Job 12:14
What He tears down cannot be rebuilt; the man He imprisons cannot be released.
What He tears down
The phrase "What He tears down" refers to the sovereign actions of God. The Hebrew root for "tears down" is "haras," which means to demolish or destroy. This word is often used in the context of God’s judgment or divine intervention. Historically, this reflects the understanding that God’s will is ultimate and His decisions are final. In the context of Job, it emphasizes the power and authority of God over creation, underscoring that human efforts are futile against divine decrees. This serves as a reminder of the omnipotence of God, who alone has the authority to build or destroy according to His perfect wisdom and purpose.

cannot be rebuilt
The phrase "cannot be rebuilt" highlights the permanence of God’s actions. The Hebrew word "banah" means to build or rebuild, and its negation here signifies the irrevocable nature of God’s decisions. This reflects a theological truth that when God decides to dismantle something, no human effort can reverse it. It serves as a humbling reminder of human limitations and the need to submit to God’s will. In the broader scriptural context, it echoes the theme of God’s unchangeable nature and His ultimate control over the affairs of the world.

the man He imprisons
The phrase "the man He imprisons" uses the imagery of captivity to describe God’s control over human circumstances. The Hebrew root "sagar" means to shut up or enclose, often used in the context of confinement. This reflects the belief that God has the authority to place individuals in situations from which they cannot escape by their own power. Historically, this can be seen in the lives of biblical figures who were placed in difficult situations by God’s design. It serves as a metaphor for the trials and tribulations that God allows in the lives of His people, often for purposes of growth, testing, or judgment.

cannot be released
The phrase "cannot be released" underscores the idea of divine sovereignty over human freedom. The Hebrew word "patah" means to open or set free, and its negation here indicates that only God can grant true freedom. This reflects the biblical theme that liberation, whether physical, spiritual, or emotional, is ultimately in God’s hands. It serves as a reminder of the dependence of humanity on God for deliverance and the futility of seeking freedom apart from His will. In the context of Job, it emphasizes the lesson that God’s purposes, though sometimes mysterious, are always just and beyond human comprehension.

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, known for his immense suffering and unwavering faith.

2. God
The sovereign Creator and Sustainer of the universe, whose power and authority are emphasized in this verse. Job acknowledges God's ultimate control over all things.

3. Job's Friends
Although not directly mentioned in this verse, they are part of the broader context. They engage in dialogues with Job, often misunderstanding his situation and God's nature.

4. The Land of Uz
The setting of the Book of Job, a region whose exact location is uncertain but is traditionally associated with the area east of Israel.

5. Suffering and Restoration
The broader theme of the Book of Job, where Job's trials and eventual restoration highlight God's sovereignty and the mystery of human suffering.
Teaching Points
God's Sovereignty
Recognize that God has ultimate control over all circumstances. His decisions are final, and His authority is unmatched.

Human Limitations
Understand that human efforts are futile without God's blessing. We must rely on His wisdom and timing.

Trust in God's Plan
Even when situations seem irreversible, trust that God's plan is perfect. He knows what is best for us, even when we do not understand.

The Mystery of Suffering
Accept that suffering can be part of God's sovereign plan. It is not always a result of personal sin but can serve a greater purpose.

Faith in Trials
Maintain faith and integrity during trials, as Job did. Trust that God is working behind the scenes for our ultimate good.
Bible Study Questions
1. How does Job 12:14 challenge our understanding of God's sovereignty in our personal lives?

2. In what ways can we see the principle of God's unchangeable decisions reflected in other parts of the Bible?

3. How can recognizing our limitations lead to a deeper reliance on God in our daily decisions?

4. What are some practical ways to maintain faith and trust in God during times of suffering or uncertainty?

5. How can the themes of Job 12:14 encourage us to view setbacks or closed doors in our lives?
Connections to Other Scriptures
Isaiah 22:22
This verse speaks of God's authority to open and shut doors, similar to the themes of divine control and sovereignty in Job 12:14.

Revelation 3:7
Echoes the idea of Christ having the key of David, opening and shutting doors that no one else can, reinforcing the theme of divine authority.

Psalm 127:1
Emphasizes that unless the Lord builds the house, the builders labor in vain, connecting to the idea that what God tears down cannot be rebuilt by human effort.
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
Behold, Breaketh, Breaks, Building, Built, Can't, Imprisons, Loose, None, Open, Opened, Opening, Pulled, Rebuild, Rebuilt, Release, Released, Shut, Shuts, Shutteth, Tears, Truly
Dictionary of Bible Themes
Job 12:14

     5344   imprisonment

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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