Job 12:24

He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

12:12-25 This is a noble discourse of Job concerning the wisdom, power, and sovereignty of God, in ordering all the affairs of the children of men, according to the counsel of His own will, which none can resist. It were well if wise and good men, who differ about lesser things, would see how it is for their honour and comfort, and the good of others, to dwell most upon the great things in which they agree. Here are no complaints, or reflections. He gives many instances of God's powerful management of the children of men, overruling all their counsels, and overcoming all their oppositions. Having all strength and wisdom, God knows how to make use, even of those who are foolish and bad; otherwise there is so little wisdom and so little honesty in the world, that all had been in confusion and ruin long ago. These important truths were suited to convince the disputants that they were out of their depth in attempting to assign the Lord's reasons for afflicting Job; his ways are unsearchable, and his judgments past finding out. Let us remark what beautiful illustrations there are in the word of God, confirming his sovereignty, and wisdom in that sovereignty: but the highest and infinitely the most important is, that the Lord Jesus was crucified by the malice of the Jews; and who but the Lord could have known that this one event was the salvation of the world?

Barnes' Notes on the Bible

He taketh away the heart - The word heart here evidently means mind, intelligence, wisdom; see the notes at Job 12:3.

Of the chief of the people - Hebrew "Heads of the people;" that is, of the rulers of the earth. The meaning is, that he leaves them to infatuated and distracted counsels. By withdrawing from them, he has power to frustrate their plans, and to leave them to an entire lack of wisdom; see the notes at Job 12:17.

And causeth them to wander in a wilderness - They are like persons in a vast waste of pathless sands without a waymark, a guide, or a path. The perplexity and confusion of the great ones of the earth could not be more strikingly represented than by the condition of such a lost traveler.

Jamieson-Fausset-Brown Bible Commentary

24. heart—intelligence.

wander in a wilderness—figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Ps 107:4, 40 quotes this passage.

Matthew Poole's Commentary

The heart; which signifies either,

1. Their courage, as Psalm 76:12; or rather,

2. Their wisdom and counsel, as Job 5:13 Isaiah 3:4, as the following words show.

The chief; either for place and power, or for wisdom and conduct.

Causeth them to wander in a wilderness, i.e. fills them with confusion, and uncertainty, and perplexity of mind, so that they know not how to govern themselves or their people.

Gill's Exposition of the Entire Bible

He taketh away the heart of the chief of the people of the earth,.... The people of the earth are the common people; the "chief" or "heads" (f) of them, as it may be rendered, are kings, princes and generals of armies; whose "hearts" may be said to be "taken away" when they are dispirited, and deprived both of courage and conduct; have neither valour nor wisdom, neither fortitude of mind, nor military skill to defend themselves and their people against their enemies. Sephorno interprets this of Sihon and Og, whose spirits the Lord hardened, and made their hearts obstinate to war with Israel, Deuteronomy 2:30; but it may be better understood of the Israelites, and the heads of them, when they were discomfited by the Amalekites, quickly after their coming out of Egypt, see Numbers 14:45; about which time Job 54ed: and the rather, since it follows,

and caused them to wander in a wilderness where there is no way: no track, no beaten path to follow, to be a guide to them, and direct their way; in such a wilderness the Israelites wandered near forty years, see Psalm 107:40.

(f) "capitum", Montanus, Cocceius, Schmidt, Michaelis, Schultens.

Geneva Study Bible

He taketh away the heart of the chief of the people of the earth, and causeth them to wander in a wilderness where there is no way.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

24. he taketh away the heart] i. e. the understanding; cf. on ch. Job 11:12.

in a wilderness] Same word as in ch. Job 6:18. The word is that rendered “without form,” Genesis 1:2; Jeremiah 4:23, i. e. chaos. The reference is to the confusion and perplexity into which the chiefs are thrown. The word is finely used Isaiah 45:19, I said not to the seed of Jacob seek ye me in the waste, i. e. in uncertain conditions (A. V., in vain).

Pulpit Commentary

Verse 24. - He taketh away the heart of the chief of the people of the earth; rather. the chiefs of the people or "the popular chief talus" (Lee). He deprives these "chiefs" of their wisdom or courage, or both, and thus brings down the nations under their governance. And causeth them to wander in a wilderness where there is no way; rather, in a chaos - one of the words used in Genesis 1:2 to describe the condition of the material universe before God had ordered and arranged it. The chieftains, deprived of their "heart," are so confused and perplexed that they do not know what to do, or which way to turn. Job 12:24

Keil and Delitzsch Biblical Commentary on the Old Testament

22 He discovereth deep things out of darkness,

And bringeth out to light the shadow of death;

23 He giveth prosperity to nations and then destroyeth them,

Increase of territory to nations and then carrieth them away;

24 He taketh away the understanding of the chief people of the land,

And maketh them to wander in a trackless wilderness;

25 They grope in darkness without light,

He maketh them to stagger like a drunken man.

The meaning of Job 12:22 in this connection can only be, that there is nothing so finely spun out that God cannot make it visible. All secret plans of the wicked, all secret sins, and the deeds of the evil-doer though veiled in deep darkness, He bringeth before the tribunal of the world. The form of writing given by the Masora is עמוּקות with koph raphatum, consequently plur. from עמוּק, like ערוּמים, עצוּמים from ערוּם, עצוּם, not from עמק.

(Note: Kimchi in his Wrterbuch adopts the form עמקּות, but gives Abulwalid as an authority for the lengthened form, which, according to the Masora on Leviticus 13:3, Leviticus 13:25, is the traditional. The two exceptions where the form occurs with a long vowel are Proverbs 23:27 and this passage.)

The lxx translates משגיא πλανῶν, as it is also explained in several Midrash-passages, but only by a few Jewish expositors (Jachja, Alschech) by מטעה. The word, however, is not משׁגּיא, but משׂגּיא with ש sinistrum, after which in Midrash Esther it is explained by מגדיל; and Hirzel correctly interprets it of upward growth (Jerome after the Targ. unsuitably, multiplicat), and שׁטח, on the other hand, of growth in extent. The latter word is falsely explained by the Targ. in the sense of expandere rete, and Abenezra also falsely explains: He scatters nations, and brings them to their original peace. The verb שׁטח is here connected with ל, as הפתּה (Genesis 9:27); both signify to make a wider and longer space for any one, used here of the ground where they dwell and rule. The opposite, in an unpropitious sense, is הנחה, which is used here, as 2 Kings 18:11, in a similar sense with הגלה (abducere, i.e., in servitutem). We have intentionally translated גוים nations, עם people; for גּוי, as we shall show elsewhere, is the mass held together by the ties of a common origin, language, and country; (עם) עם, the people bound together by unity of government, whose membra praecipua are consequently called העם ראשׁי. הארץ is, in this connection, the country, although elsewhere, as Isaiah 24:4, comp. Job 42:5, הארץ עם signifies also the people of the earth or mankind; for the Hebrew language expresses a country as a portion of the earth, and the earth as a whole, by the same name. Job dwells longer on this tragic picture, how God makes the star of the prosperity of these chiefs to set in mad and blind self-destruction, according to the proverb, quem Deus perdere vult prius dementat. This description seems to be echoed in many points in Isaiah, especially in the oracle on Egypt, Job 19 (e.g., כּשּׁכּור, Job 19:14). The connection ברך לא בתהו is not genitival; but דרך לא is either an adverbial clause appended to the verb, as חקר לא, Job 34:24, בנים לא, 1 Chronicles 2:30, 1 Chronicles 2:32, or, which we prefer as being more natural, and on account of the position of the words, a virtual adjective: in a trackless waste, as אישׁ לא, Job 38:26; עבות לא, 2 Samuel 23:4 (Olsh.).

Job here takes up the tone of Eliphaz (comp. Job 5:13.). Intentionally he is made to excel the friends in a recognition of the absolute majesty of God. He is not less cognizant of it than they.