Job 12:10
The life of every living thing is in His hand, as well as the breath of all mankind.
The life of every living thing
This phrase emphasizes the sovereignty and omnipotence of God over all creation. The Hebrew word for "life" here is "nephesh," which can also mean soul or living being. It signifies the essence of life that God imparts to all creatures. In the ancient Near Eastern context, life was seen as a divine gift, and this phrase underscores that belief. The phrase reminds us that every creature, from the smallest insect to the largest mammal, is sustained by God's will and power.

is in His hand
The imagery of God's "hand" is a powerful metaphor for His control and authority. In Hebrew, "yad" (hand) often symbolizes power and possession. This phrase reassures believers of God's intimate involvement in the world. Historically, the hand was also a symbol of protection and provision, suggesting that God not only creates but also sustains and cares for His creation. This is a comforting reminder of God's omnipresence and His active role in the universe.

as well as the breath of all mankind
The "breath" here is translated from the Hebrew word "ruach," which can mean breath, spirit, or wind. This word is often associated with the life-giving force of God, as seen in Genesis 2:7, where God breathes life into Adam. The phrase highlights the dependency of humanity on God for life itself. In a historical context, breath was considered the most basic sign of life, and its association with God's hand emphasizes that human life is not autonomous but reliant on divine sustenance. This serves as a humbling reminder of our dependence on God for every breath we take.

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, known for his immense suffering and unwavering faith.

2. God
The sovereign Creator and Sustainer of all life, who is the ultimate authority over creation and the one in whose hand lies the life and breath of every being.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to offer counsel and comfort but often misunderstand his situation and God's nature.

4. The Land of Uz
The setting of the Book of Job, a region whose exact location is uncertain but is traditionally considered to be in the area of Edom or northern Arabia.

5. The Heavenly Court
The setting of the initial chapters of Job, where God and Satan discuss Job's faithfulness, leading to the trials Job faces.
Teaching Points
God's Sovereignty Over Life
Recognize that God is the ultimate authority over all creation. Every creature's life and every human's breath are sustained by His power and will.

Dependence on God
Acknowledge our complete dependence on God for life and sustenance. This should lead to a posture of humility and gratitude in our daily lives.

Trust in God's Control
In times of uncertainty or suffering, trust that God holds your life in His hands. His purposes are beyond our understanding, but His control is absolute.

Value of Life
Since God is the giver of life, every life is precious and should be treated with respect and dignity. This perspective should influence how we interact with others and care for creation.

Faith in Trials
Like Job, maintain faith in God's goodness and sovereignty, even when circumstances are challenging. Trust that He is working all things for His purposes.
Bible Study Questions
1. How does understanding that God holds the life and breath of every creature impact your view of His sovereignty?

2. In what ways can you cultivate a greater sense of dependence on God in your daily life?

3. How can the truth of God's control over life and death provide comfort during times of personal suffering or loss?

4. What practical steps can you take to show respect and value for the lives of others, knowing that God is the giver of life?

5. How can Job's example of faith in the midst of trials inspire you to trust God more deeply in your own challenges?
Connections to Other Scriptures
Genesis 2:7
This verse describes God breathing life into Adam, connecting to the idea that God holds the breath of all mankind.

Psalm 104:29-30
These verses speak of God giving and taking away breath, emphasizing His control over life and death.

Acts 17:25
Paul speaks of God giving life and breath to all things, reinforcing the theme of God's sovereignty over life.
Lessons of NatureW.F. Adeney Job 12:7-10
The Testimony of the Creature to the Divine GovernmentR. Green Job 12:7-10
The Wisdom and Tile Power of God a Truth Universally KnownE. Johnson Job 12:7-12
Divine DominationJ. J. S. Bird.Job 12:9-10
Everywhere and Yet ForgottenSpurgeon, Charles HaddonJob 12:9-10
God and NatureJ. D. Watters, M. A.Job 12:9-10
The Hand of the LordGeorge Hutcheson.Job 12:9-10
People
Job
Places
Uz
Topics
Breath, Flesh, Mankind, Soul, Spirit
Dictionary of Bible Themes
Job 12:10

     1265   hand of God
     3266   Holy Spirit, in creation
     4045   chaos
     5003   human race, and God
     5020   human nature

Job 12:7-10

     4007   creation, and God

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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