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Commentary on Job 12 verses 6–11
Job's friends all of them went upon this principle, that wicked people cannot prosper long in this world, but some remarkable judgment or other will suddenly light on them: Zophar had concluded with it, that the eyes of the wicked shall fail, Job 11:20. This principle Job here opposes, and maintains that God, in disposing men's outward affairs, acts as a sovereign, reserving the exact distribution of rewards and punishments for the future state.
I. He asserts it as an undoubted truth that wicked people may, and often do, prosper long in this world, Job 12:6. Even great sinners may enjoy great prosperity. Observe, 1. How he describes the sinners. They are robbers, and such as provoke God, the worst kind of sinners, blasphemers and persecutors. Perhaps he refers to the Sabeans and Chaldeans, who had robbed him, and had always lived by spoil and rapine, and yet they prospered; all the world saw they did, and there is no disputing against sense; one observation built upon matter of fact is worth twenty notions framed by an hypothesis. Or more generally, All proud oppressors are robbers and pirates. It is supposed that what is injurious to men is provoking to God, the patron of right and the protector of mankind. It is not strange if those that violate the bonds of justice break through the obligations of all religion, bid defiance even to God himself, and make nothing of provoking him. 2. How he describes their prosperity. It is very great; for, (1.) Even their tabernacles prosper, those that live with them and those that come after them and descend from them. It seems as if a blessing were entailed upon their families; and that is sometimes preserved to succeeding generations which was got by fraud. (2.) They are secure, and not only feel no hurt, but fear none, are under no apprehensions of danger either from threatening providences or an awakened conscience. But those that provoke God are never the more safe for their being secure. (3.) Into their hand God brings abundantly. They have more than heart could wish (Psa 73:7), not for necessity only, but for delight - not for themselves only, but for others - not for the present only, but for hereafter; and this from the hand of Providence too. God brings plentifully to them. We cannot therefore judge of men's piety by their plenty, nor of what they have in their heart by what they have in their hand.
II. He appeals even to the inferior creatures for the proof of this - the beasts, and fowls, and trees, and even the earth itself; consult these, and they shall tell thee, Job 12:7, Job 12:8. Many a good lesson we may learn from them, but what are they here to teach us?
1.We may from them learn that the tabernacles of robbers prosper (so some); for, (1.) Even among the brute creatures the greater devour the less and the stronger prey upon the weaker, and men are as the fishes of the sea, Hab 1:14. If sin had not entered, we may suppose there would have been no such disorder among the creatures, but the wolf and the lamb would have lain down together. (2.) These creatures are serviceable to wicked men, and so they declare their prosperity. Ask the herds and the flocks to whom they belong, and they will tell you that such a robber, such an oppressor, is their owner: the fishes and fowls will tell you that they are served up to the tables, and feed the luxury, of proud sinners. The earth brings forth her fruits to them (Job 9:24), and the whole creation groans under the burden of their tyranny, Rom 8:20, Rom 8:22. Note, All the creatures which wicked men abuse, by making them the food and fuel of their lusts, will witness against them another day, Jam 5:3, Jam 5:4.
2.We may from them learn the wisdom, power, and goodness of God, and that sovereign dominion of his into which plain and self-evident truth all these difficult dispensations must be resolved. Zophar had made a vast mystery of it, Job 11:7. "So far from that," says Job, "that what we are concerned to know we may learn even from the inferior creatures; for who knows not from all these? Job 12:9. Any one may easily gather from the book of the creatures that the hand of the Lord has wrought this," that is, "that there is a wise Providence which guides and governs all these things by rules which we are neither acquainted with nor are competent judges of." Note, From God's sovereign dominion over the inferior creatures we should learn to acquiesce in all his disposals of the affairs of the children of men, though contrary to our measures.
III. He resolves all into the absolute propriety which God has in all the creatures (Job 12:10): In whose hand is the soul of every living thing. All the creatures, and mankind particularly, derive their being from him, owe their being to him, depend upon him for the support of it, lie at his mercy, are under his direction and dominion and entirely at his disposal, and at his summons must resign their lives. All souls are his; and may he not do what he will with his own? The name Jehovah is used here (Job 12:9), and it is the only time that we meet with it in all the discourses between Job and his friends; for God was, in that age, more known by the name of Shaddai - the Almighty.
IV. Those words - (Job 12:11), Doth not the ear try words, as the mouth tastes meat? may be taken either as the conclusion to the foregoing discourse or the preface to what follows. The mind of man has as good a faculty of discerning between truth and error, when duly stated, as the palate has of discerning between what is sweet and what is bitter. Job therefore demands from his friends a liberty to judge for himself of what they had said, and desires them to use the same liberty in judging of what he had said; nay, he seems to appeal to any man's impartial judgment in this controversy; let the ear try the words on both sides, and it would be found that he was in the right. Note, The ear must try words before it receives them so as to subscribe to them. As by the taste we judge what food is wholesome to the body and what not, so by the spirit of discerning we must judge what doctrine is sound, and savoury, and wholesome, and what not, Co1 10:15; Co1 11:13.
Consider if this does not refer to the following words, “But ask the animals, and they will teach you.” The sequence of these two thoughts makes it clear that it is not given to unreasonable animals or soulless things to understand the resolutions of Providence, but it is given to reason. There is an example, as the palate judges food, so reason judges what is said and what is in the nature of the cosmos. “Consider also this yourselves,” he says to his friends, “and you will find out the nature of what happened to me.”
“It is reason that discerns words, and the palate that recognizes the taste of foods.” Job means, if animals know those things, we, who are endowed with reason, and not only with a palate to eat, know them even better. Or it means, since I am not devoid of reason, I know that. In fact, if God has granted us a palate to recognize the taste of foods, he has also given us reason to make our decisions and the time to acquire knowledge.
8. There is scarce a person that is ignorant that the five senses of our body, viz. of seeing, hearing, tasting, smelling, and touching, in all their operations of perceiving and discriminating derive the power of perception and discrimination from the brain. And whereas there is but one judge that presides within, viz. the percipient faculty of the brain, yet by their proper passages he keeps five senses distinct, God causing great marvels, so that neither the eye should hear, nor the ear see, the mouth take in scent, the nose taste, nor the hands smell; and whereas all things are determined by the one faculty of the brain. Yet no one of the senses can do aught but what it received by the Creator’s appointment. And so by these corporeal and external arrangements we are left to gather the interior and spiritual ones; so that by that which is open to the eye in us, we ought to pass on to the secret thing that is in us, and escapes our eyes. For we are to observe, that whereas there is one Wisdom, it dwells in one man less, in another more. To one it gives this function, to another that; and in the manner of the brain, it uses ourselves like so many senses, that though in itself it bears no dissimilitude to itself, yet by us it is ever working different and dissimilar operations, so as for this man to receive the gift of wisdom, and that the gift of knowledge; one to have kinds of tongues, and another the grace of healing.
9. But in these words wherein blessed Job saith, The ear trieth words, and the mouth of the eater savour, he seems likewise to imply something about the Elect and the damned; for the words of wisdom, which the children of perdition hear, the Elect not only hear but taste too, that that should have a savour for them in the heart, which conveys no sound to the minds of the damned, but only to their ears. For it is one thing to hear food named only, and another thing to taste of it also; then the Elect so hear of the meat of wisdom, that they taste of it, in that what they hear is full of relish to them in their very marrow [medulitus] from love; but the knowledge of the reprobate extends only to the cognizance of the sound, so that they hear indeed of virtues, but yet from coldness of heart they know nothing what a relish they have. By which same words blessed Job condemns the inexperience of his friends, and the presumption of all that are puffed up for their learning in wisdom, in that it is one thing to know somewhat concerning God, and another to taste with the mouth of understanding the thing that is known. Therefore it is well said, Doth not the ear try words? and the mouth of the eater savour? As if it were said to the presumptuous in plain words, ‘The words of instruction, which came to you only so far as to the ear, to me touch the mouth of understanding likewise in the inward savour.’ But because a weak age, even when it hath a right sense, should not spring forth with incautious haste to preach.
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SUMMARY
Job 12:11 presents a profound rhetorical question, positing that just as the physical senses of hearing and taste are inherently designed for discernment and evaluation, so too should the human mind actively engage in the critical assessment of words, ideas, and wisdom. This verse serves as a foundational statement on the necessity of thoughtful engagement with truth, challenging passive reception in favor of active, discerning judgment in all areas of life, particularly in matters of counsel and spiritual understanding.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 12:11 masterfully employs several literary devices to convey its profound message. The most prominent is the Rhetorical Question, which is designed not to elicit an answer but to make a forceful assertion that the answer is self-evident and universally acknowledged. By posing two such questions ("Doth not the ear try words? and the mouth taste his meat?"), Job compels his audience (and the reader) to affirm the inherent human capacity for discernment. This is further amplified by Synonymous Parallelism, where the second clause ("and the mouth taste his meat?") reiterates and reinforces the idea presented in the first clause ("Doth not the ear try words?"), using different but conceptually equivalent imagery. Both clauses speak to the natural, active process of evaluation. Underlying these is a powerful Metaphor or Analogy, where the physical senses of hearing and taste, and their functions of discerning words and food, serve as a direct comparison for the intellectual and spiritual discernment required for evaluating wisdom, counsel, and truth. This analogy makes an abstract concept tangible and relatable, highlighting the fundamental importance of critical engagement with ideas.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job's rhetorical questions in Job 12:11 underscore a fundamental theological principle: God has endowed humanity with faculties for discernment, not only for physical survival but also for intellectual and spiritual navigation. This capacity for critical evaluation is essential for discerning truth from falsehood, wisdom from folly, and genuine counsel from misguided advice. It speaks to the active role believers must take in engaging with divine revelation and human discourse, rather than passively accepting all information. This theme resonates throughout Scripture, emphasizing the importance of testing, proving, and discerning in matters of faith and life.
REFLECTION AND APPLICATION
In an age saturated with information, Job 12:11 serves as an urgent and timeless call to cultivate spiritual and intellectual discernment. We are constantly bombarded with "words"—from news media, social platforms, political rhetoric, and even religious teachings. This verse challenges us to move beyond passive consumption and to actively "try" what we hear and "taste" what we are fed. It encourages a posture of critical engagement, where we do not simply accept information at face value but rigorously examine its source, its intent, and its alignment with truth, particularly God's revealed truth. For the believer, this means diligently testing every spirit and every doctrine against the plumb line of Scripture, ensuring that what we consume spiritually is truly nourishing and not harmful. It fosters intellectual humility, prompting us to question our own assumptions and biases, and to seek genuine understanding rather than merely confirming what we already believe.
Questions for Reflection
FAQ
Why does Job use physical senses to talk about intellectual discernment?
Answer:Job uses the common, relatable experiences of hearing and tasting to illustrate a deeper principle of intellectual and spiritual discernment. These are universal human actions that inherently involve evaluation and judgment. Just as the ear automatically distinguishes between different sounds and the mouth discerns flavors, Job argues that the human mind is equipped, and indeed obligated, to critically assess ideas, counsel, and truth. This analogy makes an abstract concept concrete, highlighting that discernment is not an esoteric skill but a fundamental human capacity that should be applied to all forms of "food" for thought. It suggests that if we naturally apply such care to our physical intake, how much more should we apply it to what shapes our understanding and beliefs, especially in matters of divine truth, as seen in the call to mature discernment.
Is Job suggesting that we should question everything, even God's word?
Answer:Job is not advocating for a cynical questioning of divine truth itself, but rather a critical discernment of interpretations of God's truth, especially when those interpretations are used to condemn or misrepresent. In his context, Job is challenging his friends' simplistic and uncompassionate application of traditional wisdom, which they present as God's definitive judgment on him. He is urging them to "try" their own words and their understanding of God's ways, implying that their counsel is not truly nourishing "meat" but rather a superficial or even harmful interpretation. The verse encourages a robust, thoughtful engagement with wisdom and revelation, ensuring that what is presented as truth is indeed sound and aligns with a comprehensive understanding of God's character and ways, much like the Bereans who "searched the scriptures daily, whether those things were so" (the noble Bereans).
How does this verse relate to the concept of wisdom in the Bible?
Answer:Job 12:11 is deeply connected to the biblical concept of wisdom, which is not merely intellectual knowledge but the skillful application of truth to life. True wisdom involves discernment—the ability to distinguish between good and evil, truth and falsehood, the wise and the foolish. This verse emphasizes the active, evaluative component of acquiring wisdom. It suggests that wisdom is not passively received but must be actively sought, tested, and internalized, much like discerning good food from bad. This aligns with the broader biblical emphasis on seeking understanding (wisdom as the principal thing), listening to counsel (counsel in plans), and proving what is excellent (approving excellent things).
CHRIST-CENTERED FULFILLMENT
Job 12:11, with its emphasis on discerning "words" and "meat," finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the living Word of God, the very embodiment of truth and wisdom, as John's Gospel powerfully declares. In a world filled with competing voices and deceptive doctrines, Jesus calls His followers to a profound discernment, urging them to take heed what they hear. He Himself provides the true "meat" and "drink" for spiritual life, declaring, "I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (Jesus, the Bread of Life). Just as Job challenged his friends to critically evaluate their counsel, Jesus constantly challenged the superficiality and hypocrisy of the religious leaders of His day, exposing their empty traditions and distorted interpretations of God's law. He taught with authority, providing words of eternal life that truly nourish the soul. Through the indwelling Holy Spirit, believers are empowered with the spiritual discernment necessary to test the spirits and recognize the voice of the Good Shepherd amidst the clamor of false teachings, ensuring they consume only the truth that leads to abundant and eternal life.