Although these three men did all speak things that were not true at times, there are parts of their speeches which are right.  Zophar speaks very harshly of Job in Job 11:2-6, but in the next few verses he is very right when he describes the greatness of God (Job 11:7-11). In fact these verses are very similar to David in Psa 139:7-13.

11:7  Zophar implies that Job, for all his trying, cannot understand god. But then he implies that he understands!

11:2 Whilst Zophar says that Jobs ‘multitude’ or words should be answered it is not always sensible to respond to comments made. There are times when the person who has spoken might realise that their words are not wise. Our entering into debate on those words may make it more difficult for the one who ahs uttered the unwise words to retract their comments.

11:4   The response ‘thou hast said’ is because of what Job said in Job 10:7. But is it what Job really said? Does it reflect his intentions? We do well, when responding to words of others to ensure that we respond accurately rather than miss-use their words so that we can criticise them.

This is Zophar's first speech.  His words are the most cutting of all Job's companions.  Zophar is accurate in some of the things he says - but, it is his intent that is wrong.  Using God's truth to judge (condemn) another is not the prerogative of man - that is the job of the LORD alone.  We can point out faults to our brethren, but it should be for their learning and spiritual wellbeing.  The scriptures show us how (2Tim 2:24-26).

11:3 Zophar dismisses what Job has been saying by calling them all ‘lies’. This is not the words of a friend who is trying to recover his friend.

Although the pattern of Job's three friend's application of words is seen throughout the book, most of the things that are spoken by Job's 3 friends can be right in themselves in their own context, but not all. (e.g Job 15:15, of which Eliphaz mentions). However when they are applied to Job, there is misapplication of context for which is one of the major causes associated with the problem in this ecclesia, that is the doctrine of exact retribution, and the problem of envy and jealousy amongst the sons of God. 

Job Ch 11-Ch 14 ZOPHAR'S OPENING SPEECH AND JOB'S REPLY 

Job Ch 11 - First speech by Zophar the bigot.  

V1-2 Zophar's opening words beginning with an argument based upon assumption

V 2-3 Zophar's assumption that Job is boastful and irreverent

V4 Zophar's charge that Job is self  righteous

V5-6 Zophar's application to Job that if God was to speak now, then Job would face condemnation as Job's sufferring appears to be less than what he deserves

V7 God's wisdom and power cannot be comprehended by man  

V8-9 The wisdom of God is greater then the the four realms of the universe.

v8 The heavens and the grave

v9 The earth and the sea

V10 God is all powerful for which no one can hinder him.

V11 God is aware of man's wickedness

V12 A Foolish man cannot be taught

V13-14 Exhortation to repentance

V 15-19 Blessings wil folow repentance

V20 The fate of the wicked 

11:5 Continuing his view that Job is lying Zophar now invokes God to also condemn Job. Surely he should have been seeking God’s mercy upon Job.

One can often withstand opposition from without, but the most disheartening opposition is that which comes from within. Vs.5,6 talk about this kind of deception. V.5 echoes Judas' betrayal of Jesus (Psa 41:9); while v.6 foretells the price that followers of Christ must be prepared to pay (Matt 10:21,35,36). The last days will continue with this disrespect (2Tim 3:1-3).  And, we can certainly see many examples of the unkind interaction of family members in today's society.

7:1 God is looking for fruit from His people. But there was none. Hence destruction came from the Lord. Jesus looked for ripe figs – Matt 21:18– there was none, a figure of Israel. So AD 70 came upon Jerusalem.

7:3 All of us fall into sin from tie to time. However Judah’s problem was greater than this. They are ‘earnestly’ following sin. Herein is the problem. The Father is aware of our weakness but seeks from us an attitude which is earnest to obey Him. Not earnest to sin.

7:10     The treading down of God’s enemy “as the mire of the streets” is doubtless a reference to the destruction of the Assyrians who reproached God 2Kin 19:16 and echoes the words of the contemporary prophet – Isa 10:6

7:14 The ‘solitary’ here have been set in families – Psa 68:6 – we are not alone, though we may feel alone at times. We are part of God’s heritage. What an honour!

V1- Micah having heard the case against Israel and Juda laments the most delicious figs are already picked - Israel had lost the first-ripe fruits of righteousness (from good to bad Isa 5:2,7;Hos 9:10). V2- Perhaps this infers the righteous have perished by violent means - people hunted as if they were fish or animals. V3- NIV - "Both hands ...doing evil...they all conspire together" [in  Mic 3:11 it was a conspiracy of judge, priest and prophet while here we have a conspiract of ruler, judge and powerful (NIV) or prince, judge and rich man (KJV)]. V4- spiritual life had sunk so low that the most upright were like a sharp thorn hedge or briar  that injure all coming in contact; the day of your watchmen i.e. prophets (time of judgement or day of the Lord) has come, the day God visits you; now is the time of their confusion (they refused to believe this judgment would come (Jer 6:17-19;Eze 3:16-17;Luke 21:25 "perplexity" in the last days). Mic 7:5-  with such evil times neighbors, friends, guides and lovers could not be trusted. V6- "a son 'dishonors' his father" ["dishonors" (Heb "nabel" 5034) means "lightly esteems". Same word is used in Deut 32:15 where Israel/Jeshurun "lightly esteemed" (KJV) or "rejected" (NIV) the rock of his salvation ...and sacrificed to idols Deut 32:16-18]; family fabric is destroyed (Matt 24:11-14;2Tim 3:1-5;Luke 18:5-8. A man's enemies are his own household. Christ adopts Mic 7:5-6 to describe the latter days in Luke 12:53 and AD 70 in Luke 21:16). V7- a contrast between faithful Micah and the faithless multitude - this is our challenge too. V8- Micah identifies with Israel's fall and rise (echo of reestablishment of Israel,resurrection and the kingdom on earth). V9 - again Micah identifies with Israel; "until he pleads my case" (Israel told in Mic 6:1 to plead her case but ultimately God will plead it for her); "He will bring me out into the light; I will see his righteousness" (implies resurrection, eternal life and Christ ruling). V10- "my enemy will see it ... who said to me, 'Where is the Lord your God?'" (the Lord will be recognized). V11- the word for "walls" [Heb."gader" (1447) is not a city wall but a vineyard wall - Israel will be God's vineyard in the kingdom age (Isa 5:1-7) and boundaries will be extended when Christ reigns on earth (Psa 72:1-8). V12- a future Assyria? millenial age? (Mic 4:1-3); V13- The earth will become desolate because of its inhabitants, as the result of their deeds(Armageddon and God's judgment will take its toll?). V14- (NIV) "shepherd" (7462),your people, your 'staff' [Heb (7626) can figuratively mean a clan or septer. Flock of your (Christ's ?)  inheritance (Isa 53:10); "...in fertile pasturelands. Let them feed in 'Bashan' (a fertile land area) as in days long ago". V15-16- "As in the days when you came out of Egypt, I will show them my wonders. Nations will see and be ashamed, deprived of all their power..." V17-"They will lick dust like a snake (symbolic of sin Psa 72:8-9)...they will turn in fear to the Lord our God and be afraid of you." V18- forgiveness and mercy for the remnant of his inheritance (mercy for Gentiles too Rom 15:8-10). V19- "compassion...tread our sins underfoot...hurl all our iniquities into the depths of the sea" (echos the Egyptian symbol of sin swallowed up by the Red Sea and the concept of baptism). V20- mercy to be shown to Abraham implying future resurrection and blessing (Heb 11:8,13,19. Hope for Gentiles too Gal 3:8,14,26-29).

There is growing unease in Israel. Diplomatic efforts with Assyria have failed. News comes almost daily of another city or nation fallen before the advancing armies. Assyria and her ruthless soldiers approach the borders.

Micah sits in his house patiently waiting. All around him the people panic, bribing and murdering to find some way out of this place, others scheming how to profit from it. As he waits, his relative, caught up in the fear of the moment curses his God: "Where is the LORD your God now when we need him!". Micah's answer is to continue waiting for God's salvation (Mic 7:7), knowing his relative won't live to see it (v10).

7:19 The way in which the sins of Israel acre cast into ‘the depths of the sea’ is taken up by Jesus – Mark 5:13- in the healing of Legion who represents the sinful nation of Israel.

3:1 James clearly wishes to identify with his audience as he speaks of '... brethren ...' some 15 times. James 1:2,16,19 2:1,5,14 3:1,10,12 4:11 5:7,9,10,12,19

3:2 'for in many things we offend all ...' indicates that there is a relationship between wanting to be a teacher and causing offence. Due to the weakness of the flesh those who would be teachers come in for careful scrutiny from those being taught. If one seeks to be a teacher one is more likely to be criticised for an imperfect life style than one who does not put himself forward in this way.
You must have heard it 'Who is he telling me what to do, don't you know about his failings!' If, on the other hand, the brother is seen to be wise in the word his words will be accepted without himself having to make claims for himself.

4:1 The word 'fightings' 3163 is defined by considering how it is used in the New Testament.
2 Corinthians 7:5 fightings
2 Timothy 2:23 strifes
Titus 3:9 strivings
James 4:1 fightings
A consideration of the contexts of each occurrence helps to show what sort of things were striven about.

3:13 Notice the repetition of wisdom 13, 15, 17 The way that wisdom is used here shows that wisdom is seen in the way that a person behaves. It is not just head knowledge.

4:17 How do we think when we see a job that needs doing and avoid doing it? It seems that having seen a need we are obliged to respond to it.

3:12-17 The recurring use of 'wise' 'wisdom' against the background of 3:9 - in the image of God - takes us back to Eden. Adam and Eve, though in the 'image and likeness of God' wanted to be like the angels - the wisdom that the serpent presented actually destroyed the prospect.

4:8 'draw near' 1 Kings 18:30
'double minded' 1 Kings 18:21
draws on the time of Elijah. Just as Israel had to make a choice as to whether to serve Baal or Yahweh - there was no middle way - the same was true for James' brethren and for us also.

3:10 If the mouth pronounces both blessing and cursing then it shows an unclean heart. It is not possible to be clean part of the time and unclean at other times. It is all down to what motivates us. The slip from the way in Christ is not the same as the mind which is full of evil.  So we should not despair over the occasional lapse. However if cursing is our normal reaction to something we do not like then we really do have problems.

4:11 'Speak not evil' continues the exhortation of  3:5-9

Matt 5:9 - Blessed are the peacemakers: for they shall be called the children of God. Luke 20:36 - Neither can they die any more: for they are equal unto the angels; and are the children of God, being children of the resurrection. James 3:18 - Peacemakers who sow in peace raise a harvest of righteousness - NIV.

3:4 When James speaks of ships being driven by the wind he is thinking of sailing ships. Sailing sips were the only way one could make long journeys by sea in the first century. We know that but it is good to remind ourselves. So the ship that only has the wind to direct and move it can change direction through the actions of a small piece of wood. As we reflect on that point consider the devastation a word can cause.

4:4 ‘enemy of God’ – what one is if one is a friend of the world –contrasts with Abraham who was the ‘friend of God’ James 2:23. Look at Abraham’s life and you will learn how we can avoid being a friend of the world.

4:7 In saying ‘resist the devil and he will flee from you’ reflects Jesus’ experience in the wilderness when the ‘devil departed’ – Luke 4:13

3:11-12            The examples given by James are so obvious. We would not expect a fountain to provide both salt and sweet water. However we are ready to accept that both good and evil things do come out of our own mouths.

4:10-11 Speaking evil of our brother is a consequence of not being humble. So these two verses are not presenting two unrelated topics. They are fundamentally linked and challenge our way of thinking.

3:6 Whilst the tongue does damage others – ‘the course of nature’ it actually defiles the one who speaks ill of others also. That is the ‘body’ it defiles.