I. THE WALL, OR HOUSE, OR CITY THUS DEMOLISHED CANNOT BE BUILT UP AGAIN. (Ver. 14.) Swept with the besom of destruction, it becomes the possession of the bittern and pools of water (Isaiah 14:23). The ruined walls of Babylon and her charred gates defy the weary toil of the people (Jeremiah 51:58); she sinks, and shall not rise from the evil that Jehovah will bring upon her (Jeremiah 51:64). Men may build, but he will throw down (Malachi 1:4).
II. THE PRISON-DOORS WHICH HE SHUTS NO MAN CAN OPEN. (Ver. 14.) He hath the key of David (Isaiah 22:22; Revelation 3:7). Vain all human bravery when the Lord hath determined to "deliver a man into the hand of his enemy" (1 Samuel 26:8). Yet there is a merciful aspect of this seeming harsh truth, as pointed out by St. Paul: "He hath shut them all up in unbelief, that he might have mercy upon all" (Romans 11:32).
III. THE DRYING UP AND SENDING OF FLOODS. (Ver. 15.) As illustrated in the ancient story of Genesis 6. and 8., and of the drought in Elijah's time (1 Kings 17.). He shuts the heaven (1 Kings 8:35), arid he alone can give showers (Jeremiah 14:22).
IV. THE SUBJUGATION OF EARTHLY KINGS. (Ver. 18.) As illustrated in the carrying of Manasseh captive to Babylon (2 Chronicles 23.), and of Zedekiah (Jeremiah 52.). The thought is repeated in ver. 21, and further illustrations may be drawn from the cases of Pharaoh, of Saul, of Ahab.
V. THE DEPRIVATION OF SPEECH AND WISDOM. (Ver. 20.) Men's sagacity is turned to folly; their prudence is vain when it pleases him to put forth his power (comp. Isaiah 3:1-3). So in ver. 24, where we are reminded of the striking judgment upon Nebuchadnezzar (Daniel 4.).
VI. THE INCREASE AND DESTRUCTION OF NATIONS. (Ver. 23.) The rise and fall of empires and peoples is determined by constant laws. Obedience to law means increase and prosperity; violation of law, decay and ruin.
VII. CONFUSION AND BEWILDERMENT are evidences of the practical power of God (vers. 24, 25). Chaos, wandering, darkness, helpless vacillation, fall upon men and nations from time to time, because they have been unfaithful to the true light and the Divine leading. - J.
Behold, He breaketh down.
Homilist.
Perhaps Job uses this lofty language concerning God for two reasons.
1. To show that he could speak as grandly of the Eternal as his friends had spoken.
2. To show that he had as correct and extensive a view of God's agency as they had. He gives them here at least six different ideas of God's agency.
I. That it is ACTIVE BOTH IN THE MENTAL AND THE MORAL WORLD.
II. That it is DESTRUCTIVE AS WELL AS RESTORATIVE. "Behold, He breaketh down, and it cannot be built again."
III. That it EXTENDS TO INDIVIDUALS AS WELL AS TO COMMUNITIES. "He shutteth up a man, and there can be no opening."
IV. That it is ABSOLUTELY SOVEREIGN AND RESISTLESS.
V. THAT IT OPERATES IN THE UNSEEN, AS WELL AS IN THE VISIBLE. "He discovereth deep things out of darkness," etc.
VI. THAT IT IN NO CASE APPEARS TO RECOGNISE MORAL DISTINCTIONS AMONG MEN. Not a word does Job here say about the righteous and the wicked in relation to God's agency. His object being to show that God did not treat man on the ground of moral character.
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Behold, Breaketh, Breaks, Building, Built, Can't, Imprisons, Loose, None, Open, Opened, Opening, Pulled, Rebuild, Rebuilt, Release, Released, Shut, Shuts, Shutteth, Tears, TrulyOutline
1. Job maintains himself against his friends that reprove him7. He acknowledges the doctrine of God's omnipotenceDictionary of Bible Themes
Job 12:14 5344 imprisonment
Job 12:13-25
1180 God, wisdom of
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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 GraceWhether 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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