Job 12:23
He makes nations great and destroys them; He enlarges nations, then disperses them.
He makes nations great
In this phrase, Job acknowledges the sovereignty and omnipotence of God in the affairs of nations. The Hebrew word for "makes" is "gadal," which implies growth or magnification. This suggests that God is the ultimate source of a nation's prosperity and expansion. Historically, this reflects the biblical understanding that God is the one who raises nations to prominence, as seen in the accounts of Israel, Egypt, Babylon, and others. From a conservative Christian perspective, this underscores the belief that all political power and national success are under God's control and are part of His divine plan.

and destroys them
The Hebrew word for "destroys" is "abad," which means to perish or be lost. This part of the verse highlights the transient nature of earthly power and the ultimate authority of God to bring down nations. Throughout history, empires have risen and fallen, often seen as a result of divine judgment or the natural consequences of turning away from God's laws. This serves as a reminder of the biblical principle that pride and self-reliance can lead to a nation's downfall, emphasizing the need for humility and dependence on God.

He enlarges nations
The term "enlarges" comes from the Hebrew "rachab," meaning to broaden or make room. This suggests that God not only increases the size and influence of nations but also provides them with opportunities for growth and development. In the biblical context, this can be seen in the expansion of Israel under leaders like David and Solomon. For conservative Christians, this phrase reinforces the idea that God blesses nations that follow His commandments and seek His guidance.

and disperses them
The word "disperses" is translated from the Hebrew "naphats," which means to scatter or spread out. This reflects the biblical theme of God scattering people as a form of judgment, as seen in the Tower of Babel narrative. Historically, the dispersion of nations can be seen in events like the Babylonian exile. This serves as a cautionary tale for nations that stray from God's path, reminding believers of the importance of unity under God's sovereignty and the consequences of disobedience.

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. His discourse in chapter 12 reflects his deep understanding of God's sovereignty over the world.

2. Nations
Refers to the various peoples and kingdoms of the earth. In the context of Job 12:23, it highlights God's control over the rise and fall of nations throughout history.

3. God
The sovereign Creator and Ruler of the universe, who exercises authority over all creation, including the destinies of nations.

4. Job's Friends
Although not directly mentioned in this verse, they are part of the larger account. Their dialogues with Job provide a backdrop for Job's assertions about God's power and justice.

5. The Ancient Near East
The historical and cultural setting of the Book of Job, where nations often rose and fell, illustrating the truth of Job's statement.
Teaching Points
God's Sovereignty
Recognize that God is in control of the rise and fall of nations. This understanding should lead to trust in His ultimate plan and purpose, even when global events seem chaotic.

Humility Before God
Acknowledge that human power and political structures are temporary and subject to God's will. This should foster humility and reliance on God rather than on human institutions.

Prayer for Nations
As believers, we are called to pray for our leaders and nations, seeking God's wisdom and guidance in their governance, knowing that He holds their destinies in His hands.

Hope in God's Justice
Trust that God will ultimately bring justice and righteousness to the world. This hope should encourage believers to live righteously and advocate for justice in their communities.

Personal Reflection on Influence
Consider how God might use you to impact your community or nation. Reflect on your role in God's larger plan and seek to be a faithful steward of the influence you have.
Bible Study Questions
1. How does understanding God's sovereignty over nations affect your perspective on current global events?

2. In what ways can you demonstrate humility in your interactions with political or social systems, knowing they are under God's control?

3. How can you actively participate in praying for your nation and its leaders, and what specific prayers might align with God's will as described in Job 12:23?

4. Reflect on a time when you witnessed a significant change in a nation or community. How did this experience shape your understanding of God's power and justice?

5. Considering Acts 17:26, how does recognizing God's hand in the placement and timing of nations influence your view of cultural diversity and global missions?
Connections to Other Scriptures
Daniel 2:21
This verse speaks of God changing times and seasons, deposing kings, and raising others up, echoing the theme of God's sovereignty over nations.

Psalm 75:7
This passage emphasizes that God is the judge who brings one down and exalts another, reinforcing the idea of divine control over human affairs.

Acts 17:26
Paul speaks of God determining the times set for nations and the exact places where they should live, aligning with Job's assertion of God's authority over nations.
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
People
Job
Places
Uz
Topics
Bringeth, Captive, Destroyeth, Destroys, Destruction, Disperses, Enlarges, Enlargeth, Giving, Increases, Increaseth, Increasing, Lands, Leadeth, Leads, Magnifying, Makes, Making, Nations, Peoples, Quieteth, Sending, Spreadeth, Spreading, Straiteneth, Wide
Dictionary of Bible Themes
Job 12:23

     1305   God, activity of

Job 12:13-25

     1180   God, wisdom of

Job 12:23-25

     4938   fate, final destiny

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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