Job 12:7
But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you.
But ask the animals
The Hebrew word for "animals" here is "בְּהֵמָה" (behemah), which generally refers to beasts or cattle. In the context of the ancient Near East, animals were often seen as part of God's creation that demonstrated His wisdom and power. The phrase suggests that even the simplest creatures can reveal truths about God's sovereignty and the natural order. This reflects a conservative Christian perspective that all of creation bears witness to the Creator's majesty and wisdom, as seen in Romans 1:20, where creation reveals God's invisible qualities.

and they will instruct you
The Hebrew root for "instruct" is "יָרָה" (yarah), which means to teach or to point out. This implies that the animals, through their existence and behavior, can teach humans about the order and wisdom inherent in creation. From a conservative viewpoint, this underscores the belief that God's truth is evident in the natural world, and that humans can learn from observing the order and complexity of life around them.

ask the birds of the air
The phrase "birds of the air" uses the Hebrew "עוֹף" (oph) for birds, which often symbolizes freedom and perspective in biblical literature. Birds, with their ability to soar above the earth, provide a different vantage point, suggesting that a broader perspective can offer deeper insights. In a historical context, birds were often seen as messengers or symbols of divine communication, reinforcing the idea that all aspects of creation can convey God's truth.

and they will tell you
The Hebrew word for "tell" is "נָגַד" (nagad), meaning to declare or make known. This indicates that the natural world communicates knowledge and truth about God. From a conservative Christian perspective, this aligns with the belief that God has embedded His wisdom in creation, and that by studying nature, one can gain understanding of His character and divine order. This echoes the sentiment found in Psalm 19:1, where the heavens declare the glory of God.

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 quest for understanding God's justice.

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

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

4. Creation
The broader context of Job 12:7 involves the natural world, which Job references to illustrate the wisdom and sovereignty of God.

5. The Dialogue
Job 12 is part of a larger dialogue where Job responds to his friends, defending his integrity and questioning their simplistic understanding of God's ways.
Teaching Points
God's Wisdom in Creation
Nature is a testament to God's wisdom and power. Observing the natural world can lead us to a deeper understanding of God's character and His sovereign control over all things.

Humility in Learning
Job's invitation to learn from animals and birds encourages humility. We should be open to learning from all of God's creation, recognizing that wisdom is not confined to human understanding.

Trust in God's Sovereignty
Just as God cares for the animals and birds, we can trust in His provision and sovereignty over our lives, even when we face suffering or uncertainty.

The Limitations of Human Wisdom
Job's dialogue with his friends highlights the limitations of human wisdom. True understanding comes from acknowledging God's greater perspective.

The Role of Creation in Revelation
Creation itself is a form of revelation, pointing us to the Creator. We should take time to observe and reflect on the natural world as a means of drawing closer to God.
Bible Study Questions
1. How does Job 12:7 challenge our understanding of where wisdom can be found?

2. In what ways can observing nature deepen our relationship with God?

3. How does the concept of God's provision for animals and birds in Matthew 6 relate to Job's statement in Job 12:7?

4. What can we learn from Job's response to his friends about the nature of suffering and divine justice?

5. How can we apply the lessons from Job 12:7 in our daily lives, especially when facing challenges or uncertainties?
Connections to Other Scriptures
Genesis 1
The creation account highlights the order and purpose in God's creation, which Job references to demonstrate God's wisdom and power.

Psalm 19
This psalm speaks of how the heavens declare the glory of God, similar to how Job suggests that nature reveals God's wisdom.

Romans 1
Paul discusses how God's invisible qualities are evident in creation, aligning with Job's assertion that animals and birds can instruct us about God's nature.

Matthew 6
Jesus speaks of the birds of the air and how God provides for them, illustrating trust in God's provision and care.
An Appeal to the Living CreaturesAlbert Barnes.Job 12:7
Does God Treat Men Here According to CharacterHomilistJob 12:7
Our Duty to the CreaturesJ. Styles, D. D.Job 12:7
Religious Lessons Taught to ManW. Lindsay Alexander, D. D.Job 12:7
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
People
Job
Places
Uz
Topics
Air, Animals, Beasts, Birds, Clear, Declare, Fowl, Fowls, Heaven, Heavens, Question, Shew, Sky, Teach, Teaching, Yet
Dictionary of Bible Themes
Job 12:7-8

     8710   atheism

Job 12:7-10

     4007   creation, and God
     4060   nature
     5302   education

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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