TRV
Translation
King James Version
¶ The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.
Complete Jewish Bible
The tents of robbers prosper, [the homes of] those who anger God are secure, those who carry their gods in their hands.
Berean Standard Bible
The tents of robbers are safe, and those who provoke God are secure— those who carry their god in their hands.
American Standard Version
The tents of robbers prosper, And they that provoke God are secure; Into whose hand God bringeth abundantly.
World English Bible Messianic
The tents of robbers prosper. Those who provoke God are secure, who carry their God in their hands.
Geneva Bible (1599)
The tabernacles of robbers doe prosper, and they are in safetie, that prouoke God, whome God hath enriched with his hand.
Young's Literal Translation
At peace are the tents of spoilers, And those provoking God have confidence, He into whose hand God hath brought.
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In the KJVVerse 13,135 of 31,102
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Commentary on Job 12 verses 6–11
6 ¶ The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.
7 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
8 Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.
9 Who knoweth not in all these that the hand of the LORD hath wrought this?
10 In whose hand is the soul of every living thing, and the breath of all mankind.
11 Doth not the ear try words? and the mouth taste his meat?
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.
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Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 12:6
Certainly the subtlety of your entire conjecture leans toward this, that is, to a reflection on the merits for prosperity and misfortune, so that you want to show that I am guilty, and you righteous, because not even a contrary breath blows against you. This is a plain accusation against the justice of God or a way to lay blame on his patience. “The tents are abundant,” those, whom above he had called “rich,” he now accuses of corruption by the name of “robbers.”
Gregory the DialogistAD 604
2. It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless, when he lacks them. Hence it is clearly shown, how great a contempt of earthly things was lodged in the breast of blessed Job, who then declares that all is nought which the lost enjoy in plenty, at the time when he had lost every thing. Thus he says, The tabernacles of robbers have plenty, and they provoke God with boldness; for it very commonly happens that bad men set themselves up the more against God, even the more they are enriched by His bounty contrary to their desert, and they that ought to be impelled by good gifts to better conduct, are rendered worse men by the blessings.
3. But we have to make out how they are called ‘robbers,’ whereas it is thereupon added, When He hath given all into their hands. For if they are robbers, then they took by force, and there is no doubt that God is no abettor of those that use force. In what sense then does He Himself bestow what they that are robbers carry off by wicked means? We are to know then that what Almighty God in His mercy vouchsafes is one thing, and another thing what in His wrath He suffers men to have; for that which robbers do contrary to right the Equal Dispenser no otherwise than justly permits to be done by them, that both the man who is let to rob being blinded in mind may increase his guilt, and that he who suffers from his robbing, may now in the mischief thereof be chastised for some sin, which he had been guilty of before. For look, a man taking post in the pass of a mountain lies in wait for travellers passing by; now he that is taking his journey perchance has done some wickedness at one time or another, and Almighty God requiting him his evil-doing in the present life, and giving him into the hands of the lier-in-wait, suffers him either to be spoiled of his goods, or even to be killed. And so what the robber unjustly aimed at, the same the Equitable Judge justly permitted to be done, that both the one might be repaid what he had done contrary to justice, and the other might one time or another receive the worse chastisement, by whose voluntary deed of atrocity Almighty God brought just vengeance for sin upon the head of another. He is cleansed that suffers the wrong: in the case of him that does the wrong guilt is accumulated; that either from the very depth of wickedness he may one day be brought back to repentance, or else be visited with eternal damnation, aggravated in proportion as he was borne with for long in his sin. With the first He deals in mercy that he may bring his sins to an end, with the other in severity that he may greatly add thereto, unless he betake himself to repentance; in the one evil deeds are wiped away while he suffers violence, in the other they are accumulated while he offers it. Therefore it is meet and right that Almighty God suffer that to be done which He forbids to be done, that by the very same act, whereby He now awaits and bears with the unconverted for long, He may one day smite them the worse. Therefore it is rightly said, The tabernacles of robbers are in plenty, and they provoke God with boldness; when He giveth all into their hand; for what the wicked take away, He does Himself give them, Who might have withstood them in their rapine, if He had been minded to pity them.
4. Yet this may likewise be understood of spiritual things. For it very often happens that some have gifts of teaching vouchsafed them, yet they are swoln with the same, and have a desire to appear great by comparison with others. And to ‘provoke’ Almighty God is to be lifted up amongst our neighbours on the score of His gifts. Which same also are not unjustly called ‘robbers,’ in that whilst they speak what they never do, they take away the words of the righteous to serve the turn of their own speech. But because those very words heavenly Grace vouchsafes to some persons, whose lives notwithstanding it leaves in a course of wickedness, in themselves they are ‘robbers;’ but yet the good that is theirs they have gotten from above.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 12:6 articulates Job's profound bewilderment at the apparent inequities of life, directly challenging the simplistic retribution theology espoused by his friends. He observes that, contrary to their assertions of immediate divine punishment for the wicked, the "tabernacles of robbers prosper" and "they that provoke God are secure," seemingly enjoying material abundance and safety. This verse encapsulates Job's struggle with the problem of divine justice, highlighting the perplexing reality that the unrighteous often flourish, seemingly with God's allowance, thereby deepening his existential crisis and questioning of God's inscrutable ways.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 12:6 employs several powerful Literary Devices to convey its challenging message. Irony is central, as Job presents a reality that is the antithesis of the expected divine order preached by his friends. The wicked, who should be suffering, are instead prospering and secure. This creates a profound sense of Paradox, highlighting the tension between theological theory and observable experience. The phrase "tabernacles of robbers prosper" uses Metonymy, where "tabernacles" (dwellings) stand in for the entire life, family, and fortune of the wicked, emphasizing their comprehensive well-being. The verse also functions as a form of Rhetorical Question or implicit challenge to God, though not directly phrased as such. Job is essentially asking, "How can this be, God?" or "Why do You allow this?" This direct observation of societal injustice serves as a Lament, expressing Job's deep sorrow and confusion over the apparent disorder in God's governance of the world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 12:6 stands as a profound theological statement, challenging simplistic notions of divine justice and inviting deeper reflection on God's mysterious ways. It directly confronts the retribution theology prevalent in ancient thought and articulated by Job's friends, which posited a direct, immediate, and observable correlation between righteousness and prosperity, and wickedness and suffering. Job's empirical observation that the wicked often flourish forces a re-evaluation of how God interacts with humanity and the world. It suggests that God's justice is not always meted out in a straightforward, temporal manner, and that His purposes extend beyond human comprehension or immediate reward/punishment systems. This verse invites believers to grapple with the reality of apparent injustice without losing faith in God's ultimate sovereignty and goodness, even when His methods are inscrutable.
REFLECTION AND APPLICATION
Job 12:6 resonates deeply with anyone who has observed injustice in the world and questioned why the wicked seem to thrive while the righteous suffer. It offers a crucial validation of this often-painful human experience, reminding us that the Bible itself grapples with this difficult reality rather than offering trite answers. This verse challenges us to move beyond superficial judgments of others' spiritual standing based solely on their material prosperity or suffering, recognizing the complexity of God's dealings with humanity. It calls us to a deeper, more mature faith that can trust in God's ultimate justice and sovereignty, even when His ways are inscrutable and His timing extends beyond our immediate gratification. Instead of demanding immediate answers or neat solutions, we are encouraged to cultivate patience and an eternal perspective, knowing that true justice will ultimately prevail, though perhaps not in the ways or timeframe we expect. This passage fosters humility, reminding us that God's wisdom far surpasses our own, and His plans unfold according to His perfect will, not our limited understanding.
Questions for Reflection
FAQ
Does Job 12:6 mean God actively blesses wicked people?
Answer: Job 12:6 does not necessarily mean God actively blesses wicked people in the sense of approving their actions or granting them favor for their wickedness. Rather, Job's lament reflects his perception that God allows or permits the wicked to prosper and be secure. The Hebrew phrase "into whose hand God bringeth" (בְּיָדוֹ הֵבִיא אֱלוֹהַּ) indicates that Job sees God as sovereign over all circumstances, including the material success of the unrighteous. For Job, this is a source of profound bewilderment and distress because it contradicts his understanding of divine justice. It highlights the mystery of God's providence, where His control over all things does not always align with human expectations of immediate moral retribution. Other biblical texts also grapple with this, such as Psalm 73, which describes the psalmist's struggle with the same observation before finding resolution in God's ultimate judgment and future vindication.
CHRIST-CENTERED FULFILLMENT
Job 12:6, with its raw depiction of the wicked prospering and the righteous suffering, finds its ultimate resolution and profound fulfillment in the person and work of Jesus Christ. While Job grappled with the apparent injustice of God allowing the unrighteous to flourish, the New Testament reveals a God who, in Christ, endured the ultimate injustice. Jesus, the perfectly righteous one, did not prosper in worldly terms but was rejected, suffered, and died a criminal's death (as prophesied in Isaiah 53:3-5). His "tabernacle" was broken, and He was anything but "secure" in the eyes of the world. Yet, it was through this very suffering and apparent defeat that God's ultimate justice and redemptive plan were perfectly executed. The cross, initially appearing as the triumph of wickedness, became the means by which God "brought" salvation and true security to humanity, demonstrating that God's justice is not merely retributive but redemptive. In Christ's resurrection, the ultimate vindication of righteousness is revealed, assuring us that while the wicked may prosper for a time, their final judgment is certain (Revelation 20:11-15). Moreover, Christ's teaching in the Sermon on the Mount, where He speaks of God sending rain on the just and the unjust (Matthew 5:45), subtly acknowledges the very reality Job observed, yet frames it within the context of God's common grace and patience, leading to repentance rather than immediate judgment (Romans 2:4). Thus, Christ's life, death, and resurrection provide the ultimate answer to Job's agonizing question, revealing a divine justice that transcends human comprehension and culminates in eternal righteousness and glory for those who believe (John 5:24).