure and right. But what about Zophar’s assertion that Job claimed to be clean in God’s eyes. Zophar is saying that Job claimed to be sinless. He must base this on 10:7, where Job said, “Although you know that I am not wicked…” Job was not claiming to be sinless. Back in 7:20-21, he said, “Have I sinned? What have I done to You, O watcher of men? Why have You set me as Your target, so that I am a burden to myself? Why then to You not pardon my transgression, and take away my iniquity?” Whatever else Job may have said, he clearly acknowledges that he has committed iniquities and transgressions. Here in chapter 10, Job is simply saying that he had not committed the kind of terrible sin of which his three friends were accusing him.
Though Zophar misquotes Job, he doesn’t pause to consider it or allow anyone to correct him. He plunges on, emphasizing that Job should shut up and let God speak. Verse 5, “But oh, that God would speak and open His lips against you?” Notice that Zophar is certain that when God speaks, He will speak against Job. Verse 6, “That he would show you the secrets of wisdom! For they would double your prudence.” On this account, Zophar is absolutely right, because wisdom is with God. God is the only one of the four that will speak with any great wisdom. I don’t know why Zophar limits God’s wisdom to double that of Job? The wisdom of all men put together cannot approach the wisdom of our God. He goes on, “Know therefore that God exacts from you less than your iniquity deserves.” Surely this is his main point. “Job, you complain that God is afflicting you unjustly, but the truth is that He isn’t giving you nearly as much misery as you deserve.”
II. Consider Again the Greatness of God (7-12)
Just in case Job has forgotten the greatness of God, Zophar is ready to remind him. You will notice that he again uses rhetorical questions to drive home his point. He doesn’t need to wait for an answer to his questions, because the answers are more than obvious to Job and everyone else.
“Can you search out the deep things of God? Can you find out the limits of the Almighty?” (vs. 7). Of course Job can’t do so, nor can any other man who has ever lived. We are told in I Cor. 2 that only the Spirit of God knows the things of God. It is He and He alone who searches out the deep things of God. God’s greatness impressed David to cry out, “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained, what is man that thou art mindful of him, and the son of man that thou visitest him?” (Ps. 8:3-4). The deep things of God and the limits of the Almighty are higher than heaven -- so what can you do, Job? They are deeper than Sheol, the grave -- so what can you know Job? Their measure is longer than the earth and broader than the sea. Zophar is trying to impress Job with God’s greatness, and he is doing a good job of it.
Verse 10, “If He passes by, imprisons, and gathers to judgment, then who can hinder Him?” No one. God has the first and the last say and everything in between. Verse 11, “For He knows deceitful men; He sees wickedness also. Will He not then consider it?” Surely Zophar has his sights set on Job again. Job is the one he accuses of being deceitful and wicked. By now, Zophar is on a roll and can’t seem to restrain the nasty sarcasm that comes next. Verse 12, “For an empty-headed man will be wise, when a donkey’s colt is born a man.” In other words, it isn’t going to happen. A stupid man will never gain understanding (ESV). There is little question that Zophar is pointing to Job as the stupid man.
III. If Only You Would Repent (13-20)
As Eliphaz and Bildad have called on Job to repent, now Zophar does the same. Though the word “repent” is not used, the intent is very clear. Notice that verses 13-14 contain the “if” part of the clause. “Job, if you would only do…” Verses 15-19 give us all the things that would result, if Job would do what Zophar suggests.
So what exactly does Zophar think Job should do? 13-14, “If you would prepare your heart, and stretch out your hands toward Him, if iniquity were in your hand, and you put it far way, and would not let wickedness dwell in your tents.” There it is. The message is very, very simple. “Job, if you would only turn to God and turn away from your sins.” That’s it -- nothing more, nothing less. Of course, the strong implication is that Job’s sins are many and he is stubbornly resisting God and refusing to forsake his wickedness.
Now listen to all the things that will happen, according to Zophar, if Job will truly repent. 15-16, “Then surely you could lift up your face without spot. Yes, you could be stedfast and not fear, because you would forget your misery, and remember it as waters that have passed away.” Job had just talked about not being able to lift up his head because he was full of disgrace and misery (10:15). But if he would turn from his sin, he would then be able to look up without guilt or shame. Job has also spoken of his fear. 9:34-35, “Let Him take His rod away from me, and do not let dread of Him terrify me. Then I would speak and not fear Him, but it is not so with me.” But Zophar promises Job that he would be stedfast and have no fear. Job has gone on and on about his misery, but Zophar says that if he will truly turn to God, all those miseries will be like water under the bridge.
17, “And your life would be brighter than noonday. Though you were dark, you would be like morning.” Job had just finished speaking about his anticipation of the darkness of death, but now Zophar paints a bright picture, using words like “brighter,” “noonday,” and “morning.” Why look to the darkness of death, when you can have the light of life? 18, “And you would be secure, because there is hope.” The mention of security would surely remind Job of his former life, and he would have to admit that he hasn’t expressed much hope in the things he has said, absolutely no hope for this life. 18b, “Yes, you would dig around you, and take your rest in safety.” While the KJV and NKJV read “dig,” most other translations render it “look around.” The reasons for the difference in translation are quite complicated, but the general sense is about the same. Whether he would dig in order to build or in order to search, it speaks of prosperity. If the idea is to look around, it goes back to the idea that he will be able to hold his head up and behold something other than his own misery. Surely the thought of safety would appeal to Job. Finally, verse 19, “You would also lie down, and no one would make you afraid. yes, many would court your favor.” Not only would Job be free of fear, but others would look to him for help and advice. That’s the way it used to be for Job; Zophar promises that it can be that way again.
This bright and glowing prospect all hinges on one thing -- Job’s willingness to admit that he has been playing the hypocrite, pretending to be innocent of the great sins he has obviously (in the eyes of his friends) committed. If Job will just turn to God and forsake his great sins, his future will be bright indeed. This is the same message Eliphaz and Bildad have preached to him. This was especially true of Eliphaz in chapter 5. Let me remind you of what he said in 5:18-27…
For He bruises, but He binds up; He wounds, but His hands make whole. 19 He shall deliver you in six troubles, Yes, in seven no evil shall touch you. 20 In famine He shall redeem you from death, And in war from the power of the sword. 21 You shall be hidden from the scourge of the tongue, And you shall not be afraid of destruction when it comes. 22 You shall laugh at destruction and famine, And you shall not be afraid of the beasts of the earth. 23 For you shall have a covenant with the stones of the field, And the beasts of the field shall be at peace with you.24 You shall know that your tent is in peace; You shall visit your dwelling and find nothing amiss.25 You shall also know that your descendants shall be many, And your offspring like the grass of the earth. 26 You shall come to the grave at a full age, As a sheaf of grain ripens in its season.27 Behold, this we have searched out; It is true. Hear it, and know for yourself."
Wow! But that isn’t the complete picture. All of those wonderful promises hinge upon what Eliphaz said just before he launched into his little utopia. 5:17, “Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty.” Eliphaz is saying that Job’s afflictions are nothing but the correction of the Lord. If Job wants to enjoy the great blessings of which Eliphaz speaks, he must cease resisting God and acknowledge that he is receiving the correction he deserves for his great wickedness. The strong implication is that Job was indeed despising
the discipline of the Lord. So Zophar is simply reiterating what Eliphaz had already said.
Now come back to chapter 11. After painting the wonderful picture of verses 15-19, conditioned only upon Job’s repentance, Zophar delivers his conclusion in verse 20: “But the eyes of the wicked will fail, and they shall not escape, and their hope -- loss of life.” Notice that all through verses 13-19 Zophar has spoken directly to Job, using the pronoun “you” over and over. “Then surely you could lift up your face without spot. Yes, you could be steadfast and not fear, because you would forget your misery…” But now Zophar doesn’t have the decency to address Job and tell him to his face that he has no confidence he will turn to the Lord. Rather, he goes back to the third person: “But the eyes of the wicked will fail, and they shall not escape, and their hope -- loss of life.” Everyone on the planet knows he is talking about Job, but he doesn’t have the courtesy to say it. He prefers to make sure that Job knows he is classed with the wicked, who can look forward to nothing but destruction.
Conclusion
What can we say about the first speech of Zophar? We can say that he makes many true statements. Zophar was certainly right when he said that when God speaks, He will reveal the secrets of wisdom (6). No one can argue with his contention in verses 7-9 that no man can understand the greatness of God. Yes, God certainly does know deceitful men and He sees all wickedness (11). And is it not true that if a man will turn to God and forsake His wickedness, the Lord will bless Him richly? No one can dispute the fact that Zophar has spoken some great truths.
Again, we learn that great lies can flourish even where there are disjointed truths. Though Zophar makes true statements, he applies them in such a way that his speech as a whole is a lie. His goal is to convince Job that he must quit hiding his great wickedness from God and man. He is convinced that Job is a great sinner and that is the reason he has experienced such loss of possessions, physical pain, and spiritual torment. The basic problem is that Zophar is trying to convince Job of something that is not true. No wonder he goes astray.
We would also have to say that Zophar has really added nothing new to the dialogue that is taking place between Job and his friends. Though his words are slightly different, his theme is the same as that of Eliphaz and Bildad. Zophar is like an echo to the first two. After reading the speeches of these first three, we might be tempted to say, “Lord, why did you give us all of this? Why is it important for us to know the details of what these three friends said to Job?” After we have asked that question, we then remember that this is only the first cycle. After looking at Job’s response in chapters 12-14, we will encounter two more speeches from Eliphaz, two more from Bildad, and one more from Zophar. Why all the details? I don’t have a clear answer yet, and maybe I never will. But I know this -- our wise Creator has definite reason for every word in the book of Job, and his reasoning is always perfect. It is best for us that we have everything included in this book. Until we understand why, we simply trust Him.
While we may not understand the reasons for the details in Job, praise God that we have no excuse for not understanding the central theme of this book. The glorious God, who has always been, created a universe that would ultimately bring glory to Him. As the all-giving and all-loving God, He made man as the pinnacle of that creation. He saved the best for last not because man is smarter than all the animals, but because this special creation has the greatest capacity to glorify God and enjoy Him for all eternity.
But there was a problem from almost the very beginning. Adam and Eve didn’t obey God. They chose to go their own way, and their descendants have been true to the nature of their parents, rebelling against their gracious Creator. All of us are the descendants of Adam and Eve, and we have proved it by doing exactly what they did. “All we like sheep have gone astray; we have turned everyone to his own way” (Is. 53:6).
But surely we could do better. No one who has ever lived has been able to stop sinning. And no matter how many good things we might try to do, they will not make up for our failures. As a matter of fact, God tells us that even our best deeds are like filthy rags. The best person on this earth can’t even begin to live up to God’s law, which is His perfect standard. And the penalty for breaking that law is death, even eternal death.
But what about forgiveness? God is a forgiving God. Can’t we just ask God to forgive us and then believe that He will. We can believe it, but it won’t happen. Almighty God doesn’t forgive anyone just for the asking. Why not? Because He is a righteous and holy God and because of that He cannot overlook sin, not a single one. Because He is a righteous Judge, every sin against Him must be punished.
Praise God there is a solution. That solution is not in what we can do, but in what God Himself did. For this bunch of wicked rebels, God sent His only Son Jesus into this world. And what did Jesus do? First of all, He lived a life that pleased His Father completely. Not only were His actions perfect, but so were His thoughts. God the Father could say to Jesus, “You are my beloved Son, in whom I am well pleased.” Then God Himself sent His perfect Son to the cross. We read it in Is. 53:10, “It pleased the Father to bruise [crush] Him.” Why? Because God sent His Son to be the propitiation for our sins. Yes, He was the sacrifice who bore the wrath of God while He was on that cross. God made Him who knew no sin to be sin for us, that we might be the righteousness of God. The just died for the unjust, that He might bring us to God.
How can anyone refuse to repent and believe in that Christ? How can anyone look at what Jesus did and not fall on his face before Him? If you haven’t, that is your great need. You have no hope outside of Jesus Christ. Fall down before Him and beg for His mercy. Ask Him to break your heart. Turn from yourself and your sin and put all your trust in the Lord Jesus Christ.
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