Job 12:4
I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock.
I am a laughingstock
The Hebrew word for "laughingstock" is "שְׂחוֹק" (sechoq), which conveys the idea of being mocked or ridiculed. In the ancient Near Eastern context, being a laughingstock was a profound social disgrace, especially for someone of Job's stature. Job's lament here highlights the depth of his suffering, not just physically and emotionally, but socially. His friends, who should have been his comforters, have instead become his critics, adding to his burden.

to my friends
The term "friends" in Hebrew is "רֵעַ" (rea), which can also mean companions or associates. In the context of Job, these are the individuals who came to console him but ended up questioning his integrity. This phrase underscores the betrayal Job feels, as those who should have been supportive have turned against him. It reflects a broader theme in the Book of Job about the failure of human wisdom and friendship in the face of divine mysteries.

though I called on God
The act of calling on God, "קָרָא" (qara), is a significant expression of faith and reliance on divine intervention. Job's assertion that he called on God indicates his ongoing relationship and communication with the Almighty, despite his circumstances. This phrase emphasizes Job's steadfast faith and the irony that, even with such faith, he is still mocked.

and He answered
The Hebrew word for "answered" is "עָנָה" (anah), which implies a response or reply. Job's statement that God answered him suggests a past experience of divine interaction and favor. This highlights the contrast between Job's previous experiences of God's presence and his current state of feeling abandoned and ridiculed. It serves as a reminder of God's sovereignty and the mystery of His ways, which are not always immediately apparent to human understanding.

a righteous and blameless man
The terms "righteous" (צַדִּיק, tzaddik) and "blameless" (תָּם, tam) are crucial in the Hebrew Bible, often used to describe someone who lives in accordance with God's laws and is morally upright. Job's self-description as righteous and blameless is not a claim of sinlessness but rather an assertion of his integrity and faithfulness to God. This phrase underscores the central theme of the Book of Job: the suffering of the innocent and the challenge it poses to traditional wisdom that equates righteousness with prosperity.

is a laughingstock
Reiterating the earlier term, this phrase emphasizes the irony and injustice of Job's situation. Despite his righteousness, he is subjected to ridicule. This repetition serves to highlight the depth of Job's lament and the profound sense of injustice he feels. It challenges the reader to consider the complexities of divine justice and the reality that human understanding is limited in comprehending God's purposes.

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, experiencing intense suffering and questioning the justice of God.

2. Job's Friends
Eliphaz, Bildad, and Zophar, who come to comfort Job but end up accusing him of wrongdoing, suggesting his suffering is due to sin.

3. God
The Almighty, whom Job calls upon in his distress. Job maintains his faith in God despite his suffering and the accusations of his friends.

4. The Land of Uz
The setting of the Book of Job, traditionally considered to be in the region of Edom or northern Arabia.

5. The Event of Job's Suffering
Job's trials, including the loss of his wealth, children, and health, serve as the backdrop for his lament and dialogue with his friends.
Teaching Points
The Reality of Misunderstood Righteousness
Even the righteous can be misunderstood and mocked by those closest to them. Job's experience reminds us that human judgment is often flawed.

Faithfulness Amidst Trials
Job's unwavering faith, despite his friends' accusations, teaches us the importance of maintaining our integrity and trust in God during difficult times.

The Role of Friends in Suffering
Job's friends intended to comfort but ended up causing more pain. This highlights the need for sensitivity and wisdom when supporting others in their trials.

God's Sovereignty and Justice
Job's account encourages believers to trust in God's ultimate justice and sovereignty, even when circumstances seem unjust or incomprehensible.

The Value of Perseverance
Job's perseverance is a testament to the strength found in enduring faith, encouraging believers to remain steadfast in their own trials.
Bible Study Questions
1. How does Job's experience as a "laughingstock" challenge our understanding of suffering and righteousness?

2. In what ways can we ensure that we are supportive and compassionate friends to those who are suffering, rather than judgmental like Job's friends?

3. How can Job's response to his trials inspire us to maintain our faith in God during our own difficult times?

4. What does Job's account teach us about the nature of God's justice and timing, especially when we face situations that seem unfair?

5. How can we apply the lessons of perseverance from Job's life to our own spiritual journey, particularly in the face of trials and tribulations?
Connections to Other Scriptures
Psalm 22
This psalm, often associated with the suffering of Christ, echoes the theme of being mocked and scorned despite righteousness, similar to Job's experience.

1 Peter 4:12-14
Peter speaks about the fiery trials believers face and the blessing of suffering for righteousness, paralleling Job's situation.

James 5:11
James references Job as an example of perseverance and the Lord's compassion and mercy, highlighting the ultimate purpose and outcome of Job's trials.
The Man Who Gets Answers May Mock Him Who Gets NoneJoseph Caryl.Job 12:4
Independency of Thought in ReligionHomilistJob 12:1-5
The Effect of the Friends' Speeches Upon JobDean Bradley.Job 12:1-5
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
Answereth, Blameless, Calleth, Cause, Derided, Derision, Friend, Friends, Innocent, Joke, Laughed, Laughing, Laughingstock, Laughing-stock, Laughter, Makes, Mere, Mocked, Neighbor, Neighbour, Perfect, Prayer, Righteous, Scorn, Seems, Sport, Though, Upright, Wrong
Dictionary of Bible Themes
Job 12:4

     5880   humour
     8817   ridicule, objects of

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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