Job 12:2 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.

But I have understanding as well as you,.... A natural understanding, or an understanding of natural things, which distinguishes a man from a brute; and a spiritual understanding, an understanding enlightened by the spirit of God, which is naturally dark as to divine things; but he had an understanding given him, to know himself, his state and condition by nature; to know God, his love and grace to men, and, as his covenant God, to know Christ his living Redeemer, who should stand on the earth in the latter day, both to be his Redeemer and his Judge; to know his interest in him, and in the blessings of grace and glory by him: or, "I have an heart as well as you" (d); a wise and an understanding one; a new heart, and a right spirit; an heart to fear and serve the Lord, a sincere and upright one, and devoid of hypocrisy and deceit; and as good an one as theirs: I am not inferior unto you: he was indeed as to estate and substance, being now reduced; though he had been, in that sense, the greatest man in all the east; but in wisdom and knowledge, in gifts and grace: thus a modest man, when oppressed and insulted by the speeches of overbearing men, may be obliged and see it necessary to say some things of himself, in his own vindication, which he otherwise would not; see Co2 11:15; or, "I am not falling before you"; or "by you" (e); as one intimidated, conquered, and yielding; I stand my ground, and will not gave way or submit to you, or allow you to have the superiority of me: or, "I am falling no more than you"; they took him for an apostate from God, and the fear of him, and the true religion he had professed, which Job denies; he held fast his integrity; and though he was fallen into calamities and afflictions, he was not fallen from God; from his fear of him, faith in him, and love and obedience to him; he was a holy, good man, a persevering saint; and though he had slips and falls in common with good men, yet fell not finally and totally, or was an apostate from the faith: yea, who knoweth not such things as these? or, "with whom are not as these" (f)? the things you have been discoursing of, which you would fain have pass for the secrets of wisdom, deep and mysterious things, hid from vulgar eyes, which none have and know but yourselves, are common things, what everyone is possessed of, and understands as well as you; that there is a God that has made the world, and governs it; that he himself is unsearchable, infinite and incomprehensible; a sovereign Being that does according to his will and pleasure, and sees and knows all things, and does all things well and wisely, and according to the counsel of his will: though some think Job has reference not to what Zophar had been discoursing concerning the infinity and wisdom of God, but to the thing or things in dispute between them, or to the assertions of his friends; that it is always well with good men, and ill with bad men, or that wicked men only are punished and afflicted, and particularly what Zophar concluded his speech with, Job 11:20. Now these were vulgar notions, which the common people had taken up, and were vulgar errors, as he proves in the following verses, by giving instances of good men, being afflicted, and of bad men being in prosperity. (d) "etiam mihi cor sicut vobis", Pagninus, Montanus, Mercerus, Schmidt, Michaelis, Schultens; so Broughton. (e) "non cadens ego a vobis", Montanus, Vatablus, Bolducius, Beza, Mercerus, Michaelis; "prae vobis", Schmidt. (f) "et cum quo non sicut haec?" Pagninus, Montanus, Bolducius, Mercerus; and to the same sense Junius & Tremellius, Piscator, Cocceius, Schultens.

Job speaks in an admirable way. Instead of briefly saying, “You would not be able to be men,” he questions them, and what does he ask? “So are you really men, and shall wisdom die with you?” This means, “Is the honor of rational beings really intact within you? Do you know the decisions that God forms with regard to sinners and righteous people?” It is convenient, in fact, that people are aware of this. Know that God tests the righteous and shows tolerance with sinners. That is why the latter are wealthy and the former in the ordeal, because for sinners God’s long tolerance will be the reason for a return to repentance, while to the righteous the long battle will offer the occasion to be crowned. If you knew that, you would not condemn the righteous person who is in the ordeal, and you would not consider the sinner who is wealthy, as the righteous.

No doubt but ye are the only men, and wisdom shall die with you. Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly. But whereas he sets himself to give an holier man admonition concerning the way of living, and to instruct one more skilled than himself with the tutorage of wisdom, he by his own act makes the weight of his words light, in that by letting in indiscreetness he undoes all that he says; in that he is pouring on the liquid element of knowledge into a full vessel. For the treasures of knowledge are possessed by the indiscreet just as treasures of corporal substance are often in the possession of fools. For some that are sustained by a full measure of earthly goods at times give largely even to those that have, that they may themselves seem to have them in fuller measure than all men. So the wicked, since they are imbued with truth, speak in some respects right even to those that are more light than they are, not that they may instruct others that hear them, but that they may make it appear with what a fund of instruction they are furnished. For they hold that they excel all men in wisdom, therefore they imagine that there is nothing that they can say to any man beyond the measure of their greatness. Thus all the wicked, thus all heretics are not afraid to instruct their betters with a high tone, in that they look upon all as inferior to themselves. But Holy Church recalls everyone that is high minded from the height of his self esteem, and fashions him anew by the hand of discretion in the jointing of equality. Whence blessed Job, who is a member of the same Holy Church, seeing that the mind of his friend was swoln and big in words of instruction which he delivered, thereupon answered, saying, No doubt but ye are the only men, and wisdom shall die with you. Whosoever reckons himself to excel all men in the faculty of reason, what else does such a man but exult that he is the 'only Man?' And it often happens that when the mind is borne on high through pride, it is uplifted in contempt of all men, and in admiration of self. For self-applause springs up in the imagination, and folly is itself its own flatterer for singularity of wisdom. It ponders all that it has heard, and considers the words that it utters; and it admires its own, and scoffs at those of others. He then, who thinks that he only is wise, what else is this but that he believes that that same 'wisdom dies with him?' For what he denies to be with others, ascribing to himself alone, he doth, in truth, confine within the period of his brief span. But we are to consider what exact discretion the holy man employs, in order that the arrogance of his friends in the fulness of pride might be brought within bounds.

In the preceding chapter Sophar had tried to show that man cannot understand the secrets of the wisdom of God (11:6) to insult Job who seemed almost to demand a debate with God. So one can posit from his words and the words of the other friends that their whole intention was directed to three things. First, they were eager to speak about the wonderful things of God, extolling his wisdom, power, and justice, to make their case appear more favorable. Second, they applied these wondrous things which are accepted by everyone about God to certain false dogmas, specifically, that men prospered in this world because of justice and had tribulations because of sins, and that after this life one should hope for nothing. Third, from these sorts of assertions, they denounced Job as evil because of the adversity which he had suffered, and they promised him certain vain things if he would desert his evil. This was specifically, that "after he was buried" he would sleep in a "safety" (11:17,18) and that the radiance of noon would rise in the evening for him, promises which Job considered almost derision. Job's whole response turns around these points. First, he speaks against them because they praised themselves in speaking about certain wondrous things of God as though they alone knew them and Job were ignorant of them. So the text says, "But Job answered: So are only you men?" which follows if you consider yourselves alone to know these things about the greatness of God which all men know. Further, since wisdom consists in the knowledge of the greatness of God, it follows that, if you alone know these things, that wisdom is found only in you, and thus wisdom will pass away when you pass away. So he continues, "and will wisdom die with you?" as if to say: It is not fitting either that you alone are men or that you alone are wise.

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.

No doubt but ye are the people - Doubtless ye are the wisest men in the world; all wisdom is concentrated in you; and when ye die, there will no more be found on the face of the earth! This is a strong irony.

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).