Zophar and Book of Job and Job 11

If Eliphaz approached Job with cautious tolerance and Bildad was moderately offended at Job, Zophar is, figuratively speaking, apoplectic. Whereas Eliphaz does not include Job among the unrighteous and Bildad is uncertain of Job's moral status, Zophar is quite certain Job is morally deficient. Finally, though Eliphaz and Bildad hold out specific hope for Job, Zophar's optimism is much more tepid, tempered, and formulaic. Some of Job's energy in continuing to speak may derive as much from irritation at the friends' approach to his pain as from an inner desire to be heard. Looked at in this way, we see Job's friends, ironically, as helpers.

2-6. Reproaching Job. With language similar to Bildad's, Zophar goes on the offensive. Rather, however, than focusing on the danger of Job's words, Zophar emphasizes their "multitude" (v. 2) and the resultant "babble (v.3)." But then he changes his approach; he "quotes" Job. But, in fact, he misquotes Job and the misquotation says more about Zophar than about Job. Job has proclaimed his innocence and pleads with his friends to tell him how he has erred (6:24). Zophar subtly changes Job's refererence to possible error in his conduct to a claim of absolute purity and cleanliness: "For you say, 'My conduct [literally "teaching"] is pure, and I am clean in God's sight (11:4)." There is a difference between error and impurity. Those who speak of purity think in terms of separation and removal rather than correction, forgiveness or insight. In addition, Zophar's characterization of Job's speech as his "teaching" or "doctrine" shows a tendency to intellectualize--as if Job's pouring out the deepest anguish and grief of his soul is nothing but an academic discourse.

6. THE BIG VERSE. Whereas Job's argument offends Bildad, we get the sense that Job himself offends Zophar. This is the best explanation for the unexpected and cruel v. 6: "Know then that God exacts of you less than your guilt deserves ["Then you would know that God overlooks part of your sin"--Clines]." Job has, for Zophar, been let off lightly by God. It is an act of mercy that something worse has not occurred. With this point articulated, any subsequent expression of hope (vv. 13-20) is hollow indeed.

7-12. God's Inscrutability. If Zophar is obsessed with purity, he also uses the language of wisdom and divine hiddenness. God has many-sided secrets of wisdom to disclose, but, unfortunately for Job, these truths are "higher than heaven (vv. 6, 8)." Nevertheless, Zophar will deign to clarify the principles to Job. In a nutshell, the basic one is that God "knows those who are worthless." When God sees guilt, God marks it well (v. 11). Then, probably intensifying his gaze on Job, Zophar remarks, "But a stupid person will get understanding when a wild ass is born human (v. 12)."*

[*The translation of the last few words is disputed. Clines, a leading commentator, renders it "when an ass is born tame." The sense, however, is clear enough. Zophar really is cruelly dismissive of Job. Moral purists easily become very indignant.]

13-20. Hope? Zophar's last eight verses express the standard hope of retributionist theology: if sin is in your life, "put it far away" (v. 14--note the purist approach, rather than "confess" the sin) with the result: "Surely then you will lift up your face without blemish; you will be secure, and will not fear (11:15)." But the remainder of Zophar's hopeful statement is said without much zeal. Whereas Bildad holds out certain hope for Job (8:21), Zophar expresses a tepid conditional hope. Why does he spend so much time expressing a hope he may not believe exists for Job? The text provides no clue; perhaps even Zophar feels a little guilty for the brutality of his attack on Job. Nevertheless, Job will keep talking. He has lots more to say.

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