Job 12:16
True wisdom and power belong to Him. The deceived and the deceiver are His.
True wisdom and power belong to Him
This phrase emphasizes the sovereignty and omnipotence of God. The Hebrew word for "wisdom" here is "חָכְמָה" (chokmah), which denotes not just knowledge, but a deep, abiding understanding that is perfectly applied. In the context of Job, this wisdom is contrasted with human understanding, which is often limited and flawed. The word "power" is translated from "גְּבוּרָה" (geburah), indicating might and strength. Together, these attributes underscore that God is the ultimate source of all wisdom and strength, a theme that resonates throughout the Bible, particularly in the wisdom literature. Historically, this reflects the ancient Near Eastern understanding of deities as possessing ultimate control over the cosmos, but uniquely in the Hebrew tradition, it is a singular, personal God who embodies these traits.

The deceived and the deceiver are His
This phrase presents a profound theological assertion about God's sovereignty over all human affairs, including those involving deception. The Hebrew word for "deceived" is "שָׁגָה" (shagah), which can mean to err or go astray, while "deceiver" comes from "נָשָׁא" (nasha), meaning to lead astray or beguile. This suggests that both those who are misled and those who mislead are under God's dominion. From a conservative Christian perspective, this does not imply that God causes deception, but rather that He is sovereign over all events and can use even the actions of deceivers to fulfill His divine purposes. This is consistent with the broader biblical narrative, where God is seen as working through human history, even through its darker aspects, to bring about His ultimate plan of redemption. This understanding provides comfort and assurance to believers, affirming that nothing is outside of God's control or knowledge.

Persons / Places / Events
1. Job
A man of great faith and patience, Job is the central figure in the Book of Job. He undergoes severe trials and suffering, yet remains steadfast in his faith.

2. God
The ultimate source of wisdom and power, God is the one Job acknowledges as sovereign over all creation, including human affairs.

3. The Deceived and the Deceiver
These represent those who are misled and those who mislead others. Job acknowledges that both are under God's sovereign control.

4. Job's Friends
Although not directly mentioned in this verse, Job's friends are part of the broader context. They attempt to explain Job's suffering through their limited understanding, often misrepresenting God's character.

5. The Setting of Job's Discourse
This verse is part of Job's response to his friends, where he asserts God's ultimate authority and wisdom, contrasting it with human understanding.
Teaching Points
God's Sovereignty
Recognize that God is in control of all situations, including those involving deception and misunderstanding. This should bring comfort and trust in His ultimate plan.

Wisdom and Power
Seek wisdom and strength from God, acknowledging that human understanding is limited. Regular prayer and study of Scripture are essential to align with His wisdom.

Humility in Understanding
Approach life's challenges with humility, understanding that our perspective is limited. Trust in God's greater wisdom and plan.

Discernment in Relationships
Be aware of the potential for deception in human interactions. Pray for discernment to navigate relationships wisely, relying on God's guidance.

Faith Amidst Trials
Like Job, maintain faith and integrity even when circumstances are difficult to understand. Trust that God is working for good, even when it is not immediately apparent.
Bible Study Questions
1. How does acknowledging God's sovereignty over both the deceived and the deceiver impact your view of current world events?

2. In what ways can you seek God's wisdom and power in your daily life, especially when facing difficult decisions?

3. How can Job's response to his friends' limited understanding encourage you in your interactions with others who may misinterpret your circumstances?

4. Reflect on a time when you felt deceived or misled. How can Job 12:16 help you find peace and trust in God's control over that situation?

5. How do other scriptures, like Proverbs 2:6 and Romans 11:33, deepen your understanding of God's wisdom and power as described in Job 12:16?
Connections to Other Scriptures
Proverbs 2:6
This verse highlights that wisdom comes from the Lord, reinforcing the idea that true wisdom belongs to God.

Isaiah 45:7
This passage speaks of God's sovereignty over both light and darkness, good and evil, similar to how Job acknowledges God's control over both the deceived and the deceiver.

Romans 11:33
Paul marvels at the depth of God's wisdom and knowledge, echoing Job's recognition of God's supreme wisdom and power.
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
Instances of the Overruling Wisdom of GodE. Johnson Job 12:16, 17, 22
People
Job
Places
Uz
Topics
Belong, Deceived, Deceiver, Designs, Effectual, Error, Guide, Guided, Hands, Misleader, Misled, Strength, Victory, Wisdom, Wise
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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