Job 12:24
He deprives the earth's leaders of reason and makes them wander in a trackless wasteland.
Sermons
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














I. HOW GOD DISCOVERS DEEP THINGS OUT OF DARKNESS. He has means of knowledge which are sealed to us, a key which unlocks the most secret chamber, an eye that can see down to the most hidden depths. He sees the skeleton in the cupboard. The mask of the hypocrite can never deceive him.

1. God sees inwardly. Man looks on the outward countenance, God on the heart (1 Samuel 16:7). His indwelling Spirit sees as far as it influences, and it influences the inmost springs of our being.

2. God sees immediately. This results from his inward vision. We have to infer and draw conclusions by means of a chain of reasoning. God can dispense with this process. He sees everything; his knowledge is direct and intuitive.

3. God sees everywhere. Our vision is limited to a certain area. Even when we stand on the top of a mountain and endeavour to take in a great panorama of scenery, we can only look attentively at one part of the prospect at a time. But God's infinite gaze takes in all the facts of the universe at once.

II. WHAT DEEP THINGS GOD BRINGS TO LIGHT.

1. He discovers hidden sin. The nefarious design of the unscrupulous statesman concocted within the locked doors of the council-chamber, the dark plot of the little band of desperate conspirators, the ugly scheme of the robber horde, the fell purpose of the betrayer, are all quite known to God from the moment when the first black thoughts entered the minds of their originators. The sin which has once been committed is all known to God, though it may have been hushed up and kept from the observation of men. In the great day of judgment God will bring it to light.

2. He discovers hidden goodness. All that God brings out of its secret hiding-place is not evil. There are hidden treasures. Miners bring up precious minerals from the dark interior of the earth. The voyage of the Challenger was a means of bringing to light many wonderful works of God from the dim depths of the sea. God observes all hidden worth.

"The violet born to blush unseen" is perfectly well known to him. He also understands the innocence that is cruelly misjudged and condemned as guilt by men. Some day he will bring that to light, and vindicate the cause of every true martyr.

III. THE CONSEQUENCES THAT RESULT FROM GOD'S DISCOVERY OF THE DEEP THINGS OF DARKNESS: He will rectify all wrong. He will give righteous judgments. The dark creatures of sin that are brought to light cannot be left out in the full blaze of the sun to befool the day with their obscenity. As we stamp on the unclean things that creep out of dark places when they are suddenly disturbed and crush them, so God must destroy the wicked when their evil is brought to light. The revelation can only be preliminary to the condemnation. Meanwhile the delusion which leads men to harbour their sin is fatal. Whatever excuse covers it is a lie.

"For love of grace,
Lay not that flattering unction to your soul;
It will but skin and film the ulcerous place;
Whiles rank corruption, mining all within, Infects unseen." On the other hand, the ultimate vindication of the right is a grand encouragement to "patient perseverance in well-doing." - W.F.A.

Taketh away the understanding of the aged.
Essex Congregational Remembrancer.
The text is part of an address in which Job enumerates a variety of events in which, more or less prominently, the interference of Divine providence was to be traced.

I. THE PECULIAR DISPENSATION WHICH THE TEXT BRINGS BEFORE US. Job is not stating here a general rule of the Divine procedure, but only alluding to an event of occasional occurrence.

1. The nature of the calamity referred to. It deals with the mind. The operations of the mind are deranged and disabled. This is the heaviest calamity to which human nature is subject. We cannot conceive of a more pitiable object than a man bereft of understanding.

2. The subject of the calamity. "The aged." Not exclusively. It often overtakes persons in the meridian of life.

3. The author of the calamity. In some cases the individual himself, by evil propensities. Sometimes the loss of understanding is occasioned by the conduct of others. The Divine interference must be recognised as permitting the calamity, but in the text it is treated as the occasion of it. It may be a part of that plan which God has formed, in unerring wisdom and infinite love, as best calculated to secure the attainment of His benevolent designs.

II. SOME PROBABLE REASONS FOR WHICH SUCH DISPENSATIONS MAY OCCUR. The understanding may sometimes be taken away —

1. As a just penalty for a perverted and injurious use of the intellectual faculties. Scripture teaches that we may often calculate on the loss of a privilege as the just penalty of its abuse; nor can human reason question the propriety of this.

2. To exhibit, in the most striking manner, human frailty, and the entire dependence of all upon God Himself. We can scarcely conceive of any case which so forcibly impresses us with these truths.

3. As a means of important instruction and salutary discipline to those more immediately connected with the sufferers.

4. To show the danger of procrastination on the subject of personal religion. How many persons are satisfying themselves in a present neglect of the soul and eternity, under a determination to regard these points more seriously in advancing years! But they cannot be sure of the continued exercise of those mental faculties, the continuance of which would be essential to carrying their salutary resolutions into effect.

(Essex Congregational Remembrancer.).

People
Job
Places
Uz
Topics
Aside, Causes, Causeth, Chief, Chiefs, Deprives, Earth's, Heads, Heart, Intelligence, Leaders, Makes, Pathless, Reason, Rulers, Sends, Takes, Taketh, Trackless, Turning, Understanding, Vacancy, Wander, Wandering, Waste, Wilderness, Wisdom
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 12:13-25

     1180   God, wisdom of

Job 12:23-25

     4938   fate, final destiny

Job 12:24-25

     4811   darkness, symbol of sin
     5050   reason

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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