Job 12:5
The one at ease scorns misfortune as the fate of those whose feet are slipping.
The one at ease
This phrase refers to individuals who are currently experiencing comfort and stability in their lives. In the Hebrew context, the word used here can imply a sense of complacency or self-satisfaction. Historically, those who are "at ease" often fail to empathize with the struggles of others, as their own lives are devoid of immediate hardship. This reflects a broader biblical theme where prosperity can lead to spiritual blindness or arrogance, as seen in the warnings to Israel in Deuteronomy 8:11-14.

despises
The Hebrew root for "despises" conveys a strong sense of contempt or scorn. It suggests an active disdain rather than passive indifference. In the scriptural context, this attitude is condemned, as it reflects a lack of compassion and understanding. Proverbs 14:21 states, "He who despises his neighbor sins," highlighting the moral failing of such an attitude.

misfortune
This term encompasses a range of adversities, including suffering, calamity, and hardship. In the ancient Near Eastern context, misfortune was often seen as a sign of divine disfavor or punishment. However, the Book of Job challenges this simplistic view by exploring the complexity of suffering and the righteousness of those who endure it.

as the fate
The word "fate" here implies a predetermined outcome or destiny. In the Hebrew mindset, fate was often associated with divine will or judgment. However, Job's discourse questions the fairness and justice of such a fate, especially when it befalls the righteous. This challenges readers to consider the sovereignty of God and the mystery of His purposes.

of those whose feet are slipping
This phrase paints a vivid picture of instability and impending downfall. In biblical literature, slipping feet often symbolize vulnerability and the risk of falling into sin or disaster. Psalm 73:2 uses similar imagery to describe a crisis of faith. In Job's context, it underscores the precariousness of human existence and the ease with which one's circumstances can change.

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 visit Job to comfort him but end up arguing that his suffering must be due to his own sin.

3. Uz
The land where Job lived, often associated with the region east of Israel, possibly in Edom or northern Arabia.

4. God
The sovereign Creator who allows Job's testing and ultimately restores him.

5. Satan
The adversary who challenges Job's integrity, suggesting that Job is faithful only because of his prosperity.
Teaching Points
Understanding Misfortune
Misfortune is not always a result of personal sin. Job's account challenges the simplistic view that suffering is always a direct punishment for wrongdoing.

Empathy for the Suffering
As Christians, we are called to empathize with those who suffer rather than scorn them. We should offer support and understanding, reflecting Christ's love.

The Danger of Complacency
Being "at ease" can lead to a lack of compassion and understanding. We must guard against becoming complacent in our spiritual lives and attitudes toward others.

The Role of Trials
Trials can serve as a refining process, drawing us closer to God and developing perseverance and character.

God's Sovereignty and Justice
Trust in God's ultimate justice and sovereignty, even when circumstances seem unfair or incomprehensible.
Bible Study Questions
1. How does Job 12:5 challenge the common belief that suffering is always a result of personal sin?

2. In what ways can we ensure that we do not become like those "at ease" who scorn others' misfortunes?

3. How can the account of Job and the teachings in James 1:2-4 help us to view our own trials and sufferings?

4. What practical steps can we take to show empathy and support to those who are suffering around us?

5. How does understanding God's sovereignty and justice help us to trust Him more deeply in times of personal or observed suffering?
Connections to Other Scriptures
Proverbs 14:21
This verse speaks to the idea of despising one's neighbor and the sin associated with it, similar to the scorn mentioned in Job 12:5.

Psalm 73
Asaph's struggle with the prosperity of the wicked and the suffering of the righteous parallels Job's experience and the scorn of those at ease.

James 1:2-4
Encourages believers to consider trials as opportunities for growth, contrasting the scornful attitude of those who are at ease.
Contempt for the UnfortunateW.F. Adeney Job 12:5
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
Brand, Calamity, Comfort, Contempt, Contemptible, Despised, Ease, Fate, Foot, Holds, Lamp, Misfortune, Prepared, Ready, Respect, Secure, Sliding, Slip, Slippeth, Slipping, Slips, Stumble, Thoughts, Torch, Trouble
Dictionary of Bible Themes
Job 12:5

     6701   peace, search for
     8701   affluence

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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