Job 12

Job 12:1-5

In this and the two following chapters Ioh replies to Zephyr’s discourse. In this addressing himself to his friends, He, 1. shows that his wisdom is not inferior to theirs, ver. 1-4. 2. He proves that the wicked often prosper, ver. 4-11. 3. He confuses to what they had said of the wisdom and power, and sovereignty of God, ver. 12-25.

1. AND Job answered and said, 2. No doubt but ‘ye are the people, and wisdom shall die with you. 3. But ‘I have understanding as well as you: ‘I am not inferior to you: yea, who knoweth not such things as these? 4. ‘I am at one mocked of his neighbour, who calish upon God, and he answereth him: the just upright man is laughed to scorn. 5. He that is ‘ready to slip with his feet, is as a lamp’ despised in the thought of him that is at ease.

Exasperated by such treatment and insinuations, Job replies with equal severity, and returns the more justly deserved rebuke.

1. He ridicules their arrogance, in conceiting themselves the only living oracles: No doubt but you are the people, ironically admitting their pretensions, as the only wife men in the world, compared with whom, Job and others were as the wild ais, ignorant and stupid, and wisdom shall die with you; to be sure, when you are gone the world will, for want of such instructions, soon grow brutish. Note, (1.) Nothing is more disgusting and offensive, than the health of vanity. (2.) A high conceit of our own importance, is as foolish as it is sinful.

2. He pleads a right to the exercise of reason, as well as they: But I have understanding as well as you; my natural faculties are unimpaired; and if I claim equality with you, I may do it without pretension, for I am not inferior to you, in parts or knowledge; or failing before you, as one vanquished; or more than

Before Christ than you, an apostate from God, as was suggested. You, who knoweth not such things: as they? What they had discoursed of the wisdom, justice, power, and sovereignty of God, were subjects he was equally acquainted with, and which others could speak of as knowingly as they had done; therefore they need not, on that account, think so highly of themselves. Note, (1.) Tho’ a wise man never chutes to speak in his own praise, there may be times when self-vindication may oblige us, as it may seem, to boalt ourselves a little, 2 Cor. xi. 6. (2.) When we differ from others in sentiment, it becomes us neither to be overbearing, or to despise them, however clear the argument may appear to us: they are men as well as we, and may be endued with equal, perhaps superior understanding.

3. He complains of their insistent usage. I am as one mocked of his neighbors, for so it appeared to him, who expected comfort from his friends, and found nothing but railing accusation; and this was the more cruel from a prolifier of religion, such as each of them appeared, who calleth upon God, and he answereth him; or he means himself, who, though they infuriated his neglect of prayer, continued ceafelfs as a throne of grace. Note, (1.) It is a fore trial to be trodden upon in our afflictions, especially by those from whom we might have hoped for kinder treatment. (2.) When we are reduced in our circumstances, we are apt to be over jealous, to construe every inattention a deigned flight, and in trouble to account every word of reproof a reproach and cruel. (3.) It is a comfort amidst all the censures of men, even sometimes of good men, that we have a throne of judgment open, and are there fure to be heard with impartiality.

4. He proceeds to confuse their suggestion, that the righteous were always externally happy. The soft upright man is laughed to learn; it was not merely his own cafe, but the general lot of the faithful: thus Noah, Lot, and others, fared from wicked men. He that is ready to flip with his feet, the righteous in affliction, is as a lamp deposed in the thought of him that is at safe: the fainers in affluence despise his troubles, and he appears like the lamp ready to go out, the fluff of which is disagreeable and insidious. Note, (1.) Religion, and the faithful professors of it, were the objects of mockery and scorn in every age: let it not then appear strange, if we share in their reproach. (2.) It is too common to see poverty frightened and doomed by those who are at ease; but the portion of Lazarus at the gate, is still infinitely preferable to Dives at the table.

Job 12:12-3

Job had asserted, he was not inferior to his friends in understanding, and he shews it.

1. By exalting the wisdom and power of God as much as they had done. However wise the ancients were, and however deep skilled by long experience any man might appear, he was nothing compared with God, the descent of folos, whose wisdom is infinite, his counsels and understanding deep and unfathomable, and his strength almighty and irresistible. Note, It hence disputants would lay alike the weapons of controversy, and desire to improve the undisputed and glorious truths both sides admitted, how much more would it be to their own and others’ obfuscation and comfort?

2. He mentions a variety of instances, wherein this wisdom and power of God appeared in the various dispensations of his providence in the world. [1.] There is no building up what he makes desolate, v. 14. as the cities of Sodom, nor any possibility of delivering his prisoners, whether inclosed with the bands of affliction, or shut up more terribly in the dungeon of hell, where there is a great gulph fixed, so that none once entered, can ever pass from thence. [2.] He hath different engines, able to act either way for the punishment of the fumes, when he pleases, v. 15. If he binds up the clouds, drought and famine consume the earth; if he opens the windows of heaven, a deluge, as in the days of Noah, sweeps away the world of the ungodly. Note, If God withholds the rain of Divine influence from a foul, it must quickly widest, or if he pour forth the flood of his wrath upon us, who may abide it? [3.] From him is derived all the wisdom of man, the deceived, and the deceiver are his, ver. 16. He bethows wisdom on the one, which he abuses, and withholds it from the other, and both are in his hand; so that the crafty can proceed no farther than his permission: and as he pleases he can counteract and disappoint all their deep devices, and make them subservient to the purposes of his own glory. Note, Though all the evil in the world proceeds from the abuse of what God bethows, and can proceed no farther than he pleases, yet is he in no wise to be charged as the author of the evil, which is wholly man’s own work. [4.] As an evidence of what was asserted, v. 16. a proof is added, v. 17. in the infatuation God is pleaded to put on the counsels of the wise, as in the case of Ahitophel, he maketh even those, who as most eminent for understanding, were created judges in the land, foolish in their determinations. [5.] The greatest are equally under his dominion with the lowest, v. 18, 19, 21. Kings are not too high for him to humble; he can loose their bonds, the tyrannical oppression they laid on their subjects; or their girders, the enslays of royalty, strip them off, reduce them to badges of servitude, so that their honour fades into contempt, and all their might affords them no protection. Note, No might of body, no advancement of station, not even the throers of kings, is the last security, when God pleases to lay men’s honour in the duty, and to tread on princes as mortar: let kings and mighty men then fear to offend this Almighty God, least they feel the power of his arm. [6.] The persuasive owner, emosted with the concerns of state, that had words at will, hesitates, and is confused, if God withholds his help; and the aged founers, renowned for wisdom, becomes foolish, v. 20. Have we ready utterance, or fold understanding? Be it remembered who made man’s mouth, and teacheth him knowledge, least abusing these gifts to manifest

to our pride, confusion and folly should be our righteous punishment? [7.] The deep-laid plots of men his eye sees, his providence unfolds, v. 21. the sins covered with darkness, thick as the shadow of death, are unveiled to their perpetual shame. Note, Let no sinner promise himself secrecy or impunity; there is an eye that pierces the darkness, from which no workers of iniquity can hide themselves. [8.] Nations are increased or diminished at his will, v. 22. They prosper by his sons, and that withdrawn, rush into ruin. Note, National strength is from God; if he is provoked, when at the summit of prosperity, by undiscovered means he can quickly breed division, and the dishonest structure falls by its own weight. [9.] The greatest generals and wield commanders, deprived by him of nature and counsel, lose their courage, are funk with panic fear, utterly at a look how to act, and by mistakes groin as darkness, stumble and hide the power of resistance, as a drunken man: In weak are the wield and greatest without God; and to sure it is that wisdom and power alone belong unto the Lord, and can only be derived from him.

Job 12:15

6. The tabernacles of robbery prosper, and they that provoke God are secure; into whole 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 whole hand, the soul of every living thing, and the breath of all mankind: 11. ‘Doth not the car try words? and the ½ mouth taste his meat?

7. 6—11. The two grand positions Job’s friends laid down, he effectually controverts. Before he affirms the sufferings of the upright, he here remarks the prosperity of the wicked.

8. The tabernacles of robbery prosper, such as the Submans, who plundered his substance, and many other wicked men who build up their houses by oppression and fraud; and they they provoke God by open and daring iniquities, are secure, and in this world live in affluence and at ease: into whole hand God bringeth abundantly of every temporal blessing, so far are they from diffusing afflictions, that they are not plagued like other men. Note, (1.) They who abuse God’s gifts, or by dishonest gain enrich themselves, however fair their character may appear among men, they will be counted robbers in the day of God. (2.) Many have a rich portion in this life, who have none in another.

9. He appeals for the truth he advances to all the creatures, among whom in general the most innocent are the prey to the most rapacious; or rather he bids them observe the flocks and herds of the wicked, their tables covered with fish and fowl, and every delicacy, and then they will be convinced whether they are most affluent who are most pious. Or this is urged as an answer to what Zophar had advanced, of the wisdom, power, and dominion of God, in which there was no such mystery as he seemed to intimate, chap. xv. 7, but it might all be read, even in the brute creation. They were the work of the hands of Jehovah (which name of God only here occurs in the whole book); they subsisted by his care, and were at his sovereign disposal; truths clear and evident to enlightened reason, as founds to the attentive ear, or different favours to the palate; or he intimates, v. 11. that if any unprejudiced ear heard their dispute, he would as easily discover the persecuted of their arguments, and the faddity of his own, as the taste discerned between sweet and bitter. Note, The fallen understanding is like a vitiated palate, unable rightly to taste or relish, but when

God gives the hearing ear, then we are enabled to prove all things, and to hold fast that which is good.

12. With the ancient twisdom, and in length of days understanding. 13. With him to wisdom and strength, he hath counsel and understanding. 14. Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. 15. Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth. 16. With him to strength and wisdom: the deceived and the deceiver are his. 17. He leadeth counsellors away spoiled, and maketh the judges fools. 18. He loofeth the bond of kings, and girdeth their loins with a girdle. 19. He leadeth princes away spoiled, and overthrowneth the mighty. 20. He removeth away the speech of the truth, and taketh away the understanding of the aged. 21. He pouneth contempt upon princes, and taketh aneth the strength of the mighty. 22. He discovereth deep things out of darkness, and bringeth out to light the shadow of death. 23. He increaseth the nations, and dethroyeth them: he enlargeth the nations, and if stratineth them again. 24. He taketh away the heart of the chief of the people of the earth, and cuteth them to wander in a wilderness where there is no way. 25. They grope in the dark without light, and he maketh them to stagger like a drunken man.

Job 12:23

5. & xiii. 10. & xixii. 10. Lim. 8. 5. Ill. xiii. 5. Chap. 10. 11. Jer. cont. 19. Chap. xxiii. 12. 9. Hea. Osloved. P. xxii. 11. Hol. v. 12. 23. ‘How many are mine iniquities and sins? make

me to know my transgression, and my sin. 24. Wherefore? hieldt thou thy face, and! holdest me for the

enemy? 25. ‘Wilt thou break a leaf driven to and fro? And wilt thou pursue the dry thubble? 26. For thou wrenest bitter things against me, and! makest me to possess the iniquities of my youth. 27. ‘Thou puttest my feet also in the stocks, and! lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. 28. And! he, as a rotten thing consumeth, as a garment that is moth-eaten. Having proposed a fair trial, Job here, 1. Begin to be informed of the number and nature of his sins,

being confessedly a sinner, though not chargeable with any grosser crime. Some understand this as the language of kumility, others, as a complaint of hard measure, to suffer without knowing the cause, or being conscious of having given any particular provocation: the latter sense seems most to conrespond with the following expolulations. Note, (1.) Who can understand his errors? they who know most, know but a little of the evil they stand chargeable with before God. (2.) They who search most into their own hearts, will daily see growing cause of shame and confusion before God. 2. He grieves bitterly at the absence of a sense of God’s favour, a more afflictive burden than all his other soles, and cannot bear the thought of having the God be saved even him as an enemy, and srown on him in displeasure. Note, (1.) Those alone who have enjoyed communion with God, know the missity of darkness, and distance from him. (2.) An apprehension of God’s wrath is a kind of hell upon earth. (3.) When God seems to depart from us, we need for what hath provided him, for surely there is a cause. 3. He repulsulates with God on his treatment of him, as beneath his majesty to crush a worm, as unable to resist him, as the thubble the furious whirlwind: perhaps he meant it to move his commiseration. He complains of the hard measure he endured, for which the iniquities of his youth were raked up against him, as those that afforded most cause for condemnation; and intimates God’s severity in putting him into such a state of suffering, marking every false step, as if dislicious to earth at the least infirmity to vindicate his procedure, and to increase his anguish, under which already he pined away, as a couple turning to paternalism, and as a garment moth-eaten; under such misery to add to his sufferings, seemed bitter, not to say cruel. Note, (1.) They have sadly-mistaken notions of the divine compactions, who can entertain a thought of his breaking with his wrath the heart that is bleeding in humiliation. (2.) Youthful sins, however light they may be made of, God remembers, and will, sooner or later, make his servants possess the bitter remembrance of them. (3.) They who think God too strict and severe, prove both their own ignorance of themselves and him. Were one of our days but brought to a rigid fronting, long since we must have been undone for ever. (4.) Man is a perishing worm, and even above ground often becomes loathsome. How vile doth disease make our bodies! but how much more odious hath sin made our fools! What a blefied hope to be delivered for ever from both in a resurrection day!