He pours out contempt on nobles and disarms the mighty. He pours out contempt on noblesThis phrase highlights God's sovereignty and ability to humble those in positions of power and authority. In the biblical context, "nobles" refers to individuals of high social status, often leaders or rulers. The idea of God pouring out contempt suggests a divine judgment or disdain for those who may rely on their status rather than on God. This theme is echoed in other scriptures, such as Psalm 107:40, where God is described as pouring contempt on princes. Historically, the ancient Near Eastern societies, including Israel, had a structured hierarchy with nobles playing significant roles in governance and society. The cultural context emphasizes that no human authority is beyond God's reach or judgment. This can also be seen as a type of Christ, who, in His ministry, often challenged the religious and social elites, emphasizing humility and servitude over status ( Matthew 23:12). and disarms the mighty.
The phrase "disarms the mighty" illustrates God's power to strip away the strength and defenses of those who are considered powerful. In the ancient world, might was often associated with military strength and the ability to wield power over others. This imagery of disarmament suggests that God can render the powerful ineffective, regardless of their earthly might. This is consistent with biblical narratives where God intervenes to protect His people, such as in the story of David and Goliath (1 Samuel 17), where God empowers the weak to overcome the strong. Theologically, it underscores the belief that true power and security come from God, not human strength or weapons. This concept is also prophetic, pointing to the ultimate victory of God over all earthly powers, as seen in Revelation 19:11-21, where Christ triumphs over the forces of evil. Persons / Places / Events 1. JobThe central figure in the Book of Job, a man of great faith and patience who undergoes severe trials and suffering. 2. NoblesRefers to individuals of high social or political status, often seen as leaders or rulers in society. 3. The MightyThose who possess power, strength, or influence, whether through physical might, wealth, or authority. 4. GodThe sovereign being who is ultimately in control of all events and circumstances, demonstrating His power and authority over human affairs. 5. Job's FriendsEliphaz, Bildad, and Zophar, who engage in dialogues with Job, often offering misguided counsel and interpretations of his suffering. Teaching Points God's Sovereignty Over Human AuthorityGod has the ultimate authority over all human institutions and leaders. No matter how powerful or influential someone may be, they are subject to God's will and can be humbled by Him. The Futility of Human PridePride in one's status or power is futile because God can easily bring down the proud. Believers are called to live humbly, recognizing that all authority and power are granted by God. Trust in God's JusticeEven when it seems that the wicked prosper, believers can trust that God will ultimately bring justice. He has the power to disarm the mighty and pour contempt on those who misuse their power. The Importance of HumilityHumility is a key virtue in the Christian life. By acknowledging our dependence on God, we align ourselves with His purposes and avoid the pitfalls of pride. God's Control in Times of UncertaintyIn times of personal or societal upheaval, believers can find comfort in knowing that God is in control. He can change circumstances and bring about His purposes, even when human leaders fail. Bible Study Questions 1. How does Job 12:21 challenge our understanding of power and authority in today's world? 2. In what ways can we practice humility in our daily lives, acknowledging God's sovereignty over our circumstances? 3. How does the theme of God humbling the proud in Job 12:21 relate to the teachings of Jesus in the New Testament? 4. What are some practical steps we can take to trust in God's justice when we see the wicked prospering? 5. How can the message of Job 12:21 provide comfort and assurance during times of political or social instability? Connections to Other Scriptures Psalm 107:40This verse echoes the theme of God humbling the proud and powerful, showing His ability to bring down those who are exalted. 1 Samuel 2:7-8Hannah's prayer highlights God's sovereignty in raising and lowering individuals, similar to the themes in Job 12:21. Daniel 4:37Nebuchadnezzar's acknowledgment of God's power to humble the proud aligns with the message of Job 12:21. James 4:6The New Testament teaching that God opposes the proud but gives grace to the humble connects with the humbling of the mighty in Job 12:21. People JobPlaces UzTopics Belt, Chiefs, Contempt, Disarms, Feeble, Girdle, Loosens, Looses, Looseth, Mighty, Nobles, Poureth, Pouring, Pours, Power, Princes, Puts, Shame, Slackeneth, Strength, Strong, Takes, WeakenethDictionary of Bible Themes Job 12:21 5818 contempt Job 12:13-25 1180 God, wisdom of Job 12:20-21 5723 nobles Library 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 Links Job 12:21 NIVJob 12:21 NLTJob 12:21 ESVJob 12:21 NASBJob 12:21 KJV
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