Job 12:11














Bildad appeals to "the ancients." Job replies, "I also know their teaching." But there is a wisdom higher than that of the ancients. Wisdom - unfailing wisdom - is a Divine attribute. From the earthly to the heavenly wisdom Job turns. He speaks of a higher and a mightier One - One "with whom is strength and wisdom," by which he rules. The supremacy of that Divine rule he illustrates from a very wide field of survey. He points to the evidences of the Divine almightiness -

I. IN THE CONTRASTED POWERLESSNESS OF THE HUMAN OPPOSITION TO THE DIVINE WILL. (Ver. 14.)

II. IN THE CONTROL OF THE MIGHTY ELEMENTS OF NATURE. The very "waters" obey his behest (ver. 15).

III. IN COMPELLING EVEN THOSE THAT ERR AND THOSE THAT DECEIVE TO BE SUBSERVIENT TO HIS WILL AND PURPOSE. (Ver. 16.)

IV. IN CONFOUNDING THE WISDOM OF THE WISE. Leading "counsellors away spoiled," and bringing down the judge to the level of the fool (ver. 17).

V. IN HUMBLING KINGS AND PRIESTS AND MIGHTY MEN. (Vers. 18, 19.)

VI. IN RESTRAINING THE SPEECH OF THE ELOQUENT AND ROBBING THE AGED OF THEIR UNDERSTANDING. (Ver. 20.)

VII. IN CASTING CONTEMPT UPON THE HONOURABLE, AND MAKING THE STRONG TO TOTTER WITH WEAKNESS. (Ver. 21.) He giveth or taketh away wisdom and might as it pleaseth him, proving that he is wise and mighty above all; for these are his gifts to the children of men that have them.

VIII. HE FURTHER SHOWS THAT THE HIDDEN THINGS OF DARKNESS ARE OPEN TO HIS VIEW. He discovereth the secret works of evil. Even the thick shadow of death cannot hide from him (ver. 22).

IX. NATIONAL HISTORY IS EQUALLY UNDER HIS CONTROL. His power is over the nations; he enlarges or straitens as he pleases. He scatters or gathers as he will (ver. 23).

X. THE VERY CHIEFEST AMONG ALL THE PEOPLES OF THE EARTH ABE SUBJECT TO HIS SOVEREIGN SWAY. It is a little thing for him to remove the light of reason from them, confounding and Confusing them, and casting them into darkness and gloom. Elsewhere we learn why and when the Almighty deals thus with men. Job's purpose is to show that man is as nothing before him. In his highest honour, in his utmost wisdom, in his greatest strength, he cannot Contend with Jehovah. Over the individual life in all its various conditions, over the Combined lives of men in their national or political combinations, he is still supreme. And over the heavens and the earth he is Lord - even over all. This is Job's faith and his declaration. He can proclaim the supreme and absolute majesty of Jehovah as truly, and even more strikingly than his friends. - R.G.

But I have understanding as well as you.
The whole world, Job feels, is against him, and he is left forlorn and solitary, unpitied in his misery, unguided in his perplexity. And he may well feel so. All the religious thought of his day, all the traditions of the past, all the wisdom of the patriarchal Church, if I may use, as I surely may, the expression, is on one side. He, that solitary sufferer and doubter, is on the other. And this is not all, or the worst. His own habits of thought, his own training, are arrayed against him. He had been nursed, it is abundantly clear, in the same creed as those who feel forced to play the part of his spiritual advisers. The new and terrible experience of this crushing affliction, of this appalling visitation, falling upon one who had passed his life in the devout service of God, strikes at the very foundation of the faith on which that life, so peaceful, so pious, and so blessed, as it has been put before us in the prologue to the tragedy, has been based and built up. All seems against him; his friends, his God, his pains and anguish, his own tumultuous thoughts; all but one voice within, which will not be silenced or coerced. How easy for him, had he been reared in a heathen creed, to say, "My past life must have been a delusion; my conscience has borne me false witness. I did justice, I loved mercy, I walked humbly with my God. But I must in some way, I know not how, have offended a capricious and arbitrary, but an all-powerful and remorseless Being. I will allow with you that that life was all vitiated by some act of omission or of commission of which I know nothing. Him therefore who has sent His furies to plague me, I will now try to propitiate." But no! Job will not come before his God, a God of righteousness, holiness, and truth, with a lie on his lips. And so he now stands stubbornly at bay, and in this and the following two chapters he bursts forth afresh with a strain of scorn and upbraiding that dies away into despair, as he turns from his human tormentors, once his friends, to the God who seems, like them, to have become his foe, but to whom he clings with an indomitable tenacity.

(Dean Bradley.)

Homilist.
Now in these verses Job asserts his moral manhood, he rises from the pressure of his sufferings and the loads of sophistry and implied calumny which his friends had laid upon his spirit, speaks out with the heart of a true man. We have an illustration of independency of thought in religion, and this shall be our subject. A man though crushed in every respect, like Job, should not surrender this.

I. FROM THE CAPACITY OF THE SOUL.

1. Man has a capacity to form conceptions of the cardinal principles of religion. He can think of God, the soul, duty, moral obligation, Christ, immortality, etc.

2. Man has a capacity to realise the practical force of these conceptions. He can turn them into emotions to fire his soul; he can embody — them as principles in his life.

II. FROM THE DESPOTISM OF CORRUPT RELIGION. Corrupt religion, whether Pagan or Christian, Papal or Protestant, always seeks to crush this independency in the individual soul.

III. FROM THE NECESSARY MEANS OF PERSONAL RELIGION. Religion in the soul begins in individual thinking.

IV. FROM THE CONDITIONS OF MORAL USEFULNESS. Every man is bound to be spiritually useful, but he cannot be so without knowledge, and knowledge implies independent study and conviction.

V. FROM THE TEACHINGS OF THE BIBLE. The very existence of the Bible implies our power and obligation in this matter.

VI. FROM THE TRANSACTIONS OF THE JUDGMENT. In the great day of God men will have to give an account of their thoughts and words as well as deeds. Let us, therefore, have the spirit of Job, and when amongst bigots who seek to impose their views on us and override our judgment, let us say, "No doubt ye are the people, end wisdom shall die with you; but I have understanding as well as you."

(Homilist.)

People
Job
Places
Uz
Topics
Doesn't, Ear, Itself, Meat, Mouth, Palate, Taste, Tasted, Tastes, Tasteth, Test, Tested, Tongue, Try
Outline
1. Job maintains himself against his friends that reprove him
7. He acknowledges the doctrine of God's omnipotence

Dictionary of Bible Themes
Job 12:11

     5148   ear
     5193   tongue

Library
Whether, for Salvation, it is Necessary to Believe Anything which is Beyond Natural Reason
Whether, for Salvation, it is Necessary to Believe Anything which is Beyond Natural Reason We proceed to the third article thus: 1. It seems that for salvation it is not necessary to believe anything which is beyond natural reason. For it seems that what naturally belongs to a thing is sufficient for its salvation and perfection. Now the things of faith are beyond natural reason, since they are unseen, as was said in Q. 1, Art. 4. To believe in them is therefore unnecessary for salvation. 2. Again,
Aquinas—Nature and Grace

Whether the Eternal Law is Known to All?
Objection 1: It would seem that the eternal law is not known to all. Because, as the Apostle says (1 Cor. 2:11), "the things that are of God no man knoweth, but the Spirit of God." But the eternal law is a type existing in the Divine mind. Therefore it is unknown to all save God alone. Objection 2: Further, as Augustine says (De Lib. Arb. i, 6) "the eternal law is that by which it is right that all things should be most orderly." But all do not know how all things are most orderly. Therefore all
Saint Thomas Aquinas—Summa Theologica

Whether it is Necessary for Salvation to Believe Anything Above the Natural Reason?
Objection 1: It would seem unnecessary for salvation to believe anything above the natural reason. For the salvation and perfection of a thing seem to be sufficiently insured by its natural endowments. Now matters of faith, surpass man's natural reason, since they are things unseen as stated above ([2281]Q[1], A[4]). Therefore to believe seems unnecessary for salvation. Objection 2: Further, it is dangerous for man to assent to matters, wherein he cannot judge whether that which is proposed to him
Saint Thomas Aquinas—Summa Theologica

Whether Prudence is in us by Nature?
Objection 1: It would seem that prudence is in us by nature. The Philosopher says that things connected with prudence "seem to be natural," namely "synesis, gnome" [*{synesis} and {gnome}, Cf. [2754]FS, Q[57], A[6]] and the like, but not those which are connected with speculative wisdom. Now things belonging to the same genus have the same kind of origin. Therefore prudence also is in us from nature. Objection 2: Further, the changes of age are according to nature. Now prudence results from age,
Saint Thomas Aquinas—Summa Theologica

Whether There is Knowledge [*Scientia]?
Objection 1: It seems that in God there is not knowledge. For knowledge is a habit; and habit does not belong to God, since it is the mean between potentiality and act. Therefore knowledge is not in God. Objection 2: Further, since science is about conclusions, it is a kind of knowledge caused by something else which is the knowledge of principles. But nothing is caused in God; therefore science is not in God. Objection 3: Further, all knowledge is universal, or particular. But in God there is no
Saint Thomas Aquinas—Summa Theologica

Whether Derision Can be a Mortal Sin?
Objection 1: It would seem that derision cannot be a mortal sin. Every mortal sin is contrary to charity. But derision does not seem contrary to charity, for sometimes it takes place in jest among friends, wherefore it is known as "making fun." Therefore derision cannot be a mortal sin. Objection 2: Further, the greatest derision would appear to be that which is done as an injury to God. But derision is not always a mortal sin when it tends to the injury of God: else it would be a mortal sin to relapse
Saint Thomas Aquinas—Summa Theologica

Whether Craftiness is a Special Sin?
Objection 1: It would seem that craftiness is not a special sin. For the words of Holy Writ do not induce anyone to sin; and yet they induce us to be crafty, according to Prov. 1:4, "To give craftiness [Douay: 'subtlety'] to little ones." Therefore craftiness is not a sin. Objection 2: Further, it is written (Prov. 13:16): "The crafty [Douay: 'prudent'] man doth all things with counsel." Therefore, he does so either for a good or for an evil end. If for a good end, there is no sin seemingly, and
Saint Thomas Aquinas—Summa Theologica

Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech
Saint Thomas Aquinas—Summa Theologica

On the Interior Man
The interior man is the rational soul; in the apostle: have in your hearts, in the interior man, Christ through faith. [Eph. 3:16] His head is Christ; in the apostle: the head of the man is Christ. [I Cor. 11:3] The crown of the head is the height of righteousness; in Solomon: for the crown of your head has received the crown of grace. The same in a bad part: the crown of hairs having walked about in their own delights, that is, in the height of iniquity. [Prov. 4:9; Ps. 67(68):22(21)] The hair is
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

Links
Job 12:11 NIV
Job 12:11 NLT
Job 12:11 ESV
Job 12:11 NASB
Job 12:11 KJV

Job 12:11 Bible Apps
Job 12:11 Parallel
Job 12:11 Biblia Paralela
Job 12:11 Chinese Bible
Job 12:11 French Bible
Job 12:11 German Bible

Job 12:11 Commentaries

Bible Hub
Job 12:10
Top of Page
Top of Page