Job 12:4
I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock.
I am a laughingstock to my friends
Job expresses his deep sense of betrayal and isolation. In the cultural context of the Ancient Near East, friendship was a sacred bond, and being mocked by friends was a profound dishonor. This reflects Job's social downfall, as he was once a respected figure (Job 29:7-11). The term "laughingstock" indicates ridicule and scorn, which is a common theme in the Psalms where the righteous suffer unjustly (Psalm 22:7).

though I called on God, and He answered
Job recalls his past relationship with God, emphasizing his faithfulness and the divine response he once experienced. This phrase highlights the tension between Job's current suffering and his previous experiences of God's favor. It echoes the biblical principle that God hears the prayers of the righteous (Psalm 34:17), yet Job's current plight seems to contradict this, creating a theological dilemma.

The righteous and upright man is a laughingstock
This statement underscores the paradox of the righteous suffering while the wicked prosper, a recurring theme in wisdom literature (Ecclesiastes 8:14). It challenges the retributive justice theology held by Job's friends, who believe suffering is always a result of sin. This foreshadows the New Testament revelation of Christ, the ultimate righteous sufferer, who was mocked and scorned despite His innocence (Matthew 27:29-31).

Persons / Places / Events
1. Job
A man described as blameless and upright, who feared God and shunned evil. He is the central figure in the Book of Job, experiencing intense suffering and questioning the justice of God.

2. Job's Friends
Eliphaz, Bildad, and Zophar, who come to comfort Job but end up accusing him of wrongdoing, suggesting his suffering is due to sin.

3. God
The Almighty, whom Job calls upon in his distress. Job maintains his faith in God despite his suffering and the accusations of his friends.

4. The Land of Uz
The setting of the Book of Job, traditionally considered to be in the region of Edom or northern Arabia.

5. The Event of Job's Suffering
Job's trials, including the loss of his wealth, children, and health, serve as the backdrop for his lament and dialogue with his friends.
Teaching Points
The Reality of Misunderstood Righteousness
Even the righteous can be misunderstood and mocked by those closest to them. Job's experience reminds us that human judgment is often flawed.

Faithfulness Amidst Trials
Job's unwavering faith, despite his friends' accusations, teaches us the importance of maintaining our integrity and trust in God during difficult times.

The Role of Friends in Suffering
Job's friends intended to comfort but ended up causing more pain. This highlights the need for sensitivity and wisdom when supporting others in their trials.

God's Sovereignty and Justice
Job's account encourages believers to trust in God's ultimate justice and sovereignty, even when circumstances seem unjust or incomprehensible.

The Value of Perseverance
Job's perseverance is a testament to the strength found in enduring faith, encouraging believers to remain steadfast in their own trials.
Bible Study Questions
1. How does Job's experience as a "laughingstock" challenge our understanding of suffering and righteousness?

2. In what ways can we ensure that we are supportive and compassionate friends to those who are suffering, rather than judgmental like Job's friends?

3. How can Job's response to his trials inspire us to maintain our faith in God during our own difficult times?

4. What does Job's account teach us about the nature of God's justice and timing, especially when we face situations that seem unfair?

5. How can we apply the lessons of perseverance from Job's life to our own spiritual journey, particularly in the face of trials and tribulations?
Connections to Other Scriptures
Psalm 22
This psalm, often associated with the suffering of Christ, echoes the theme of being mocked and scorned despite righteousness, similar to Job's experience.

1 Peter 4:12-14
Peter speaks about the fiery trials believers face and the blessing of suffering for righteousness, paralleling Job's situation.

James 5:11
James references Job as an example of perseverance and the Lord's compassion and mercy, highlighting the ultimate purpose and outcome of Job's trials.
The Man Who Gets Answers May Mock Him Who Gets NoneJoseph Caryl.Job 12:4
Independency of Thought in ReligionHomilistJob 12:1-5
The Effect of the Friends' Speeches Upon JobDean Bradley.Job 12:1-5
Contempt the Lot of MisfortuneR. Green Job 12:1-6
The Resentment of a Wounded SpiritE. Johnson Job 12:1-6
People
Job
Places
Uz
Topics
Answereth, Blameless, Calleth, Cause, Derided, Derision, Friend, Friends, Innocent, Joke, Laughed, Laughing, Laughingstock, Laughing-stock, Laughter, Makes, Mere, Mocked, Neighbor, Neighbour, Perfect, Prayer, Righteous, Scorn, Seems, Sport, Though, Upright, Wrong
Dictionary of Bible Themes
Job 12:4

     5880   humour
     8817   ridicule, objects of

Job 12:1-6

     5945   self-pity

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 Grace

Whether 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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