Job 12:17
He leads counselors away barefoot and makes fools of judges.
He leads counselors away barefoot
The phrase "He leads counselors away barefoot" is rich with imagery and meaning. In the ancient Near Eastern context, being barefoot was often a sign of poverty, shame, or captivity. The Hebrew word for "counselors" (יוֹעֵצִים, yo'etsim) refers to those who are wise and provide guidance. Job is emphasizing God's sovereignty and power over human wisdom and authority. The image of counselors being led away barefoot suggests that even the wisest and most respected individuals are subject to God's will and can be brought low. This serves as a humbling reminder that human wisdom is limited and ultimately subordinate to divine wisdom.

and makes fools of judges
The phrase "and makes fools of judges" continues the theme of divine sovereignty over human authority. The Hebrew word for "judges" (שֹׁפְטִים, shoftim) refers to those who are tasked with upholding justice and making legal decisions. In the ancient world, judges were highly respected figures, often seen as embodiments of wisdom and fairness. However, Job asserts that God has the power to confound even these figures, making them appear foolish. This is a profound statement about the limitations of human justice and the ultimate authority of God. It serves as a reminder that true wisdom and justice come from God alone, and human systems are fallible and subject to His will.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man of great faith and patience who undergoes severe trials and suffering. In this chapter, Job is responding to his friends, defending his understanding of God's sovereignty.

2. Counselors
These are individuals who are typically wise and provide guidance. In the context of this verse, they are led away barefoot, symbolizing their loss of status and dignity.

3. Judges
Those who are expected to uphold justice and make wise decisions. The verse indicates that God can make them appear foolish, highlighting His ultimate authority over human wisdom and justice.

4. God
The sovereign being who has the power to humble the wise and the mighty, demonstrating His control over all human affairs.

5. The Book of Job
A poetic and philosophical text in the Old Testament that explores themes of suffering, justice, and the nature of God.
Teaching Points
God's Sovereignty Over Human Wisdom
God has the ultimate authority over all human wisdom and institutions. No matter how wise or powerful individuals may seem, they are subject to God's will and can be humbled by Him.

The Limitations of Human Understanding
Human wisdom and judgment are limited and fallible. We must rely on God's wisdom and seek His guidance in all matters.

Humility Before God
Recognizing God's power to humble the mighty should lead us to approach Him with humility, acknowledging our dependence on His wisdom and grace.

Trust in God's Justice
Even when human justice systems fail or seem unjust, we can trust that God is the ultimate judge who will bring about true justice in His time.

The Role of Suffering in Understanding God
Job's experiences remind us that suffering can deepen our understanding of God's character and our relationship with Him, even when we do not fully understand His ways.
Bible Study Questions
1. How does Job 12:17 challenge our understanding of human wisdom and authority?

2. In what ways can we apply the lesson of God's sovereignty over human institutions in our daily lives?

3. How do the themes in Job 12:17 relate to the New Testament teachings on wisdom and foolishness?

4. What are some practical steps we can take to cultivate humility before God, acknowledging His ultimate authority?

5. How can we find comfort in God's justice when faced with seemingly unjust situations in the world?
Connections to Other Scriptures
Isaiah 40:23
This verse speaks of God reducing rulers to nothing and making the judges of the earth meaningless, echoing the theme of God's sovereignty over human authority.

1 Corinthians 1:20
Paul discusses how God has made the wisdom of the world foolish, aligning with Job's assertion that God can make fools of judges.

Psalm 107:40
This Psalm describes God pouring contempt on nobles and causing them to wander in a trackless waste, similar to leading counselors away barefoot.
The Devine Supremacy IllustratedR. Green Job 12:11-25
Images of the Irresistible Power of GodE. Johnson Job 12:13-15, 18-21, 23-25
Job's MaximsHomilistJob 12:13-25
The Wisdom and Might of GodW.F. Adeney Job 12:13-25
Instances of the Overruling Wisdom of GodE. Johnson Job 12:16, 17, 22
People
Job
Places
Uz
Topics
Barefoot, Causing, Counsellors, Counselors, Foolish, Fools, Guides, Judges, Leadeth, Leads, Makes, Maketh, Spoil, Spoiled, Stripped, Takes, Walk, Wisdom, Wise
Dictionary of Bible Themes
Job 12:17

     8756   folly, examples

Job 12:13-25

     1180   God, wisdom of

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

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