Job 12:6
The tents of robbers are safe, and those who provoke God are secure--those who carry their god in their hands.
The tents of robbers are safe
This phrase highlights a perplexing observation by Job regarding the apparent prosperity of the wicked. The Hebrew word for "tents" (אֹהָלִים, ohalim) suggests a temporary dwelling, often associated with nomadic tribes or those living outside the law. Historically, tents were symbols of transience and vulnerability, yet here they are described as "safe." This irony underscores Job's struggle with the justice of God, as he sees those who live by plunder and deceit enjoying security. The word "safe" (שַׁלְוֹת, shalvot) implies peace and tranquility, a state that seems undeserved for robbers. This observation challenges the simplistic view that righteousness always leads to prosperity, a theme that resonates throughout the wisdom literature of the Bible.

and those who provoke God are secure
The phrase "provoke God" (מַרְגִּיזֵי אֵל, margizei El) refers to those who intentionally defy or challenge the Almighty. The Hebrew root "רגז" (ragaz) conveys agitation or disturbance, suggesting a deliberate act of rebellion against divine authority. Historically, this could refer to idolaters or those who openly mock God's commandments. Yet, paradoxically, these individuals are described as "secure" (בָּטֻחוֹת, batuachot), a term denoting confidence and stability. This security is not due to divine favor but rather a temporary and deceptive state that confounds the righteous. Job's lament here is a profound theological inquiry into why God allows such individuals to thrive, a question that echoes through the ages.

those who carry their god in their hands
This phrase paints a vivid picture of idolatry, where individuals fashion deities from materials they can hold and manipulate. The Hebrew word for "carry" (נֹשְׂאֵי, nosei) implies bearing a burden or lifting something up, often used in the context of carrying idols in religious processions. The irony is stark: these so-called gods, crafted by human hands, are powerless and dependent on their creators for movement. This critique of idolatry is consistent with the broader biblical narrative, which contrasts the living God with lifeless idols. The phrase serves as a reminder of the futility of worshiping anything other than the one true God, who is not confined to physical form or human control. Job's observation here is a call to recognize the ultimate sovereignty of God, despite the temporary success of those who trust in false gods.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man of great faith and integrity who undergoes severe trials and suffering.

2. Robbers
Represents those who live unrighteously, engaging in theft and deceit, yet appear to prosper.

3. God
The Almighty, whom Job and his friends discuss extensively throughout the book, questioning His justice and the nature of suffering.

4. Job's Friends
Although not directly mentioned in this verse, they are part of the broader context, offering their perspectives on Job's suffering.

5. The Tents
Symbolic of the temporary dwellings and lives of those who live in opposition to God's ways, yet seem to enjoy security.
Teaching Points
The Paradox of Prosperity
The verse highlights the perplexing reality that those who live in defiance of God often appear to thrive. This challenges believers to trust in God's ultimate justice and timing.

The Illusion of Security
The security of the wicked is temporary and deceptive. True security is found in a relationship with God, not in material wealth or power.

The Nature of Idolatry
"Those who carry their god in their hands" suggests reliance on man-made idols or wealth. Believers are reminded to place their trust in God alone, not in earthly possessions.

Faith Amidst Injustice
Job's observation encourages believers to maintain faith even when life seems unfair, trusting that God sees and will ultimately set things right.

The Call to Righteousness
Despite the apparent success of the wicked, believers are called to pursue righteousness, knowing that God's judgment is sure and His rewards eternal.
Bible Study Questions
1. How does Job 12:6 challenge your understanding of justice and prosperity in the world today?

2. In what ways can you find security in God rather than in material possessions or status?

3. How do the themes in Job 12:6 relate to the struggles expressed in Psalm 73 and Jeremiah 12:1?

4. What are some modern-day "idols" that people might carry in their hands, and how can believers guard against them?

5. How can you apply the lessons from Job 12:6 to maintain faith and integrity in the face of apparent injustice or personal trials?
Connections to Other Scriptures
Psalm 73
This psalm reflects on the prosperity of the wicked and the struggles of the righteous, similar to Job's observations.

Jeremiah 12:1
Jeremiah questions why the wicked prosper, echoing Job's sentiments.

Habakkuk 1:13
The prophet Habakkuk also grapples with the apparent success of the wicked.

Proverbs 3:33
Contrasts the curse on the house of the wicked with the blessing on the home of the righteous.

Ecclesiastes 8:14
Discusses the seeming injustice in the world where the righteous suffer and the wicked prosper.
Contempt the Lot of MisfortuneR. Green Job 12:1-6
The Resentment of a Wounded SpiritE. Johnson Job 12:1-6
People
Job
Places
Uz
Topics
Abundantly, Bring, Bringeth, Brings, Carry, Confidence, Desolators, Destroyers, Destruction, Hands, Marauders, Moved, Peace, Power, Prosper, Provoke, Provoking, Robbers, Safe, Secure, Spoilers, Strength, Tabernacles, Tents, Undisturbed, Wealth, Whatsoever, Wrath
Dictionary of Bible Themes
Job 12:6

     5578   tents
     5942   security

Job 12:1-6

     5945   self-pity

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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