Job 12:9
Which of all these does not know that the hand of the LORD has done this?
Which of all these
This phrase invites us to consider the entirety of creation. In the context of Job, "all these" refers to the natural world and its creatures, which Job has been discussing in the preceding verses. The Hebrew word used here, "אֵלֶּה" (elleh), emphasizes the collective witness of creation. From a conservative Christian perspective, this underscores the belief that all of creation testifies to the knowledge and sovereignty of God. The natural world, in its complexity and order, points to a Creator who is both powerful and intentional.

does not know
The phrase suggests an inherent understanding or awareness. The Hebrew root "יָדַע" (yada) implies a deep, experiential knowledge. In the biblical context, this is not merely intellectual assent but an intimate recognition of truth. From a theological standpoint, this reflects the idea that God's presence and actions are evident and undeniable to those who observe the world with open eyes and hearts. It challenges the reader to consider whether they, too, recognize God's hand in their lives and the world around them.

that the hand of the LORD
The "hand of the LORD" is a powerful biblical metaphor for God's active involvement and authority in the world. The Hebrew word "יָד" (yad) signifies power, control, and action. In scripture, God's hand is often associated with creation, deliverance, and judgment. This phrase reassures believers of God's omnipotence and His direct engagement in the affairs of the world. It serves as a reminder that nothing occurs outside of God's sovereign will and purpose.

has done this
This concluding phrase affirms God's role as the ultimate cause behind the events Job is experiencing. The Hebrew verb "עָשָׂה" (asah) means to make or do, indicating purposeful action. In the context of Job's suffering, this statement acknowledges that even the trials and tribulations are within God's purview. From a conservative Christian perspective, this is a call to trust in God's wisdom and plan, even when circumstances are difficult to understand. It encourages believers to find solace in the knowledge that God is in control and that His purposes are ultimately for good, even when they are beyond human comprehension.

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. The LORD (Yahweh)
The covenant name of God, emphasizing His sovereignty and power over creation and human affairs.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to comfort him but end up arguing that his suffering must be due to sin.

4. Creation
The natural world, which Job references to illustrate the knowledge of God's hand in all things.

5. The Book of Job
A poetic and philosophical text in the Old Testament that explores themes of suffering, divine justice, and faith.
Teaching Points
God's Sovereignty in Creation
Recognize that all of creation testifies to the power and presence of God. Nature itself is a witness to His handiwork.

Understanding Suffering
Acknowledge that suffering is not always a result of personal sin. Like Job, we may not always understand the reasons behind our trials, but we can trust in God's sovereign plan.

Faith in God's Wisdom
Trust in God's wisdom and timing, even when circumstances are difficult. His ways are higher than ours, and His purposes are ultimately for our good.

The Role of Community in Suffering
Be mindful of how we support others in their suffering. Job's friends initially came to comfort him, but their assumptions about his guilt added to his distress.

Creation as a Teacher
Spend time in nature to reflect on God's greatness and to gain perspective on life's challenges. Creation can remind us of God's constant presence and power.
Bible Study Questions
1. How does Job 12:9 challenge our understanding of God's role in the events of our lives?

2. In what ways can observing nature strengthen our faith in God's sovereignty?

3. How can we apply the lessons from Job's interactions with his friends to our own relationships, especially when others are suffering?

4. What other biblical examples illustrate the idea that God's hand is at work in both good and bad circumstances?

5. How can we cultivate a deeper trust in God's wisdom and timing, especially when we face trials that seem unjust or inexplicable?
Connections to Other Scriptures
Psalm 19
This psalm speaks of how creation declares the glory of God, similar to Job's assertion that nature knows the hand of the LORD.

Romans 1
Paul discusses how God's invisible qualities and divine nature are evident in creation, aligning with Job's understanding that creation testifies to God's work.

Isaiah 45
This chapter emphasizes God's sovereignty and control over all events, reinforcing the idea that the LORD's hand is in everything.
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
Knoweth, Wrought
Dictionary of Bible Themes
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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