Job 12:2
"Truly then you are the people with whom wisdom itself will die!
Truly then you are the people, and wisdom will die with you!
Truly then
The phrase "Truly then" in this context is a translation of the Hebrew word "אָמְנָם" (omnam), which conveys a sense of irony or sarcasm. Job is responding to his friends, who have been offering him advice and explanations for his suffering. The use of "truly" here is not to affirm their wisdom but to mock their presumption. In the broader scriptural context, this highlights the theme of human limitations in understanding divine wisdom. Job's use of irony serves to challenge the self-assuredness of his friends, reminding us that true wisdom is found in humility before God.

you are the people
The phrase "you are the people" is a direct address to Job's friends, who consider themselves the epitome of wisdom and understanding. In Hebrew, "עָם" (am) refers to a group or community, often with a sense of identity or authority. Job's sarcastic acknowledgment of his friends as "the people" underscores their self-perceived status as the ultimate arbiters of truth. Historically, this reflects the cultural context where elders and wise men were revered for their counsel. Job's critique serves as a reminder that human wisdom is fallible and should be approached with humility.

and wisdom will die with you!
This phrase is a continuation of Job's sarcastic rebuke. The Hebrew word for "wisdom" is "חָכְמָה" (chokmah), which encompasses not only knowledge but also the skillful application of understanding in life. Job's assertion that "wisdom will die with you" is a hyperbolic statement meant to expose the arrogance of his friends, who act as if they possess exclusive insight into God's ways. In the broader biblical narrative, this serves as a caution against pride and a reminder that true wisdom is eternal and rooted in the fear of the Lord, as seen in Proverbs 9:10. Job's words challenge us to seek divine wisdom rather than relying solely on human understanding.

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 his dialogues with friends.

2. Job's Friends
Eliphaz, Bildad, and Zophar are the three friends who visit Job to comfort him but end up engaging in a series of debates about the nature of suffering and divine justice.

3. Uz
The land where Job lived, often associated with the region east of Israel, possibly in Edom or northern Arabia.

4. Suffering and Testing
The events surrounding Job's life, including the loss of his wealth, children, and health, serve as a backdrop for the exploration of faith and righteousness.

5. Divine Wisdom
A central theme in the Book of Job, contrasting human understanding with God's infinite wisdom.
Teaching Points
The Limitations of Human Wisdom
Job's sarcastic response to his friends highlights the limitations of human wisdom. We must recognize that our understanding is finite and often flawed.

The Danger of Pride in Knowledge
Job's friends believed they had all the answers, which led to pride. We should be cautious of thinking we have complete understanding, especially in matters of faith and suffering.

The Value of Humility
True wisdom begins with humility before God. Acknowledging our limitations allows us to seek God's guidance and wisdom.

The Importance of Compassionate Listening
Job's friends failed to truly listen and empathize with his plight. We should strive to be compassionate listeners, offering support rather than judgment.

Trusting in God's Sovereignty
Despite the confusion and suffering, Job ultimately trusts in God's sovereignty. We are called to trust in God's plan, even when we do not understand it.
Bible Study Questions
1. How does Job 12:2 reflect Job's feelings towards his friends' advice, and what can we learn about the importance of humility in our own counsel to others?

2. In what ways does the Book of Job challenge our understanding of wisdom and suffering, and how can this influence our response to personal trials?

3. How can we apply the lesson of trusting in God's sovereignty from Job's account to our own lives, especially when facing difficult circumstances?

4. What are some practical ways we can become better listeners and more compassionate friends, as opposed to Job's friends?

5. How do the themes of wisdom and understanding in Job 12:2 connect with other biblical teachings on the nature of God's wisdom versus human wisdom?
Connections to Other Scriptures
Proverbs 3:5-7
This passage emphasizes trusting in the Lord rather than relying on one's own understanding, which parallels Job's struggle to comprehend his suffering.

Isaiah 55:8-9
These verses highlight the difference between God's thoughts and ways and those of humans, echoing Job's realization of the limits of human wisdom.

1 Corinthians 1:25
Paul speaks of the foolishness of God being wiser than human wisdom, which aligns with Job's sarcastic remark about his friends' supposed wisdom.
IronyW.F. Adeney Job 12:2
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
Die, Doubt, Truly, Wisdom
Dictionary of Bible Themes
Job 12:2

     5356   irony

Job 12:1-3

     5038   mind, the human

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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