Job 12
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Job 12
Job Answers: I Am Not Inferior to You
2No doubt but ye are the people, and wisdom shall die with you.
Jamieson-Fausset-Brown
CHAPTER 12
FIRST SERIES.
Job 12:1-14:22. Job's Reply to Zophar
2. wisdom shall die with you--Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (Ro 10:19).
CHAPTER 12
FIRST SERIES.
Job 12:1-14:22. Job's Reply to Zophar
2. wisdom shall die with you--Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (Ro 10:19).
3But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?
Jamieson-Fausset-Brown
3. not inferior--not vanquished in argument and "wisdom" (Job 13:2).
such things as these--such commonplace maxims as you so pompously adduce.
3. not inferior--not vanquished in argument and "wisdom" (Job 13:2).
such things as these--such commonplace maxims as you so pompously adduce.
The Pulpit Commentary
But I have understanding as well as you. "I, however, claim to have just as much understanding [literally, 'heart'] as you, and to be just as well entitled to speak, and to claim attention;" since I am not inferior to you. "I am not conscious," i.e; "of any inferiority to you, intellectual or moral. I do not fall below you in either respect." Yea, who knoweth not such things as these? "Not," Job means to say, "that much understanding is necessary in such a ease as this; any man of common intelligence can form a correct judgment on the point in dispute between us." The special point, in Job's mind, seems to be God's complete mastery over the world, and absolute control over all that takes place in it (see the introductory paragraph).
But I have understanding as well as you. "I, however, claim to have just as much understanding [literally, 'heart'] as you, and to be just as well entitled to speak, and to claim attention;" since I am not inferior to you. "I am not conscious," i.e; "of any inferiority to you, intellectual or moral. I do not fall below you in either respect." Yea, who knoweth not such things as these? "Not," Job means to say, "that much understanding is necessary in such a ease as this; any man of common intelligence can form a correct judgment on the point in dispute between us." The special point, in Job's mind, seems to be God's complete mastery over the world, and absolute control over all that takes place in it (see the introductory paragraph).
4I am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn.
Jamieson-Fausset-Brown
4. The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zophar's word, "mockest" (Job 11:3).
neighbour, who calleth, &c.--rather, "I who call upon God that he may answer me favorably" [Umbreit].
4. The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zophar's word, "mockest" (Job 11:3).
neighbour, who calleth, &c.--rather, "I who call upon God that he may answer me favorably" [Umbreit].
The Pulpit Commentary
I am as one mocked of his neighbour. You have accused me of mockery (Job_11:3): but it is I that have been mocked of you. The allusion is probably to Job_11:2, Job_11:3, Job_11:11, Job_11:12, and Job_11:20. Who calleth upon God, and he answereth him. You mock me, though I have always clung to religion, have called upon God in prayer, and from time to time had my prayers answered by him. Thus it is the just upright man that is laughed to scorn.
I am as one mocked of his neighbour. You have accused me of mockery (Job_11:3): but it is I that have been mocked of you. The allusion is probably to Job_11:2, Job_11:3, Job_11:11, Job_11:12, and Job_11:20. Who calleth upon God, and he answereth him. You mock me, though I have always clung to religion, have called upon God in prayer, and from time to time had my prayers answered by him. Thus it is the just upright man that is laughed to scorn.
5He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease.
Jamieson-Fausset-Brown
5. Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [Umbreit] (Pr 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.
5. Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [Umbreit] (Pr 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.
The Pulpit Commentary
He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease; rather, as in the Revised Version, In the thought of him that is at ease there is contempt for misfortune; it (i e. contempt) is ready for them whose foot dippeth. The meaning is, "I am despised and scorned by you who sit at ease, because my foot has slipped, and I have fallen into misfortune."
He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease; rather, as in the Revised Version, In the thought of him that is at ease there is contempt for misfortune; it (i e. contempt) is ready for them whose foot dippeth. The meaning is, "I am despised and scorned by you who sit at ease, because my foot has slipped, and I have fallen into misfortune."
6The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.
Jamieson-Fausset-Brown
6. Job shows that the matter of fact opposes Zophar's theory (Job 11:14, 19, 20) that wickedness causes insecurity in men's "tabernacles." On the contrary, they who rob the "tabernacles" ("dwellings") of others "prosper securely" in their own.
into whose hand, &c.--rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [Umbreit].
6. Job shows that the matter of fact opposes Zophar's theory (Job 11:14, 19, 20) that wickedness causes insecurity in men's "tabernacles." On the contrary, they who rob the "tabernacles" ("dwellings") of others "prosper securely" in their own.
into whose hand, &c.--rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [Umbreit].
The Pulpit Commentary
The tabernacles of robbers prosper. Having set at rest the personal question between himself and his friends, Job reverts to his main argument, and maintains that, the whole course of mundane events being under God's governance, all the results are to be attributed to him, and among them both the prosperity of the wicked, and, by parity of reasoning, the sufferings of the righteous. And they that provoke God are secure (comp. Job_9:24; Job_10:3). Into whose hand God bringeth abundantly. So both the Authorized and the Revised Versions; but recent critics mostly render, "who bring their God in their hand," i.e. "who regard their own right hand as their God" (comp. Virgil, 'Aen; 10:773, "Dextra mihi Dens")
The tabernacles of robbers prosper. Having set at rest the personal question between himself and his friends, Job reverts to his main argument, and maintains that, the whole course of mundane events being under God's governance, all the results are to be attributed to him, and among them both the prosperity of the wicked, and, by parity of reasoning, the sufferings of the righteous. And they that provoke God are secure (comp. Job_9:24; Job_10:3). Into whose hand God bringeth abundantly. So both the Authorized and the Revised Versions; but recent critics mostly render, "who bring their God in their hand," i.e. "who regard their own right hand as their God" (comp. Virgil, 'Aen; 10:773, "Dextra mihi Dens")
Ask the Beasts, and They Shall Teach Thee
7But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
Jamieson-Fausset-Brown
7-8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (Job 12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.
7-8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (Job 12:6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the thorn which tears it.
The Pulpit Commentary
But ask now the beasts, and they shall teach thee. Job here begins his review of all creation, to show that God has the absolute direction of it. The order of
(1) beasts,
(2) birds,
(3) fishes, is that of dignity (comp. Gen_9:2; Psa_8:7, Psa_8:8).
Job maintains that, if appeal were made to the animal creation, and they were asked their position with respect to God, they would with one voice proclaim him their absolute Ruler and Director. And the fowls of the air, and they shall tell thee. The instincts of birds, their periodical migrations, their inherited habits, are as wonderful as anything in the Divine economy of the universe, and as much imply God's continually directing hand.
But ask now the beasts, and they shall teach thee. Job here begins his review of all creation, to show that God has the absolute direction of it. The order of
(1) beasts,
(2) birds,
(3) fishes, is that of dignity (comp. Gen_9:2; Psa_8:7, Psa_8:8).
Job maintains that, if appeal were made to the animal creation, and they were asked their position with respect to God, they would with one voice proclaim him their absolute Ruler and Director. And the fowls of the air, and they shall tell thee. The instincts of birds, their periodical migrations, their inherited habits, are as wonderful as anything in the Divine economy of the universe, and as much imply God's continually directing hand.
8Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.
The Pulpit Commentary
Or speak to the earth, and it shall teach thee. If the material earth be intended, the appeal must be to its orderly course, its summers and winters, its seedtime and harvest, its former and latter rains, its constant productivity, which, no less than animal instincts, speak of a single ruling power directing and ordering all things. If the creeping things of the earth, the reptile creation, be meant, then the argument is merely an expansion of that in the preceding verse. The instincts of reptiles are to be ascribed, no less than those of beasts and birds, to the constant superintending action and providence of the Almighty. And the fishes of the sea shall declare unto thee. The testimony will be unanimous—beasts, birds, reptiles, and fishes will unite in it.
Or speak to the earth, and it shall teach thee. If the material earth be intended, the appeal must be to its orderly course, its summers and winters, its seedtime and harvest, its former and latter rains, its constant productivity, which, no less than animal instincts, speak of a single ruling power directing and ordering all things. If the creeping things of the earth, the reptile creation, be meant, then the argument is merely an expansion of that in the preceding verse. The instincts of reptiles are to be ascribed, no less than those of beasts and birds, to the constant superintending action and providence of the Almighty. And the fishes of the sea shall declare unto thee. The testimony will be unanimous—beasts, birds, reptiles, and fishes will unite in it.
9Who knoweth not in all these that the hand of the LORD hath wrought this?
Jamieson-Fausset-Brown
9. In all these cases, says Job, the agency must be referred to Jehovah, though they may seem to man to imply imperfection (Job 12:6; 9:24). This is the only undisputed passage of the poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently.
9. In all these cases, says Job, the agency must be referred to Jehovah, though they may seem to man to imply imperfection (Job 12:6; 9:24). This is the only undisputed passage of the poetical part in which the name "Jehovah" occurs; in the historical parts it occurs frequently.
The Pulpit Commentary
Who knoweth not in all these; or, by all these; i.e. by all these instances. That the hand of the Lord hath wrought this? literally, the hand of Jehovah. The name "Jehovah does not occur elsewhere in the dialogue, though it is employed frequently in the historical sections (Job_1:6-12, Job_1:21; Job_2:1-7; Job_38:1; Job_40:1, Job_40:3,Job_40:6; Job_42:1, Job_42:7-12). The writer probably regards the name as unfamiliar, if not unknown, to Job's neighbours, and therefore as avoided by him in his discussions with them. But here, for once, he forgets to be consistent with himself. Outside Scripture, the name is first found on the Moabite Stone, where it designates the God worshipped by the Israelites.
Who knoweth not in all these; or, by all these; i.e. by all these instances. That the hand of the Lord hath wrought this? literally, the hand of Jehovah. The name "Jehovah does not occur elsewhere in the dialogue, though it is employed frequently in the historical sections (Job_1:6-12, Job_1:21; Job_2:1-7; Job_38:1; Job_40:1, Job_40:3,Job_40:6; Job_42:1, Job_42:7-12). The writer probably regards the name as unfamiliar, if not unknown, to Job's neighbours, and therefore as avoided by him in his discussions with them. But here, for once, he forgets to be consistent with himself. Outside Scripture, the name is first found on the Moabite Stone, where it designates the God worshipped by the Israelites.
10In whose hand is the soul of every living thing, and the breath of all mankind.
Jamieson-Fausset-Brown
10. the soul--that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.
10. the soul--that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.
The Pulpit Commentary
In whose hand is the soul of every living thing. A brief summary of what had been said in Job_12:7, Job_12:8, to which is now appended the further statement, that in God's hand—wholly dependent on him—is the entire race of mankind also. And the breath of all mankind; literally, and the spirit of all flesh of man.
In whose hand is the soul of every living thing. A brief summary of what had been said in Job_12:7, Job_12:8, to which is now appended the further statement, that in God's hand—wholly dependent on him—is the entire race of mankind also. And the breath of all mankind; literally, and the spirit of all flesh of man.
11Doth not the ear try words? and the mouth taste his meat?
Jamieson-Fausset-Brown
11. As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with Job 12:12 is in reference to Bildad's appeal to the "ancients" (Job 8:8). You are right in appealing to them, since "with them was wisdom," &c. But you select such proverbs of theirs as suit your views; so I may borrow from the same such as suit mine.
11. As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with Job 12:12 is in reference to Bildad's appeal to the "ancients" (Job 8:8). You are right in appealing to them, since "with them was wisdom," &c. But you select such proverbs of theirs as suit your views; so I may borrow from the same such as suit mine.
The Pulpit Commentary
Doth not the ear try words? and the month taste his meat? rather, as the palate tasteth its meat? (see the Revised Version). In other words, "Is it not as much the business of the ear to discriminate between wise and unwise words, as of the palate to determine between pleasant and unpleasant tastes?" The bearing of the verse on the general argument is not clear.
Doth not the ear try words? and the month taste his meat? rather, as the palate tasteth its meat? (see the Revised Version). In other words, "Is it not as much the business of the ear to discriminate between wise and unwise words, as of the palate to determine between pleasant and unpleasant tastes?" The bearing of the verse on the general argument is not clear.
12With the ancient is wisdom; and in length of days understanding.
Jamieson-Fausset-Brown
12. ancient--aged (Job 15:10).
12. ancient--aged (Job 15:10).
The Pulpit Commentary
With the ancient is wisdom; and in length of days understanding. Men get their wisdom gradually and painfully by much experience during a long stretch of time, so that it is not until they are" ancient" that we can call them wise or credit them with "understanding." But with God the case is wholly different.
With the ancient is wisdom; and in length of days understanding. Men get their wisdom gradually and painfully by much experience during a long stretch of time, so that it is not until they are" ancient" that we can call them wise or credit them with "understanding." But with God the case is wholly different.
God's Wisdom and Strength
13With him is wisdom and strength, he hath counsel and understanding.
Jamieson-Fausset-Brown
13. In contrast to, "with the ancient is wisdom" (Job 12:12), Job quotes a saying of the ancients which suits his argument, "with Him (God) is (the true) wisdom" (Pr 8:14); and by that "wisdom and strength" "He breaketh down," &c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's part is to bow to His unchangeable decrees (Job 1:21). The Mohammedan saying is, "if God will, and how God will."
13. In contrast to, "with the ancient is wisdom" (Job 12:12), Job quotes a saying of the ancients which suits his argument, "with Him (God) is (the true) wisdom" (Pr 8:14); and by that "wisdom and strength" "He breaketh down," &c., as an absolute Sovereign, not allowing man to penetrate His mysteries; man's part is to bow to His unchangeable decrees (Job 1:21). The Mohammedan saying is, "if God will, and how God will."
The Pulpit Commentary
With him is wisdom and strength. With God wisdom and strength dwell essentially. He is not wiser or stronger at one time than at another. Time and experience add nothing to the perfection of his attributes, which are unchangeable. Such wisdom infinitely transcends any to which man can attain, and therefore is doubtless the wisdom whereby the world is governed. He hath counsel and understanding. God has these qualities as his own. They are not acquired or imparted, but belong to him, necessarily and always.
With him is wisdom and strength. With God wisdom and strength dwell essentially. He is not wiser or stronger at one time than at another. Time and experience add nothing to the perfection of his attributes, which are unchangeable. Such wisdom infinitely transcends any to which man can attain, and therefore is doubtless the wisdom whereby the world is governed. He hath counsel and understanding. God has these qualities as his own. They are not acquired or imparted, but belong to him, necessarily and always.
14Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening.
Jamieson-Fausset-Brown
14. shutteth up--(Is 22:22). Job refers to Zophar's "shut up" (Job 11:10).
14. shutteth up--(Is 22:22). Job refers to Zophar's "shut up" (Job 11:10).
The Pulpit Commentary
Behold, he breaketh down, and it cannot be built again. Professor Lee thinks that the allusion is to the cities of the plain (Gen_19:24-29). But the sentiment is so general, that we may well doubt if particular instances were in Job's mind. At any rate, the destructive agencies of nature must be as much included as any supernatural acts. He shutteth up a man (comp. Job_11:10). God "shuts up" men when be hedges them in with calamities or other circumstances, which take away from them all freedom of action (Job_3:23; Job_19:8) When he does this, the result follows—There can be no opening. No other power can give release.
Behold, he breaketh down, and it cannot be built again. Professor Lee thinks that the allusion is to the cities of the plain (Gen_19:24-29). But the sentiment is so general, that we may well doubt if particular instances were in Job's mind. At any rate, the destructive agencies of nature must be as much included as any supernatural acts. He shutteth up a man (comp. Job_11:10). God "shuts up" men when be hedges them in with calamities or other circumstances, which take away from them all freedom of action (Job_3:23; Job_19:8) When he does this, the result follows—There can be no opening. No other power can give release.
15Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
Jamieson-Fausset-Brown
15. Probably alluding to the flood.
15. Probably alluding to the flood.
The Pulpit Commentary
Behold, he withholdeth the waters, and they dry up. God, at his pleasure, causes great droughts, which are among the worst calamities that can happen. He withholds the blessed rain from heaven (Deu_11:17; 1Ki_8:35; 1Ki_17:1), and the springs shrink, and the rivers dry up, and a fruitful land is turned into a desert, and famine stalks through the land, and men perish by thousands. Also he sendeth them out, and they overturn the earth; i.e. he causes floods and inundations. Once upon a time he overwhelmed the whole earth, and destroyed almost the entire race of mankind, by a deluge of an extraordinary character, which so fixed itself in the human consciousness, that traces of it are to be found in the traditions of almost all the various races of men. But, beside this great occasion, he also in ten thousand other cases, causes, by means of floods, tremendous ruin and devastation, sweeping away crops and cattle, and even villages and cities, sometimes even "overturning the earth," causing lakes to burst, rivers to change their course, vast tracts of land to be permanently submerged, and the contour of coasts to be altered.
Behold, he withholdeth the waters, and they dry up. God, at his pleasure, causes great droughts, which are among the worst calamities that can happen. He withholds the blessed rain from heaven (Deu_11:17; 1Ki_8:35; 1Ki_17:1), and the springs shrink, and the rivers dry up, and a fruitful land is turned into a desert, and famine stalks through the land, and men perish by thousands. Also he sendeth them out, and they overturn the earth; i.e. he causes floods and inundations. Once upon a time he overwhelmed the whole earth, and destroyed almost the entire race of mankind, by a deluge of an extraordinary character, which so fixed itself in the human consciousness, that traces of it are to be found in the traditions of almost all the various races of men. But, beside this great occasion, he also in ten thousand other cases, causes, by means of floods, tremendous ruin and devastation, sweeping away crops and cattle, and even villages and cities, sometimes even "overturning the earth," causing lakes to burst, rivers to change their course, vast tracts of land to be permanently submerged, and the contour of coasts to be altered.
16With him is strength and wisdom: the deceived and the deceiver are his.
Jamieson-Fausset-Brown
16. (Eze 14:9).
16. (Eze 14:9).
The Pulpit Commentary
With him is strength and wisdom; rather (as in the Revised Version), with him is strength and effectual working. God has not only the wisdom to design the course of events (Job_12:13), but the power and ability to carry out all that he designs. The deceived and the deceiver are his. Not only does God rule the course of external nature, but also the doings of men. "Shall there be evil in a city, and shall not he have done it?" (Amo_3:6) He allows some to deceive, and others to be deceived. Moral evil is thus under his control, and, in a certain sense, may be celled his doing. But it behoves men, when they approach such great mysteries, to be very cautious and wary in their speech. Job touches with somewhat too bold a hand the deepest problems of the universe.
With him is strength and wisdom; rather (as in the Revised Version), with him is strength and effectual working. God has not only the wisdom to design the course of events (Job_12:13), but the power and ability to carry out all that he designs. The deceived and the deceiver are his. Not only does God rule the course of external nature, but also the doings of men. "Shall there be evil in a city, and shall not he have done it?" (Amo_3:6) He allows some to deceive, and others to be deceived. Moral evil is thus under his control, and, in a certain sense, may be celled his doing. But it behoves men, when they approach such great mysteries, to be very cautious and wary in their speech. Job touches with somewhat too bold a hand the deepest problems of the universe.
17He leadeth counsellors away spoiled, and maketh the judges fools.
The Pulpit Commentary
He leadeth counsellors away spoiled. The wise of the earth cannot resist or escape him; he frustrates their designs and overthrows them, and, as it were, leads them away captive. And maketh the judges fools; rather, and judges maketh he fools. There is no article, and no particular judges are referred to (comp. Isa_44:25).
He leadeth counsellors away spoiled. The wise of the earth cannot resist or escape him; he frustrates their designs and overthrows them, and, as it were, leads them away captive. And maketh the judges fools; rather, and judges maketh he fools. There is no article, and no particular judges are referred to (comp. Isa_44:25).
18He looseth the bond of kings, and girdeth their loins with a girdle.
Jamieson-Fausset-Brown
18. He looseth the bond of kings--He looseth the authority of kings--the "bond" with which they bind their subjects (Is 45:1; Ge 14:4; Da 2:21).
a girdle--the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (Is 22:21), and the bond they once bound others with. So "gird"--put on one the bonds of a prisoner instead of the ordinary girdle (Joh 21:18).
18. He looseth the bond of kings--He looseth the authority of kings--the "bond" with which they bind their subjects (Is 45:1; Ge 14:4; Da 2:21).
a girdle--the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (Is 22:21), and the bond they once bound others with. So "gird"--put on one the bonds of a prisoner instead of the ordinary girdle (Joh 21:18).
The Pulpit Commentary
He looseth the bond of kings, and girdeth their loins with a girdle. This may either mean that God at his pleasure both looses kings from captivity, and also binds them with a cord and causes them to be carried away captive; or that he looses the authority which kings have over their subjects, and then lets them be carried away captive by their enemies. The latter is perhaps the more probable sense.
He looseth the bond of kings, and girdeth their loins with a girdle. This may either mean that God at his pleasure both looses kings from captivity, and also binds them with a cord and causes them to be carried away captive; or that he looses the authority which kings have over their subjects, and then lets them be carried away captive by their enemies. The latter is perhaps the more probable sense.
19He leadeth princes away spoiled, and overthroweth the mighty.
Jamieson-Fausset-Brown
19. princes--rather, "priests," as the Hebrew is rendered (Psa 99:6). Even the sacred ministers of religion are not exempt from reverses and captivity.
the mighty--rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [Umbreit].
19. princes--rather, "priests," as the Hebrew is rendered (Psa 99:6). Even the sacred ministers of religion are not exempt from reverses and captivity.
the mighty--rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [Umbreit].
The Pulpit Commentary
He leadeth princes away spoiled; rather, priests (כהנים), as in the Revised Version. This is the only mention of "priests" in the Book of Job, and a priest-caste, such as that of Egypt or of Israel, can scarcely be meant. The priests are placed among the mighty, on a par with kings (verse 18), princes (verse 21), and "the strong" (verse 21). This context makes us naturally think of those priest-kings whom we hear of in the olden times, such as were Melchizedek (Gen_19:18-20) and Jethro (Exo_3:1; Exo_18:1-27), and the Egyptian kings of the twenty-first dynasty, and Ethbaal of Tyre, and Sethos, and others. Job's allusion is probably to persons of this exalted class, who no doubt were sometimes defeated and dragged into captivity, like other rulers and governors. And overthroweth the mighty. Schultens understands by ethanim (איחנים) "great teachers;" but the ordinary meaning of the word is "strong" or "mighty" (see Job_33:19; Mic_6:2).
He leadeth princes away spoiled; rather, priests (כהנים), as in the Revised Version. This is the only mention of "priests" in the Book of Job, and a priest-caste, such as that of Egypt or of Israel, can scarcely be meant. The priests are placed among the mighty, on a par with kings (verse 18), princes (verse 21), and "the strong" (verse 21). This context makes us naturally think of those priest-kings whom we hear of in the olden times, such as were Melchizedek (Gen_19:18-20) and Jethro (Exo_3:1; Exo_18:1-27), and the Egyptian kings of the twenty-first dynasty, and Ethbaal of Tyre, and Sethos, and others. Job's allusion is probably to persons of this exalted class, who no doubt were sometimes defeated and dragged into captivity, like other rulers and governors. And overthroweth the mighty. Schultens understands by ethanim (איחנים) "great teachers;" but the ordinary meaning of the word is "strong" or "mighty" (see Job_33:19; Mic_6:2).
20He removeth away the speech of the trusty, and taketh away the understanding of the aged.
Jamieson-Fausset-Brown
20. the trusty--rather, "those secure in their eloquence"; for example, the speakers in the gate (Is 3:3) [Beza].
understanding--literally, "taste," that is, insight or spiritual discernment, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Da 2:14).
20. the trusty--rather, "those secure in their eloquence"; for example, the speakers in the gate (Is 3:3) [Beza].
understanding--literally, "taste," that is, insight or spiritual discernment, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Da 2:14).
The Pulpit Commentary
He removeth away the speech of the trusty. God deprives trusted statesmen of their eloquence, destroys their reputation and their authority. And taketh away the understanding of the aged. He turns wise and aged men into fools and drivellers, weakening their judgments and reducing them to imbecility.
He removeth away the speech of the trusty. God deprives trusted statesmen of their eloquence, destroys their reputation and their authority. And taketh away the understanding of the aged. He turns wise and aged men into fools and drivellers, weakening their judgments and reducing them to imbecility.
21He poureth contempt upon princes, and weakeneth the strength of the mighty.
Jamieson-Fausset-Brown
21. Psa 107:40 quotes, in its first clause, this verse and, in its second, Job 12:24.
weakeneth the strength--literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here--"He destroyeth their power" in the eyes of the people.
21. Psa 107:40 quotes, in its first clause, this verse and, in its second, Job 12:24.
weakeneth the strength--literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here--"He destroyeth their power" in the eyes of the people.
The Pulpit Commentary
He poureth contempt upon princes; literally, upon the munificent. But the word has often the more generic sense of "princes," "great men" (see 1Sa_2:8; Pro_25:7, etc.). And weakeneth the strength of the mighty; literally, looseth the belt of the strong. But our version sufficiently expresses the meaning.
He poureth contempt upon princes; literally, upon the munificent. But the word has often the more generic sense of "princes," "great men" (see 1Sa_2:8; Pro_25:7, etc.). And weakeneth the strength of the mighty; literally, looseth the belt of the strong. But our version sufficiently expresses the meaning.
22He discovereth deep things out of darkness, and bringeth out to light the shadow of death.
Jamieson-Fausset-Brown
22. (Da 2:22).
22. (Da 2:22).
The Pulpit Commentary
He discovereth deep things out of darkness. By "deep things" are probably meant the "deeply laid schemes" which wicked men concoct in darkness (or secrecy). These God often "discovers," or causes to be laid bare. English history can point to such a case in the discovery of the famous "Gunpowder Plot" in the second year of King James I. And bringeth out to light the shadow of death. There is nothing secret which God cannot, if he choose, reveal; nor is there anything hid which he cannot make known. Dark, murderous schemes, on which lies a shadow as of death, which men plan in secret, and keep hidden in their inmost thoughts, he can, and often does, cause to be brought to light and made manifest in the sight of all. Every such scheme, however carefully guarded and concealed, shall be one day made known (Mat_10:26). Many are laid bare even in the lifetime of their devisers.
He discovereth deep things out of darkness. By "deep things" are probably meant the "deeply laid schemes" which wicked men concoct in darkness (or secrecy). These God often "discovers," or causes to be laid bare. English history can point to such a case in the discovery of the famous "Gunpowder Plot" in the second year of King James I. And bringeth out to light the shadow of death. There is nothing secret which God cannot, if he choose, reveal; nor is there anything hid which he cannot make known. Dark, murderous schemes, on which lies a shadow as of death, which men plan in secret, and keep hidden in their inmost thoughts, he can, and often does, cause to be brought to light and made manifest in the sight of all. Every such scheme, however carefully guarded and concealed, shall be one day made known (Mat_10:26). Many are laid bare even in the lifetime of their devisers.
23He increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them again.
Jamieson-Fausset-Brown
23. Is 9:3; Psa 107:38, 39, which Psalm quotes this chapter elsewhere. (See on Job 12:21).
straiteneth--literally, "leadeth in," that is, "reduces."
23. Is 9:3; Psa 107:38, 39, which Psalm quotes this chapter elsewhere. (See on Job 12:21).
straiteneth--literally, "leadeth in," that is, "reduces."
The Pulpit Commentary
He increaseth the nations, and destroyeth them. God's providence concerns itself, not only with the fate of individual men, bet also with that of nations. With Israel, his "peculiar people" (Deu_14:2), he especially concerned himself, but not with Israel only. Babylon, Assyria, Egypt, Elam, Edom, Ammon, Moab, were likewise objects of his attention, of his guidance, of his chastening hand, of his avenging rod. Particular nations were consigned by God to the charge of particular angels (Dan_10:13, Dan_10:20). At his pleasure he can "increase" nations by blessing them with extraordinary fecundity (Exo_1:7-12), or "destroy" them by internal decay, by civil wars, or by the swords of their neighbours. He enlargeth the nations, and straiteneth them again; i.e. "enlarges their bounds, or diminishes them." In Western Asia, where Job lived, empires were continually starting up, growing and expanding, increasing to vast dimensions, and then after a while shrinking back again to their original narrow limits Egypt, Elam, Babylon, and the Hittite nation were eases in point.
He increaseth the nations, and destroyeth them. God's providence concerns itself, not only with the fate of individual men, bet also with that of nations. With Israel, his "peculiar people" (Deu_14:2), he especially concerned himself, but not with Israel only. Babylon, Assyria, Egypt, Elam, Edom, Ammon, Moab, were likewise objects of his attention, of his guidance, of his chastening hand, of his avenging rod. Particular nations were consigned by God to the charge of particular angels (Dan_10:13, Dan_10:20). At his pleasure he can "increase" nations by blessing them with extraordinary fecundity (Exo_1:7-12), or "destroy" them by internal decay, by civil wars, or by the swords of their neighbours. He enlargeth the nations, and straiteneth them again; i.e. "enlarges their bounds, or diminishes them." In Western Asia, where Job lived, empires were continually starting up, growing and expanding, increasing to vast dimensions, and then after a while shrinking back again to their original narrow limits Egypt, Elam, Babylon, and the Hittite nation were eases in point.
24He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.
Jamieson-Fausset-Brown
24. heart--intelligence.
wander in a wilderness--figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Psa 107:4, 40 quotes this passage.
24. heart--intelligence.
wander in a wilderness--figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Psa 107:4, 40 quotes this passage.
The Pulpit Commentary
He taketh away the heart of the chief of the people of the earth; rather. the chiefs of the people' or "the popular chief talus" (Lee). He deprives these "chiefs" of their wisdom or courage, or both, and thus brings down the nations under their governance. And causeth them to wander in a wilderness where there is no way; rather, in a chaos—one of the words used in Gen_1:2 to describe the condition of the material universe before God had ordered and arranged it. The chieftains, deprived of their "heart," are so confused and perplexed that they do not know what to do, or which way to turn.
He taketh away the heart of the chief of the people of the earth; rather. the chiefs of the people' or "the popular chief talus" (Lee). He deprives these "chiefs" of their wisdom or courage, or both, and thus brings down the nations under their governance. And causeth them to wander in a wilderness where there is no way; rather, in a chaos—one of the words used in Gen_1:2 to describe the condition of the material universe before God had ordered and arranged it. The chieftains, deprived of their "heart," are so confused and perplexed that they do not know what to do, or which way to turn.
25They grope in the dark without light, and he maketh them to stagger like a drunken man.
Jamieson-Fausset-Brown
25. De 28:29; Psa 107:27 again quote Job, but in a different connection.
25. De 28:29; Psa 107:27 again quote Job, but in a different connection.
The Pulpit Commentary
They grope in the dark without light (comp. Job_5:14 and Deu_28:29). And he maketh them to stagger like a drunken man; literally, to wander—to pursue a devious course instead of a straight one.
They grope in the dark without light (comp. Job_5:14 and Deu_28:29). And he maketh them to stagger like a drunken man; literally, to wander—to pursue a devious course instead of a straight one.
THE HOLY BIBLE
Job
Chapter 12
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT