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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 12:12–25. His three-level outline is real structure in the source text, so it is rendered as structure.
This is a noble discourse of Job's concerning the wisdom, power, and sovereignty of God, in ordering and disposing of all the affairs of the children of men, according to the counsel of his own will, which none dares gainsay or can resist. Take both him and them out of the controversy in which they were so warmly engaged, and they all spoke admirably well; but, in that, we sometimes scarcely know what to make of them. It were well if wise and good men, that differ in their apprehensions about minor things, would see it to be for their honour and comfort, and the edification of others, to dwell most upon those great things in which they are agreed. On this subject Job speaks like himself. Here are no passionate complaints, no peevish reflections, but every thing masculine and great.
I.He asserts the unsearchable wisdom and irresistible power of God.
It is allowed that among men there is wisdom and understanding, Job 12:12. But it is to be found only with some few, with the ancient, and those who are blessed with length of days, who get it by long experience and constant experience; and, when they have got the wisdom, they have lost their strength and are unable to execute the results of their wisdom. But now with God there are both wisdom and strength, wisdom to design the best and strength to accomplish what is designed. He does not get counsel or understanding, as we do, by observation, but he has it essentially and eternally in himself, Job 12:13. What is the wisdom of ancient men compared with the wisdom of the ancient of days! It is but little that we know, and less that we can do; but God can do every thing, and no thought can be withheld from him. Happy are those who have this God for their God, for they have infinite wisdom and strength engaged for them. Foolish and fruitless are all the attempts of men against him (Job 12:14): He breaketh down, and it cannot be built again. Note, There is no contending with the divine providence, nor breaking the measures of it. As he had said before (Job 9:12), He takes away, and who can hinder him? so he says again. What God says cannot be gainsaid, nor what he does undone. There is no rebuilding what God will have to lie in ruins; witness the tower of Babel, which the undertakers could not go on with, and the desolations of Sodom and Gomorrah, which could never be repaired. See Isa 25:2; Eze 26:14; Rev 18:21. There is no releasing those whom God has condemned to a perpetual imprisonment; if he shut up a man by sickness, reduce him to straits, and embarrass him in his affairs, there can be no opening. He shuts up in the grave, and none can break open those sealed doors - shuts up in hell, in chains of darkness, and none can pass that great gulf fixed.
II.He gives an instance, for the proof of this doctrine in nature, Job 12:15.
God has the command of the waters, binds them as in a garment (Pro 30:4), holds them in the hollow of his hand (Isa 40:12); and he can punish the children of men either by the defect or by the excess of them. As men break the laws of virtue by extremes on each hand, both defects and excesses, while virtue is in the mean, so God corrects them by extremes, and denies them the mercy which is in the mean.
1.Great droughts are sometimes great judgments: He withholds the waters, and they dry up; if the heaven be as brass, the earth is as iron; if the rain be denied, fountains dry up and their streams are wanted, fields are parched and their fruits are wanted, Amo 4:7.
2.Great wet is sometimes a great judgment. He raises the waters, and overturns the earth, the productions of it, the buildings upon it. A sweeping rain is said to leave no food, Pro 28:3. See how many ways God has of contending with a sinful people and taking from them abused, forfeited, mercies; and how utterly unable we are to contend with him. If we might invert the order, this verse would fitly refer to Noah's flood, that ever memorable instance of the divine power. God then, in wrath, sent the waters out, and they overturned the earth; but in mercy he withheld them, shut the windows of heaven and the fountains of the great deep, and then, in a little time, they dried up.
III.He gives many instances of it in God's powerful management of the children of men, crossing their purposes and serving his own by them and upon them, overruling all their counsels, overpowering all their attempts, and overcoming all their oppositions. What changes does God make with men! what turns does he give them! how easily, how surprisingly!
1.In general (Job 12:16): With him are strength and reason (so some translate it), strength and consistency with himself: it is an elegant word in the original. With him are the very quintessence and extract of wisdom. With him are power and all that is; so some read it. He is what he is of himself, and by him and in him all things subsist. Having this strength and wisdom, he knows how to make use, not only of those who are wise and good, who willingly and designedly serve him, but even of those who are foolish and bad, who, one would think, could be made no way serviceable to the designs of his providence: The deceived and the deceiver are his; the simplest men that are deceived are not below his notice; the subtlest men that deceive cannot with all their subtlety escape his cognizance. The world is full of deceit; the one half of mankind cheats the other, and God suffers it to be so, and from both will at last bring glory to himself. The deceivers make tools of the deceived, but the great God makes tools of them both, wherewith he works, and none can hinder him. He has wisdom and might enough to manage all the fools and knaves in the world, and knows how to serve his own purposes by them, notwithstanding the weakness of the one and the wickedness of the other. When Jacob by a fraud got the blessing the design of God's grace was served; when Ahab was drawn by a false prophecy into an expedition that was his ruin the design of God's justice was served; and in both the deceived and the deceiver were at his disposal. See Eze 14:9. God would not suffer the sin of the deceiver, nor the misery of the deceived, if he knew not how to set bounds to both and bring glory to himself out of both. Hallelujah, the Lord God omnipotent thus reigns; and it is well he does, for otherwise there is so little wisdom and so little honesty in the world that it would all have been in confusion and ruin long ago.
2.He next descends to the particular instances of the wisdom and power of God in the revolutions of states and kingdoms; for thence he fetches his proofs, rather than from the like operations of Providence concerning private persons and families, because the more high and public the station is in which men are placed the more the changes that befal them are taken notice of, and consequently the more illustriously does Providence shine forth in them. And it is easy to argue, If God can thus turn and toss the great ones of the earth, like a ball in a large place (as the prophet speaks, Isa 22:18), much more the little ones; and with him to whom states and kingdoms must submit it is surely the greatest madness for us to contend. Some think that Job here refers to the extirpation of those powerful nations, the Rephaim, the Zuzim, the Emim, and the Horites (mentioned Gen 14:5, Gen 14:6; Deu 2:10, Deu 2:20), in which perhaps it was particularly noticed how strangely they were infatuated and enfeebled: if so, it is designed to show that whenever the like is done in the affairs of nations it is God that does it, and we must therein observe his sovereign dominion, even over those that think themselves most powerful, politic, and absolute. Compare this with that of Eliphaz, Job 5:12, etc. Let us gather up the particular changes here specified, which God makes upon persons, either for the destruction of nations and the planting of others in their room or for the turning out of a particular government and ministry and the elevation of another in its room, which may be a blessing to the kingdom; witness the glorious Revolution in our own land twenty years ago, in which we saw as happy an exposition as ever was given of this discourse of Job's.
(1.)Those that were wise are sometimes strangely infatuated, and in this the hand of God must be acknowledged (Job 12:17): He leadeth counsellors away spoiled, as trophies of his victory over them, spoiled of all the honour and wealth they have got by their policy, nay, spoiled of the wisdom itself for which they have been celebrated and the success they promised themselves in their projects. His counsel stands, while all their devices are brought to nought and their designs baffled, and so they are spoiled both of the satisfaction and of the reputation of their wisdom. He maketh the judges fools. By a work on their minds he deprives them of their qualifications for business, and so they become really fools; and by his disposal of their affairs he makes the issue and event of their projects to be quite contrary to what they themselves intended, and so he makes them look like fools. The counsel of Ahithophel, one in whom this scripture was remarkably fulfilled, became foolishness, and he, according to his name, the brother of a fool. See Isa 19:13, The princes of Zoan have become fools; they have seduced Egypt, even those that are the stay of the tribes thereof. Let not the wise man therefore glory in his wisdom, nor the ablest counsellors and judges be proud of their station, but humbly depend upon God for the continuance of their abilities. Even the aged, who seem to hold their wisdom by prescription, and think they have got it by their own industry and therefore have an indefeasible title to it, may yet be deprived of it, and often are, by the infirmities of age, which make them twice children: He taketh away the understanding of the aged, Job 12:20. The aged, who were most depended on for advice, fail those that depended on them. We read of an old and yet foolish king, Ecc 4:13.
(2.)Those that were high and in authority are strangely brought down, impoverished, and enslaved, and it is God that humbles them (Job 12:18): He looseth the bond of kings, and taketh from them the power wherewith they ruled their subjects, perhaps enslaved them and ruled them with rigour; he strips them of all the ensigns of their honour and authority, and all the supports of their tyranny, unbuckles their belts, so that the sword drops from their side, and then no marvel if the crown quickly drops from their head, on which immediately follows the girding of their loins with a girdle, a badge of servitude, for servants went with their loins girt. Thus he leads great princes away spoiled of all their power and wealth, and that in which they pleased and prided themselves, Job 12:19. Note, Kings are not exempt from God's jurisdiction. To us they are gods, but men to him, and subject to more than the common changes of human life.
(3.)Those that were strong are strangely weakened, and it is God that weakens them (Job 12:21) and overthrows the mighty. Job 12:19. Strong bodies are weakened by age and sickness; powerful armies moulder and come to nothing, and their strength will not secure them from a fatal overthrow. No force can stand before Omnipotence, no, not that of Goliath.
(4.)Those that were famed for eloquence, and entrusted with public business, are strangely silenced, and have nothing to say (Job 12:20): He removeth away the speech of the trusty, so that they cannot speak as they intended and as they used to do, with freedom and clearness, but blunder, and falter, and make nothing of it. Or they cannot speak what they intended, but the contrary, as Balaam, who blessed those whom he was called to curse. Let not the orator therefore be proud of his rhetoric, nor use it to any bad purposes, lest God take it away, who made man's mouth.
(5.)Those that were honoured and admired strangely fall into disgrace (Job 12:21): He poureth contempt upon princes. He leaves them to themselves to do mean things, or alters the opinions of men concerning them. If princes themselves dishonour God and despise him, if they offer indignities to the people of God and trample upon them, they shall be lightly esteemed, and God will pour contempt upon them. See Psa 107:40. Commonly none more abject in themselves, nor more abused by others when they are down, than those who were haughty and insolent when they were in power.
(6.)That which was secret, and lay hidden, is strangely brought to light and laid open (Job 12:22): He discovers deep things out of darkness. Plots closely laid are discovered and defeated; wickedness closely committed and artfully concealed is discovered, and the guilty are brought to condign punishment - secret treasons (Ecc 10:20), secret murders, secret whoredoms. The cabinet-councils of princes are before God's eye, Kg2 6:11.
(7.)Kingdoms have their ebbings and flowings, their waxings and wanings; and both are from God (Job 12:23): He sometimes increases their numbers, and enlarges their bounds, so that they make a figure among the nations and become formidable; but after a while, by some undiscerned cause perhaps, they are destroyed and straitened, made few and poor, cut short and many of them cut off, and so they are rendered despicable among their neighbours, and those that were the head become the tail of the nations. See Psa 107:38, Psa 107:39.
(8.)Those that were bold and courageous, and made nothing of dangers, are strangely cowed and dispirited; and this also is the Lord's doing (Job 12:24): He taketh away the heart cf the chief of the people, that were their leaders and commanders, and were most famed for their martial fire and great achievements; when any thing is to be done they are heartless, and ready to flee at the shaking of a leaf. Psa 76:5.
(9.)Those that were driving on their projects with full speed are strangely bewildered and at a loss; they know not where they are nor what they do, are unsteady in their counsels and uncertain in their motions, off and on, this way and that way, wandering like men in a desert (Job 12:24), groping like men in the dark, and staggering like men in drink, Job 12:25. Isa 59:10. Note, God can soon nonplus the deepest politicians and bring the greatest wits to their wits' end, to show that wherein they deal proudly he is above them.
Thus are the revolutions of kingdoms wonderfully brought about by an overruling Providence. Heaven and earth are shaken, but the Lord sits King for ever, and with him we look for a kingdom that cannot be shaken.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
These words must not refer to the sons of Aaron, who did not live anymore at that time, but to priests such as Job himself and Melchizedek. If the narrative is about real and holy priests, how is it said that they are led away in amazement? Evidently, [they are led away] in order that they may be astonished and admire the prodigies that are brought agains the impious through the decision of God and through the godhead. And so Job proceeds to relate here the admirable things that through the power and will of God happen in the sea, among the nations, among the kings and the leaders, and among all those, who prevail with force, deal with weapons and are called to war. Therefore, he submits.
21. They that know how to regulate aright the motions of their members, are not unjustly called ‘kings.’ But when the mind is touched with pride on the grounds of that very continence, it very often happens that Almighty God, deserting its pride, suffers it to fall into uncleanness of practice. And so ‘He looseth the belt of kings,’ when in the case of those who seemed to regulate their members aright, on account of the sin of pride he undoes the girdle of chastity. Now what is meant by ‘a cord,’ but sin? As Solomon says, His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. [Prov. 5, 22] And because fleshly gratification has its dominion in the ‘reins,’ the strict Judge of the conscience, Who ‘looseth the belt of kings,’ ‘girdeth their reins with a cord,’ that, when the girdle of chastity is undone, then the gratification of sin should have dominion over their members, so that those whom pride pollutes in secret, He may show even publicly to be as abominable as they are.
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Summary
Job 12:18 serves as a powerful declaration within Job's discourse on God's absolute and unchallengeable sovereignty, starkly contrasting divine power with the transient nature of human wisdom and strength. This verse specifically highlights God's ultimate authority over the most formidable earthly rulers, demonstrating His capacity to dismantle their power, strip them of their symbols of office, and reduce them to a state of humble servitude or captivity. It profoundly underscores that true governance and control reside solely with the Almighty, challenging any notion of inherent or unassailable human dominion.
Context
Literary Context
Job 12 forms a pivotal part of Job's comprehensive response to Zophar's third speech in Job 11, where Zophar had dogmatically asserted that Job's suffering was a direct consequence of his sin and that God's justice was always transparent and immediate. In chapters 12-14, Job vehemently refutes this simplistic retribution theology, asserting that he, too, understands God's omnipotence, perhaps even more deeply than his friends. He sarcastically acknowledges their supposed wisdom in Job 12:2-3 before launching into a comprehensive affirmation of God's universal dominion, evident in both the natural world and human society. This verse, following a litany of God's control over various societal roles—such as priests, counselors, and princes in Job 12:17-25—specifically focuses on kings, emphasizing that no human authority, however exalted, is beyond God's reach. It sets the stage for Job's continued argument that God's actions are often inscrutable and beyond human understanding, challenging the neat theological boxes his friends attempt to place God within.
Historical & Cultural Context
In the ancient Near East, kings were often viewed with immense reverence, sometimes even as divine or divinely appointed, holding absolute power over life and death. Their authority was symbolized by elaborate royal attire, scepters, and thrones. The imagery in Job 12:18 would have been particularly potent to Job's audience. To "loose the bond" of a king implied stripping him of his regalia, his authority, his alliances, and potentially his physical freedom, often leading to imprisonment or forced labor. Conversely, "girding the loins with a girdle" was a common practice for servants, laborers, or captives, allowing them to perform strenuous tasks or signifying their subjugated status. This imagery vividly portrays a complete reversal of status, from the highest human position to the lowest, a stark illustration of divine power over earthly might. It would have resonated deeply in a world where the stability of kingdoms and the fate of individuals were so closely tied to the perceived power of their rulers.
Key Themes
Job 12:18 powerfully contributes to several overarching themes in the Book of Job. Firstly, Divine Sovereignty is paramount; God is depicted as the ultimate ruler, capable of raising and lowering human potentates at His will, challenging any notion of inherent or unassailable human power. This resonates with the broader biblical understanding that the Most High rules the kingdom of men and gives it to whom He will. Secondly, it highlights the Humiliation of the Mighty, illustrating God's capacity to humble the proud and powerful, stripping them of their symbols of authority and reducing them to a state of vulnerability or servitude. This serves as a stark reminder that all earthly power is transient and ultimately subject to divine decree, as also seen in Psalm 75:7. Finally, it underscores God's Inscrutable Justice and Unpredictable Providence, a central tenet of Job's argument against his friends. God's actions are not always predictable by human standards of cause and effect, demonstrating a power that transcends human expectations or merits, often humbling those who seem secure and elevating the unexpected.
Exposition and Analysis
Key Word Analysis
This verb (H6605) signifies to open, unbind, or release. In this context, it implies the divine act of removing or dissolving what binds a king to his power, authority, or even his physical freedom. It suggests an intervention that dismantles the very foundations of royal dominion, whether it be alliances, decrees, or the chains of office, leading to their downfall.
This noun (H4148) refers to a binding, fetter, or chain. Metaphorically, it represents the authority, power, or security that holds a king's rule together. When God "looseth the bond," He is depicted as breaking the very ties that secure a king's reign, leading to his downfall, loss of power, or even literal imprisonment. It symbolizes the divine dissolution of what makes a king powerful and secure.
This noun (H232) refers to a simple belt, often made of leather or cloth, worn by laborers, servants, or those in humble circumstances to tuck up their long garments for work or movement. When placed on a king, it dramatically symbolizes his reduction from royal splendor to a state of humble servitude, captivity, or readiness for arduous, undignified labor. It signifies the stripping away of royal dignity and the imposition of a lowly status.
Verse Breakdown
"He looseth the bond of kings"
This clause asserts God's supreme authority over the most powerful human figures. "He" refers to God, the ultimate sovereign. To "loose the bond" of kings signifies God's ability to dismantle their authority, dissolve their alliances, break their power, or even strip them of their physical freedom and status. It implies a divine act that brings about the downfall or humiliation of earthly rulers, demonstrating that no human power is absolute or immune to God's intervention. This action highlights God's active involvement in human history and governance.
"and girdeth their loins with a girdle"
This second clause vividly illustrates the consequence of God's action. After stripping kings of their royal "bond" or authority, God then "girds their loins with a girdle." This imagery contrasts sharply with the royal robes and symbols of power kings typically wore. A "girdle" (אֵזוֹר, ʼêzôwr) was a simple belt, often worn by commoners or laborers to tuck up their long garments for work or movement. Thus, this phrase depicts the powerful king being reduced to the status of a servant, a captive, or someone prepared for arduous, undignified labor, symbolizing their complete humiliation and subjugation under God's hand. It signifies a profound reversal of fortune and status, orchestrated by divine will.
Literary Devices
The verse employs powerful Imagery and Contrast to convey God's absolute sovereignty. The imagery of "loosening the bond" evokes the breaking of chains or the dismantling of a secure structure, symbolizing the removal of a king's power and authority. This is immediately contrasted with the image of "girding their loins with a girdle," which signifies the reduction of a king from a position of regal splendor and command to one of humble servitude or captivity. This Antithesis between the king's former state of power and his divinely imposed state of humiliation powerfully underscores the transient nature of human authority. The verse also utilizes Metonymy, where "bond" and "girdle" stand in for the broader concepts of power/authority and servitude/humiliation, respectively, allowing for a concise yet profound expression of God's dominion. Through these devices, Job paints a vivid picture of God's unchallenged dominion over even the most formidable earthly rulers.
Theological and Thematic Connections
Job 12:18 profoundly articulates the biblical doctrine of divine sovereignty, particularly over human governance and power structures. It asserts that God is not merely an observer but an active participant in the rise and fall of nations and their leaders. This truth provides a theological framework for understanding world events, reminding believers that even in times of political upheaval or oppressive rule, God remains on the throne, orchestrating His purposes. It challenges any humanistic notion that power resides inherently in individuals or systems, instead locating ultimate authority in the Creator. This perspective fosters both humility in leaders and unwavering trust in the divine plan for those who are subject to earthly powers, knowing that God's ultimate justice will prevail.
Reflection and Application
Job 12:18 offers a profound perspective on power, both human and divine. For those in positions of leadership, it serves as a sobering reminder that all authority is delegated and ultimately accountable to God. True leadership, therefore, must be characterized by humility, justice, and a recognition of divine oversight, rather than by self-aggrandizement or oppressive rule. It calls leaders to govern with wisdom and integrity, knowing that their "bond" can be loosed by the Almighty at any moment. For those who feel oppressed or disempowered by earthly authorities, this verse provides immense comfort and hope. It assures us that no human ruler, no matter how formidable or seemingly unchallengeable, is beyond the reach of God's sovereign hand. This truth encourages prayer for leaders, patience in tribulation, and unwavering trust in God's ultimate justice and control over all affairs. It calls us to fix our gaze not on the fluctuating powers of this world, but on the unshakeable throne of the Almighty, who alone holds ultimate dominion.
Questions for Reflection
FAQ
Does this verse suggest God is arbitrary in how He deals with kings?
Not necessarily arbitrary, but rather inscrutable from a purely human perspective. Job's argument throughout the book is that God's ways are higher than human ways, and His justice operates on a scale and according to a wisdom that humans cannot fully comprehend or predict. While God is just, His methods of exercising sovereignty over rulers, including their rise and fall, are part of His broader, often mysterious, divine plan, not always directly tied to immediate human merit or demerit. This concept is echoed in passages like Isaiah 55:8-9, which emphasizes the vast difference between God's thoughts and human thoughts.
What does "looseth the bond" and "girdeth their loins with a girdle" literally mean for a king?
"Looseth the bond" refers to stripping a king of his authority, power, or even his physical freedom, often implying the breaking of alliances, the dissolution of his rule, or literal imprisonment. It's the removal of what secures his position and allows him to command. "Girdeth their loins with a girdle" then illustrates the consequence: the king is reduced to the status of a common laborer or captive. A girdle was a simple belt worn to prepare for strenuous work or travel, symbolizing humility, servitude, or even readiness for punishment. This imagery portrays a complete reversal of status from the highest human position to one of abject humiliation and subservience, demonstrating God's power to humble the proud.
Christ-Centered Fulfillment
Job 12:18, in its declaration of God's absolute sovereignty over earthly kings, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While earthly kings rise and fall, their power ultimately limited and transient, Jesus is revealed as the King of kings and Lord of lords, whose dominion is everlasting and whose kingdom will never be destroyed (Daniel 7:14). The very "bond" of human authority that God loosens in this verse is ultimately broken by Christ's triumph over sin, death, and all spiritual powers, as He disarmed the rulers and authorities and put them to open shame. He did not come to be served by earthly kings, but to serve and give His life as a ransom for many. Paradoxically, it was through His profound humiliation—being stripped of His garments, bound, and crucified—that He "girded" Himself with the ultimate girdle of service and sacrifice, establishing a spiritual kingdom where the proud are humbled and the humble are exalted. Thus, Job 12:18 foreshadows the divine power that not only humbles earthly rulers but ultimately installs the one true King, Jesus, whose reign is eternal and whose authority transcends all human dominion, bringing true liberation to His people.