Job 12:13
Wisdom and strength belong to God; counsel and understanding are His.
Wisdom
The Hebrew word for "wisdom" is "חָכְמָה" (chokmah), which encompasses not only knowledge but also the skillful application of knowledge in life. In the context of Job, wisdom is portrayed as a divine attribute, emphasizing that true wisdom originates from God alone. This reflects the biblical theme that human understanding is limited, and ultimate insight comes from the Creator. The book of Proverbs often echoes this sentiment, underscoring that "the fear of the LORD is the beginning of wisdom" (Proverbs 9:10).

and strength
The term "strength" in Hebrew is "גְּבוּרָה" (geburah), indicating might, power, and the ability to act effectively. In the ancient Near Eastern context, strength was often associated with military power or the ability to overcome adversaries. Here, Job acknowledges that God possesses not only intellectual wisdom but also the power to execute His will. This duality of wisdom and strength highlights God's sovereignty and His capability to govern the universe justly.

belong to God
This phrase underscores the ownership and exclusive possession of these attributes by God. The Hebrew construction implies that wisdom and strength are inherent to God's nature. In the broader scriptural narrative, this serves as a reminder of God's omnipotence and omniscience, qualities that are beyond human reach. It reassures believers that God is in control, even when circumstances seem chaotic or unjust.

counsel
The word "counsel" is translated from the Hebrew "עֵצָה" (etsah), which refers to advice, purpose, or plan. In the biblical context, God's counsel is perfect and unchangeable, as seen in Isaiah 46:10, where God declares, "My counsel shall stand, and I will accomplish all My purpose." This highlights the trustworthiness of God's plans and His ability to guide His people through life's complexities.

and understanding
"Understanding" comes from the Hebrew "תְּבוּנָה" (tevunah), which involves discernment and insight. It is the ability to see beyond the surface and grasp the deeper meaning of situations. In Job's discourse, attributing understanding to God emphasizes that He comprehends the intricacies of human life and the universe. This is a call for humility, recognizing that human perspective is limited and often flawed.

are His
The phrase "are His" reinforces the idea that these attributes are not just associated with God but are an integral part of His essence. This serves as a theological anchor for believers, affirming that in times of suffering or confusion, they can rely on God's perfect wisdom and strength. It is a call to trust in God's character and His ultimate plan for creation.

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 Almighty Creator, who is the source of wisdom, strength, counsel, and understanding, as acknowledged by Job in this verse.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who visit Job to offer their perspectives on his suffering, often attributing it to sin or lack of understanding.

4. Uz
The land where Job lived, often associated with the region east of Israel, known for its wisdom traditions.

5. The Dialogue
The ongoing conversation between Job and his friends, where Job defends his integrity and questions the simplistic theology of his friends.
Teaching Points
Acknowledging God's Sovereignty
Recognize that all wisdom and strength originate from God. In times of uncertainty, turn to Him for guidance and understanding.

Humility in Seeking Counsel
Approach God with humility, acknowledging that human wisdom is limited. Seek His counsel in prayer and through His Word.

Trust in Divine Understanding
Trust that God's understanding surpasses human comprehension. In difficult situations, rely on His perfect wisdom rather than solely on human reasoning.

The Role of Suffering in Gaining Wisdom
Understand that suffering can be a tool for gaining deeper insight into God's character and purposes. Reflect on personal trials as opportunities for spiritual growth.

Community and Counsel
Engage with a community of believers for support and counsel, but always weigh human advice against the wisdom found in Scripture.
Bible Study Questions
1. How does Job 12:13 challenge our understanding of wisdom and strength in the context of personal trials?

2. In what ways can we practically seek God's wisdom and counsel in our daily lives, according to the teachings of Job and other scriptures?

3. How does acknowledging God's sovereignty in wisdom and strength affect our response to suffering and adversity?

4. What role does community play in helping us discern God's wisdom, and how can we ensure that the counsel we receive aligns with biblical truth?

5. Reflect on a time when you relied on God's understanding rather than your own. What was the outcome, and how did it strengthen your faith?
Connections to Other Scriptures
Proverbs 2:6
This verse emphasizes that the Lord gives wisdom, and from His mouth come knowledge and understanding, reinforcing the idea that true wisdom is divine.

Isaiah 40:28
Highlights God's everlasting strength and understanding, which is unsearchable, aligning with Job's acknowledgment of God's attributes.

James 1:5
Encourages believers to ask God for wisdom, who gives generously, connecting to the idea that wisdom is a divine gift.
The Devine Supremacy IllustratedR. Green Job 12:11-25
Images of the Irresistible Power of GodE. Johnson Job 12:13-15, 18-21, 23-25
Job's MaximsHomilistJob 12:13-25
The Wisdom and Might of GodW.F. Adeney Job 12:13-25
People
Job
Places
Uz
Topics
Belong, Counsel, Power, Strength, Understanding, Wisdom
Dictionary of Bible Themes
Job 12:13

     5441   philosophy
     5779   advice
     8355   understanding
     8366   wisdom, source of

Job 12:13-25

     1180   God, wisdom of

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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