John Gill: In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.
Chapter 12:
John Gill: 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.
Verse 6: Job's reply against the common assertion of his friends that the righteous are secure and the wicked are cast down. "The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly." Thus not only do the wicked do well, but God wills and accomplishes it to be so. And so the psalmist complains, "For I was envious at the foolish, when I saw the prosperity of the wicked" (Ps 73:3), "Until I went into the sanctuary of God; then understood I their end" (Ps 73:17).
Verse 7: "But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee." This verse can have a dual meaning (Matthew Poole):
1. That which was last mentioned, Job 12:5.
God’s providence doth order things in the like manner among the very
beasts, and fowls, and fishes; of which the most ravenous and
mischievous fare the best, whilst those which are more harmless, and
serviceable, and beneficial to men meet with the hardest usage. Or,
2. That which Zophar had uttered with so much pomp and gravity, Job 11:7-9,
concerning God’s infinite wisdom; which, saith Job, thou needest not go
into heaven or hell to know, but thou mayst learn it even from the
beasts, &c.
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