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Commentary on Job 12 verses 1–5
The reproofs Job here gives to his friends, whether they were just or no, were very sharp, and may serve for a rebuke to all that are proud and scornful, and an exposure of their folly.
I. He upbraids them with their conceitedness of themselves, and the good opinion they seemed to have of their own wisdom in comparison with him, than which nothing is more weak and unbecoming, nor better deserves to be ridiculed, as it is here. 1. He represents them as claiming the monopoly of wisdom, Job 12:2. He speaks ironically: "No doubt you are the people; you think yourselves fit to dictate and give law to all mankind, and your own judgment to be the standard by which every man's opinion must be measured and tried, as if nobody could discern between truth and falsehood, good and evil, but you only; and therefore every top-sail must lower to you, and, right or wrong, we must all say as you say, and you three must be the people, the majority, to have the casting vote." Note, It is a very foolish and sinful thing for any to think themselves wiser than all mankind besides, or to speak and act confidently and imperiously, as if they thought so. Nay, he goes further: "You not only think there are none, but that there will be none, as wise as you, and therefore that wisdom must die with you, that all the world must be fools when you are gone, and in the dark when your sun has set." Note, It is folly for us to think that there will be any great irreparable loss of us when we are gone, or that we can be ill spared, since God has the residue of the Spirit, and can raise up others, more fit than we are, to do his work. When wise men and good men die it is a comfort to think that wisdom and goodness shall not die with them. Some think Job here reflects upon Zophar's comparing him (as he thought) and others to the wild ass's colt, Job 11:12. "Yes," says he, "we must be asses; you are the only men." 2. He does himself the justice to put in his claim as a sharer in the gifts of wisdom (Job 12:3): "But I have understanding (a heart) as well as you; nay, I fall not lower than you;" as it is in the margin. "I am as well able to judge of the methods and meanings of the divine providence, and to construe the hard chapters of it, as you are." He says not this to magnify himself. It was no great applause of himself to say, I have understanding as well as you; no, nor to say, "I understand this matter as well as you;" for what reason had either he or they to be proud of understanding that which was obvious and level to the capacity of the meanest? "Yea, who knows not such things as these? What things you have said that are true are plain truths, and common themes, which there are many that can talk as excellently of as either you or I." But he says it to humble them, and check the value they had for themselves as doctors of the chair. Note, (1.) It may justly keep us from being proud of our knowledge to consider how many there are that know as much as we do, and perhaps much more and to better purpose. (2.) When we are tempted to be harsh in our censures of those we differ from and dispute with we ought to consider that they also have understanding as well as we, a capacity of judging, and a right of judging for themselves; nay, perhaps they are not inferior to us, but superior, and it is possible that they may be in the right and we in the wrong; and therefore we ought not to judge or despise them (Rom 14:3), nor pretend to be masters (Jam 3:1), while all we are brethren, Mat 23:8. It is a very reasonable allowance to be made to all we converse with, all we contend with, that they are rational creatures as well as we.
II. He complains of the great contempt with which they had treated him. Those that are haughty and think too well of themselves are commonly scornful and ready to trample upon all about them. Job found it so, at least he thought he did (Job 12:4): I am as one mocked. I cannot say there was cause for this charge; we will not think Job's friends designed him any abuse, nor aimed at any thing but to convince him, and so, in the right method, to comfort him; yet he cries out, I am as one mocked. Note, We are apt to call reproofs reproaches, and to think ourselves mocked when we are but advised and admonished; this peevishness is our folly, and a great wrong to ourselves and to our friends. Yet we cannot but say there was colour for this charge; they came to comfort him, but they vexed him, gave him counsels and encouragements, but with no great opinion that either the one or the other would take effect; and therefore he thought they mocked him, and this added much to his grief. Nothing is more grievous to those that have fallen from the height of prosperity into the depth of adversity than to be trodden on, and insulted over, when they are down; and on this head they are too apt to be suspicious. Observe,
1.What aggravated this grievance to him. Two things: - (1.) That they were his neighbours, his friends, his companions (so the word signifies), and the scoffs of such are often most spitefully given, and always most indignantly received. Psa 55:12, Psa 55:13, It was not an enemy that reproached me; then I would have slighted it, and so borne it; but it was thou, a man, my equal. (2.) That they were professors of religion, such as called upon God, and said that he answered them: for some understand that of the persons mocking. "They are such as have a regard to heaven, and an interest in heaven, whose prayers I would therefore be glad of and thankful for, whose good opinion I cannot but covet, and therefore whose censures are the more grievous." Note, It is sad that any who call upon God should mock their brethren (Jam 3:9, Jam 3:10), and it cannot but lie heavily on a good man to be thought ill of by those whom he thinks well of, yet this is no new thing.
2.What supported him under it. (1.) That he had a God to go to, with whom he could lodge his appeal; for some understand those words of the person mocked, that he calls upon God and he answers him; and so it agrees with Job 16:20. My friends scorn me, but my eye poureth out tears to God. If our friends be deaf to our complaints, God is not; if they condemn us, God knows our integrity; if they make the worst of us, he will make the best of us; if they give us cross answers, he will give us kind ones. (2.) That his case was not singular, but very common: The just upright man is laughed to scorn. By many he is laughed at even for his justice and his uprightness, his honesty towards men and his piety towards God; these are derided as foolish things, which silly people needlessly hamper themselves with, as if religion were a jest and therefore to be made a jest of. By most he is laughed at for any little infirmity or weakness, notwithstanding his justice and uprightness, without any consideration had of that which is so much his honour. Note, It was of old the lot of honest good people to be despised and derided; we are not therefore to think it strange (Pe1 4:12), no, nor to think it hard, if it be our lot; so persecuted they not only the prophets, but even the saints of the patriarchal age (Mat 5:12), and can we expect to fare better than they?
3.What he suspected to be the true cause of it, and that was, in short, this: they were themselves rich and at ease, and therefore they despised him who had fallen into poverty. It is the way of the world; we see instances of it daily. Those that prosper are praised, but of those that are going down it is said, "Down with them." He that is ready to slip with his feet and fall into trouble, though he has formerly shone as a lamp, is then looked upon as a lamp going out like the snuff of a candle, which we throw to the ground and tread upon, and is accordingly despised in the thought of him that is at ease, Job 12:5. Even the just upright man, that is in his generation as a burning and shining light, if he enter into temptation (Psa 73:2) or come under a cloud, is looked upon with contempt. See here, (1.) What is the common fault of those that live in prosperity. Being full, and easy, and merry themselves, they look scornfully upon those that are in want, pain, and sorrow; they overlook them, take no notice of them, and study to forget them. See Psa 123:4. The chief butler drinks wine in bowls, but makes nothing of the afflictions of Joseph. Wealth without grace often makes men thus haughty, thus careless of their poor neighbours. (2.) What is the common fate of those that fall into adversity. Poverty serves to eclipse all their lustre; though they are lamps, yet, if taken out of golden candlesticks, and put, like Gideon's, into earthen pitchers, nobody values them as formerly, but those that live at ease despise them.
Job speaks in an admirable way. Instead of briefly saying, “You would not be able to be men,” he questions them, and what does he ask? “So are you really men, and shall wisdom die with you?” This means, “Is the honor of rational beings really intact within you? Do you know the decisions that God forms with regard to sinners and righteous people?” It is convenient, in fact, that people are aware of this. Know that God tests the righteous and shows tolerance with sinners. That is why the latter are wealthy and the former in the ordeal, because for sinners God’s long tolerance will be the reason for a return to repentance, while to the righteous the long battle will offer the occasion to be crowned. If you knew that, you would not condemn the righteous person who is in the ordeal, and you would not consider the sinner who is wealthy, as the righteous.
Whence blessed Job, who is a member of the same Holy Church, seeing that the mind of his friend was swoln and big in words of instruction which he delivered.
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SUMMARY
Job 12:1 serves as a pivotal narrative marker, signaling the commencement of Job's third major discourse in response to his three companions. Following Zophar the Naamathite's harsh and accusatory speech in the preceding chapter, this verse formally introduces Job's determined and profound rebuttal. It sets the stage for Job to continue defending his integrity, challenge his friends' simplistic theological explanations for suffering, and articulate a deeper, more nuanced understanding of divine power, wisdom, and the inscrutability of God's ways, thus deepening the central theological and philosophical dialogue of the Book of Job.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 12:1 primarily functions as a Transitional Formula or Narrative Formula. This common biblical device, "And X answered and said," serves to move the narrative forward by clearly indicating a change in speaker within a dialogue. It provides a formal and predictable structure to the back-and-forth arguments, making it easy for the reader to follow the progression of ideas in the complex disputation. Furthermore, it highlights the overarching Dialogue Structure of the entire Book of Job, which is fundamentally composed of a series of speeches and responses between Job and his friends, and ultimately, God. This verse also employs Anticipation, as it sets the stage for Job's next major speech (chapters 12-14), which is renowned for its profound theological insights, sharp critique of his friends' limited understanding, and deep exploration of divine wisdom and human suffering. The simplicity of the verse belies its significant role in structuring the complex literary architecture of the book.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 12:1, though brief in its textual content, is of immense theological significance as it introduces Job's continued insistence on his integrity and his profound questioning of the conventional wisdom regarding divine justice. It underscores the pervasive theme that human suffering is often far more complex and multifaceted than simplistic theological frameworks can explain. Job's refusal to accept his friends' neat answers, which attribute suffering solely to sin, forces a deeper theological inquiry into the nature of God's sovereignty, wisdom, and justice. This verse sets the stage for Job's articulation of a God whose ways are often inscrutable and beyond human comprehension, challenging the comfortable assumptions of a perfectly predictable moral universe. It highlights the importance of honest lament, persistent inquiry, and unwavering faith, even in the face of divine mystery and the apparent absence of immediate answers.
REFLECTION AND APPLICATION
Job 12:1, by marking the continuation of Job's steadfast voice in the face of relentless accusation and profound suffering, offers powerful and enduring lessons for contemporary readers. It reminds us of the profound human need to be heard, to articulate our pain, and to challenge explanations that feel inadequate, dismissive, or even cruel in the face of our lived experience. In a world that often seeks quick fixes or simplistic answers to complex problems, especially suffering, Job's persistent and often uncomfortable questions encourage us to resist superficiality and embrace the messy reality of life. His example teaches us the courage to speak truth, even when it is unpopular or challenges established norms, and to maintain our integrity even when misunderstood, condemned, or isolated. It underscores that authentic spiritual growth often emerges not from easy answers, but from wrestling with profound questions, engaging in honest lament, and holding fast to our convictions in the crucible of adversity.
Questions for Reflection
FAQ
Why is this seemingly simple verse considered "pivotal" or "crucial" in the Book of Job?
Answer: Job 12:1 is pivotal not for its inherent textual content, which is merely a narrative transition, but for its crucial function within the dramatic and theological structure of the Book of Job. It signals the beginning of Job's third and arguably most profound discourse, which spans Job 12-14. After enduring Zophar's particularly harsh and accusatory speech in Job 11, this verse marks Job's determined and deeply considered response. It sets the stage for Job to articulate his most developed arguments concerning divine power, human wisdom, and the mystery of suffering, profoundly challenging the simplistic retribution theology espoused by his friends. Without this verse, the reader would not be formally introduced to the next significant phase of Job's defense and theological exploration, making it an indispensable marker in the unfolding, complex dialogue.
CHRIST-CENTERED FULFILLMENT
While Job 12:1 is a narrative transition, it points forward to Job's profound and often agonizing search for understanding in the face of inexplicable suffering, a search that ultimately finds its answer not in human wisdom but in divine revelation. This echoes the ultimate Christ-centered fulfillment, where the mystery of suffering and God's justice is fully revealed in the person and work of Jesus Christ. Job, as an innocent sufferer, serves as a powerful type and foreshadowing of Christ, the perfectly innocent Lamb of God who takes away the sin of the world. Job's friends, with their limited and flawed understanding of divine justice and their reliance on conventional wisdom, represent the inadequacy of human intellect to fully comprehend God's sovereign ways. In stark contrast, Christ embodies the true wisdom of God, as 1 Corinthians 1:24 declares Him to be "the power of God and the wisdom of God." The cross, the ultimate act of innocent suffering, defies all human logic and retribution theology, revealing a God who enters into human suffering to redeem it, rather than merely punishing sin from a distance. Through Christ's suffering, death, and resurrection, the profound questions of justice, suffering, and God's sovereignty, which Job wrestled with, are answered not with a theological formula, but with a living Person who perfectly reconciles divine justice with boundless love and mercy. We are invited to find our ultimate solace and understanding in His finished work on the cross, knowing that we have a High Priest who can sympathize with our weaknesses, as Hebrews 4:15 so beautifully assures us.