Job 12:5 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.

The tabernacles of robbers prosper,.... Such as the Chaldeans and Sabeans, who had robbed Job of his substance, and filled their houses with the spoils of others, and lived in the greatest fulness and prosperity, and whom he might have in his view; and the like is what has been since observed by good men, and has been a trial and temptation to them, not knowing well how to reconcile this to the justice and wisdom of God in providence, yet so it is, a fact that cannot be denied, see Psa 73:2; and they that provoke God are secure; all sin is abominable to God, contrary to his nature, will, and law, and so provoking; yet there are some sins that are more provoking than others, as idolatry, blasphemy, murder, theft, robbery, rapine, and oppression, and the like, as well as attended with more aggravating circumstances; and yet many who are guilty of such enormous crimes, and God provoking iniquities, are "secure", live in the greatest tranquillity and safety, free from the incursions, invasions, and insults of others: "their houses", as Job elsewhere says, "are safe from fear", Job 21:9; into whose hand God bringeth abundantly; an abundance of the good things of this world, who have as much or more than heart can wish; whose belly is filled with hid treasure, whose grounds and fields bring forth plentifully, that they have no room to bestow their fruits; this, as it is an aggravation of their sin in provoking the God of their mercies, who is so liberal and bountiful to them, so it is the more full and express for the point in hand Job is confuting. Some, as Aben Ezra and Ben Gersom, understand this of idol makers and idol worshippers, and render the words, "who makes a god with his hand", or "carries a god in his hand" (l), and worships it; which others interpret of his doing what he will with God, having him, as it were, in his hand, or reckoning his hands his god, and thinks to do what he pleases (m). (l) "quique deum portant vel portat in manu sua", Tigurine version, Munster; so Bolducius, De Dieu, Schultens. (m) Schmidt, &c.

“Did I lose my common sense, by any chance,” Job says, “because I fell into misery?” Here he presents himself as a righteous man, not by testifying to his perfect virtue but to the fact that he did not do anything wrong to anyone and that nobody can blame him. “And that my houses should be spoiled by transgressors,” it was necessary that this happened, he says. It had been ordained from above. “However,” he says, “do not believe that these misfortunes will stop for me. Indeed, if I, who have committed no act of injustice, suffer so, the wicked will suffer even more so.”

For the upright man's simplicity is laughed to scorn. A lamp is despised in the thought of the rich; prepared for an appointed time. But because the very scoffers at the simple ones are themselves too enrolled under the name of Christians, being overruled by reverence for religion, they are ashamed to make a display of the sin of open scoffing. Whence it happens that full of pride in themselves, and in silence, they scoff at those whom they take to be utterly mean and abject from their simplicity. Therefore it is well expressed, A lamp is despised in the thought of the rich; for all the proud, whereas they are unskilled to estimate the blessings to come, as we have said above, account him almost as nothing whom they do not see to be possessed of that which they are devoted to. For it often happens that each one of the Elect, who is being conducted to eternal bliss, is overwhelmed here with unintermitted calamity, there is no plentifulness of stores that buoys him up, no lustre from titles that makes him conspicuous, no crowd of followers falls to his lot, no pomp of raiment makes him a figure in the eyes of men, but he is regarded as an object of contempt by all men, and accounted unworthy of the regard of this world. Yet in the eyes of the hidden Judge he is bright with virtues, and full of lustre from the merits of his life; he dreads to be honoured, he never shrinks from being despised, he disciplines the body by continence, he is fattened by love alone in the soul, he ever sets his mind to bear with patience, and standing erect on the ground of righteousness, he exults in the insults he receives, he compassionates the distressed from his heart, he rejoices in the successes of the good as in his own, he carefully ruminates the provender of the sacred word in his heart, and when examined he is unskilled to give a double answer; 'a lamp' because he is bright within, 'despised' because he is not luminous without. Inwardly he glows with the flame of charity, without he shines with no gloriousness of luster. Therefore he shines and is despised, who, while he glows with virtue, is accounted vile. Hence it is that his own father looked down upon holy David, when he refused to present him to the eyes of the Prophet Samuel. He, when he had brought out seven sons to receive the grace of anointing, being questioned by the Prophet whether he had gone through the whole number of his children, answered with despair enough, There remaineth yet a little boy that keepeth the sheep; and when he was brought forward and chosen, he heard the words, Man looketh in the face, but the Lord searcheth the heart. Thus David was a lamp by his innocency, but yet a lamp greatly despised, in that he gave no light to those that regard the outside appearance. But be it known that every righteous man is either without temporal glory, or if he has it, he breaks it beneath himself, that he may freely rise on high above his own honour, lest overcome by enjoyment he be brought down beneath it. It is hence that that illustrious Preacher lowered the glory of his Apostleship before the eyes of men, saying, We have not used this power, when we might have been burthensome as the Apostles of Christ, but we made ourselves little children among you. But the swelling of the neck still remained in the heart of the hearers of that same person, when they said, For his letters say they are weighty and powerful, but his bodily presence is weak, and his speech contemptible. For him who they knew could say such things they determined could not live in common with themselves, and when they both saw him lowly in his mode of life and high in his tone of speech, their pride drove them on, that him whose writings had made him to be feared, his words in presence should make an object of little account. What then was Paul, saving 'a lamp despised in the thought of the rich,' who by the same act whereby he set forth a lesson of humility, got the affronts of highmindedness from ill-instructed disciples. For in a dreadful way, the sickness of those so filled with pride was increased by the same means, whereby it ought to have subsided; while the proud mind of carnal persons rejected, as if it were worthy of scorn that which their master set forth as deserving of imitation. Was not he 'a lamp despised,' who when he shone forth with so many virtues, underwent such adverse treatment at the hands of his persecutors? He discharges his mission in chains, and his bonds are made known in all the palace, he is beaten with rods, he is beset with numberless dangers from his own race and from the Gentiles; at Lystra he is battered with stones, he is dragged by the feet without the city, in that he is taken for dead. But to what point is this 'lamp despised?' Up to what point is it held contemptible? Does it never at any point unveil its lustre? Does it never shew, with what excess of brightness it glows? It does shew clearly. For when it is said that the 'lamp is despised in the thought of the rich,' it is therefore added, Prepared for an appointed time. For the 'appointed time' for 'the despised lamp' is the predestined Day of final Judgment, wherein it is shewn how each one of the righteous, who is now contemned, shines bright in greatness of power. For then they come as judges with God, who now are judged unjustly for God's sake. Then their Light shines over so much the wider space, the more cruelly the persecutor's hand confines and fetters them now. Then it will be made clear to the eyes of the wicked, that they were supported by heavenly power, who forsook all earthly things of their free will. Whence Truth saith to His own Elect; Ye which have followed Me, in the Regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Not that the court of the interior Assize will have no more than twelve judges, but, surely, that by the number twelve the amount of the whole is described; for whosoever being urged by the incitement of divine love, has forsaken all that he possessed here, shall doubtless attain there to the height of judicial power; that he may then come as judge in company with the Judge, who now by consideration of the Judgment chastens himself with voluntary poverty. For hence it is that it is said by Solomon concerning the spouse of Holy Church, Her husband is known in the gates, when he sitteth among the elders of the land. Hence Isaiah says, The Lord will come to judgment, with the elders of His people. Hence Truth proclaims these same Elders now no longer servants but friends. Henceforth I call you not servants, but I have called you friends. And the Psalmist regarding these same saith, Honourable also are thy friends unto me, O God. And whilst he beheld their loftiness of mind, and how they trod down with the heel of the foot the glory of the world, he thereupon added, How stablished is their rule! And that we might not think that they be few, who we learn thus advance even to the summit of such high perfection, he thereupon added, If I should count them, they are more in number than the sand. For as many persons, then, as now wittingly abase themselves for the love of the Truth, so many lamps shall then blaze forth in the Judgment. Therefore let it be justly said, A lamp despised in the thought of the rich, prepared for the appointed time; for the soul of every righteous man is despised as abject, when in passing through life he is without glory; but he is beheld as an object to admire, when he shines from on high. Amid these things it is good to lift the eye of the mind to the paths of our Redeemer, and to proceed step by step from the members to the head. For He did Himself prove truly 'a lamp' to us, Who by dying upon the Cross for our redemption, poured light through the wood into our benighted minds. John had attained to see that we are lightened by this Lamp, when he said, That was the true Light, which lighteth every man that cometh into the world. Yet he saw it 'despised in the thought of the rich,' when he soon after brought in, He came unto His own, and His own received Him not. Herod desired to examine into the flames of this Lamp, when he longed to see the miracles of that One, as it is written, For he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracles done by Him. But this Lamp did not shine forth before his eyes with a single ray of light, in that to him, who sought Him not from piety but from curiosity, He exhibited nothing wonderful concerning Himself. For our Redeemer when He was questioned held His peace, when He was looked for, He scorned to shew forth His miracles, and keeping Himself to Himself in secret, those whom He found looking for outward things He left in their ingratitude without, rather choosing to be openly despised by those who were led by pride, than to be commended with empty voice by those that did not believe. And hence this 'Lamp' is straightway 'despised,' according to what is there added, And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe. Yet the 'despised lamp,' which is subject to scoffings on earth, flashes judgment from heaven. Hence it is justly added here, prepared for an appointed season. Concerning which same season He saith by the Psalmist, When I shall receive the time, I will judge uprightly. Hence in the Gospel 'Truth' declareth, saying, My time is not yet come. Hence Peter saith, Whom the heaven must receive until the times of the restitution of all things. Therefore the 'Lamp' which is now 'despised' is 'prepared' for its coming 'at the appointed season.' For He by Himself judgeth sin on the last Day, Who now bears with the scoffs of sinners, and then He brings out severity the more rigorously, the more mildly He now spreads low His patience in calling sinners. For he that awaits long while for some to be converted, if they be not converted, torments them without revoke.

Moreover, their simplicity is the cause of their mockery, but simplicity is not mocked as a clear evil but as a hidden good, and so here simplicity is called "a light" because of the clarity of justice. So simplicity is "condemned by the thoughts of the rich" by those who put their end in riches. Truly those who place their highest good in riches must think that goods are greater in proportion to their utility for acquiring riches. They must have contempt for the simplicity of the just since it is the opposition of the growth of wealth. But although the simplicity itself of the just is condemned in the thoughts of the wealthy, at the same time it is not frustrated from realizing its true end, and so he says, "prepared at the appointed time." However, he does not say this as though at some moment in this present life some earthly prosperity must be given to the just as a reward for his simplicity. Rather he leaves the appointed time undetermined and the end to which the simplicity of the just was prepared. For the argument has not yet arrived at this point, but it will be clarified in the following things. So then Job insinuates in a hidden way why he is derided by his friends whom he calls rich men, because they placed the prosperity of this world as the end of man as if it were the reward of the just man. He, however, does not seek this as a reward in his simplicity, but another at the appointed time. Thus he has faith that if he invoked the Lord he will be heard by him.

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.

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).

Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), though it was prepared for the falterings of the feet [UMBREIT] (Pro 25:19). "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so Job to his friends. Once they gladly used his aid in their need; now they in prosperity mock him in his need.