Job 12:15
If He holds back the waters, they dry up, and if He releases them, they overwhelm the land.
If He holds back the waters,
This phrase reflects God's sovereign control over nature, emphasizing His power to restrain the waters. In biblical context, water often symbolizes chaos and disorder, as seen in Genesis 1:2, where the Spirit of God hovers over the waters. The ability to hold back waters signifies divine authority over creation, reminiscent of God's control during the parting of the Red Sea (Exodus 14:21). This act of holding back waters can also be seen as a metaphor for God's restraint of judgment or chaos, aligning with His role as a protector and sustainer.

they dry up,
The drying up of waters can symbolize desolation and judgment. In the historical context of the Ancient Near East, water was a precious resource, essential for life and agriculture. The drying up of water sources would lead to drought and famine, seen as a divine judgment or curse, as in the case of Elijah's prophecy of drought in 1 Kings 17:1. This phrase underscores the dependence of creation on God's provision and the consequences when He withholds it.

and if He releases them,
This part of the verse highlights God's ability to unleash the waters, symbolizing His power to bring about abundance or destruction. The release of waters can be seen in the context of the Flood narrative in Genesis 7, where God opens the floodgates of heaven, resulting in a deluge that covers the earth. It serves as a reminder of God's capacity to execute judgment but also to provide, as seen in the blessings of rain for a fruitful harvest.

they overwhelm the land.
The overwhelming of the land by waters signifies destruction and chaos, akin to the Flood in Noah's time. This imagery is used throughout Scripture to depict God's judgment, as in Isaiah 8:7-8, where the Assyrian invasion is likened to a flood overwhelming the land. It also serves as a type of Christ, who calms the storm in Mark 4:39, demonstrating His authority over the natural world and His role as the one who brings peace and order out of chaos. This phrase ultimately points to the dual nature of God's power to both judge and save.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man of great faith and patience who undergoes severe trials and suffering. He is known for his dialogues with his friends and his unwavering trust in God despite his circumstances.

2. God
The sovereign Creator and Sustainer of the universe, who is in control of all natural and supernatural events. In this verse, God's power over nature is emphasized.

3. Waters
Symbolic of both life and chaos in the Bible. In the context of Job 12:15, waters represent God's control over creation, whether in withholding rain or causing floods.

4. Land
Represents the earth and its inhabitants, who are subject to God's sovereign will and power.

5. Job's Friends
Although not directly mentioned in this verse, they are part of the larger account. They engage in dialogues with Job, often misunderstanding God's ways and Job's situation.
Teaching Points
God's Sovereignty Over Nature
God has absolute control over the natural world. Whether in withholding rain or causing floods, His purposes are always fulfilled.

Trust in God's Timing
Just as God controls the waters, He controls the timing of events in our lives. We must trust His wisdom and timing, even when we do not understand.

The Dual Nature of Water
Water can be both life-giving and destructive. Similarly, God's actions can bring both blessing and judgment, depending on His divine purposes.

Human Limitations
Humans are limited in their understanding and control. Recognizing God's sovereignty should lead us to humility and dependence on Him.

God's Faithfulness in Trials
Even when overwhelmed by life's "floods," we can trust in God's faithfulness and His ability to bring us through.
Bible Study Questions
1. How does Job 12:15 illustrate God's sovereignty over creation, and how can this understanding impact our daily lives?

2. In what ways can the dual nature of water (life-giving and destructive) be seen in God's dealings with humanity throughout the Bible?

3. How can we apply the lesson of trusting in God's timing, as seen in Job 12:15, to a current situation in our lives?

4. What are some other biblical examples where God demonstrates His control over nature, and what do these examples teach us about His character?

5. How can recognizing our human limitations in the face of God's sovereignty lead to a deeper faith and reliance on Him?
Connections to Other Scriptures
Genesis 7-8
The account of Noah's flood illustrates God's control over the waters, both in judgment and in mercy.

Exodus 14
The parting of the Red Sea demonstrates God's power to hold back waters for the deliverance of His people.

Psalm 104:6-9
This passage speaks of God's authority over the waters, setting boundaries for the seas.

Isaiah 43:2
God's promise to be with His people through waters and rivers, symbolizing His protection and presence.

Revelation 21:1
The new heaven and new earth where the sea is no more, indicating God's ultimate control over chaos and disorder.
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
Behold, Devastate, Dried, Drought, Dry, Forth, Holds, Inundate, Keepeth, Keeps, Lets, Loose, Overturn, Overturned, Overwhelm, Restrains, Sends, Truly, Waters, Withholdeth, Withholds
Dictionary of Bible Themes
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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