Chapter 12

1 Job maintaineth himself against his friends that reprove him. 7 He acknowledgeth the general doctrine of God’s omnipotency.

1. Job answered. In the present discourse, which includes chs. 12–14, Job for the first time really pours scorn upon his friends. Invective, however, appears as a secondary purpose. His main object is to justify his previous assertions: (1) that the whole course of earthly events, whether good or evil, must be attributed to God, and (2) that his sufferings entitle him to plead with God and demand to know why he is so punished.

2. No doubt. Heb. Хomnam, “verily,” “truly,” from the same root as the word translated “amen.”

Ye are the people. This is the language of biting sarcasm. Job seems to say, “Ye are the only people who count for anything, the only people to whom attention is due and who alone ought to be allowed to speak.”

Die with you. At their death wisdom would disappear from the earth.

3. Understanding. Literally, “heart.” “Heart” is frequently used to denote the understanding, or mind. We use the expression “heart” to denote the seat of the affections and emotions. But the Hebrews thought of the heart as the seat of the understanding. Job is probably making a retort to Zophar’s thrust in ch. 11:12, if that statement is to be construed as meaning “a stupid man will get understanding when a wild ass’s colt is born a man” (see on ch. 11:12).

Inferior. Job claims to be equal to his friends in his ability to quote the sayings of the ancients; and in order to show this, he quotes a number of proverbial sayings in the verses that follow.

Such things as these. Job considered the sentiments of his friends as commonplace. He not only said that he knew those sentiments, but declared that it would be strange if anyone did not know them.

4. Who calleth upon God. It is not entirely clear to whom this statement applies. If it alludes to Job, it would refer to his past, when he was accustomed to receive answers to his prayers; if to Zophar, it would be an ironical thrust at him. Job is lamenting the fact that he, a man of upright character, who knows God, should find himself an object of ridicule.

5. He that is ready to slip. The verse reads literally, “For disaster, contempt to the thoughts of one at ease. It is set up for those who slip with their feet.” Slightly paraphrased the verse may read, “The thoughts of one at ease show contempt toward disaster. It [contempt] is prepared [or ready] for those whose feet slip.” The thought is reasonably clear. Job calls attention to the human weakness that causes men to overwhelm the unfortunate with contempt and to give to the tottering another push. Those who retain the translation “lamp,” which is possible, see the idea that when a torch is blazing it is regarded as of value; but when nearly extinguished it is regarded as worthless and cast away. So when a man is prosperous he is looked to as a guide and example; but in adversity his counsel is rejected, and he is looked upon with contempt.

6. The tabernacles of robbers. Better, “the tents of robbers.” Verse 5 laments the troubles of the unfortunate. This verse contrasts the apparent prosperity of the wicked. Job is insisting that God does not treat men in this world according to their real character, but that the wicked are prospered and the righteous are afflicted.

Into whose hand. The Hebrew of this line is uncertain. Some conjecturally translate it, “who bring their god in their hand,” as though they have no God but their own strong arm (see RSV).

7. Ask now the beasts. Job seems to be pointing out that even among the lower animals the violent are prospered and the innocent are the victims. God does not give security to the gentle, the tame, and the innocent, and punish the ferocious, the bloodthirsty, and the cruel.

9. The hand of the Lord. Job maintains his thesis of the arbitrary sovereignty of God. He is endeavoring to show that his misfortune is not conclusive evidence that he is wicked. Even nature, he avers, disproves such a philosophy. The term Yahweh, Lord, in this phrase occurs only here in the poetical portions of Job. The general designation of the Divine Being is ХEloah, or Хel (see vs. 4, 6). There is no obvious explanation for this interesting variation. A number of manuscripts retain ХEloah here.

10. Soul. Heb. nephesh, “life” (see on 1 Kings 17:21).

11. Ear try words. Job seems to be making an appeal for discrimination between that which is true and false and that which is right and wrong.

12. Length of days. The probable connection of this verse with the preceding statement is that as the ear determines the value of words, or the palate the taste of food, so aged men have been able to acquire for themselves, in the course of a long life, a true insight into values.

13. With him. That is, with God. Verse 12 has mentioned the wisdom of old men. Yet the true wisdom is to be found in God alone. In the remainder of this chapter Job presents illustrations of God’s wisdom and sovereignty. His argument is: God made all things; He sustains all things; He reverses the conditions of men at His pleasure; He sets up whom He pleases, and when He chooses, He casts them down. God’s actions are contrary in many respects to what we would anticipate.

14. He breaketh down. Job maintains that none can repair what God pulls down. Men may build cities and towns, but God can destroy them by fire, pestilence, or earthquake. Job doubtless stresses this phase of his understanding of God’s sovereignty because in his own experiences he considered himself the object of God’s destructive activity.

He shutteth up. God has power to deprive man of his freedom.

15. Withholdeth the waters. Droughts and floods, are, in Job’s thinking, both evidences of the sovereignty of God. These disasters of nature were probably common to the inhabitants of Job’s country.

16. The deceived. All classes of men are under God’s control. He who abuses his wisdom by leading others astray, and he who uses it for their good, are in God’s hand and serve His purposes. God sets bounds beyond which man cannot go.

17. Leadeth counsellors. The counsels of wise and great men do not prevail against God. The word translated “spoiled” literally means “barefoot,” hence, “stripped.” The figure is probably an allusion to the practice of removing the outer garments of captives of war (see Micah 1:8).

Judges fools. God has power to defeat the counsels of men who seem most competent to give counsel. Job makes vivid the contrast between the wisdom of God and the wisdom of the greatest of men.

18. Bond of kings. That by which they bind others. The last part of the verse pictures the kings, who once imprisoned others, now bound and led away as prisoners. The whole series of remarks here refers to the reverses and changes in the conditions of life.

19. Princes. Heb. kohanim, literally, “priests.” Even the ministers of religion were subject to the reverses that afflicted other men.

20. The trusty. God takes away the eloquence and leadership ability of those who have won reputations as counselors.

21. Weakeneth the strength. Literally, “looses the belt.” The Orientals wore loose flowing robes, which were secured by a girdle, or belt, about the loins. When they worked, ran, or traveled, their robes were girded up. To loosen the belt means to impede such activity.

22. Discovereth deep things. Obscuration is no problem for God. He can bring light even out of darkness. This text may refer to (1) God’s ability to detect plots, intrigues, and conspiracies; (2) God’s power to predict the future; or (3) God’s ability to understand man’s inmost thoughts (see Matt. 10:26).

23. Increaseth the nations. See Dan. 4:17; PK 499, 500.

24. Taketh away the heart. He frustrates the plans of the great and makes their wisdom of no significance. They become like lost travelers (see Ps. 107:4).

25. They grope in the dark. This closes the chapter, and with it the controversy in regard to Job’s command of pertinent and striking proverbial expressions. Job demonstrated that he was as familiar with proverbs respecting God as were his friends, and that he entertained as exalted ideas of the control and government of the Most High as they. The friends interpret God as rewarding men in this life according to their deeds. Job views God as governing the affairs of men from the standpoint of other criteria than their deeds. His life, he feels, has been beyond reproach.

Ellen G. White comments

7, 8 CG 58; Ed 117

7–98T 327

13        Ed 13, 14; 8T 327