Zophar continues his reply to Job by describing the greatness and ineffable nature of God. He asks Job if he could find out God by searching (Job 11:7). However, concerning the greatness and ineffable nature of God, Job had previously said: “he does great and unsearchable things, and wonderful things without number. If he passes by me, I cannot see him, if he goes by, I cannot perceive him. If he snatches away, who can turn him back? Who dares to say to him, ‘What are you doing?’” (Job 9:10-12). Job’s argument concerned the fact that God is invisible, and so, naturally, we can’t know him. On the other hand, Zophar’s question concerned the actual works of God. The word used for searching is cheqer (H2714) and would be better rendered examining. In other words, Zophar was asking Job if he could come to a complete and perfect knowledge of God simply by examining his creation. The obvious and expected answer, of course, would be: no one was able to do such a thing.
In other words, no one could measure the heavens or examine everything therein, and neither could one measure Sheol and know all there is to know about its contents. Therefore, logic demands no one could ever come to understand with accuracy and completeness the great God who created these things (Job 11:8). In the context of what Job’s generation was able to investigate, just as the earth (the land) couldn’t be measured, or the sea that surrounds it couldn’t be fully understood, so unsearchable is the greatness and knowledge of God who created the land and the sea (Job 11:9).
Accordingly, Zophar argued that, if so great a God would advance toward a man and arrest him in the sense of bringing him to trial for judgment, no one could ever hinder him or interfere with what he does.[1] In other words, the verdict is in! Job has been judged, and what has been done to him must now run its course (Job 11:10), meaning death or, if repentance is submitted, reconciliation and blessing after judicious discipline.
Continuing in the language of a court of law, but also in the context of the greatness of God and his unsearchable knowledge and understanding, Zophar says: “For he knows deceitful men; when he sees evil, will he not consider it?” (Job 11:11). In other words, the Lord doesn’t need to hear the charges against a man, he knows them. He doesn’t need to go through the whole trial, like humans do in order to come to a just verdict. He knows evil, when he sees it, and he is justified in his judgments. Therefore, and to Zophar’s point, the Lord is justified for having brought such calamity down upon Job. He knows Job is evil and doesn’t need anyone to identify the charges against him. Of course, all this presumes the argument is true: God always judges evil and always rewards righteousness in this life. Yet, Job cries out that he is innocent and charges the doctrine with error, and he asks God to tell him why he fights with him (Job 10:2). Nevertheless, Job’s cries for mercy fall on deaf ears among his friends. They will hear none of it, for their doctrine, vis-à-vis their worldview, must be true.
Zophar compares an unrepentant man to a stubborn wild ass’s colt (Job 11:12), and obviously he has Job in mind here.[2] His point seems to be that through the Lord’s discipline, a man, such as Job, could be reclaimed, if he repents. Although he is as stubborn as a mule (so to speak), the judgment of God (cp. Job 11:10) is able to break that stubbornness, bringing Job to repentance and transforming him into a man of understanding!
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[1] Much of the language used in Job, including in Zophar’s argument, follows the language of a human court of law: arresting, prosecuting and judgment. Job, himself, used it, when he expressed a desire to face God, if only he had a mediator, vis-à-vis a lawyer or defense attorney, who could stop God from punishing Job long enough for him to breathe and present his case (cp. Job 9:32-35).
[2] One could also label Job’s friends as stubborn as wild donkeys. Rather than question their understanding of truth and consider things from Job’s point of view, they hold to the doctrine unquestionably, and condemn their friend, although they are unable to identify the sin they claim he must have committed to have such calamity come down upon him.
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