Job 9, 10, 11, 12, 20 & 21 - ZOPHAR THE MORALIST
Pastor Carolyn Sissom \ March 3nd, 2010 (7521 views)
ZOPHAR THE MORALIST
Job 9, 10, 11, 12, 20 & 21
Tuesday Morning Bible Study
Taught by: Pastor Carolyn Sissom
Job 11:1: “Then answered Zophar the Naamathite. Naamah is six miles south of Lod, in the lowlands of Judah. The Hebrew word for “Zophar” is “T Sowphar” (#6691) which means “to depart, departing, to skip about (return); depart early; to twitter like the sparrow; chatter, flippant; chirping, peeping, twittering, hopping, moving swiftly, small bird, “sparrow”.
Zophar is the most dogmatic of the three. He assumes many things and then states his conclusion with a finality that brooks no opposition. For Job to differ with Zophar’s thinking is proof, in this legalistic dogmatist’s eyes, that Job is a sinner. He argued from the basis of human merit or common sense. Zophar was so sure of himself and what he said that anyone who disagreed with him calls forth his scorn and anger. He made no third discourse; this “bag of wind” ran out of gas! He felt that a sinner must repent to avert even a heavier punishment. He believed in salvation through self-merit, and that Job had committed sins of omission, although Eliphaz had said that Job had committed sins of commission.
Liberty gives people the right to believe in God and walk at their own pace with him in a personal relationship. Zophar does not walk in the Grace of liberty, nor does he have the Liberty to extend Grace to his brother, Job. The two speeches of Zophar take place in chapters 11 and 20. Zophar is less courteous and more drastic than either Eliphaz or Bildad. This may be due in part to the fact that by the time he entered the argument, Job had already answered the other two, contradicting their philosophy, and upholding his own innocence with an ever increasing tenacity. His distinguishing feature is that he is content with mere assumption. There is at least reasoned deduction in Eliphaz, and intelligent orthodoxy in Bildad, but this man is a pure dogmatist. Job’s daring to differ makes him a sinner. Zophar is not reasonable. His word is but a dogmatic “know thou!” (11:6; 20:4)
I will briefly cover chapters 9 and 10 before going into Zophar’s first speech. Job’s reply to Bildad prompted Zophar to add to the argument of why Job is suffering. Chapter 9 is a plea for mercy from God and from his friends, yet in all Job’s words, he magnifies the Lord.
His plea in 9:1 is answered in his cry for a “Daysman” in 9:33. 9:1 – “Job answered and said, I know it is so of a truth; but how should man, be just with God?”
9:33 – “Neither is there any daysman between us that might lay his hand upon us both. Let him take his rod away from me, and let not his fear terrify me; Then would I speak and not fear him; but it is not so with me.” Self-pity is the devil’s “babysitter,” free of charge. When we throw a “pity party,” we will be the only one who comes. It appears from these chapters that Job did not know God yet as the One who talked with him. He knew Him more in his inner consciousness as the great Holy One before Whom he walked in integrity of heart, shunning evil, faring Him with godly awe. Job little knew that this path of suffering was to end in a revelation of God and a fellowship with Him richer and fuller than anything he had ever conceived in his days of prosperity. Last week I briefly addressed chapter 19 & 26, where Job does begin to come into this Greater relationship and revelation of His Redeemer.
At this point, Job is crying out to the Lord for a mediator. He is getting lower and lower before God, and the distance between the Creator and the finite creature that He has made is stretching itself out across Job’s tormented mind. It is so important as Minister of the Gospel that we study this Book. We will be called upon to minister the Life of Jesus Christ to many people like Job, Eliphaz, Bildad and Zophar. All four of them are suffering. The Lord God reaches down in chapter 42 and through the prayers of Job redeems all of them from the pain of their human mentality and religious judgments.
A “Daysman” (#3198) meant to be right (correct); to argue, decide, justify, or convict; disputer, judge, pleaser, reprover.” (The emphasis in the Hebrew is one who settles the quarrel by reconciliation, a negotiator who brings both parties together, by laying hands on both as a common friend. This is clearly a legal term. Job would find his mediator in Elihu and we have found our mediator in Jesus Christ. (11 Cor. 5:17-21) “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold all things have become new. And all things are of God, who has reconciled us to himself by Jesus Christ, and has given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and has committed unto us the word of reconciliation.” Jesus is the great reconciler, and He has given us His ministry to comfort all of the “Jobs” in this world. Job longs for an umpire between Jehovah and himself---one who could plead with God for him and speak to him about God.
Hebrews 2: 14-18: “For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil. And deliver them, who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” In chapter 10, Job continues his prayer. This prayer can be compared to Psa. 102: “the prayer of the afflicted when he faints and pours out his complaint before the Lord.” Job’s pleading with God is very touching –“I am in your hands, Lord.”
In 10:21-22, he describes dying as “The land of darkness and the shadow of death.” We must interpret this in the light of New Testament revelation that before we breathe our last breath, we are lifted into the Light of the Presence of the Lord Jesus Christ. In chapter 11, after Job’s passionate plea, Zophar is going to get him straightened out. He first rebukes Job’s wordiness, and lauded God’s greatness and omnipotence. He exhorted Job to repent so that he could be restored and blessed. He brutally tells Job his punishment is less than he deserves and insists that if Job will put away his iniquity, his sufferings will pass and be forgotten by him, and his security, prosperity, and happiness will return. There is a roughness and directness about Zophar that is absent from the other two. This may either reveal a man of different temperament, or that now, with greater definitiveness and daring, Job had denied their philosophy by affirming his innocence.
Zophar felt that Job had questioned the wisdom of God and so he reaffirmed it. I can promise you that God is not that easily offended. If he doesn’t want us to get offended, then He is not going to be offended by our weaknesses. In all that we say and do, we should be respectful, reverent and in awe of the Lord. However, he bore our grief and sorrow and is Big enough to handle it. But Zophar was desirous for Job’s restoration, for the promise of prosperity and a restoration (based on his own premises) was longer and more beautiful than similar passages of Eliphaz and Bildad. Some of his most glaring errors are in 11:5: “Oh that God would speak, and open his lips against you>” Verse 7- “can you by searching find out God” can you find out the Almighty unto perfection?” This is the mind of the religious order, today says, “It’s out of reach; we can’t be anything, do anything, have anything!” Did Job realize or know the greatness of the God to whom he was appealing so freely? This is a hellish lie Zophar. Zophar personifies the principle of the God of Mt. Sinai---awesome, thundering and belching smoke and fire, and saying, “Keep away!” Job was moving into a New Testament revelation of a rent veil and the One who reigns from Mt. Zion and the Love-seat (mercy-seat), which is the throne of Grace, and a loving Father who beckons for us to “Come”!
Hebrews 4: 14-16: Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like we are, yet without sin. Let us therefore come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need.” In Chapter 12, Job still stands where he stood at first (1:21; 2:10), submissive to the irresistible might of God, but strained in faith as he fights to win his way to new assurance of the goodness of God. He is neither docile or patient. The friends can only conclude that Job is somehow in the wrong. In their view, God has exposed his secret sin, and now his worst fault is to keep on concealing it in his stubbornness. Their religions “duty” is to help him back to God through true repentance and confession. But so far, Job has rejected their well-intentioned ministry. He insists on his integrity and admits no fault. He refuses to establish the justice of God by confessing fictitious sins. They cannot see Job’s anguish as he tries in vain to discover the “smiling face” hidden behind God’s “frowning providence.”
From this chapter on, there is an important change of mood. Up to this point, Job’s rapidly changing emotions of outrage and despair have imparted to his utterances a turbulence that sometimes borders on incoherence. He attains a much greater measure of self-control and is reflected in the calmer tone and lucid thought of his next discourse. He feels justified to repay scorn with scorn, for he feels, “I am the laughingstock of my friends.” (12:4) he has yet to become One with the One who sits upon the Mercy-Seat of Grace, One with a ministry without retaliation and revenge. It seems the rough language of Zophar acts like a tonic, and stirs him to a vigorous reply and awakens the faith that is lying dormant in him, and rouses to it a tenacious hold on god that will carry him through his trial! This “dying man” answers Zophar with the same kind of bluntness. Job is thoroughly aroused by Zophar’s harshness, and is driven to a desperate venture of Faith. Whatever the cost, he will take his life in his hand and cast himself upon the character of God. He will trust God even though He pleases to slay Job! He will hold to it, that Jehovah is willing to hear his case, and that the Lord Himself will be his salvation. 12:13-19 begins a long description of the activities of a Sovereign God (real bible Theology!). “With him (God) is wisdom and strength and he has counsel and understanding (Isa. 11:1-2). He breaks down, and it cannot be built again (Psa. 75); He shuts up a man (“ish)’ and there can be no opening. This shows the principle of authority, and the prisoner of the Lord (Eph. 4:1-2); “behold he withholds the waters (life, ministry) and they dry up. Also he sends them out, and they overturn the earth (Acts 2). With Him is strength and Wisdom (‘stability”_; the deceived and the deceiver are His (satan is in His control). He leads counselors away spoiled, and makes the judges fools. He looses the bond of Kings and he girds their loins with a girdle. He leads princes away spoiled and overthrows the mighty. Verses 17-19 reveals the total victory of Jesus over satan –he is defeated. Chapter 20 is Zophar’s second and final speech.
The Naamathite is the least engaging of Job’s three friends. There is not a breath of compassion in his speeches. His cold disapproval shows how little he has heard from Job’s heart. His censorious chiding shows how little Zophar has sensed Job’s hurt. Zophar’s wisdom is a bloodless retreat into theory. It is very proper, theologically familiar, and unobjectionable. But it is flat without the witness of the Holy Spirit. Zophar exaggerates with empty words from an empty heart. Job’s words have made Zophar angry, and in chapter 20, he unleashes a tirade of religious venom. Through the study of this book, we see the perfection of the Lord as he did not defend himself against his accusers, nor did He charge them with their accusations and reproaches against Him. When we are able to walk in this Great Grace, we will be seated with the Lord in Heavenly places. This book shows us clearly the failure of the flesh in dealing with the problems of humanity.
If we can meekly release love and grace to our accusers, we will be moving with the Lamb. There will always be people who are in the process of resolving their circumstances and relationship with the Lord. They will presume to project on to ministers, friends and those closest to them their conclusions. Let us keep in mind that it is Job’s friends who thought they were close enough to him to judge him. Satan can only use those who are closest to us to attack us. Let us ever stay before the Lord praying and interceding for people in all circumstances. This is compassion.
Zophar does apologize for his haste with a confession of his anger. He had heard the reproof, but he was not convinced. His reply is like that of Bildad, but is characterized by even greater force and a more terrible description.
As Job confidently speaks of a Living Redeemer who will be his vindicator in the day when he comes to judge the world, Zophar breaks out in haste with his reply, for he feels indignant with Job, and cannot wait for him to complete what he is saying. Zophar has noticed the triumphant tone in Job’s voice and in his spiritual ignorance thinks that the exultation of Job’s spirit to the emotional joy of the godless! Zophar accuses Job of living with his head in the clouds (20: 6-7). As Christians, we all want to live in the “Cloud” of the Presence of the Lord. We can chuckle at this statement, but the truth is that people who do not know the Lord will actually say those things to us in the midst of a great trial of our Faith. Job was a “visionary” in religious matters. He was a “dreamer.” So was Joseph! (Gen. 37). So am I. The sons of God always get into “hot water” when we tell our half-brothers our vision of the throne. Zophar continued to harp on the same wearisome theme. It is also sufficient to notice that Zophar’s main idea is that the “wicked” must have their portion in this present world.
In chapter 21, Job turns to God for help. The keenness of Job’s anguish has evidently subsided. The tossing is over. In the faith of the resurrection, his spirit has passed beyond the reach of his well-intentioned friends. Since his Vindicator was on high, the Living Redeemer, Job will leave his case with Him! AMEN, AMEN, AMEN!!! Let us all do that in the face of the reproaches of men. He thinks, “Why did I reason with these three?” We cannot reason with demons or the flesh. I saw from the beginning that they did not understand the dealings of God. The fact is we cannot trace the ways of God. some men die peacefully in the time of full strength, and others die in bitterness of soul, never having tasted good at all (21: 23-25). We cannot explain these things, or theorize upon them; nor should we assert our views. God is sovereign. After this calm replay to Zophar, Job reverts again to his personal position. He says, “You would be comforters have sought to comfort me with vain reasoning’s that have no real foundation in fact, and actual experience.
In your answers to all that I’ve said, there has been only faithlessness (21:34); faithlessness in God’s own faithfulness to His children, and faithfulness in the integrity of my walk with Him; therefore, you have failed to comfort me!” Next week we move to higher ground with Elihu. His discourse fills six chapters. It is the most courteous speech of the debate, and undoubtedly surpasses all the preceding ones in spiritual grasp. But, most importantly, it introduces a new approach, a new answer, and a new appeal.
Elihu, though incorrect in some places, and thus inadequate, does not cover all the ground. But his speeches are nearer the truth than anything that had been spoken.A more-than-human voiced needed to speak. Thus the Lord did speak. He was the last word and the Great Speaker.
When the Lord speaks to us, no one or anything can remove us from the path set before us.
Taught by: Carolyn Sissom
Scripture from K.J.V. and Bibliography from Principles of Present Truth from: Job by Kelley Varner We stream our Bible Studies weekly and video our Sunday a.m. services.
