Job 12:16 Komentář

In this and the two following chapters we have Job's answer to Zophar's discourse, in which, as before, he first reasons with his friends (see Job 13:19) and then turns to his God, and directs his expostulations to him, from thence to the end of his discourse. In this chapter he addresses himself to his friends, and, I. He condemns what they had said of him, and the judgment they had given of his character (Job 12:1-5). II. He contradicts and confronts what they had said of the destruction of wicked people in this world, showing that they often prosper (Job 12:6-11). III. He consents to what they had said of the wisdom, power, and sovereignty of God, and the dominion of his providence over the children of men and all their affairs; he confirms this, and enlarges upon it (Job 12:12-25).

INTRODUCTION TO JOB 12 In this and the two following chapter Job makes answer to Zophar's discourse in the former; who having represented him as an ignorant man, he resents it, and begins his defence with a biting sarcasm on him and his friends, as being self-conceited, and having an high opinion of their own wisdom, as if none had any but themselves, Job 12:1; and puts in his claim for a share with them, as being not at all inferior to them, Job 12:3; and then refutes their notions, that it always goes well with good men, and ill with bad men; whereas the reverse is the truth, Job 12:4; and which they might learn from the brute creatures; or he sends them to them, to observe to them, that the best things they had knowledge of concerning God and his providence, and of his wisdom therein, were common notions that everyone had, and might be learned from beasts, birds, and fishes; particularly, that all things in the whole universe are made by God, and sustained by him, and are under his direction, and at his disposal, Job 12:7; and such things might as easily be searched, examined, and judged of, as sounds are tried by the ear, and food by the mouth, Job 12:11; and seeing it is usual among men, at least it may be expected that men in years should have a considerable share of wisdom and knowledge, it might be strongly inferred from thence, without any difficulty, that the most perfect and consummate wisdom was in God, Job 12:12; whence he passes on to discourse most admirably and excellently of the wisdom and power of God in the dispensations of his providence, in a variety of instances; which shows his knowledge of his perfections, ways, and works, was not inferior to that of his friends, Job 12:14.

He leadeth counsellors away spoiled,.... Such who have the greatest share of knowledge and wisdom in civil things, and are capable of giving advice to others, and are very useful in commonwealths, in cities, towns, and neighbourhoods; wherefore it is a judgment on a people when such are removed, Isa 3:3; these God can spoil at once of all their wisdom and knowledge, and render them unfit to give advice and counsel to others; or he can confound their schemes, disappoint their devices, carry their counsel headlong, and make it of none effect, and so spoil them of their ends and views, and of their fame, credit, and reputation: and maketh the judges fools; men of great parts, abilities, and capacities, whereby they are qualified to sit upon the bench, preside in courts of judicature, and judge in all matters of controversy that come before them; and it is a happiness to a country to have such persons, as it is a judgment to have them removed, see Isa 3:2; yet God can take away the wisdom of such men, deprive them of their natural abilities, and so infatuate them, that they shall not be able to understand a cause, but pass a foolish sentence, to their own shame and disgrace, as well as to the injury of others; see Isa 40:23.

With Him is strength and wisdom. A little above it had been said, With Him is wisdom and strength; but now it is said, With Him is strength and wisdom. For because Almighty God, when in the mystery of pitifulness He was made Man, first gave the lesson of mildness, and afterwards at the Judgment He shews what strength He is of; it is rightly done that in the place above Wisdom is mentioned before Strength, when the thing is spoken of the Only Begotten Son of the Father, With Him is Wisdom and Strength. But forasmuch as when He cometh to judge, He will appear in the terribleness of His power, and the damned being cast off, will manifest to His Elect in His everlasting kingdom, how He is 'the Wisdom' of the Father, it is lightly said in the subsequent sentence, that with Him is first 'strength' and then 'wisdom.' Thus in the first words wherein he saith, With Him is wisdom and strength; he plainly shews, that what He taught in mildness how to believe, in the power of the Judgment He will exhibit in terribleness. But in the subsequent words, wherein He saith, With Him is strength and wisdom; He makes it clearer than the day, that He first destroys reprobate men in the Judgment by dint of power, and afterwards shines into the souls of the Elect with the perfect light of the eternal kingdom. But because before the day of final Judgment, He never ceases daily to judge the deeds of mortal men by His secret awards, He comes back to that which is done in this present time.

Thus, as a conclusion from these premises he says, "With him is strength." Then he begins to progress to the second point, saying, "and wisdom," as though proposing what he intends to clarify. For it is a property of wisdom that through it one may have right judgment about things. The man judges correctly about the truth of things who can discern how someone is deceived in turning aside from the truth. Thus, to show that in God there is wisdom, he then says, "he knows the one who deceives and the one who is deceived," that is, he discerns by right judgment the deception by which someone neglects the truth from a right understanding of the truth. He supposes this from what he and the friends hold in common; which is that human affairs are subjected to divine judgment, which God could not judge unless he knew man's sins, among which frauds and deceptions hold a great place.

Youth should remember their Creator, Ecc 12:1. A description of old age and its infirmities, with the causes of death and dissolution, Ecc 12:2-9. How the Preacher taught the people knowledge, Ecc 12:9-11. General directions, and conclusion of the work, Ecc 12:12-14.

With him is strength and wisdom - עז ותושיה oz vethushiyah, strength and sufficiency. Strength or power, springing from an exhaustless and infinite source of potency. In the thirteenth verse it is said, With him is wisdom and strength; but the expressions are not the same, חכמה וגבורה chochmah ugeburah, intelligence and fortitude, or strength in action, the wisdom ever guiding the exertions of power; but here is strength or power in essence, and an eternal potentiality. With him is every excellence, in potentia and in esse. He borrows nothing, he derives nothing. As he is self-existent, so is he self-sufficient. We have had the word tushiyah before. See the note on Job 11:6. The deceived and the deceiver are his - Some think this refers to the fall; even Satan the deceiver or beguiler, and Adam and Eve, the deceived or beguiled, are his. Satan, as this book shows, cannot act without especial permission; and man, whom the seducer thought to make his own property for ever, is claimed as the peculium or especial property of God, for the seed of the woman was then appointed to bruise the head of the serpent; and Jesus Christ has assumed the nature of man, and thus brought human nature into a state of fellowship with himself. Thus he who sanctifieth and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren; Heb 2:11.

JOB'S REPLY TO ZOPHAR (Job 12:1-14:22) wisdom shall die with you--Ironical, as if all the wisdom in the world was concentrated in them and would expire when they expired. Wisdom makes "a people:" a foolish nation is "not a people" (Rom 10:19).

(Eze 14:9).