Job 28
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Job 28
Man Searches Out Precious Things
1Surely there is a vein for the silver, and a place for gold where they fine it.
Jamieson-Fausset-Brown
CHAPTER 28
Job 28:1-28. Job's Speech Continued.
In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (Job 28:12, &c.). However, the image from the same metals (Job 23:10) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold.
1. vein--a mine, from which it goes forth, Hebrew, "is dug."
place for gold--a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.
CHAPTER 28
Job 28:1-28. Job's Speech Continued.
In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (Job 28:12, &c.). However, the image from the same metals (Job 23:10) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold.
1. vein--a mine, from which it goes forth, Hebrew, "is dug."
place for gold--a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.
The Pulpit Commentary
The connection of this chapter with the preceding is somewhat obscure. Probably we are to regard Job as led to see, even while he is justifying God's ways with sinners (Job_27:8-23), how many and how great are the difficulties in the way of forming a single consistent theory of the Divine action, which shall be applicable to all cases. Hence he comes to the conclusion that God is incomprehensible by man and inscrutable; and that it is only given to man to know him sufficiently for his practical guidance. To impress this on his hearers is his main object (verses 12-28); and, to impress it the more, he introduces it by a sharp contrast. Wonderful as is man's cleverness and ingenuity in respect of earthly things and physical phenomena (verses 1-11), with respect to heavenly things and the spiritual world—wherewith true wisdom is concerned—he knows next to nothing. All that he knows is just enough to guide his conduct aright (verse 28).
Surely there is a vein for the silver; literally, an issue for silver? i.e. a place or places whence it is drawn forth from the earth. The silver-mines of Spain were very early worked by the Phoenicians, and produced the metal in great abundance. But Asia itself was probably the source whence silver was obtained in primitive times. And a place for gold where they fine it; or, fuse it. Gold is very widely spread over the earth's surface, and in ancient times was especially abundant in Arabia (Diod. Sic.. 2.1; 3.42; Strabo, 16.4. § 18; Pit,y, 'Hist. Nat.,' 6.32, etc.); so that Job might easily have been acquainted with the processes of fusing and refining it. Two processes of refining are mentioned by Diedorus as practised by the Egyptians (3.11).
The connection of this chapter with the preceding is somewhat obscure. Probably we are to regard Job as led to see, even while he is justifying God's ways with sinners (Job_27:8-23), how many and how great are the difficulties in the way of forming a single consistent theory of the Divine action, which shall be applicable to all cases. Hence he comes to the conclusion that God is incomprehensible by man and inscrutable; and that it is only given to man to know him sufficiently for his practical guidance. To impress this on his hearers is his main object (verses 12-28); and, to impress it the more, he introduces it by a sharp contrast. Wonderful as is man's cleverness and ingenuity in respect of earthly things and physical phenomena (verses 1-11), with respect to heavenly things and the spiritual world—wherewith true wisdom is concerned—he knows next to nothing. All that he knows is just enough to guide his conduct aright (verse 28).
Surely there is a vein for the silver; literally, an issue for silver? i.e. a place or places whence it is drawn forth from the earth. The silver-mines of Spain were very early worked by the Phoenicians, and produced the metal in great abundance. But Asia itself was probably the source whence silver was obtained in primitive times. And a place for gold where they fine it; or, fuse it. Gold is very widely spread over the earth's surface, and in ancient times was especially abundant in Arabia (Diod. Sic.. 2.1; 3.42; Strabo, 16.4. § 18; Pit,y, 'Hist. Nat.,' 6.32, etc.); so that Job might easily have been acquainted with the processes of fusing and refining it. Two processes of refining are mentioned by Diedorus as practised by the Egyptians (3.11).
2Iron is taken out of the earth, and brass is molten out of the stone.
Jamieson-Fausset-Brown
2. brass--that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.
2. brass--that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.
The Pulpit Commentary
Iron is taken out of the earth (see the comment on Job_20:24). Iron was found in the hills of Palestine (Deu_8:9), in the trans-Jordanic region (Josephus, 'Bell. Jud,' 4.8. § 2), in the sandstone of the Lebanon, and in Egypt, probably also in many other places. It is scarcely ever found except in the shape of iron ore, and so has to be "taken out of the earth." And brass is molten out of the stone. By "brass" we must understand copper, since the amalgam brass is never found in a natural state. Copper was yielded abundantly in very early times by the mines which the Egyptians worked in the Sinaitic peninsula. It was also obtainable from Palestine (Deu_8:9), Cyprus, and Armenia (Eze_27:13). Sometimes it is found pure, but generally in the shape of copper ore, which has to be "molten" for the pure metal to run off.
Iron is taken out of the earth (see the comment on Job_20:24). Iron was found in the hills of Palestine (Deu_8:9), in the trans-Jordanic region (Josephus, 'Bell. Jud,' 4.8. § 2), in the sandstone of the Lebanon, and in Egypt, probably also in many other places. It is scarcely ever found except in the shape of iron ore, and so has to be "taken out of the earth." And brass is molten out of the stone. By "brass" we must understand copper, since the amalgam brass is never found in a natural state. Copper was yielded abundantly in very early times by the mines which the Egyptians worked in the Sinaitic peninsula. It was also obtainable from Palestine (Deu_8:9), Cyprus, and Armenia (Eze_27:13). Sometimes it is found pure, but generally in the shape of copper ore, which has to be "molten" for the pure metal to run off.
3He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.
Jamieson-Fausset-Brown
3. "Man makes an end of darkness," by exploring the darkest depths (with torches).
all perfection--rather, carries out his search to the utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom); that is, the stones, whatever they be, embedded in the darkest bowels of the earth [Umbreit] (Job 26:10).
3. "Man makes an end of darkness," by exploring the darkest depths (with torches).
all perfection--rather, carries out his search to the utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom); that is, the stones, whatever they be, embedded in the darkest bowels of the earth [Umbreit] (Job 26:10).
The Pulpit Commentary
He setteth an end to darkness. Man, in his desire to obtain these metals, "setteth an end to darkness," i.e. letteth in the light of day, or the artificial light which he carries with him, upon the natural abode of darkness, the inner parts of the earth. The miner's first operation is to pierce the ground with a shaft, perpendicular, horizontal, or oblique, as suits his purpose. Through this the light enters into what was previously pitch darkness. And searcheth out all perfection: the stones of darkness, and the shadow of death; rather, and searcheth out to the furthest bound the stones of thick darkness and of the shadow of death; explores, i.e.' the entire murky regina within the earth, notwithstanding its fearful gloom and obscurity.
He setteth an end to darkness. Man, in his desire to obtain these metals, "setteth an end to darkness," i.e. letteth in the light of day, or the artificial light which he carries with him, upon the natural abode of darkness, the inner parts of the earth. The miner's first operation is to pierce the ground with a shaft, perpendicular, horizontal, or oblique, as suits his purpose. Through this the light enters into what was previously pitch darkness. And searcheth out all perfection: the stones of darkness, and the shadow of death; rather, and searcheth out to the furthest bound the stones of thick darkness and of the shadow of death; explores, i.e.' the entire murky regina within the earth, notwithstanding its fearful gloom and obscurity.
4The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men.
Jamieson-Fausset-Brown
4. Three hardships in mining: 1. "A stream (flood) breaks out at the side of the stranger"; namely, the miner, a strange newcomer into places heretofore unexplored; his surprise at the sudden stream breaking out beside him is expressed (English Version, "from the inhabitant"). 2. "Forgotten (unsupported) by the foot they hang," namely, by ropes, in descending. In the Hebrew, "Lo there" precedes this clause, graphically placing it as if before the eyes. "The waters" is inserted by English Version. "Are dried up," ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such, that by pumps, &c., he soon causes them to "dry up and go away" [So Herder]. 3. "Far away from men, they move with uncertain step"; they stagger; not "they are gone" [Umbreit].
4. Three hardships in mining: 1. "A stream (flood) breaks out at the side of the stranger"; namely, the miner, a strange newcomer into places heretofore unexplored; his surprise at the sudden stream breaking out beside him is expressed (English Version, "from the inhabitant"). 2. "Forgotten (unsupported) by the foot they hang," namely, by ropes, in descending. In the Hebrew, "Lo there" precedes this clause, graphically placing it as if before the eyes. "The waters" is inserted by English Version. "Are dried up," ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such, that by pumps, &c., he soon causes them to "dry up and go away" [So Herder]. 3. "Far away from men, they move with uncertain step"; they stagger; not "they are gone" [Umbreit].
The Pulpit Commentary
The flood breaketh out from the inhabitant. This passage is very obscure; but recent critics suggest, as its probable meaning, "He (i.e. the miner) breaketh open a shaft, away from where men inhabit" (see the Revised Version). The miner does not wish to be interfered with, and therefore sinks his shaft in some wild spot, far from the habitations of men. Even the waters forgotten of the foot; rather, they are forgotten of the foot; i.e. no one visits them; they are left alone; they are "forgotten of the foot" of the passer-by. They are dried up, they are gone away from men; rather, they hang swinging to and fro, far from men. The descent of the shaft is made by a rope, to which they "hang swinging" all the time that they defend. As they have sought secrecy, all this takes place far from the haunts of men.
The flood breaketh out from the inhabitant. This passage is very obscure; but recent critics suggest, as its probable meaning, "He (i.e. the miner) breaketh open a shaft, away from where men inhabit" (see the Revised Version). The miner does not wish to be interfered with, and therefore sinks his shaft in some wild spot, far from the habitations of men. Even the waters forgotten of the foot; rather, they are forgotten of the foot; i.e. no one visits them; they are left alone; they are "forgotten of the foot" of the passer-by. They are dried up, they are gone away from men; rather, they hang swinging to and fro, far from men. The descent of the shaft is made by a rope, to which they "hang swinging" all the time that they defend. As they have sought secrecy, all this takes place far from the haunts of men.
5As for the earth, out of it cometh bread: and under it is turned up as it were fire.
Jamieson-Fausset-Brown
5. Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So Pliny [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [Umbreit]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Eze 28:14).
5. Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So Pliny [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [Umbreit]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Eze 28:14).
The Pulpit Commentary
As for the earth, out of it cometh bread. Man's cleverness is such that he turns the earth to various uses. By tillage of its surface he causes it to produce the staff of life, bread: and by his mining operations the under part of it is turned up as fire, or rather, as by fire. Fire was used in some of the processes whereby masses of material were detached and forced to yield their treasures (see Pliny, 'Hist. Nat.,' 33.4. § 73).
As for the earth, out of it cometh bread. Man's cleverness is such that he turns the earth to various uses. By tillage of its surface he causes it to produce the staff of life, bread: and by his mining operations the under part of it is turned up as fire, or rather, as by fire. Fire was used in some of the processes whereby masses of material were detached and forced to yield their treasures (see Pliny, 'Hist. Nat.,' 33.4. § 73).
6The stones of it are the place of sapphires: and it hath dust of gold.
Jamieson-Fausset-Brown
6. Sapphires are found in alluvial soil near rocks and embedded in gneiss. The ancients distinguished two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold spots; that is, lapis lazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Version better, "The stones of the earth are, &c., and the clods of it (Vulgate) are gold"; the parallel clauses are thus neater.
6. Sapphires are found in alluvial soil near rocks and embedded in gneiss. The ancients distinguished two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold spots; that is, lapis lazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Version better, "The stones of the earth are, &c., and the clods of it (Vulgate) are gold"; the parallel clauses are thus neater.
The Pulpit Commentary
The stones of it are the place of sapphires. Among the rocks and stones whereof the interior of the earth is mainly composed are found gems of inestinable value, for instance, sapphires. It is doubtful whether the Hebrew sapphire (ספיר) was the gem which bears that name among ourselves, or the lapis lazuli. In either case it was highly esteemed, and appeared in kings' crowns (Eze_28:13), and in the high priest's breastplate (Exo_28:18); Job notes its high value in verse 16. And it (i.e. the earth) hath dust of gold; literally, dusts; i.e. a multitude of small specks or atoms. In the auriferous rocks gold is commonly scattered in such specks.
The stones of it are the place of sapphires. Among the rocks and stones whereof the interior of the earth is mainly composed are found gems of inestinable value, for instance, sapphires. It is doubtful whether the Hebrew sapphire (ספיר) was the gem which bears that name among ourselves, or the lapis lazuli. In either case it was highly esteemed, and appeared in kings' crowns (Eze_28:13), and in the high priest's breastplate (Exo_28:18); Job notes its high value in verse 16. And it (i.e. the earth) hath dust of gold; literally, dusts; i.e. a multitude of small specks or atoms. In the auriferous rocks gold is commonly scattered in such specks.
7There is a path which no fowl knoweth, and which the vulture’s eye hath not seen:
Jamieson-Fausset-Brown
7. fowl--rather, "ravenous bird," or "eagle," which is the most sharp-sighted of birds (Is 46:11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight.
7. fowl--rather, "ravenous bird," or "eagle," which is the most sharp-sighted of birds (Is 46:11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight.
The Pulpit Commentary
There is a path which no fowl knoweth; or, his is a path which no bird of prey knoweth (see the Revised Version). The miner's path through the bowels of the earth is intended. And which the vulture's eye hath not seen. The vulture is probably the most keen-sighted of birds, but it cannot even get a glimpse of the subterraneous path which the miner treads.
There is a path which no fowl knoweth; or, his is a path which no bird of prey knoweth (see the Revised Version). The miner's path through the bowels of the earth is intended. And which the vulture's eye hath not seen. The vulture is probably the most keen-sighted of birds, but it cannot even get a glimpse of the subterraneous path which the miner treads.
8The lion’s whelps have not trodden it, nor the fierce lion passed by it.
Jamieson-Fausset-Brown
8. lion's whelps--literally, "the sons of pride," that is, the fiercest beasts.
passed--The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.
8. lion's whelps--literally, "the sons of pride," that is, the fiercest beasts.
passed--The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.
The Pulpit Commentary
The lion's whelps have not trodden it; literally, the sons of the fierce—the whelps of lions, tigers, or leopards may be intended. These beasts would haunt the mountains and penetrate into natural caverns, bat would never adventure themselves in the shafts and adits of miners. Nor the fierce lion passed by it; rather, passed thereby (see the Revised Version).
The lion's whelps have not trodden it; literally, the sons of the fierce—the whelps of lions, tigers, or leopards may be intended. These beasts would haunt the mountains and penetrate into natural caverns, bat would never adventure themselves in the shafts and adits of miners. Nor the fierce lion passed by it; rather, passed thereby (see the Revised Version).
9He putteth forth his hand upon the rock; he overturneth the mountains by the roots.
Jamieson-Fausset-Brown
9. rock--flint. He puts forth his hand to cleave the hardest rock.
by the roots--from their foundations, by undermining them.
9. rock--flint. He puts forth his hand to cleave the hardest rock.
by the roots--from their foundations, by undermining them.
The Pulpit Commentary
He putteth forth his hand upon the rock. Our Revisers translate, upon the flinty rock; while Canon Cook maintains that "the word used means either granite or quartz." Probably Job meant no more than that man does not shrink from attacking any—even the hardest—rock; but will subdue it, and cut his way through it, if he has occasion so to do. He overturneth the mountains by the roots. Herodotus, in describing what he had seen of the Phoenician mining operations in the island of Thasos, observes, "a huge, mountain has been turned upside down in the search for ores" (Herod; 6.47). Pliny says of the process employed for detaching huge masses from the metalliferous hills in Spain, "They attack the rock with iron wedges and hammers. When this work is complete, they destroy the supports, and notify by signal that the fall is about to take place. A watchman, stationed on the mountain-top, alone understands the signal; and he proceeds at once to have all the workmen called in, and himself makes a hurried retreat. Then the mountain falls m upon itself with a crash that cannot be imagined, and an incredible concussion of the air. The successful engineers contemplate the ruin which they have achieved" ('Hist. Nat.,' 33.4. § 73).
He putteth forth his hand upon the rock. Our Revisers translate, upon the flinty rock; while Canon Cook maintains that "the word used means either granite or quartz." Probably Job meant no more than that man does not shrink from attacking any—even the hardest—rock; but will subdue it, and cut his way through it, if he has occasion so to do. He overturneth the mountains by the roots. Herodotus, in describing what he had seen of the Phoenician mining operations in the island of Thasos, observes, "a huge, mountain has been turned upside down in the search for ores" (Herod; 6.47). Pliny says of the process employed for detaching huge masses from the metalliferous hills in Spain, "They attack the rock with iron wedges and hammers. When this work is complete, they destroy the supports, and notify by signal that the fall is about to take place. A watchman, stationed on the mountain-top, alone understands the signal; and he proceeds at once to have all the workmen called in, and himself makes a hurried retreat. Then the mountain falls m upon itself with a crash that cannot be imagined, and an incredible concussion of the air. The successful engineers contemplate the ruin which they have achieved" ('Hist. Nat.,' 33.4. § 73).
10He cutteth out rivers among the rocks; and his eye seeth every precious thing.
Jamieson-Fausset-Brown
10. He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he he is able to see the precious things in the earth.
10. He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he he is able to see the precious things in the earth.
The Pulpit Commentary
He cutteth out rivers among the rocks. Some understand this of man's general ability to cut canals and tunnels, and change the course of rivers. But the allusion is more probably to the works undertaken in mines for the carrying off of the water from them. Diodorus says that when subterranean springs were tapped in mines, which threatened to flood them, it was usual to construct ducts, or tunnels, by which the inconvenient liquid might be carried off to a lower level (Diod. Siculus, 5.37. § 3). And his eye seeth every precious thing. Nothing escapes his notice. Even as he constructs these duets he has his eye open to note any signs of mineral wealth, of metals or of precious stones, that occur along the line of his excavation.
He cutteth out rivers among the rocks. Some understand this of man's general ability to cut canals and tunnels, and change the course of rivers. But the allusion is more probably to the works undertaken in mines for the carrying off of the water from them. Diodorus says that when subterranean springs were tapped in mines, which threatened to flood them, it was usual to construct ducts, or tunnels, by which the inconvenient liquid might be carried off to a lower level (Diod. Siculus, 5.37. § 3). And his eye seeth every precious thing. Nothing escapes his notice. Even as he constructs these duets he has his eye open to note any signs of mineral wealth, of metals or of precious stones, that occur along the line of his excavation.
11He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light.
Jamieson-Fausset-Brown
11. floods--"He restrains the streams from weeping"; a poetical expression for the trickling subterranean rills, which impede him; answering to the first clause of Job 28:10; so also the two latter clauses in each verse correspond.
11. floods--"He restrains the streams from weeping"; a poetical expression for the trickling subterranean rills, which impede him; answering to the first clause of Job 28:10; so also the two latter clauses in each verse correspond.
The Pulpit Commentary
He bindeth the floods from overflowing. This, again, may be either taken generally of man's ability to create dams, dykes, and embankments, whereby the overflow of waters is prevented; or specially of such works when connected with mines, from which it is possible, in some instances, to dam out water that would otherwise interfere with their working. The word translated "overflowing" means probably "weeping," and seems to point to that leakage from the roofs and sides of galleries and adits which is more difficult to control and stop than even subterranean springs or rivers. And the thing that is hid bringeth he forth to light. This is the final result of mining operations. Things useful or beautiful that are hiddden deep down in the heart of the earth, and that might have seemed wholly inaccessible, are brought out of the pit's month into the light of day for the service and delectation of mankind.
He bindeth the floods from overflowing. This, again, may be either taken generally of man's ability to create dams, dykes, and embankments, whereby the overflow of waters is prevented; or specially of such works when connected with mines, from which it is possible, in some instances, to dam out water that would otherwise interfere with their working. The word translated "overflowing" means probably "weeping," and seems to point to that leakage from the roofs and sides of galleries and adits which is more difficult to control and stop than even subterranean springs or rivers. And the thing that is hid bringeth he forth to light. This is the final result of mining operations. Things useful or beautiful that are hiddden deep down in the heart of the earth, and that might have seemed wholly inaccessible, are brought out of the pit's month into the light of day for the service and delectation of mankind.
Where Shall Wisdom Be Found?
12But where shall wisdom be found? and where is the place of understanding?
Jamieson-Fausset-Brown
12. Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pr 8:23, 27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated.
understanding--insight into the plan of the divine government.
12. Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pr 8:23, 27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated.
understanding--insight into the plan of the divine government.
The Pulpit Commentary
Here we come on an abrupt change. From human ingenuity and contrivance Job turns to the consideration of "wisdom"—that wisdom which has been defined as "the reason which deals with principles "(Canon Cook). "Where," he asks, "is this to be found?" It is a wholly different thing from cleverness and ingenuity. It inquires into causes and origins, into the ends and purposes of things; it seeks to solve the riddle of the universe. Perfect wisdom can, of course, only dwell with God (verse 23). Man must be content with something much below this. With him "the fear of the Lord, that is wisdom, and to depart from evil is understanding" (verse 28).
But where shall wisdom be found? "Wisdom is the principal thing," says Solomon (Pro_4:7); and again, "It is better to get wisdom than gold" (Pro_16:16). But where is it to be found? Job's three friends thought that it dwelt with them (Job_12:2); but this was a mistake, since God reproaches them with their "folly" (Job_42:8). Job does not claim to possess it (Job_26:3); he only desires it. It is his deep conviction that it is only possessed, in the true sense of the word, by God. And where is the place of understanding? It is not quite clear whether Job intends to make any distinction between "wisdom" (חכמה) and "understanding" (בינה). Canon Cook suggests that "wisdom" is "the reason which deals with principles," and "understanding" "the faculty which discerns and appreciates their application." But refined distinctions of this kind are scarcely suitable to the age of Job. Dean Plumptre, in his comment on Proverbs, accepts the distinction implied in the Septuagint translation of that book, which renders חכמה by σοφία' and בינה by φρόνησις. This is a much simpler and more easily understood distinction, being that which separates between scientific know. ledge and the practical intelligence which directs conduct. But it may be doubted whether Job does not use the two words as synonyms.
Here we come on an abrupt change. From human ingenuity and contrivance Job turns to the consideration of "wisdom"—that wisdom which has been defined as "the reason which deals with principles "(Canon Cook). "Where," he asks, "is this to be found?" It is a wholly different thing from cleverness and ingenuity. It inquires into causes and origins, into the ends and purposes of things; it seeks to solve the riddle of the universe. Perfect wisdom can, of course, only dwell with God (verse 23). Man must be content with something much below this. With him "the fear of the Lord, that is wisdom, and to depart from evil is understanding" (verse 28).
But where shall wisdom be found? "Wisdom is the principal thing," says Solomon (Pro_4:7); and again, "It is better to get wisdom than gold" (Pro_16:16). But where is it to be found? Job's three friends thought that it dwelt with them (Job_12:2); but this was a mistake, since God reproaches them with their "folly" (Job_42:8). Job does not claim to possess it (Job_26:3); he only desires it. It is his deep conviction that it is only possessed, in the true sense of the word, by God. And where is the place of understanding? It is not quite clear whether Job intends to make any distinction between "wisdom" (חכמה) and "understanding" (בינה). Canon Cook suggests that "wisdom" is "the reason which deals with principles," and "understanding" "the faculty which discerns and appreciates their application." But refined distinctions of this kind are scarcely suitable to the age of Job. Dean Plumptre, in his comment on Proverbs, accepts the distinction implied in the Septuagint translation of that book, which renders חכמה by σοφία' and בינה by φρόνησις. This is a much simpler and more easily understood distinction, being that which separates between scientific know. ledge and the practical intelligence which directs conduct. But it may be doubted whether Job does not use the two words as synonyms.
13Man knoweth not the price thereof; neither is it found in the land of the living.
Jamieson-Fausset-Brown
13. Man can fix no price upon it, as it is nowhere to be found in man's abode (Is 38:11). Job implies both its valuable worth, and the impossibility of buying it at any price.
13. Man can fix no price upon it, as it is nowhere to be found in man's abode (Is 38:11). Job implies both its valuable worth, and the impossibility of buying it at any price.
The Pulpit Commentary
Man knoweth not the price thereof. The real value of wisdom cannot be estimated in terms of ordinary human calculation. It transcends figures. Neither is it found in the land of the living. True wisdom, such as Job is speaking of (see the comment on verses 12-28), does not exist among men. It transcends human faculties, and is among the peculiar possessions of the Most High (verse 23). Hence the Most High is altogether inscrutable by man'' his ways are past finding out."
Man knoweth not the price thereof. The real value of wisdom cannot be estimated in terms of ordinary human calculation. It transcends figures. Neither is it found in the land of the living. True wisdom, such as Job is speaking of (see the comment on verses 12-28), does not exist among men. It transcends human faculties, and is among the peculiar possessions of the Most High (verse 23). Hence the Most High is altogether inscrutable by man'' his ways are past finding out."
14The depth saith, It is not in me: and the sea saith, It is not with me.
The Pulpit Commentary
The depth saith, It is not in me: and the sea saith, It is not with me. The deep abysses of the ocean declare that it is not with them; and the wide reaches of the far-extending sea proclaim that it is not with them either.
The depth saith, It is not in me: and the sea saith, It is not with me. The deep abysses of the ocean declare that it is not with them; and the wide reaches of the far-extending sea proclaim that it is not with them either.
15It cannot be gotten for gold, neither shall silver be weighed for the price thereof.
Jamieson-Fausset-Brown
15. Not the usual word for "gold"; from a Hebrew root, "to shut up" with care; that is, purest gold (1Ki 6:20, Margin).
weighed--The precious metals were weighed out before coining was known (Ge 23:16).
15. Not the usual word for "gold"; from a Hebrew root, "to shut up" with care; that is, purest gold (1Ki 6:20, Margin).
weighed--The precious metals were weighed out before coining was known (Ge 23:16).
The Pulpit Commentary
It cannot be gotten for gold. No amount of gold can purchase it; no, not of the purest and most refined quality (1Ki_6:20, 1Ki_6:21), for it is not a thing that can be bought or sold God must grant it, and find a way of imparting it; which he certainly will not do for a sum of money. Neither shall silver be weighed for the price thereof. If gold cannot purchase it, much less can silver—the less valuable medium of exchange. (On the weighing of silver, in sales, see Gen_23:16; Jer_32:9; Ezr_8:26.)
It cannot be gotten for gold. No amount of gold can purchase it; no, not of the purest and most refined quality (1Ki_6:20, 1Ki_6:21), for it is not a thing that can be bought or sold God must grant it, and find a way of imparting it; which he certainly will not do for a sum of money. Neither shall silver be weighed for the price thereof. If gold cannot purchase it, much less can silver—the less valuable medium of exchange. (On the weighing of silver, in sales, see Gen_23:16; Jer_32:9; Ezr_8:26.)
16It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.
Jamieson-Fausset-Brown
16. gold of Ophir--the most precious (See on Job 22:24 and Psa 45:9).
onyx--(Ge 2:12). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.
16. gold of Ophir--the most precious (See on Job 22:24 and Psa 45:9).
onyx--(Ge 2:12). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.
The Pulpit Commentary
It cannot be valued with the gold of Ophir. The locality of Ophir has been much contested, but, on the whole, the weight of evidence would seem to be in favour of Arabia, on the south-east coast (see the article on "Ophir" in Smith's 'Dict. of the Bible,' which exhausts all that can be said on the subject). The high estimation in which "gold of Ophir" was held appears not only in this passage, but also in Job_22:24; Psa_45:9 : and Isa_13:12. It is to be accounted for by the imperfection of all the anciently known processes of refining, which left the best refined gold inferior to the natural product of the Ophir mines or washings. With the precious onyx, or the sapphire. (On the latter of these two stones, see the comment upon Isa_13:6.) The "onyx" is probably the stone now known as the "sardonyx," which was highly prized by the ancients. It had a place in the breastplate of the high priest (Exo_28:20), and is mentioned among the treasures of the King of Tyre (Eze_28:13). The sardonyx presents layers variously coloured, as blue, black, white, and vermilion.
It cannot be valued with the gold of Ophir. The locality of Ophir has been much contested, but, on the whole, the weight of evidence would seem to be in favour of Arabia, on the south-east coast (see the article on "Ophir" in Smith's 'Dict. of the Bible,' which exhausts all that can be said on the subject). The high estimation in which "gold of Ophir" was held appears not only in this passage, but also in Job_22:24; Psa_45:9 : and Isa_13:12. It is to be accounted for by the imperfection of all the anciently known processes of refining, which left the best refined gold inferior to the natural product of the Ophir mines or washings. With the precious onyx, or the sapphire. (On the latter of these two stones, see the comment upon Isa_13:6.) The "onyx" is probably the stone now known as the "sardonyx," which was highly prized by the ancients. It had a place in the breastplate of the high priest (Exo_28:20), and is mentioned among the treasures of the King of Tyre (Eze_28:13). The sardonyx presents layers variously coloured, as blue, black, white, and vermilion.
17The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold.
Jamieson-Fausset-Brown
17. crystal--Or else glass, if then known, very costly. From a root, "to be transparent."
jewels--rather, "vessels."
17. crystal--Or else glass, if then known, very costly. From a root, "to be transparent."
jewels--rather, "vessels."
The Pulpit Commentary
The gold and the crystal cannot equal it; rather, gold and crystal. This second mention of gold (see verse ]5) seems superfluous, but perhaps the patriarch is thinking of some goblet or ornament in which crystal and gold were combined together. Ornaments of this kind bare been found in Phoenicia. And the exchange of it shall not be for jewels of fine gold; or, vessels of fine gold. Both in Egypt and Phoenicia vessels of gold were common.
The gold and the crystal cannot equal it; rather, gold and crystal. This second mention of gold (see verse ]5) seems superfluous, but perhaps the patriarch is thinking of some goblet or ornament in which crystal and gold were combined together. Ornaments of this kind bare been found in Phoenicia. And the exchange of it shall not be for jewels of fine gold; or, vessels of fine gold. Both in Egypt and Phoenicia vessels of gold were common.
18No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies.
Jamieson-Fausset-Brown
18. Red coral (Eze 27:16).
pearls--literally, "what is frozen." Probably crystal; and Job 28:17 will then be glass.
rubies--Umbreit translates "pearls" (see La 4:1; Pr 3:15). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (La 4:1), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.
18. Red coral (Eze 27:16).
pearls--literally, "what is frozen." Probably crystal; and Job 28:17 will then be glass.
rubies--Umbreit translates "pearls" (see La 4:1; Pr 3:15). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (La 4:1), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.
The Pulpit Commentary
No mention shall be made of coral. The word translated "coral" (רָאמוֹת) means properly "things that are high." It occurs only here and in Eze_27:16. The rabbinical interpretation of the word as "coral" is doubtful, since it was unknown to the LXX. Or of pearls. The word gabish (גָבִישׁ) occurs only in this place. Some identify it with rock-crystal. For the price of wisdom is above rubies. Here we have another obscure word (פָנִינִים), which is variously rendered by "rubies," "pearls," "carbuncles," and "red coral." The balance of authority is in favour of pearls.
No mention shall be made of coral. The word translated "coral" (רָאמוֹת) means properly "things that are high." It occurs only here and in Eze_27:16. The rabbinical interpretation of the word as "coral" is doubtful, since it was unknown to the LXX. Or of pearls. The word gabish (גָבִישׁ) occurs only in this place. Some identify it with rock-crystal. For the price of wisdom is above rubies. Here we have another obscure word (פָנִינִים), which is variously rendered by "rubies," "pearls," "carbuncles," and "red coral." The balance of authority is in favour of pearls.
19The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.
Jamieson-Fausset-Brown
19. Ethiopia--Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.
19. Ethiopia--Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.
The Pulpit Commentary
The topaz of Ethiopia shall not equal it. It is generally allowed that the pithdath (פִטְדַת) is either the "topaz" or the "chrysolite." In favour of its being the chrysolite is the passage of Pliny which mentions its being esteemed for its green tints ('Hist. Nat.,' Job_37:8). Otherwise "topaz" might have appeared to be the best rendering. By "Cush," here translated "Ethiopia," is probably meant Cushite Arabia, or the southern and south-eastern regions. Neither shall it be valued with pare gold. Of the four words used for "gold" in this passage (Job_28:15-17), one (זהב) seems to be the common name, and to designate the metal by its coleus, "yellow," since צָהַב means "to be yellow" Another (סָגוּר) means properly "what is treasured," or "shut up," from סָגַר, "to shut." The third (פַז) seems to be the name for "native gold," or that found in river-washings and nuggets, which was regarded as the purest. The fourth (כֶּחֶם) is a poetical name only, and designates gold of extreme purity (So Job_5:11), whether highly refined or native. Job uses them all, to show that there was no gold of any kind wherewith it was possible to purchase wisdom.
The topaz of Ethiopia shall not equal it. It is generally allowed that the pithdath (פִטְדַת) is either the "topaz" or the "chrysolite." In favour of its being the chrysolite is the passage of Pliny which mentions its being esteemed for its green tints ('Hist. Nat.,' Job_37:8). Otherwise "topaz" might have appeared to be the best rendering. By "Cush," here translated "Ethiopia," is probably meant Cushite Arabia, or the southern and south-eastern regions. Neither shall it be valued with pare gold. Of the four words used for "gold" in this passage (Job_28:15-17), one (זהב) seems to be the common name, and to designate the metal by its coleus, "yellow," since צָהַב means "to be yellow" Another (סָגוּר) means properly "what is treasured," or "shut up," from סָגַר, "to shut." The third (פַז) seems to be the name for "native gold," or that found in river-washings and nuggets, which was regarded as the purest. The fourth (כֶּחֶם) is a poetical name only, and designates gold of extreme purity (So Job_5:11), whether highly refined or native. Job uses them all, to show that there was no gold of any kind wherewith it was possible to purchase wisdom.
God Understandeth the Way of Wisdom
20Whence then cometh wisdom? and where is the place of understanding?
Jamieson-Fausset-Brown
20. Job 28:12 repeated with great force.
20. Job 28:12 repeated with great force.
The Pulpit Commentary
Whence then cometh wisdom? and where is the place of understanding? This is a repetition of Job_28:12, with a mere variant of the verb in the first line. Job's elaborate inquiry of verses 14-19 having thresh no light on the subject, the original question recurs—Where does wisdom come from?
Whence then cometh wisdom? and where is the place of understanding? This is a repetition of Job_28:12, with a mere variant of the verb in the first line. Job's elaborate inquiry of verses 14-19 having thresh no light on the subject, the original question recurs—Where does wisdom come from?
21Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
Jamieson-Fausset-Brown
21. None can tell whence or where, seeing it, &c.
fowls--The gift of divination was assigned by the heathen especially to birds. Their rapid flight heavenwards and keen sight originated the superstition. Job may allude to it. Not even the boasted divination of birds has an insight into it (Ec 10:20). But it may merely mean, as in Job 28:7, It escapes the eye of the most keen-sighted bird.
21. None can tell whence or where, seeing it, &c.
fowls--The gift of divination was assigned by the heathen especially to birds. Their rapid flight heavenwards and keen sight originated the superstition. Job may allude to it. Not even the boasted divination of birds has an insight into it (Ec 10:20). But it may merely mean, as in Job 28:7, It escapes the eye of the most keen-sighted bird.
The Pulpit Commentary
Seeing it is hid from the eyes of all living. Man cannot see it, because it is immaterial, but he cannot even conconceive of it, because its nature transcends him. And kept close from the fowls of the air. (comp. Job_28:7). The sight of birds is far keener than that of man; but even birds cannot detect where wisdom is.
Seeing it is hid from the eyes of all living. Man cannot see it, because it is immaterial, but he cannot even conconceive of it, because its nature transcends him. And kept close from the fowls of the air. (comp. Job_28:7). The sight of birds is far keener than that of man; but even birds cannot detect where wisdom is.
22Destruction and death say, We have heard the fame thereof with our ears.
Jamieson-Fausset-Brown
22. That is, the abodes of destruction and of the dead. "Death" put for Sheol (Job 30:23; 26:6; Psa 9:13).
We have [only] heard--the report of her. We have not seen her. In the land of the living (Job 28:13) the workings of Wisdom are seen, though not herself. In the regions of the dead she is only heard of, her actings on nature not being seen (Ec 9:10).
22. That is, the abodes of destruction and of the dead. "Death" put for Sheol (Job 30:23; 26:6; Psa 9:13).
We have [only] heard--the report of her. We have not seen her. In the land of the living (Job 28:13) the workings of Wisdom are seen, though not herself. In the regions of the dead she is only heard of, her actings on nature not being seen (Ec 9:10).
The Pulpit Commentary
Destruction and death say, We have heard the fame thereof with our ears. "Death and destruction" seem to represent the inhabitants of Sheol—the world of the departed. Job personifies them, and represents them as saying, that in their gloomy and remote abode (Job_10:21, Job_10:22) they have heard some dim rumour, some vague report, of the "place" of wisdom and understanding, the nature of which, however, they do not communicate to him. His idea seems to be that their knowledge on the subject does not much transcend the knowledge of living men, whom he regards as profoundly ignorant with respect to it. He thus prepares the way for his assertion in the next verse. Man, neither living nor dead, can make any answer to the great question raised; but—
Destruction and death say, We have heard the fame thereof with our ears. "Death and destruction" seem to represent the inhabitants of Sheol—the world of the departed. Job personifies them, and represents them as saying, that in their gloomy and remote abode (Job_10:21, Job_10:22) they have heard some dim rumour, some vague report, of the "place" of wisdom and understanding, the nature of which, however, they do not communicate to him. His idea seems to be that their knowledge on the subject does not much transcend the knowledge of living men, whom he regards as profoundly ignorant with respect to it. He thus prepares the way for his assertion in the next verse. Man, neither living nor dead, can make any answer to the great question raised; but—
23God understandeth the way thereof, and he knoweth the place thereof.
Jamieson-Fausset-Brown
23. God hath, and is Himself, wisdom.
23. God hath, and is Himself, wisdom.
The Pulpit Commentary
God understandeth the way thereof, and he knoweth the place thereof. God only understands what true wisdom is. It is a part of his being, an essential element of his nature. He knows "the way" of it, i.e. how it works and manifests itself; and he knows "the place' of it, i.e. where it dwells, what limits it has, if any, and how far it is communicable to any beside himself. The highest knowledge is all hid in God (Colossians 2-3); and, except so far as God imparts it to him, man can know nothing of it.
God understandeth the way thereof, and he knoweth the place thereof. God only understands what true wisdom is. It is a part of his being, an essential element of his nature. He knows "the way" of it, i.e. how it works and manifests itself; and he knows "the place' of it, i.e. where it dwells, what limits it has, if any, and how far it is communicable to any beside himself. The highest knowledge is all hid in God (Colossians 2-3); and, except so far as God imparts it to him, man can know nothing of it.
24For he looketh to the ends of the earth, and seeth under the whole heaven;
Jamieson-Fausset-Brown
24. "Seeth (all that is) under," &c.
24. "Seeth (all that is) under," &c.
The Pulpit Commentary
For he looketh to the ends of the earth. Man is conditioned. God is unconditioned. Man's knowledge has strict and narrow limits. God "looketh unto the ends of the earth." It is the universality of God's knowledge that makes each item of it perfect. Where knowledge is circumscribed, it is impossible to be sure that some truth outside the circle of the person's cognizance has not a bearing on that which is within his cognizance—a bearing, which, if he were aware of it, would give the truth a different aspect. With God alone there are no such limits, everything being within his cognizance. And seeth under the whole heaven. As his knowledge of earthly things is unlimited, so is his knowledge of heavenly things also; and not only of heavenly things in a material sense, as of sun, moon, stars, comets, planets, nebulae, etc; but also of causes, principles, ends, laws, and the like, whereby both material and immaterial things are governed, ordered, and maintained in being. Of matters of this kind and character man can only say, "Such knowledge is too wonderful for me; I cannot attain unto it" (Psa_139:6).
For he looketh to the ends of the earth. Man is conditioned. God is unconditioned. Man's knowledge has strict and narrow limits. God "looketh unto the ends of the earth." It is the universality of God's knowledge that makes each item of it perfect. Where knowledge is circumscribed, it is impossible to be sure that some truth outside the circle of the person's cognizance has not a bearing on that which is within his cognizance—a bearing, which, if he were aware of it, would give the truth a different aspect. With God alone there are no such limits, everything being within his cognizance. And seeth under the whole heaven. As his knowledge of earthly things is unlimited, so is his knowledge of heavenly things also; and not only of heavenly things in a material sense, as of sun, moon, stars, comets, planets, nebulae, etc; but also of causes, principles, ends, laws, and the like, whereby both material and immaterial things are governed, ordered, and maintained in being. Of matters of this kind and character man can only say, "Such knowledge is too wonderful for me; I cannot attain unto it" (Psa_139:6).
25To make the weight for the winds; and he weigheth the waters by measure.
Jamieson-Fausset-Brown
25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (Pr 8:27-31; Is 40:12).
25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (Pr 8:27-31; Is 40:12).
The Pulpit Commentary
To make the weight for the winds. God by his wisdom gives to winds their exactly fitting degree of force and violence, so that they perform the work in the world which they were intended to perform, and which would not be performed, were they either of a less or of a greater intensity. And he weigheth the waters by measure (comp. Isa_40:12, "Who hath measured the waters in the hollow of his hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?"). Everything in creation is duly proportioned to every other thing. All is ordered "by weight and with care."
To make the weight for the winds. God by his wisdom gives to winds their exactly fitting degree of force and violence, so that they perform the work in the world which they were intended to perform, and which would not be performed, were they either of a less or of a greater intensity. And he weigheth the waters by measure (comp. Isa_40:12, "Who hath measured the waters in the hollow of his hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?"). Everything in creation is duly proportioned to every other thing. All is ordered "by weight and with care."
26When he made a decree for the rain, and a way for the lightning of the thunder:
Jamieson-Fausset-Brown
26. The decree regulating at what time and place, and in what quantity, the rain should fall.
a way--through the parted clouds (Job 38:25; Zec 10:1).
26. The decree regulating at what time and place, and in what quantity, the rain should fall.
a way--through the parted clouds (Job 38:25; Zec 10:1).
The Pulpit Commentary
When he made a decree for the rain. God "made a decree for the rain" when be placed the fall of rain under fixed and unalterable laws. In some countries rainy seasons begin almost regularly on a fixed day in the calendar, while for several months in the year it is almost certain that rain will not fall. Even where there is no such exact regularity as this, the rainfall has its laws, since there are maxima and minima which are never exceeded. And a way for the lightning of the thunder. God gave laws to the electric current, and prescribed the "way" that it should take in its passage from heaven to earth, or from cloud to cloud, or from earth to heaven. Everything was ruled beforehand by Infinite Wisdom.
When he made a decree for the rain. God "made a decree for the rain" when be placed the fall of rain under fixed and unalterable laws. In some countries rainy seasons begin almost regularly on a fixed day in the calendar, while for several months in the year it is almost certain that rain will not fall. Even where there is no such exact regularity as this, the rainfall has its laws, since there are maxima and minima which are never exceeded. And a way for the lightning of the thunder. God gave laws to the electric current, and prescribed the "way" that it should take in its passage from heaven to earth, or from cloud to cloud, or from earth to heaven. Everything was ruled beforehand by Infinite Wisdom.
27Then did he see it, and declare it; he prepared it, yea, and searched it out.
Jamieson-Fausset-Brown
27. declare--manifest her, namely, in His works (Psa 19:1, 2). So the approval bestowed by the Creator on His works (Ge 1:10, 31); compare the "rejoicing" of wisdom at the same (Pr 8:30; which Umbreit translates; "I was the skilful artificer by His side").
prepared--not created, for wisdom is from everlasting (Pr 8:22-31); but "established" her as Governor of the world.
searched ... out--examined her works to see whether she was adequate to the task of governing the world [Maurer].
27. declare--manifest her, namely, in His works (Psa 19:1, 2). So the approval bestowed by the Creator on His works (Ge 1:10, 31); compare the "rejoicing" of wisdom at the same (Pr 8:30; which Umbreit translates; "I was the skilful artificer by His side").
prepared--not created, for wisdom is from everlasting (Pr 8:22-31); but "established" her as Governor of the world.
searched ... out--examined her works to see whether she was adequate to the task of governing the world [Maurer].
The Pulpit Commentary
Then did he see it, and declare it. From the creation of the world, and before it, God foresaw all that was necessary to maintain his universe in the perfect order and the perfect beauty that he designed for it. At the Creation he, in a certain sense, "declared it," or set it forth, before such intelligences as then existed. Subsequently, in part to Adam, in part to Noah, in part to Moses, he further declared, by revelation, at any rate a portion of the design of his creation, and of the laws by which it was regulated. He prepared it, yea, and searched it out. This is an inversion of what seems to us the natural order, whereof there are many examples. God must first have investigated and searched out, in his own secret counsels, the entire scheme of creation, and afterwards have proceeded to the "preparation" or "establishment" of it.
Then did he see it, and declare it. From the creation of the world, and before it, God foresaw all that was necessary to maintain his universe in the perfect order and the perfect beauty that he designed for it. At the Creation he, in a certain sense, "declared it," or set it forth, before such intelligences as then existed. Subsequently, in part to Adam, in part to Noah, in part to Moses, he further declared, by revelation, at any rate a portion of the design of his creation, and of the laws by which it was regulated. He prepared it, yea, and searched it out. This is an inversion of what seems to us the natural order, whereof there are many examples. God must first have investigated and searched out, in his own secret counsels, the entire scheme of creation, and afterwards have proceeded to the "preparation" or "establishment" of it.
The Fear of the Lord, That Is Wisdom
28And unto man he said, Behold, the fear of the LORD, that is wisdom; and to depart from evil is understanding.
Jamieson-Fausset-Brown
28. Rather, "But unto man," &c. My wisdom is that whereby all things are governed; Thy wisdom is in fearing God and shunning evil, and in feeling assured that My wisdom always acts aright, though thou dost not understand the principle which regulates it; for example, in afflicting the godly (Joh 7:17). The friends, therefore, as not comprehending the Divine Wisdom, should not infer Job's guilt from his sufferings. Here alone in Job the name of God, Adonai, occurs; "Lord" or "master," often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Pr 8:22-31; Joh 1:3; Ecclesiasticus 24:1-34).
28. Rather, "But unto man," &c. My wisdom is that whereby all things are governed; Thy wisdom is in fearing God and shunning evil, and in feeling assured that My wisdom always acts aright, though thou dost not understand the principle which regulates it; for example, in afflicting the godly (Joh 7:17). The friends, therefore, as not comprehending the Divine Wisdom, should not infer Job's guilt from his sufferings. Here alone in Job the name of God, Adonai, occurs; "Lord" or "master," often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Pr 8:22-31; Joh 1:3; Ecclesiasticus 24:1-34).
The Pulpit Commentary
And unto man he said. Not in so many words, not by any written or spoken revelation; but by the nature which he implanted in man, and especially by the conscience wherewith he endowed him. Man feels in his heart of hearts that whatever wisdom may be in the abstract, his true wisdom is "the fear of God," his true understanding "to depart from evil." No amount of intelligence, no amount of cleverness, or of information, or of knowledge, or of worldly or scientific wisdom, will be of any avail to him, unless he starts with this "beginning" (Psa_111:10; Pro_1:7), and builds on this foundation. This foundation, at any rate, Job had. since God bore him witness that he had it (Job_2:3).
And unto man he said. Not in so many words, not by any written or spoken revelation; but by the nature which he implanted in man, and especially by the conscience wherewith he endowed him. Man feels in his heart of hearts that whatever wisdom may be in the abstract, his true wisdom is "the fear of God," his true understanding "to depart from evil." No amount of intelligence, no amount of cleverness, or of information, or of knowledge, or of worldly or scientific wisdom, will be of any avail to him, unless he starts with this "beginning" (Psa_111:10; Pro_1:7), and builds on this foundation. This foundation, at any rate, Job had. since God bore him witness that he had it (Job_2:3).
THE HOLY BIBLE
Job
Chapter 28
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105