Job 12:21
He pours out contempt on nobles and disarms the mighty.
He pours out contempt
The phrase "He pours out contempt" suggests an active and deliberate action by God. The Hebrew root for "pours out" is "שָׁפַךְ" (shaphak), which conveys the idea of spilling or shedding abundantly. This imagery indicates that God's disdain is not sparing or restrained but rather abundant and overflowing. In the context of Job, this reflects the divine sovereignty and justice of God, who is not impressed by human status or power. Historically, this aligns with the biblical theme that God opposes the proud but gives grace to the humble (James 4:6). It serves as a reminder that human honor and dignity are subject to God's judgment.

on nobles
The term "nobles" refers to individuals of high social status or authority. The Hebrew word "נָדִיב" (nadiv) can mean noble, generous, or willing, often used to describe leaders or those of princely rank. In the ancient Near Eastern context, nobles were seen as powerful and influential, often holding significant sway over societal and political matters. However, this verse underscores the biblical principle that God is no respecter of persons (Acts 10:34), and even those of high rank are subject to His authority. It challenges the reader to consider the transient nature of earthly power and the ultimate accountability to God.

and disarms the mighty
The phrase "disarms the mighty" conveys the idea of stripping away power and protection. The Hebrew root "רָפָה" (raphah) means to weaken or make feeble. The "mighty" refers to those who are strong, powerful, or influential, often in a military or political sense. In the historical context of the Bible, the mighty were often seen as invincible or untouchable. However, this verse illustrates that God has the power to humble even the strongest of men, reducing their strength to nothing. This serves as a powerful reminder of God's omnipotence and the futility of relying on human strength. It echoes the biblical narrative that true strength and security are found in God alone (Psalm 20:7).

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.

2. Nobles
Refers to individuals of high social or political status, often seen as leaders or rulers in society.

3. The Mighty
Those who possess power, strength, or influence, whether through physical might, wealth, or authority.

4. God
The sovereign being who is ultimately in control of all events and circumstances, demonstrating His power and authority over human affairs.

5. Job's Friends
Eliphaz, Bildad, and Zophar, who engage in dialogues with Job, often offering misguided counsel and interpretations of his suffering.
Teaching Points
God's Sovereignty Over Human Authority
God has the ultimate authority over all human institutions and leaders. No matter how powerful or influential someone may be, they are subject to God's will and can be humbled by Him.

The Futility of Human Pride
Pride in one's status or power is futile because God can easily bring down the proud. Believers are called to live humbly, recognizing that all authority and power are granted by God.

Trust in God's Justice
Even when it seems that the wicked prosper, believers can trust that God will ultimately bring justice. He has the power to disarm the mighty and pour contempt on those who misuse their power.

The Importance of Humility
Humility is a key virtue in the Christian life. By acknowledging our dependence on God, we align ourselves with His purposes and avoid the pitfalls of pride.

God's Control in Times of Uncertainty
In times of personal or societal upheaval, believers can find comfort in knowing that God is in control. He can change circumstances and bring about His purposes, even when human leaders fail.
Bible Study Questions
1. How does Job 12:21 challenge our understanding of power and authority in today's world?

2. In what ways can we practice humility in our daily lives, acknowledging God's sovereignty over our circumstances?

3. How does the theme of God humbling the proud in Job 12:21 relate to the teachings of Jesus in the New Testament?

4. What are some practical steps we can take to trust in God's justice when we see the wicked prospering?

5. How can the message of Job 12:21 provide comfort and assurance during times of political or social instability?
Connections to Other Scriptures
Psalm 107:40
This verse echoes the theme of God humbling the proud and powerful, showing His ability to bring down those who are exalted.

1 Samuel 2:7-8
Hannah's prayer highlights God's sovereignty in raising and lowering individuals, similar to the themes in Job 12:21.

Daniel 4:37
Nebuchadnezzar's acknowledgment of God's power to humble the proud aligns with the message of Job 12:21.

James 4:6
The New Testament teaching that God opposes the proud but gives grace to the humble connects with the humbling of the mighty in Job 12:21.
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
Belt, Chiefs, Contempt, Disarms, Feeble, Girdle, Loosens, Looses, Looseth, Mighty, Nobles, Poureth, Pouring, Pours, Power, Princes, Puts, Shame, Slackeneth, Strength, Strong, Takes, Weakeneth
Dictionary of Bible Themes
Job 12:21

     5818   contempt

Job 12:13-25

     1180   God, wisdom of

Job 12:20-21

     5723   nobles

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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