Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Job reproves the boasting of his friends, and shows their uncharitableness towards himself, Job 12:1-5; asserts that even the tabernacles of robbers prosper; and that, notwithstanding, God is the Governor of the world; a truth which is proclaimed by all parts of the creation whether animate or inanimate, and by the revolutions which take place in states, vv. 6-25.
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.
Ch. 12–14. Job’s Reply to Zophar
The distinctive point in Zophar’s discourse was his prominently adducing the omniscient wisdom of God against Job, before the judgments of which, as seen in the providences that befall men, anything called individual conscience ought to be silent. This led Zophar into an eulogy of God’s wisdom, the greatness of which was to him the explanation of the sudden and destructive interferences of God among men (ch. Job 11:10-11). And in contrast with this insight of God Zophar spoke of men as “hollow.”
All this stung Job deeply, for it implied not only ignorance of himself (ch. Job 11:6), but ignorance of God, and he felt keenly the assumption over him (a thing only ventured on because he was afflicted, ch. Job 12:4-5) of these men, who thought themselves entitled to give him instructions regarding the wisdom and the power of God (ch. Job 12:3, Job 13:2). Hence there runs through his reply a continual sarcasm against their assumed superiority, mixed with pathetic references to the lowness into which he had sunk—he whose past life had been one of close fellowship with God, ch. Job 12:4—when such men took it on them to give him lessons; and he is never weary ringing changes on the “wisdom” which was the key-note of Zophar’s unfortunate oration—No doubt! wisdom will die with you (ch. Job 12:2); “I have understanding as well as you … who knoweth not such things as these?” (ch. Job 12:3); “With God is wisdom” (ch. Job 12:13); and, with a half-concealed reference to the proverb, he wishes at last that they would hold their tongue and it should be their “wisdom” (ch. Job 13:5). In this speech Job for the first time really turns upon his friends in earnest, and he reads them some severe lessons not only on the mental superficiality with which they took in hand his problem, which they thought to unravel by citing a few old saws and “maxims of ashes” (ch. Job 13:12), but also on the moral onesidedness which they shewed. They took the part of God against him not as true men who had really planted their feet on the bottom of things as the world presented them, but from a shallow religiosity which was but partiality for God; and, as they had invoked the rectitude and the omniscience of the Almighty against him, he sists them before the same bar, reminding them that the God before whom they shall have to answer is God of the universe, according to the facts which the universe reveals, and bidding them fear His resentment and chastisement for their very pleading in His behalf, because that pleading was made ignorantly and not in true sincerity (ch. Job 13:4-12, cf. the result, ch. Job 42:7 seq.).
The speech falls into three large sections, which coincide generally with the three chapters, although the limits between the second and third are not very well marked.
First, ch. 12. Job resents the assumed superiority of his three friends in regard to knowledge of the operation of the Divine power and wisdom in the world, and shews by a lofty delineation of them that he is a far greater master in this knowledge than they are.
Second, ch. Job 13:1-22. But this Divine wisdom and power do not, as the friends imagine, explain his calamities. On the contrary, it is against this very action of God in the world that he desires to appeal to God. And their defence of it is false, and from no better reason than out of servility to God. He desires to meet God on the question of his innocence, and challenges Him to appear and answer him.
Third, ch. Job 13:23 to Job 14:22. The challenge remains unanswered. And again, as before, the thought of his sad condition and of the riddles in which he is involved gets the better of Job, and he sinks into a sorrowful wail over the wretchedness of man, his weakness and God’s rigid treatment of him, and the complete extinction of his life in death. But just when the folds of darkness which the mysteries and the pathos of human life wrap around him are thickest, there suddenly arises in his mind, like a star struggling through the clouds, the surprising thought that after this life there might be another, and that God, when His wrath is overpast, might call His creature back to Him again in friendship. The star comes out but for a moment, but Job has once seen it, and on every occasion when it appears again it shines with greater brilliancy.
Ch. 12. In reply to Zophar’s Appeal to the Divine Wisdom and Power, Job shews by a brilliant delineation of them that he is a greater master in the knowledge of these than his friends are
First, Job 12:1-6. Job gives sarcastic expression to his admiration of the wisdom of his friends (Job 12:2). Then, passing into earnestness, he laments the depth to which he has sunk when men take it on them to inflict such common places on him about God’s wisdom and power—on him whose life had been lived with God. This was how men treated one, though righteous, when afflictions befell him; the prosperous wicked man was differently regarded (Job 12:4-6).
Second, Job 12:7-25. Coming to the matter itself, the display of God’s power and wisdom in the world, especially in the world of life, with its sufferings, the knowledge of which the friends boasted of as exclusively their own (cf. shew thee the secrets of wisdom, ch. Job 11:6), Job
(1) intimates that this knowledge is so common that anyone may learn it who opens his eyes and looks upon the life and fates of the lower creatures—all shew that God moves among them with an absolute power and sway (Job 12:7-10).
(2) The same may be learned by anyone who has ears to hear what aged men tell of God’s ways in the world. Thus Job introduces a brilliant picture (in which much history both of catastrophes in nature and revolutions among men is condensed) of the uncontrolled movement of God in the affairs of the world:—the natural world (Job 12:14-15); those highest in rank among men, the wise, the rulers, the eloquent (vv, 16–22); and nations (Job 12:23-25). Zophar had sought to shew that a moral purpose directed the action of God’s wisdom and might—“he knows wicked men” (ch. Job 11:11); Job, on the other hand, brings out their immeasurable greatness and the absoluteness with which they dominate among men, and how they confound with an ironical destructiveness everything human that bears any likeness to themselves, “making fools” of judges, and “pouring contempt” upon princes (Job 12:17; Job 12:21).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sin título
FIRST SERIES.
Job 12:1-14:22.
JOB'S REPLY TO ZOPHAR
And Job answered and said. In reply to Zophar, and in defence of himself; what is recorded in this and the two following chapters.
Job’s answer: his friends’ self-conceit: the miserable always despised, though upright; the wicked prosper, Job 12:1-6. God’s power and providence is seen in his works, Job 12:7-11. With the ancient is wisdom, but especially in God, and power: judges are fools, princes weak and mean, darkness light, before him, Job 12:12-22; and whole nations are overruled by him, Job 12:23-25.
No text from Poole on this verse.
Verses 1, 2. - And Job answered and said, No doubt but ye are the people. Bitterly ironical. Ye are those to whom alone it belongs to speak - the only "people" to whom attention is due. And wisdom shall die with you. "At your death," i.e., "all wisdom will have fled the earth; there will be no one left who knows anything." At least, no doubt, you think so.
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.