Text -- Job 28:20-28 (NET)

God Alone Has Wisdom

28:20 “But wisdom– where does it come from? Where is the place of understanding? 28:21 For it has been hidden from the eyes of every living creature, and from the birds of the sky it has been concealed. 28:22 Destruction and Death say, ‘With our ears we have heard a rumor about where it can be found.’ 28:23 God understands the way to it, and he alone knows its place. 28:24 For he looks to the ends of the earth and observes everything under the heavens. 28:25 When he made the force of the wind and measured the waters with a gauge. 28:26 When he imposed a limit for the rain, and a path for the thunderstorm, 28:27 then he looked at wisdom and assessed its value; he established it and examined it closely. 28:28 And he said to mankind, ‘The fear of the Lord– that is wisdom, and to turn away from evil is understanding.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 28:20

_By a diligent inquiry, we find at length, that there is a twofold wisdom; one hid in God, which belongs not to us, the other revealed to man, which belongs to us and to our children.

Wesley: Job 28:21

The line and plummet of human reason, can never fathom the abyss of the Divine counsels. Who can account for the maxims, measures and methods of God's government? Let us then be content, not to know the future events of providence, 'till time discover them: and not to know the secret reasons of providence, 'till eternity brings them to light.

Wesley: Job 28:22

The grave, the place of the dead, to 'which these things are here ascribed, as they are to the depths, and to the sea, by a common figure. Though they cannot give an account of it themselves yet there is a world, on which these dark regions border, where we shall see it clearly. Have patience, says death: I will fetch thee shortly to a place where even this wisdom shall be found. When the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God doth, though we know not now.

Wesley: Job 28:23

God alone.

Wesley: Job 28:23

The methods which he takes in the management of all affairs, together with its grounds and ends in them.

Wesley: Job 28:23

Where it dwells, which is only in his own mind.

Wesley: Job 28:24

He, and he only knows it, because his providence, is infinite and universal, reaching to all places, and times, past, present, and to come; whereas the most knowing men have narrow understandings, and the wisdom, and justice, and beauty of God's works are not fully seen 'till all the parts of them be laid together.

Wesley: Job 28:25

God manageth them all by weight, appointing to every wind that blows, its season, its proportion, its bounds, when, and where, and how much, and how long each shall blow. He only doth all these things, and he only knows why he doth them. He instanceth in some few of God's works, and those which seem to be most trivial, and uncertain, that thereby he might more strongly imply that God doth the same in other things which are more considerable, that he doth all things in the most exact order, and weight, and measure.

Wesley: Job 28:25

Namely, the rain - waters, which God layeth up in his store - houses, the clouds, and thence draws them forth, and sends them down upon the earth in such times and proportions as he thinks fit.

Wesley: Job 28:25

For liquid things are examined by measure, as other things are by weight: and here is both weight and measure to signify with what perfect wisdom God governs the world.

Wesley: Job 28:26

At the first creation, when he settled that course and order which should he continued.

Wesley: Job 28:26

An appointment and as it were a statute law, that it should fall upon the earth, in such times, and places, and proportions.

Wesley: Job 28:27

Wisdom, which is the subject of the present discourse. This God saw within himself; he looked upon it in his own mind, as the rule by which he would proceed in the creation and government of all things.

Wesley: Job 28:27

Or reveal it.

Wesley: Job 28:27

He had it in readiness for doing all his works, as if he had been for a long time preparing materials for them. So it is a speech of God after the manner of men.

Wesley: Job 28:27

Not properly; for so searching implies ignorance, and requires time and industry, all which is repugnant to the Divine perfections; but figuratively, he did, and doth, all things with that absolute and perfect wisdom, so exactly, and perfectly, as if he had bestowed a long time in searching, to find them out.

Wesley: Job 28:28

Unto Adam in the day in which he was created. And in him, to all his posterity.

Wesley: Job 28:28

God spake it, at first to the mind of man, in which he wrote this with his own finger, and afterwards by the holy patriarchs, and prophets, and other teachers, whom he sent into the world to teach men true wisdom.

Wesley: Job 28:28

Which expression denotes the great importance of this doctrine, and withal man's backwardness to apprehend it.

Wesley: Job 28:28

True religion.

Wesley: Job 28:28

In man's wisdom, because that, and that only, is his duty, and safety, and happiness, both for this life and for the next.

Wesley: Job 28:28

From sin, which is called evil eminently, as being the chief evil, and the cause of all other evils. Religion consists of two branches, doing good, and forsaking evil; the former is expressed in the former clause of this verse, and the latter in these words; and this is the best kind of knowledge or wisdom to which man can attain in this life. The design of Job in this close of his discourse, is not to reprove the boldness of his friends, in prying into God's secrets, and passing such a rash censure upon him, and upon God's carriage towards him; but also to vindicate himself from the imputation of hypocrisy, which they fastened upon him, by shewing that he had ever esteemed it to be his best wisdom, to fear God, and to depart from evil.

JFB: Job 28:20

Job 28:12 repeated with great force.

JFB: Job 28:21

None can tell whence or where, seeing it, &c.

JFB: Job 28:21

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 (Ecc 10:20). But it may merely mean, as in Job 28:7, It escapes the eye of the most keen-sighted bird.

JFB: Job 28:22

That is, the abodes of destruction and of the dead. "Death" put for Sheol (Job 30:23; Job 26:6; Psa 9:13).

JFB: Job 28:22

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 (Ecc 9:10).

JFB: Job 28:23

God hath, and is Himself, wisdom.

JFB: Job 28:24

"Seeth (all that is) under," &c.

JFB: Job 28:25

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 (Pro 8:27-31; Isa 40:12).

JFB: Job 28:26

The decree regulating at what time and place, and in what quantity, the rain should fall.

JFB: Job 28:26

Through the parted clouds (Job 38:25; Zec 10:1).

JFB: Job 28:27

Manifest her, namely, in His works (Psa 19:1-2). So the approval bestowed by the Creator on His works (Gen 1:10, Gen 1:31); compare the "rejoicing" of wisdom at the same (Pro 8:30; which UMBREIT translates; "I was the skilful artificer by His side").

JFB: Job 28:27

Not created, for wisdom is from everlasting (Pro 8:22-31); but "established" her as Governor of the world.

JFB: Job 28:27

Examined her works to see whether she was adequate to the task of governing the world [MAURER].

JFB: Job 28:28

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 (Pro 8:22-31; Joh 1:3; Ecclesiasticus 24:1-34).

Clarke: Job 28:20

Whence then cometh wisdom? - Nearly the same words as in Job 28:12 (note), where see the note.

Clarke: Job 28:22

Destruction and death say, We have heard the fame thereof - אבדון ומות Abaddon vamaveth , the destroyer, and his offspring death. This is the very name that is given to the devil in Greek letters Αβαδδων, Rev 9:11, and is rendered by the Greek word Απολλυων, Apollyon , a word exactly of the same meaning. No wonder death and the devil are brought in here as saying they had heard the fame of wisdom, seeing Job 28:28 defines it to be the fear of the Lord, and a departure from evil; things point blank contrary to the interests of Satan, and the extension of the empire of death.

Clarke: Job 28:23

God understandeth the way thereof - It can only be taught by a revelation from himself. Instead of הבין hebin , understandeth, six MSS. have הכין hechin , disposed or established. This reading is also supported by the Septuagint; Ὁ Θεος ευ συνεστησεν αυτης ὁδον, "God hath well established her way:"falsely rendered bene cognovit, hath well known, in the Latin version of the Septuagint in the London Polyglot; but bene constituit, hath well established, in the Complutensian, Antwerp, and Paris Polyglots.

Clarke: Job 28:24

For he looketh to the ends of the earth - His knowledge is unlimited, and his power infinite.

Clarke: Job 28:25

To make the weight for the winds - God has given an atmosphere to the earth, which, possessing a certain degree of gravity perfectly suited to the necessities of all animals, plants, vegetables, and fluids, is the cause in his hand of preserving animal and vegetative life through the creation; for by it the blood circulates in the veins of animals, and the juices in the tubes of vegetables. Without this pressure of the atmosphere, there could be no respiration; and the elasticity of the particles of air included in animal and vegetable bodies, without this superincumbent pressure, would rupture the vessels in which they are contained, and destroy both kinds of life. So exactly is this weight of the winds or atmospheric air proportioned to the necessities of the globe, that we find it in the mean neither too light to prevent the undue expansion of animal and vegetable tubes, nor too heavy to compress them so as to prevent due circulation. See at the end of the chapter, Job 28:28 (note)

Clarke: Job 28:25

And he weigheth the waters by measure - He has exactly proportioned the aqueous surface of the earth to the terrene parts, so that there shall be an adequate surface to produce, by evaporation, moisture sufficient to be treasured up in the atmosphere for the irrigation of the earth, so that it may produce grass for cattle, and corn for the service of man. It has been found, by a pretty exact calculation, that the aqueous surface of the globe is to the terrene parts as three to one; or, that three-fourths of the surface of the globe is water, and about one-fourth earth. And other experiments on evaporation, or the quantity of vapours which arise from a given space in a given time, show that it requires such a proportion of aqueous surface to afford moisture sufficient for the other proportion of dry land. Thus God has given the waters by measure, as he has given the due proportion of weight to the winds.

Clarke: Job 28:26

When he made a decree for the rain - When he determined how that should be generated, viz., By the heat of the sun evaporation is produced: the particles of vapor being lighter than the air on the surface, ascend into the atmosphere, till they come to a region where the air is of their own density; there they are formed into thin clouds, and become suspended. When, by the sudden passages of lightning, or by winds strongly agitating these clouds, the particles are driven together and condensed so as to be weightier than the air in which they float, then they fall down in the form of rain; the drops being greater or less according to the force or momentum, or suddenness, of the agitation by which they are driven together as well as to the degree of rarity in the lower regions of the atmosphere through which they fall

Clarke: Job 28:26

A way for the lightning of the thunder - ודרך לחזיז קולות vederech lachaziz koloth . קול kol signifies voice of any kind; and koloth is the plural and is taken for the frequent claps or rattlings of thunder. חז chaz signifies to notch, indentate, or serrate, as in the edges of the leaves of trees; חזיז chaziz must refer to the zigzag form which lightning assumes in passing from one cloud into another. We are informed that "this is a frequent occurrence in hot countries."Undoubtedly it is; for it is frequent in cold countries also. I have seen this phenomenon in England in the most distinct manner for hours together, with a few seconds of interval between each flash. Nothing can better express this appearance than the original word.

Clarke: Job 28:27

Then did he see it, and declare it - When he had finished all his creative operations, and tried and proved his work, חקרה chakarah , investigated and found it to be very good; then he gave the needful revelation to man; for,

Clarke: Job 28:28

Unto man he said - לאדם laadam , unto man, he said: This probably refers to the revelation of his will which God gave to Adam after his fall. He had before sought for wisdom in a forbidden way. When he and Eve saw that the tree was pleasant to the eyes, and a tree to be desired to make one wise, they took and did eat, Gen 3:6. Thus they lost all the wisdom that they had, by not setting the fear of the Lord before their eyes; and became foolish, wicked, and miserable. Hear, then, what God prescribes as a proper remedy for this dire disease: The fear of the Lord, that is wisdom; it is thy only wisdom now to set God always before thy eyes, that thou mayest not again transgress

Clarke: Job 28:28

Depart from evil is understanding - Depart from the evil within thee, and the evil without thee; for thy own evil, and the evil that is now, through thee, brought into the world, will conspire together to sink thee into ruin and destruction. Therefore, let it be thy constant employment to shun and avoid that evil which is everywhere diffused through the whole moral world by thy offense; and labor to be reconciled to him by the righteousness and true holiness, that thou mayest escape the bitter pains of an eternal death. See the note on Job 28:12. From what has been observed on Job 28:25, Job 28:26, and from the doctrine of the atmosphere in general, I can safely draw the following conclusions: -

1.    From the gravity and elasticity of the air, we learn that it closely invests the earth, and all bodies upon it, and binds them down with a force equal to 2160 pounds on every square foot. Hence it may properly be termed the belt or girdle of the globe

2.    It prevents the arterial system of animals and plants from being too much distended by the impetus of the circulating juices, or by the elastic power of the air so plenteously contained in the blood, and in the different vessels both of plants and animals

3.    By its gravity it prevents the blood and juices from oozing through the pores of the vessels in which they are contained; which, were it not for this circumstance, would infallibly take place. Persons who ascend high mountains, through want of a sufficiency of pressure in the atmosphere, become relaxed, and spit blood. Animals, under an exhausted receiver, swell, vomit, and discharge their faeces

4.    It promotes the mixture of contiguous fluids; for when the air is extracted from certain mixtures, a separation takes place, by which their properties, when in combination, are essentially changed

5.    To this principle we owe winds in general, so essential to navigation, and so necessary to the purification of the atmosphere. The air is put into motion by any alteration of its equilibrium

6.    Vegetation depends entirely gravity and elasticity of the air. Various experiments amply prove that plants in vacuo never grow

7.    Without air there could be no evaporation from the sea and rivers; and, consequently, no rain; nor could the clouds be suspended, so necessary to accumulate and preserve, and afterwards to distil, these vapours, in the form of dew, rain, snow, and hail, upon the earth

8.    Without air, all the charms of vocal and instrumental sounds would become extinct; and even language itself would cease

9.    Without it heat could not be evolved, nor could fire exist; hence a universal rigour would invest the whole compass of created nature

10.    Without air, animal life could never have had a being; hence God created the firmament or atmosphere before any animal was produced. And without its continual influence animal life cannot be preserved; for it would require only a few moments of a total privation of the benefits of the atmosphere to destroy every living creature under the whole heaven

11.    It has been found, by repeated experiments, that a column or rod of quicksilver, about twenty-nine inches and a half high, and one inch in diameter, weighs about fifteen pounds; and such a column is suspended in an exhausted tube by the weight of the atmosphere; hence it necessarily follows, that a column of air, one square inch in diameter, and as high as the atmosphere, weighs about fifteen pounds at a medium. Thus it is evident that the atmosphere presses with the weight of fifteen pounds on every square inch; and, as a square foot contains one hundred and forty-four square inches, every such foot must sustain a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds, as has been before stated. And from this it will follow, that a middle-sized man, whose surface is about fifteen square feet, constantly sustains a load of air equal to thirty-two thousand four hundred pounds! But this is so completely counterbalanced by the air pressing equally in all directions, and by the elasticity of the air included in the various cavities of the body, that no person in a pure and healthy state of the atmosphere feels any inconvenience from it; so accurately has God fitted the weight to the winds. It has been suggested that my computation of 15 square feet for the surface of a middle-sized man, is too much; I will, therefore, take it at 14 square feet. From this computation, which is within the measure, it is evident that every such person sustains a weight of air equal, at a medium, to about 30,240 lbs. troy, or 24,882 1/2 lbs. avoirdupois, which make 1,777 stone, 4 lbs. equal to eleven Tons, two Hundred and eighteen pounds and a half

12.    Though it may appear more curious than useful, yet from the simple fact which I have completely demonstrated myself by experiment, that the atmosphere presses with the weight or fifteen pounds on every square inch, we can tell the quantum of pressure on the whole globe, and weigh the whole atmosphere to a pound! The polar and equatorial circumference of the earth is well known. Without, therefore, entering too much into detail, I may state that the surface of the terraqueous globe is known to contain about five thousand, five hundred, and seventy-five Billions of square Feet; hence, allowing fifteen pounds to each square inch, and two thousand one hundred and sixty pounds to each square foot, the whole surface must sustain a pressure from the atmosphere equal to twelve Trillions and forty-two thousand billions of Pounds! or six thousand and twenty-one Billions of Tons! And this weight is the weight of the whole atmosphere from its contact with every part of the earth’ s surface to its utmost highest extent! Experiments also prove that the air presses equally in all directions, whether upwards, downwards, or laterally; hence the earth is not incommoded with this enormous weight, because its zenith and nadir, north and south pressure, being perfectly equal, counterbalance each other! This is also the case with respect to the human body, and to all bodies on the earth’ s surface. To make the foregoing calculations more satisfactory, it may be necessary to add the following observations: - A bulk of atmospheric air, equal to one quart, when taken near the level of the sea, at a temperature of 50° Fahrenheit, weighs about 16 grains, and the same bulk of rain water, taken at the same temperature, weighs about 14,621 grains: hence rain water is about 914 times specifically heavier than air. I have already shown that the pressure of the atmosphere is equal to about 15 lbs. troy on every square inch; and that this pressure is the same in all directions; and thence shown that on this datum the whole weight of the atmosphere may be computed. I shall re-state this from a computation of the earth’ s surface in square miles, which is recommended to me as peculiarly accurate. A square mile contains 27,878,400 square feet. The earth’ s surface, in round numbers, is 200,000,000, or two hundred millions, of square miles. Now, as from the preceding data it appears that there is a pressure of 19,440 lbs. troy on every square yard, the pressure or weight of the whole atmosphere, circumfused round the whole surface of the earth, amounts to 12,043,468,800,000,000,000, or, twelve Trillions forty-three thousand four hundred and sixty-eight Billions, eight hundred thousand Millions of pounds. Though we cannot tell to what height the atmosphere extends, the air growing more and more rare as we ascend in it; yet we can ascertain, as above, the quantum of weight in the whole of this atmosphere, which the terraqueous globe sustains equally diffused over its surface, as well as over the surfaces of all bodies existing on it. At first view, however, it is difficult for minds not exercised in matters of philosophy to conceive how such an immense pressure can be borne by animal beings. Though this has been already explained, let the reader farther consider that, as fishes are surrounded by water, and live and move in it, which is a much denser medium than our atmosphere; so all human beings and all other animals are surrounded by air, and live and move in it. A fish taken out of the water will die in a very short time: a human being, or any other animal, taken out of the air, or put in a place whence the air is extracted, will die in a much shorter time. Water gravitates towards the center of the earth, and so does air. Hence, as a fish is pressed on every side by that fluid, so are all animals on the earth’ s surface by atmospheric air. And the pressure in both cases, on a given surface, is as has been stated above; the air contained in the vessels and cells of animal bodies being a sufficient counterpoise to the air without. Having said thus much on the pressure of the atmosphere, as intimated by Job, the reader will permit me to make the following general reflections on the subject, of which he may make what use he may judge best. It is generally supposed that former times were full of barbaric ignorance; and that the system of philosophy which is at present in repute, and is established by experiments, is quite a modern discovery. But nothing can be more false than this; as the Bible plainly discovers to an attentive reader that the doctrine of statics, the circulation of the blood, the rotundity of the earth, the motions of the celestial bodies, the process of generation, etc., were all known long before Pythagoras, Archimedes, Copernicus, or Newton were born. It is very reasonable to suppose that God implanted the first principles of every science in the mind of his first creature; that Adam taught them to his posterity, and that tradition continued them for many generations with their proper improvements. But many of them were lost in consequence of wars, captivities, etc. Latter ages have re-discovered many of them, principally by the direct or indirect aid of the Holy Scriptures; and others of them continue hidden, notwithstanding the accurate and persevering researches of the moderns.

Defender: Job 28:25

The fact that air has weight was revealed through Job, but was proven scientifically only about 300 years ago. The relative weights of air and water were carefully placed by God in the precise amounts needed for the most efficient functioning of the world's hydrologic cycle, which in turn sustains life on the earth."

Defender: Job 28:26

Lightning is now known to be a manifestation of electrical energy. When it suddenly arcs across the sky, it heats up the air along its path, making a partial vacuum along its "way." This way must quickly be filled by air rushing in to fill the vacuum, resulting in a loud thunderclap as it comes together."

Defender: Job 28:28

Job twice asked the rhetorical question about the source of true wisdom (Job 28:12, Job 28:20) and then answers it in this key verse, a truth largely ignored in the modern world. True wisdom begins with the fear of God (Pro 1:7; Pro 9:10; Col 2:3)."

TSK: Job 28:20

Job 28:12; Pro 2:6; Ecc 7:23, Ecc 7:24; 1Co 2:6-15; Jam 1:5, Jam 1:17

TSK: Job 28:21

hid : Psa 49:3, Psa 49:4; Mat 11:25, Mat 13:17, Mat 13:35; 1Co 2:7-10; Col 2:3

from the fowls : Job 28:7

air : or, heaven

TSK: Job 28:22

Destruction : Job 28:14; Psa 83:10-12

TSK: Job 28:23

Psa 19:7, Psa 147:5; Pro 2:6, Pro 8:14; Mat 11:27; Luk 10:21, Luk 10:22; Act 15:18; Rom 11:33; 1Co 1:30; Jud 1:25

TSK: Job 28:24

2Ch 16:9; Pro 15:3; Zec 4:10; Rev 5:6

TSK: Job 28:25

To make the weight : etc. God has given an atmosphere to the earth, which, possessing a certain degree of gravity perfectly suited to the necessities of all animals, vegetables, and fluids, should be the cause, in His hands, of preserving animal and vegetable life; for by it the blood circulates in the veins of animals, and the juices in the tubes of vegetables. Without this atmospheric pressure there could be no respiration; and the elasticity of the particles of air in animal and vegetable bodies, would rupture the vessels in which they are contained, and destroy both kinds of life. Psa 135:7; Isa 40:12

he weigheth : He has exactly proportioned the aqueous surface of the earth to the terrene parts, for the purpose of evaporation, etc.

TSK: Job 28:26

he made : Job 36:26, Job 36:32, Job 38:25; Psa 148:8; Jer 14:22; Amo 4:7; Zec 10:1

a way : Job 37:3; Psa 29:3-10

TSK: Job 28:27

declare it : or, number it

he prepared it : Psa 19:1; Pro 8:22-29

TSK: Job 28:28

unto man : Deu 29:29; Pro 8:4, Pro 8:5, Pro 8:26-32

fear : Deu 4:6; Psa 111:10; Pro 1:7, Pro 9:10; Ecc 12:13; Jam 3:13-17

to depart : Psa 34:14; Pro 3:7, Pro 13:14, Pro 16:17; Isa 1:16; 2Ti 2:19; 1Pe 3:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 28:20

Whence then cometh wisdom? - This question is now repeated from Job 28:12, in order to give it greater emphasis. It is designed to fix the attention on the inquiry as one which found no solution in the discoveries of science, and whose solution was hidden from the most penetrating human intellect.

Barnes: Job 28:21

It is hid from the eyes of all living - That is, of all people, and of all animals. Man has not found it by the most sagacious of all his discoveries, and the keenest vision of beasts and fowls has not traced it out.

And kept close - Hebrew "concealed."

From the fowls of the air - Compare the notes at Job 28:7. Umbreit remarks, on this passage, that there is attributed to the fowls in Oriental countries a deep knowledge, and an extraordinary gift of divination, and that they appear as the interpreters and confidants of the gods. One cannot but reflect, says he, on the personification of the good spirit of Ormuzd through the fowls, according to the doctrine of the Persians (Compare Creutzer’ s Symbolik Thes 1. s. 723); upon the ancient fowlking (Vogelkonig) Simurg upon the mountain Kap, representing the highest wisdom of life; upon the discourses of the fowls of the great mystic poet of the Persians, Ferideddin Attar, etc. Among the ancient Greeks and Romans, also, a considerable part of their divinations consisted in observing the flight of birds, as if they were endowed with intelligence, and indicated coming events by the course which they took; compare also, Ecc 10:20, where wisdom or intelligence is ascribed to the birds of the air. "Curse not the king, no, not in thy thought; and curse not the rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter."

Barnes: Job 28:22

Destruction - This is a personification which is exceedingly sublime. Job had spoken of the wonderful discoveries made by science, but none of them had disclosed true wisdom. It had not been discovered in the shaft which the miner sank deep in the earth; in the hidden regions which he laid open to day, nor by the birds that saw to the farthest distance, or that were regarded as the interpreters of the will of the gods. It was natural to ask whether it might not have been discovered in the vast profound of the nether world - the regions of death and of night; and whether by making a bold appeal to the king that reigned there, a response might not be heard that would be more satisfactory. In Job 28:14, the appeal had been made to the sea - with all its vast stores; here the appeal is to far deeper regions - to the nether world of darkness and of death. On the word used here ( אבדון 'ăbaddôn ), "destruction,"see the notes at Job 26:6. It is employed here, as in that place, to denote the nether world - the abode of departed spirits - the world where those are who have been destroyed by death, and to which the destruction of the grave is the entrance.

And death - Death is used here to denote "Sheol,"or the abode of the spirits of the dead. The sense is, that those deep and dark regions had simply heard the distant report of wisdom but they did not understand it, and that if one went down there it would not be fully revealed to him. Perhaps there is an allusion to the natural expectation that, if one could go down and converse with the dead, he could find out much more than can be known on earth. It was to be presumed that they would understand much more about the unseen and future world, and about the plans and government of God, than man can know here. It was on this belief, and on the hope that some league or alliance could be made with the dead, inducing them to communicate what they knew, that the science of necromancy was founded; see the notes at Isa 8:19.

We have heard the fame thereof - We have heard the report of it, or a rumor of it. The meaning is, that they did not understand it fully, and that if man could penetrate to those dark regions, he could not get the information which he desired. Wisdom is still at such an immense distance that it is only a report, or rumor of it, which has reached us.

Barnes: Job 28:23

God understandeth the way thereof - These are doubtless the words of Job. The meaning is, that the reason of the divine dispensations could be known only to God himself. He had given no clew by which man could discover this. He might carry his investigations far into the regions of science; he could penetrate the earth, and look on the stars, but still all his investigations fell short of disclosing the reasons of the divine dispensations. The secret was lodged in his bosom, and he only could communicate it where and when he pleased. It may be added here, that this is as true now as it was in the time of Job. Man has carried the investigations of science almost infinitely further than he had then, but still by the investigations of science he has by no means superseded the necessity of revelation, or shed light on the great questions that have, in all ages, so much perplexed the race. It is only by direct communication, by his word and by his Spirit, that man can be made to understand the reason of the divine doings, and nothing is better established by the course of events than the truth on which Job here so much insists, that science cannot answer the questions of so much interest to man about the divine government.

Barnes: Job 28:24

For he looketh to the ends of the earth - That is, God sees and knows everything. He looks upon the whole universe. Man sees objects dimly; he sees but a few, and he little understands the bearing of one thing or another.

Barnes: Job 28:25

To make the weight for the winds - That is, to weigh the winds and to measure the waters - things that it would seem most difficult to do. The idea here seems to be, that God had made all things by measure and by rule. Even the winds - so fleeting and imponderable - he had adjusted and balanced in the most exact manner, as if he had "weighed"them when he made them. The air has "weight,"but it is not probable that this fact was known in the time of Job, or that he adverted to it here. It is rather the idea suggested above, that the God who had formed everything by exact rule. and who had power to govern the winds in the most exact manner, must be qualified to impart wisdom.

And he weigheth the waters - Compare the notes at Isa 40:12. The word rendered "weigheth"in this place ( תכן tâkan ) means either to "weigh,"or to "measure,"Isa 40:12. As the "measure"here is mentioned, it rather means probably to adjust, to apportion, than to weigh. The waters are dealt out by measure; the winds are weighed. The sense is, that though the waters of the ocean are so vast, yet God has adjusted them all with infinite skill, as if he had dealt them out by measure; and having done this, he is qualified to explain to man the reason of his doings.

Barnes: Job 28:26

When he made a decree for the rain - A statute or law ( חק chôq ) by which the rain is regulated. It is not sent by chance or hap-hazard. It is under the operation of regular and settled laws. We cannot suppose that those laws were understood in the time of Job, but the fact might be understood that the rain was regulated by laws, and that fact would show that God was qualified to impart wisdom. His kingdom was a kingdom of settled law and not of chance or caprice, and if the rain was regulated by statute, it was fair to presume that he did not deal with his people by chance, and that afflictions were not sent without rule; compare the notes at Job 5:6.

And a way - A path through which the rapid lightning should pass - referring, perhaps, to the apparent "opening"in the clouds in which the lightning seems to move along.

The lightning of the thunder - The word "lightning"here ( חזיז chăzı̂yz ) properly means "an arrow,"from הזז hāzaz , obsolete, to pierce through, to transfix, to performate; and hence, the lightning - from the rapidity with which it passes - like an arrow. The word "thunder"( קולות qôlôt ) means voices, and hence, "thunder,"as being by way of eminence the voice of God; compare Psa 29:3-5. The whole expression here means "the thunder-flash."Coverdale renders this, "when he gave the mighty floods a law;"but it undoubtedly refers to the thunderstorm, and the idea is, that he who controls the rapid lightning, regulating its laws and directing its path through the heavens, is qualified to communicate truth to people, and can explain the great principles on which his government is administered.

Barnes: Job 28:27

Then did he see it - That is, then did he see wisdom. When in the work of creation he gave laws to the rain and the thunder storm; when he weighed out the winds and measured out the waters, then he saw and understood the principles of true wisdom. There is a remarkable similarity between the expression here and Pro 8:27-30, "When he prepared the heavens, I (wisdom) was there; when he set a compass upon the face of the depth; when he established the clouds above; when he strengthened the foundations of the deep; when he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth; then I was by him as one brought up with him; I was daily his delight, rejoicing always before him."

And declare it - Margin, "number."The word ( ספר sâphar ) means, however, rather to "declare,"or to "narrate;"and the idea is, that even then he made known to intelligent beings the true principles of wisdom, as consisting in the fear of the Lord, and in suitable veneration for the Most High. "In what way"this was made known, Job does not say; but there can be no doubt of the fact to which he adverts, that even in his time the great principles of all real wisdom were made known to created intelligences, as consisting in profound veneration of God, in a willingness to bow under his dispensations, and to confide in him.

He prepared it - Made it a matter of "thought"and "inquiry"to find out what was real wisdom, and communicated it in a proper way to his creatures. The idea is, that it was not the result of chance, nor did it spring up of its own accord, but it was a matter of "intelligent investigation"on the part of God to know what constituted true wisdom. Probably, also, Job here means to refer to the attempts of man to investigate it, and to say that its value was enhanced from the fact that it had even required "the search of God"to find it out. Beautiful eulogiums of Wisdom may be seen in the Apocryphal book Ecclesiasticus, of which the following is a specimen:

Wisdom shall praise herself,

And shall glory in the midst of her people.

In the congregation of the Most High shall she open her mouth,

And triumph before his power.

I came out of the mouth of the Most High,

And covered the earth as a cloud.

I dwell in high places,

And my throne is in a cloudy pillar.

I alone compassed the circuit of heaven,

And walked in the bottom of the deep.

In the waves of the sea, and in all the earth,

And in every people and nation, I got a possession.

He created me from the beginning, before the world,

And I shall never fall. Ecclus. 24

Barnes: Job 28:28

And unto man he said - At what time, or how, Job does not say. Prof. Lee supposes that this refers to the instruction which God gave in Paradise to our first parents; but it may rather be supposed to refer to the universal tenor of the divine communications to man, and to all that God had said about the way of true wisdom. The meaning is, that the substance of all that God had said to man was, that true wisdom was to be found in profound veneration of him.

The fear of the Lord, that is wisdom - The word "Lord"here is improperly printed in small capitals, as if the word were יהוה y^e hovâh . The original word is, however, אדני 'ǎdonāy ; and the fact is worthy of notice, because one point of the argument respecting the date of the book turns on the question whether the word Yahweh occurs in it; see the notes at Job 12:9. The fear of the Lord is often represented as true wisdom; Pro 1:7; Pro 14:27; Pro 15:33; Pro 19:23; Psa 111:10, et al. The meaning here is, that real wisdom is connected with a proper veneration for God, and with submission to him. We cannot understand his ways. Science cannot conduct us up to a full explanation of his government, nor can the most profound investigations disclose all that we would wish to know about God. In these circumstances, true wisdom is found in humble piety; in reverence for the name and perfections of God; in that veneration which leads us to adore him, and to believe that he is right, though clouds and darkness are round about him. To this conclusion Job, in all his perplexities, comes, and here his mind finds rest.

And to depart from evil is understanding - To forsake every evil way must be wise. In doing that, man knows that he cannot err. He walks safely who abandons sin, and in forsaking every evil way he knows that he cannot but be right. He may be in error when speculating about God, and the reasons of his government; he may be led astray when endeavoring to comprehend his dealings; but there can be no such perplexity in departing from evil. There he knows he is right. There his feet are on a rock. It is better to walk surely there than to involve ourselves in perplexity about profound and inscrutable operations of the divine character and government. It may be added here, also, that he who aims to lead a holy life, who has a virtuous heart, and who seeks to do always what is right, will have a clearer view of the government and truth of God, than the most profound intellect can obtain without a heart of piety; and that without that, all the investigations of the most splendid talents will be practically in vain.

Poole: Job 28:20

Where this precious treasure lies, and whence a man may fetch it.

Poole: Job 28:21

Of all living of all men that live upon the earth.

From the fowls of the air: though they fly high, and can see far and well, yet they cannot discern this: men of the most raised understandings cannot discover it. It is to be found no where in this visible world, neither in the upper nor lower parts of it.

Poole: Job 28:22

Destruction and death either,

1. Men that are dead, and thereby freed from the encumbrance of their bodies, which depress their minds, and have more raised thoughts than men that live here. Or,

2. The grave, the place of the dead, to which these things are here ascribed, as they are to the depths , and to the sea , Job 28:14 , by a figure called prosopopaeia . If a man should search for this wisdom, either amongst living men, or amongst the dead, he could not find it; yea, though he should and might inquire of all men that formerly lived in the world, some of whom were persons of prodigious wit and learning, and of vast experience, as having lived nigh a thousand years, and made it their great business in that time to search out the depths of this Divine wisdom in the administration of the world.

We have heard the fame thereof we know it only by slight and uncertain rumours, but not fully and perfectly.

Poole: Job 28:23

God i.e. God alone; as appears by the denial of it to all other things.

The way thereof either the way how it is to be obtained; or rather, the methods or courses which it takes in the management of all affairs in the world, together with its grounds and ends in them.

The place thereof where it dwells, which is only in his own breast and mind, and in the best of men but in part, and only as far as it pleaseth him to afford it.

Poole: Job 28:24

He, and he only, knows it, because his providence, and that only, is infinite and universal, reaching to all places, and times, and things, past, present, and to come; whereas the most acute and knowing men have narrow understandings, and see but very few things and small parcels of the works of God, and therefore are very unfit to pass a judgment upon them, because the wisdom, and justice, and beauty of God’ s works is not clearly nor fully seen till all the parts of them be laid together.

Poole: Job 28:25

To make the weight for the winds which of themselves are most light, and without any weight, and inconstant, and such as no creature can order or govern them: but God manageth them all by weight, appointing to every wind that blows its season, its proportion, its bounds and limits, when, and where, and how much, and how long each wind shall blow, and for what ends; whether for mercy, as to refresh men in hot seasons with its gentle gales, to cherish the fruits of the earth, to waft ships on the sea to their desired havens, &c.; or whether for judgment, as to corrupt the air, and thereby the bodies of men, and fruits of the earth, to blow down houses upon their inhabitants, as he was pleased to deal with my poor unhappy children. He only doth all these things, and he only knows why he doth them. He instanceth but in some few of God’ s works, and those which seem to be most trivial, and casual, and uncertain, that thereby he might more strongly imply and prove that God doth the same in other things which are more considerable, and are managed by more constant causes and certain methods; that he doth all things in the most exact order, and weight, and measure.

He weigheth: but it seems a very improper speech, to weigh things by measure; and therefore this word may more fitly be otherwise rendered, he examineth , or disposeth , or fitteth , or directeth , for so this verb is elsewhere used, as 1Sa 2:3 Psa 75:3 Pro 16:2 21:2 .

The waters to wit, the rain waters, as appears from the next verse, which God layeth up in his store-houses, or bottles, the clouds, and thence draws them forth, and sends them down upon the earth in such times and proportions as he thinks fit, and as may serve his several designs and ends.

By measure for liquid things are examined by measure, as other things are by weight; and here is both weight and measure, to signify with what exact and perfect wisdom God doth govern the world.

Poole: Job 28:26

When he made which was either from eternity, or at the first creation, when he settled that course and order which should afterwards be continued. Or, when he maketh : but our translation seems best to suit with the then in the next verse, where the sense is completed.

Decree for the rain an appointment, and as it were a statute law, that it should fall upon the earth, and that in such times, and places, and proportions, and manner as he should think fit, either for correction or for mercy , as Elihu speaks, Job 37:13 . A way , or path , how it should get out of the thick cloud, in which it was shut up, and as it were imprisoned; or, a course , which should for the future be observed, as to the time, and measure, and ends, and other circumstances belonging to it.

Poole: Job 28:27

Then either from eternity, when he decreed what he would do, or when he first created them.

Did he see it i.e. wisdom, which is the subject matter of the present discourse. This God saw not abroad, but within himself; he looked or reflected upon it in his own mind, as the rule by which he would proceed in the creation and government of all things, managing them in such ways and methods as were most agreeable to his own most wise and unsearchable counsels, which no human or created wit can reach or pierce into. Or, he saw it , so as to declare it, as it follows; so as to make it visible and manifest in some measure to his creatures. Or, he saw it , i.e. he enjoyed it, seeing being oft put for enjoying, as Psa 27:13 34:12 Ecc 2:1 3:13 . Compare Pro 8:22 .

Declare it i.e. he made it evident, he discovered his deep wisdom, which lay hid before in his own breast; or he laid the foundation of that discovery of it, which then was, or afterward should be, made to angels and men, as the heavens did in themselves declare the glory of God, Psa 19:1 , before there was such a creature as man to take notice of it, because the object was visible in itself, and not made so by the eye which afterwards beheld it. Or, did number it, i.e. showed it as it were by number; not only in gross, but as it were by retail, in all the several works which he made.

He prepared it i.e. he had it in readiness for the doing of all his works, as if he had been for a long time preparing materials for them. So it is a speech of God after the manner of men. Or, he disposed it , i.e. used or employed it in his works. Or, he settled or established it , i.e. he firmly purposed to do such and such things in such manner as he thought meet, and he established the order which he first made in the world, that it should continue in after-ages. Or, he directed it , and directed and ordered all things by it.

Searched it out not properly; for so searching implies ignorance, and that a man is at a loss, and requires time and industry, all which is repugnant to the Divine reflections; but figuratively, as such expressions are oft used concerning God, i.e. he did and doth all things with that absolute and perfect wisdom, and he knoweth all his own counsels and actions, and the reasons of them, so exactly and perfectly, as if he had bestowed a long time in searching and judging to find them out. And this and the other acts mentioned in this verse are to be understood of God solely and exclusively, it being here, as it is oft elsewhere in this book, sufficiently implied, that this kind of Divine wisdom, which consists in the accurate knowledge of all God’ s counsels and works, is far above, out of man’ s reach. Man doth not see this wisdom but only so far as God is pleased to reveal it to him, and therefore he cannot

declare it to others; man did not prepare , nor order , nor contrive it, and therefore no wonder if he cannot search it out . And so this is most fitly connected with the following verse; for as here he tells us what wisdom is denied to man, so there he informeth us what is granted to him.

Poole: Job 28:28

And or rather, but ; for this is added by way of opposition, to show that man’ s wisdom doth not lie in a curious inquiry into, or in an exact knowledge of, the secret paths of God’ s counsel and providence: but in things of another and of a lower nature.

Unto man unto Adam at first, and in and with him to all his race and posterity.

He said i.e. God spoke it, partly, and at first inwardly, to the mind of man, in which God wrote this with his own finger, and engraved it as a first principle for his direction; and partly afterwards by the holy patriarchs, and prophets, and other teachers of his church, whom God sent into the world to teach men true wisdom; which accordingly they did, not by acquainting the people with the secrets and intricacies of God’ s counsel and providence, but by declaring the revealed will of God, and instructing them in their duty towards God and men, making this their great, if not only, business, to make men wise unto salvation. See Deu 4:6 29:29 . Behold ; which expression notes the great importance of this doctrine, and withal man’ s dulness and backwardness to apprehend and consider it, and man’ s proneness to place his wisdom in vain and curious speculations.

The fear of the Lord i.e. true religion, and the right worship of God, both inward and outward, all which cometh under this name.

That is wisdom in that only consists man’ s true wisdom, because that, and that only, is his duty, and his safety, and happiness, both for this life and for the next; and withal this is attainable, whereas the depths of God’ s ways are unknown and unsearchable to human or created capacities. To depart from evil , i.e. from sin, which is called evil eminently, as being the chief, if not the only, evil, and the cause of all other evils, and that which is constantly and immutably evil, whereas afflictions are frequently made good and highly beneficial. Religion consists of two branches, doing good and forsaking evil; the former is expressed in the former clause of this verse, and the latter in these words.

Is understanding is the best kind of knowledge or wisdom to which man can attain in this life. The same thing is here twice expressed in several phrases. And the design of Job in this close of his discourse, is not only to show the mistake, and reprove the arrogance and boldness, of his friends, in prying into God’ s secrets, and passing such a rash censure upon him, and upon God’ s ways and carriage towards him; but also to vindicate himself from the imputation of hypocrisy and profaneness, which they fastened upon him, by showing that he had ever esteemed it to be his best wisdom and true interest to fear God, and to depart from evil.

Haydock: Job 28:22

Destruction. Hebrew abaddon, which is before (chap. xxvi. 6.) used to signify the bottomless abyss. There, too late! the dead become acquainted with the value and nature of wisdom. (Haydock) ---

But their knowledge is imperfect, and of no use to us. (Calmet)

Haydock: Job 28:25

Measure. He regulates the winds, and know the drops of water, (Haydock) which to man is impossible, Proverbs xvi. 2.

Haydock: Job 28:26

Storms; or Hebrew, "for the lightning, which attends thunder." (Calmet)

Haydock: Job 28:27

It. All the works of God proclaim his wisdom. (Haydock) ---

He never made an acquisition of it, but possessed it from all eternity, Proverbs viii. 23.

Haydock: Job 28:28

Understanding. This is the duty of man, and a thing of the utmost importance. This teaches us to adore God's judgments (Calmet) in silence. (Haydock) ---

It is the most important instruction of the whole book. (Pineda) ---

Man must consider God's works to fear Him; and by avoiding evil, and doing good, (Worthington) to shew true wisdom. (Haydock)

Gill: Job 28:20

Whence then cometh wisdom? and where is the place of understanding? The same questions as in Job 28:12; repeated to set forth the superior excellency of wisdom, and to carry on the discourse, and lead on to other things concerning it. See Gill on Job 28:12.

Gill: Job 28:21

Seeing it is hid from the eyes of all living,.... Meaning not the beasts of the field, as some interpret it; this makes the sentiment jejune and trifling; but rational creatures, men, so the Septuagint, Eve is said to be the mother of, Gen 3:20; wisdom, as a perfection in God, displayed in his works of creation and providence, is but imperfectly known by men; and the secret reasons of his providential dealings with men, good and bad, are hid from all at present; and as for spiritual wisdom or godliness, and the Gospel of Christ, and Christ himself, they are hid from the eyes of all natural and carnal men, though ever so wise and prudent in other things:

and kept close from the fowls of the air, or "heaven" ^k; either the devils so called, because they dwell in the air, and are the posse or power of the air, Eph 2:2; and because of their ravenous and cruel disposition, and swiftness to do mischief; see Luk 8:5; or rather the holy angels, as Jarchi, whose habitation is in heaven, and who are swift to do the will of God, and are represented as having wings like fowls; though these know much, yet the wisdom of God in his providence, in the doctrines of the Gospel, and Christ himself, the Wisdom of God, are in a good measure hid from them; at least their knowledge is imperfect, and they are desirous of prying more into these things, 1Pe 1:12, unless men of the most piercing and penetrating geniuses, that soar aloft in the things of nature, and make the greatest discoveries therein, and yet know nothing of divine and spiritual things, of the arcanas of Providence or of grace, should be meant.

Gill: Job 28:22

Destruction and death say,.... Meaning the dead that are in the pit of destruction, the grave; not their dead bodies there, devoid of life and sense, and know not anything, but their souls; either the damned in hell, or the saints in heaven: the Targum is, the house of destruction, and the angel of death; or rather it regards such as are dead, who while alive had only a report of this wisdom; wherefore if their records and writings, or traditions handed down from them, are inquired into, the result of the information they will give concerning it will amount to no more than this:

we have heard the fame thereof with our ears; it has been reported to us there is such wisdom, but what it is we know not; and this is all that we can say about it.

Gill: Job 28:23

God understandeth the way thereof,.... And he only; not the way that men can come at the knowledge of wisdom, which at present appears to be past finding out; but rather the way which wisdom itself takes, and is in the deep, and its footsteps not known by any other, and the grounds and reasons of its taking such a course it does; which are only understood by the Lord: it may be applied to spiritual wisdom in men, and the way to come at it; which God only knows and instructs in, and is his special and peculiar gift; and to Christ, the wisdom of God, and the way which he has taken in the council and covenant of grace and peace, for the salvation of his people; and which he took in time, in the assumption of human nature, and by sufferings and death to obtain it for them:

and he knoweth the place thereof; the seat of wisdom within himself, the source of all his dealings with men, his sovereign will and pleasure in his own heart; the place of spiritual wisdom and knowledge, the heart of a regenerate man, where his Gospel is, and has come with power, and took place and works effectually; and where Christ, the Logos, the Wisdom of God is, even with himself, and in his bosom, as in the times of Job, and now at his right hand, in human nature.

Gill: Job 28:24

For he looketh to the ends of the earth,.... In this and some following verses, reasons and are given, which abundantly show that God must know the way and place of wisdom; since all the parts and places of the earth, even to the ends of it, are seen by him, and all creatures and things in it; nor is there anything in heaven, earth, and hell, that is hid from him; and therefore if there is a way to it, or a place for it, he must needs know it; where its direction is, or where it steers its course, and takes up its abode

and seeth under the whole heaven; the fowls of the air, the beasts of the field, the inhabitants of the world, and all that is done in it; everything falls under the eye of his omniscience, and under the notice of his providence, which extends to all creatures and things throughout the whole earth, and under the compass of the heavens; and since all places and persons are obvious to his view, and all subject to his all wise and disposing providence, and are ordered, directed, and governed, according to his sovereign will and pleasure; the path of wisdom, and the place of understanding, he must be acquainted with; and particularly his all seeing eye, and all powerful providence, are concerned in the following things, and in which there are wonderful proofs of his knowledge and wisdom.

Gill: Job 28:25

To make the weight for the wind,.... He indeed makes the wind itself, holds it in his fists, and brings it forth out of his treasures, and lets it go, or restrains it, at his pleasure; he gives it an inclination to this or that or the other point of the heavens, and a force to blow with, greater or lesser, as he pleases, either for the good and benefit of men, or for the punishment of them; he raises the stormy wind, which fulfils his word and his will; and he makes it subside and become a calm when he thinks fit; he can make it heavier or lighter, add to or take from its weight, so that it becomes more or less pressing on bodies it meets with; he can make a rough wind, and stay that in the day of his east wind; he can make the rain in some sense a weight to it; he can wet its wings with it, and bear it down and cause it to rest and be still; and he that knows from whence it comes, and whither it goes, though we do not, being wholly under his direction, must know the way and place of wisdom:

and he weigheth the waters by measure; or, "in a measure" ^k; in the hollow of his hand, where he poises them; see Isa 40:12; some, because there is a seeming impropriety in weighing by, or with a measure, render it "out of a measure" ^l Mr. Broughton translates the words, "and held the waters in a measure"; in his hand, as before, or in the sea; weight and measure being both applied to the waters, may denote the perfect and exact knowledge God has of them, and of his great and diligent concern in Providence about them, he ordering and disposing of them according to his will; and which is greatly the sense of the word used for weighing; and so the Targum paraphrases it,

"the waters he prepares (orders or disposes of) by measure.''

These waters, as they seem to be distinguished from rain in Job 28:26, may design the waters of the sea and rivers; with these the earth at first was covered, which being ordered off of it, and a place provided for them, they were gathered into it, and measured and bounded in it by shores and sand, that they might not overflow the earth; which is a wonderful instance of the providence of God, in weighing and measuring the waters; of which also there was a singular instance at the general deluge, when the windows of heaven were opened, and the fountains of the great deep broke up, which overflowed the whole earth, and the highest mountains in it; and after a time went off at the command of God, and the earth was dry as before: the tides, the ebbing and flowing of the sea, and the flux and reflux of rivers, from and to the same place, are surprising things, and wholly owing to the power and providence of God; the causes and reasons of which are unknown to us, but are well known to him, who weighs and measures the waters, which flow in a regular course; and who therefore must know the way and place of wisdom and understanding.

Gill: Job 28:26

When he made a decree for the rain, and a way for the lightning of the thunder. Decreed within himself that he would give it; for rain is his gift alone, and which none of the vanities of the Gentiles can give, and a wonderful blessing to the earth it is; and which God bestows on all sorts of men, both good and bad, and causes it to fall sometimes on one place and sometimes on another, sometimes in greater, sometimes in lesser showers; and according to his sovereign pleasure he gives or withholds it; the effects of which are quickly seen. Mr. Broughton renders the clause, "he made a bound for the rain, and a way for the lightning of thunder", or "the lightning and the thunder", as Ben Gersom, who thinks the copulative ו, "and", is wanting. Thunder is from God, it is his voice, and the word here used is in the plural number, "voices" ^m, signifying various claps of thunder; and lightning generally accompanies it, which, though first perceived, they are both at once the eye doing its office quicker than the ear; and a cloud also is usual; and so some render the word for lightning, as in Zec 10:1; it may signify the way of the lightning out of the thunder cloud, and attending claps of thunder; the thunder breaks the cloud and makes a path for the lightning: the Targum is,

"a path for the lightnings, which run with the voices or thunders;''

but, though the course or path the lightning steers is very quick and very extensive from east to west, and cannot be traced by us. God that made it knows it, and he knows the path and place of wisdom. Sephorno interprets this of the thunder and lightnings at the giving of the law, which he understands by wisdom, as do other Jewish writers: Pliny ⁿ speaks of thunder and lightning as chance matters; but Seneca ^o more truly ascribes them to divine power and Providence, as here.

Gill: Job 28:27

Then did he see it, and declare it,.... His own wisdom, when he made and executed his decrees concerning rain, lightning, and thunder; he saw it in himself, and as it appeared in the works of his hands, which he looked on and approved of, and saw that all was very good; and he declared it to others, by his works of nature and providence; for they declare the glory of God, and particularly the glory of his wisdom:

he prepared it, yea, and searched it out; he prepared it in his counsels, according to which he wrought all things in the creation, and still does in Providence; and his searching out denotes his perfect knowledge of it, and the way and course of it, or he takes with it, though it is unsearchable, and past finding out by us. Mr. Broughton understands this of a person, as do some others, even Christ, the Wisdom of God; rendering the words, "then he saw her, and showed her", &c. and so the passages in Pro 8:27, may be a comment on these words and the foregoing; for when the above decrees were formed in the divine mind, then he "saw" his Wisdom, his Logos, his eternal Son; for he was by him, and with him, and in him, lying in his bosom; he looked at him in creation, and made man after his image, the idea he had formed of his human nature, and made all things for his sake; and he viewed him with the utmost delight and pleasure, as being the express image of his person; he declared him to be his only begotten Son, saying, "this day I have begotten thee", Psa 2:7; be made him known to the angels, as the Targum here expresses it, and what he designed to do by him, and with him; which occasioned the revolt of many of them from him; and he declared him to Adam as soon as there was an opportunity and occasion for it; he prepared him in his eternal purposes to be the Redeemer and Saviour of his people, to be the Head of the church, and the Judge of quick and dead; he searched him out in his infinite wisdom, and found him, singled him out, laid help on him with his holy oil anointed him, and appointed him to be the ransomer of his chosen ones, Job 33:24.

Gill: Job 28:28

And unto man he said,.... What follows; unto Adam, so some render it, as Mr. Broughton; taking what is after delivered to be said to the first man; either by suggesting it to his mind and conscience, and inscribing it on his heart, where the law of God was written, and by which he was directed to fear God and avoid evil; or by the express command he gave him not to eat of the fruit of the tree of knowledge; thereby instructing him to fear him, and abstain from evil; which, had he done, would have been his highest wisdom, and a proof of it, and of his understanding; but it seems best to understand it in general of the sons of men, as the Targum and others: this is the substance of what God says in his works, which are done that men might fear him, and stand in awe of him, Psa 33:6; and in his word, and by his prophets, and their ministry in all ages; whereby it appears, that this is the whole of men, to fear God and keep his commandments, Ecc 12:14. Some render the words, "but unto men he said" ^p; though he knows his own wisdom, and the way and place of it, the course it steers in Providence, and has seen, observed, and shown it; has prepared, disposed, ordered, and searched it out, and perfectly knows it, and the causes and reasons of it; yet he has not thought fit to make these known clearly to men; who therefore must be content they should be secrets to them, and attend to the wisdom which is revealed, and is of the greatest importance and consequence to them; namely, what follows,

behold, the fear of the Lord, that is wisdom; by which is meant, not a fear of his wrath, and of eternal damnation, but an affection for God with reverence of him; such as is peculiar to children, a godly filial fear; and which is consistent with strong faith, great joy, and true courage; is opposite to pride and self-confidence, and takes in the whole worship of God both external and internal: and it is called the fear of the Lord, because he is the object and author of it; it is not from nature, or in men naturally, but comes from the grace of God, and is a gift of it; it is wrought in conversion, and is increased by the discoveries of the love and goodness of and is that wisdom which God makes his people know, in the hidden part; no man is wise till he fears the Lord; and when that grace is put into him, he begins to be wise, for this is the beginning of wisdom, Pro 1:7; and is a principal part of it, and very profitable to men, both for this life, and for that to come; and therefore it is their highest wisdom to be concerned for it: the heart of God is towards them that fear him; his eye is upon them; his hand communicates to them; his secret with them; he sets a guard of angels about them; causes the sun of righteousness to arise on them, and he has laid up much for them, for time and eternity:

and to depart from evil is understanding; this is the fruit and effect of the fear of the Lord, through which men have an hatred of sin, and an aversion to it, and are careful not to commit it; through it they depart from evil, and abstain from all appearance of it; see Pro 8:13; and it puts them upon a regard to God and his commandments, and to all that is good, and which is an evidence and proof of a good understanding, Psa 111:10. Now Job suggests by this, that his friends should be solicitous about, and satisfied with, such wisdom and understanding as this, and not pry into the secrets of Providence, and the wisdom of that, which are not to be found out; and so cease to charge him with being an hypocrite, and a wicked man, because of the dealings of God with him, which were not to be accounted for: and by this Job appears to be a good man, and had an experience what he here expresses; that he was one that feared God and eschewed evil, according to the testimony given of him, Job 1:1; and this he gave proof of his former life and conversation; of which an account is given in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 28:20

¹ tn The refrain is repeated, except now the verb is תָּבוֹא (tavo’, “come”).

NET Notes: Job 28:21

¹ tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310).

NET Notes: Job 28:22

¹ tn Heb “Abaddon.”

² tn Heb “heard a report of it,” which means a report of its location, thus “where it can be found.”

NET Notes: Job 28:25

¹ tn Heb “he gave weight to the wind.” The form is the infinitive construct with the ל (lamed) preposition. Some have emended it to change the preposition to the temporal בּ (bet) on the basis of some of the versions (e.g., Latin and Syriac) that have “who made.” This is workable, for the infinitive would then take on the finite tense of the previous verbs. An infinitive of purpose does not work well, for that would be saying God looked everywhere in order to give wind its proper weight (see R. Gordis, Job, 310).

² tn The verb is the Piel perfect, meaning “to estimate the measure” of something. In the verse, the perfect verb continues the function of the infinitive preceding it, as if it had a ו (vav) prefixed to it. Whatever usage that infinitive had, this verb is to continue it (see GKC 352 §114.r).

NET Notes: Job 28:26

¹ tn Or “decree.”

² tn Or “thunderbolt,” i.e., lightning. Heb “the roaring of voices/sounds,” which describes the nature of the storm.

NET Notes: Job 28:27

¹ tn Heb “it”; the referent (wisdom) has been specified in the translation for clarity.

² tn The verb סָפַר (safar) in the Piel basically means “to tell; to declare; to show” or “to count; to number.” Many commentators offer different suggestions for the translation. “Declared” (as in the RSV, NASB, and NRSV) would be the simplest – but to whom did God declare it? Besides “appraised” which is the view of Pope, Dhorme and others (cf. NAB, NIV), J. Reider has suggested “probed” (“Etymological studies in biblical Hebrew,” VT 2 [1952]: 127), Strahan has “studied,” and Kissane has “reckoned.” The difficulty is that the line has a series of verbs, which seem to build to a climax; but without more details it is hard to know how to translate them when they have such a range of meaning.

³ tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several mss that have the form from בִּין (bin, “discern”), giving “he discerned it,” making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading.

⁴ tn The verb חָקַר (khaqar) means “to examine; to search out.” Some of the language used here is anthropomorphic, for the sovereign Lord did not have to research or investigate wisdom. The point is that it is as if he did this human activity, meaning that as in the results of such a search God knows everything about wisdom.

NET Notes: Job 28:28

¹ tc A number of medieval Hebrew manuscripts have YHWH (“Lord”); BHS has אֲדֹנָי (’adonay, “Lord”). As J. E. Hartley (Job [NICOT], 383) points out, this is the only occurrence of אֲדֹנָי (’adonay, “Lord”) in the book of Job, creating doubt for retaining it. Normally, YHWH is avoided in the book. “Fear of” (יִרְאַת, yir’at) is followed by שַׁדַּי (shadday, “Almighty”) in 6:14 – the only other occurrence of this term for “fear” in construct with a divine title.

² tc Many commentators delete this verse because (1) many read the divine name Yahweh (translated “Lord”) here, and (2) it is not consistent with the argument that precedes it. But as H. H. Rowley (Job [NCBC], 185) points out, there is inconsistency in this reasoning, for many of the critics have already said that this chapter is an interpolation. Following that line of thought, then, one would not expect it to conform to the rest of the book in this matter of the divine name. And concerning the second difficulty, the point of this chapter is that wisdom is beyond human comprehension and control. It belongs to God alone. So the conclusion that the fear of the Lord is wisdom is the necessary conclusion. Rowley concludes: “It is a pity to rob the poem of its climax and turn it into the expression of unrelieved agnosticism.”

Geneva Bible: Job 28:21

Seeing it is hid from the eyes of all living, and kept close from the ^{( m )} fowls of the air.

^{( m )} Meaning that there is no natural means by which man can attain heavenly wisdom: which he means by the souls, that fly high.

Geneva Bible: Job 28:23

God understandeth the ^{( n )} way thereof, and he knoweth the place thereof.

^{( n )} He makes God the only author of this wisdom, and the giver of it.

Geneva Bible: Job 28:28

And unto man he said, Behold, the ^{( o )} fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.

^{( o )} He declares that man has as much of this heavenly wisdom as he shows by fearing God and departing from evil.

Commentary -- Verse Range Notes

TSK Synopsis: Job 28:1-28

1 There is a knowledge of natural things.

12 But wisdom is an excellent gift of God.

MHCC: Job 28:20-28

There is a two-fold wisdom; one hid in God, which is secret, and belongs not to us; the other made known by him, and revealed to man. One day's events, and one man's affairs, have such reference to, and so hang one upon another, that He only, to whom all is open, and who sees the whole at one view, can rightly judge of every part. But the knowledge of God's revealed will is within our reach, and will do us good. Let man look upon this as his wisdom, To fear the Lord, and to depart from evil. Let him learn that, and he is learned enough. Where is this wisdom to be found? The treasures of it are hid in Christ, revealed by the word, received by faith, through the Holy Ghost. It will not feed pride or vanity, or amuse our vain curiosity. It teaches and encourages sinners to fear the Lord, and to depart from evil, in the exercise of repentance and faith, without desiring to solve all difficulties about the events of this life.

Matthew Henry: Job 28:20-28

The question which Job had asked (Job 28:12) he asks again here; for it is too worthy, too weighty, to be let fall, until we speed in the enquiry. Concerning this we must seek till we find, till we get some satisfactory account of it. By a diligent prosecution of this enquiry he brings it, at length, to this issue, that there is a twofold wisdom, one hidden in God, which is secret and belongs not to us, the other made known by him and revealed to man, which belongs to us and to our children.

I. The knowledge of God's secret will, the will of his providence, is out of our reach, and what God has reserved to himself. It belongs to the Lord our God. To know the particulars of what God will do hereafter, and the reasons of what he is doing now, is the knowledge Job first speaks of.

1. This knowledge is hidden from us. It is high, we cannot attain unto it (Job 28:21, Job 28:22): It is hid from the eyes of all living, even of philosophers, politicians, and saints; it is kept close from the fowls of the air; though they fly high and in the open firmament of heaven, though they seem somewhat nearer that upper world where the source of this wisdom is, though their eyes behold afar off (Job 39:29), yet they cannot penetrate into the counsels of God. No, man is wiser than the fowls of heaven, and yet comes short of this wisdom. Even those who, in their speculations, soar highest, and think themselves, like the fowls of the air, above the heads of other people, yet cannot pretend to this knowledge. Job and his friends had been arguing about the methods and reasons of the dispensations of Providence in the government of the world. "What fools are we"(says Job) "to fight in the dark thus, to dispute about that which we do not understand!"The line and plummet of human reason can never fathom the abyss of the divine counsels. Who can undertake to give the rationale of Providence, or account for the maxims, measure, and methods of God's government, those arcana imperii - cabinet counsels of divine wisdom? Let us then be content not to know the future events of the Providence until time discover them (Act 1:7) and not to know the secret reasons of Providence until eternity discover them. God is now a God that hideth himself (Isa 45:15); clouds and darkness are round about him. Though this wisdom be hidden from all living, yet destruction and death say, We have heard the fame of it. Though they cannot give an account of themselves (for there is no wisdom, nor device, nor knowledge at all in the grave, much less this), yet there is a world on the other side death and the grave, on which those dark regions border, and to which we must pass through them, and there we shall see clearly what we are now in the dark about. "Have a little patience,"says Death to the inquisitive soul: "I will fetch thee shortly to a place where even this wisdom will be found."When the mystery of God shall be finished it will be laid open, and we shall know as we are known; when the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God does, though we know not now, Joh 13:7.

2. This knowledge is hidden in God, as the apostle speaks, Eph 3:9. Known unto God are all his works, though they are not known to us, Act 15:18. There are good reasons for what he does, though we cannot assign them (Job 28:23): God understands the way thereof. Men sometimes do they know not what, but God never does. Men do what they did not design to do; new occurrences put them upon new counsels, and oblige them to take new measures. But God does all according to the purpose which he purposed in himself, and which he never alters. Men sometimes do that which they cannot give a good reason for, but in every will of God there is a counsel: he knows both what he does and why he does it, the whole series of events and the order and place of every occurrence. This knowledge he has in perfection, but keeps to himself. Two reasons are here given why God must needs understand his own way, and he only: -

(1.) Because all events are now directed by an all-seeing and almighty Providence, Job 28:24, Job 28:25. He that governs the world is, [1.] Omniscient; for he looks to the ends of the earth, both in place and time; distant ages, distant regions, are under his view. We do not understand our own way, much less can we understand God's way, because we are short-sighted. How little do we know of what is doing in the world, much less of what will be done? But the eyes of the Lord are in every place; nay, they run to and fro through the earth. Nothing is, or can be, hidden from him; and therefore the reasons why some wicked people prosper remarkably and others are remarkably punished in this world, which are secret to us, are known to him. One day's events, and one man's affairs, have such a reference to, and such a dependence upon, another's, that he only to whom all events and all affairs are naked and open, and who sees the whole at one entire and certain view, is a competent Judge of every part. [2.] He is omnipotent. He can do every thing, and is very exact in all he does. For proof of this Job mentions the winds and waters, Job 28:25. What is lighter than the wind? Yet God hath ways of poising it. He knows how to make the weight for the winds, which he brings out of his treasuries (Psa 135:7), keeping a very particular account of what he draws out, as men do of what they pay out of their treasuries, not at random, as men bring out their trash. Nothing sensible is to us more unaccountable than the wind. We hear the sound of it, yet cannot tell whence it comes, nor whither it goes; but God gives it out by weight, wisely ordering both from what point it shall blow and with what strength. The waters of the sea, and the rain-waters, he both weighs and measures, allotting the proportion of every tide and every shower. A great and constant communication there is between clouds and seas, the waters above the firmament and those under it. Vapours go up, rains come down, air is condensed into water, water rarefied into air; but the great God keeps an exact account of all the stock with which this trade is carried on for the public benefit and sees that none of it be lost. Now if, in these things, Providence be so exact, much more in dispensing frowns and favours, rewards and punishments, to the children of men, according to the rules of equity.

(2.) Because all events were from eternity designed and determined by an infallible prescience and immutable decree, Job 28:26, Job 28:27. When he settled the course of nature he foreordained all the operations of his government. [1.] He settled the course of nature. Job mentions particularly a decree for the rain and a way for the thunder and lightening. The general manner and method, and the particular uses and tendencies, of these strange performances, both their causes and their effects, were appointed by the divine purpose; hence God is said to prepare lightnings for the rain, Psa 135:7; Jer 10:13. [2.] When he did that he laid all the measures of his providence, and drew an exact scheme of the whole work from first to last. Then, from eternity, did he see in himself, and declare to himself, the plan of his proceedings. Then he prepared it, fixed it, and established it, set every thing in readiness for all his works, so that, when any thing was to be done, nothing was to seek, nor could any thing unforeseen occur, to put it either out of its method or out of its time; for all was ordered as exactly as if he had studied it and searched it out, so that, whatever he does, nothing can be put to it nor taken from it, and therefore it shall be for ever, Ecc 3:14. Some make Job to speak of wisdom here as a person, and translate it, Then he saw her and showed her, etc., and then it is parallel with that of Solomon concerning the essential wisdom of the Father, the eternal Word, Pro 8:22, etc. Before the earth was, then was I by him, Joh 1:1, Joh 1:2.

II. The knowledge of God's revealed will, the will of his precept, and this is within our reach; it is level to our capacity, and will do us good (Job 28:28): Unto man he said, Behold, the fear of the Lord that is wisdom. Let it not be said that when God concealed his counsels from man, and forbade him that tree of knowledge, it was because he grudged him any thing that would contribute to his real bliss and satisfaction; no, he let him know as much as he was concerned to know in order to his duty and happiness; he shall be entrusted with as much of his sovereign mind as is needful and fit for a subject, but he must not think himself fit to be a privy-counsellor. He said to Adam (so some), to the first man, in the day in which he was created; he told him plainly it was not for him to amuse himself with over-curious searches into the mysteries of creation, nor to pretend to solve all the phenomena of nature; he would find it neither possible nor profitable to do so. No less wisdom (says archbishop Tillotson) than that which made the world can thoroughly understand the philosophy of it. But let him look upon this as his wisdom, to fear the Lord and to depart from evil; let him learn that, and he is learned enough; let this knowledge serve his turn. When God forbade man the tree of knowledge he allowed him the tree of life, and this is that tree, Pro 3:18. We cannot attain true wisdom but by divine revelation. The Lord giveth wisdom, Pro 2:6. Now the matter of that is not found in the secrets of nature or providence, but in the rules for our own practice. Unto man he said, not, "Go up to heaven, to fetch happiness thence;"or, "Go down to the deep, to draw it up thence."No, the word is nigh thee, Deu 30:14. He hath shown thee, O man! not what is great, but what is good, not what the Lord thy God designs to do with thee, but what he requires of thee, Mic 6:8. Unto you, O men! I call, Pro 8:4. Lord, what is man that he should be thus minded, thus visited! Behold, mark, take notice of this; he that has ears let him hear what the God of heaven says to the children of men: The fear of the Lord, that is the wisdom. Here is, 1. The description of true religion, pure religion, and undefiled; it is to fear the Lord and depart from evil, which agrees with God's character of Job, Job 1:1. The fear of the Lord is the spring and summary of all religion. There is a slavish fear of God, springing from hard thoughts of him, which is contrary to religion, Mat 25:24. There is a selfish fear of God springing from dreadful thoughts of him, which may be a good step towards religion, Act 9:5. But there is a filial fear of God, springing from great and high thoughts of him, which is the life and soul of all religion. And, wherever this reigns in the heart, it will appear by a constant care to depart from evil, Pro 16:6. This is essential to religion. We must first cease to do evil, or we shall never learn to do well. Virtus est vitium fugere - Even in our flight from vice some virtue lies. 2. The commendation of religion: it is wisdom and understanding. To be truly religious is to be truly wise. As the wisdom of God appears in the institution of religion, so the wisdom of man appears in the institution of religion, so the wisdom of man appears in the practice and observance of it. It is understanding, for it is the best knowledge of truth; it is wisdom, for it is the best management of our affairs. Nothing more surely guides our way and gains our end than being religious.

Keil-Delitzsch: Job 28:17-20

17 Gold and glass are not equal to it,

Nor is it exchanged for jewels of gold.

18 Pearls and crystal are not to be mentioned,

And the acquisition of wisdom is beyond corals.

19 The topaz of Ethiopia is not equal to it,

It is not outweighed by pure fine gold.

20 Whence, then, cometh wisdom,

And which is the place of understanding?

Among the separate חפצים , Pro 3:15, which are here detailed, apart from זהב , glass has the transparent name זכוּכית , or, as it is pointed in Codd., in old editions, and by Kimchi, זכוכית , with Cholem (in the dialects with ג instead of ) כ . Symm. indeed translates crystal, and in fact the ancient languages have common names for glass and crystal; but the crystal is here called זכוּבישׁ , which signifies prop., like the Arab. 'gibs , ice ; κρύσταλλος also signifies prop. ice, and this only in Homer, then crystal, exactly as the cognate קרח unites both significations in itself. The reason of this homonymy lies deeper than in the outward similarity, - the ancients really thought the crystal was a product of the cold; Pliny, xxxvii. 2, 9, says: non alibi certe reperitur quam ubi maxume hibernae nives rigent, glaciemque esse certum est, unde nomen Graeci dedere . The Targ. translates גבישׁ by פּנינים , certainly in the sense of the Arabico-Persic bullûr ( bulûr ), which signifies crystal, or even glass, and moreover is the primary word for βήρυλλος , although the identical Sanskrit word, according to the laws of sound, vaidurja (Pali, velurija ), is, according to the lexicons, a name of the lapis lazuli (Persic, lagurd ). Of the two words ראמות and פּננים , the one appears to mean pearls and the other corals; the ancient appellations of these precious things which belong to the sea are also blended; the Persic mergân (Sanskr. mangara ) unites the signification pearl and coral in itself. The root פן , Arab. f n , which has the primary notion of pushing, especially of vegetation (whence Arab. fann , a branch, shoot, prop. motion; French, jet ), and Lam 4:7, where snow and milk, as figures of whiteness (purity), are placed in contrast with פנינים as a figure of redness, favour the signification corals for פנינים . The Coptic be nôni , which signifies gemma , favours (so far as it may be compared) corals rather than pearls. And the fact that ראמות , Eze 27:16, appears as an Aramaean article of commerce in the market of Tyre, is more favourable to the signification pearls than corals; for the Babylonians sailed far into the Indian Ocean, and brought pearls from the fisheries of Bahrein, perhaps even from Ceylon, into the home markets (vid., Layard, New Discoveries, 536). The name is perhaps, from the Western Asiatic name of the pearl,

(Note: Vid., Zeitschr. für d. Kunde des Morgenlandes, iv. 40f. The recently attempted explanation of κοράλλιον from גּורל (to which κλῆρος the rather belongs), in the primary signification lappillus (Arab. ‛garal ), is without support.)

mutilated and Hebraized.

(Note: Two reasons for פנינים = pearls (in favour of which Bochart compares the name of the pearl-oyster, πίννα ) and ראמות = corals, which are maintained by Carey, are worthy of remark. (1.) That פנינים does not signify corals, he infers from Lam 4:7, for the redness of corals cannot be a mark of bodily beauty; "but when I find that there are some pearls of a slightly reddish tinge, then I can understand and appreciate the comparison."(2.) That ראמות signifies corals, is shown by the origin of the word, which properly signifies reêm -(wild oxen) horns, which is favoured by a mention of Pliny, h. n. xiii. 51: ( Tradidere ) juncos quoque lapideos perquam similes veris per litora, et in alto quasdam arbusculas colore bubuli cornus ramosas et cacuminibus rubentes . Although Pliny there speaks of marine petrified plants of the Indian Ocean (not, at least in his sense, of corals), this hint of a possible derivation of ראמות is certainly surprising. But as to Lam 4:7, this passage is to be understood according to Son 5:10 (my friend is צח ואדום ). The white and red are intended to be conceived of as mixed and overlapping one another, as our Germ. popular poetry speaks of cheeks which "shine with milk and purple;"and as in Homer, Il. iv. 141-146, the colour of the beautifully formed limbs of Menelaus is represented by the figure (which appears hideous to us): ὡς δ ̓ ὅτε τίς τ ̓ ἐλέφαντα γυνὴ φοίνικι μιήνͅ (ebony stained with purple).)

The name of the פּטדּה of Ethiopia appears to be derived from to'paz by transposition; Pliny says of the topaz, xxxvii. 8, 32, among other passages; Juba Topazum insulam in rubro mari a continenti stadiis CCC abesse dicit, nebulosam et ideo quaesitam saepius navigantibus; ex ea causa nomen accepisse: topazin enim Troglodytarum lingua significationem habere quaerendi . This topaz, however, which is said to be named after an island of the same name, the Isle of Serpents in Agatharchides and Diodorus, is, according to Pliny, yellowish green, and therefore distinct from the otherwise so-called topaz. To make a candid confession, we grope about everywhere in the dark here, and the ancient versions are not able to help us out of our difficulty.

(Note: The Targ. translates שׁהם by פּנינים , βήρυλλος ; ספיר by שׁבזיזא (Arab. sbz , vid., Pott in the Zeitschr.f. K. d. M. iv. 275); פז by אובריזין , ὄβρυζον ; ראמות by סנדלכין , σανδαράχη , red gold-pigment (vid., Rödiger-Pott, as just quoted, S. 267); גבישׁ again by בּירוּלין in the sense of the Arabico-Persic bullûr , Kurd. bellûr , crystal; פנינים by מרגלין , μαργαρῖται ; פטדה by מרגּלא ירקא (the green pearl); כתם by פטלון (perhaps פּטלון , πέταλον , in the sense of lamina auri ).)

The poet lays everything under contribution to illustrate the thought, that the worth of wisdom exceeds the worth of the most valuable earthly thing; besides which, in משׁך חכמה מפנינים , "the acquisition or possession (from משׁך , Arab. msk , to draw to one's self, to take hold of) of wisdom is above corals,"there is an indication that, although not by the precious things of the earth, still in some way or other, wisdom can be possessed, so that consequently the question repeated at the end of the strophe will not remain unanswered. This is its meaning: now if wisdom is not to be found in any of the places named, and is not to be attained by any of the means mentioned, whence can man hope to attain it, and whither must he turn to find it? for its existence is certain, and it is an indisputable need of man that he should partake of it.

Keil-Delitzsch: Job 28:21-24

21 It is veiled from the eyes of all living,

And concealed from the fowls of heaven.

22 Destruction and death say:

With our ears we heard a report of it. -

23 Elohim understandeth the way to it,

And He - He knoweth its place.

24 For He looketh to the ends of the earth,

Under the whole heaven He seeth.

No living created being ( כּל־חי , as Job 12:10; Job 30:23) is able to answer the question; even the birds that fly aloft, that have keener and farther-seeing eyes than man, can give us no information concerning wisdom; and the world at least proclaims its existence in a rich variety of its operations, but in the realm of Abaddon and of death below (comp. the combination שׁאול ואבדון , Pro 15:11, ᾅδου καὶ τοῦ θανάτου , Rev 1:18) it is known only by an indistinct hearsay, and from confused impressions. Therefore: no creature, whether in the realm of the living or the dead, can help us to get wisdom. There is but One who possesses a perfect knowledge concerning wisdom, namely Elohim, whose gave extends to the ends of the earth, and who sees under the whole heaven, i.e., is everywhere present ( תּחת , definition of place, not equivalent to אשׁר תּחת ; comp. on Job 24:9 ), who therefore, after the removal of everything earthly (sub-celestial), alone remains. And why should He with His knowledge, which embraces everything, not also know the way and place of wisdom? Wisdom is indeed the ideal, according to which He has created the world.

Keil-Delitzsch: Job 28:25-28

25 When He appointed to the wind its weight,

And weighed the water according to a measure,

26 When He appointed to the rain its law,

And the course to the lightning of the thunder:

27 Then He saw it and declared it,

Took it as a pattern and tested it also,

28 And said to man: Behold, the fear of the Lord is wisdom,

And to depart from evil is understanding.

It is impracticable to attach the inf. לעשׂות to Job 28:24 as the purpose, because it is contrary to the meaning; but it is impossible, according to the syntax, to refer it to Job 28:27 as the purpose placed in advance, or to take it in the sense of perfecturus , because in both instances it ought to have been יתכּן instead of תּכּן , or at least ותכּן with the verb placed first (vid., Job 37:15). But even the temporal use of ל in לפנות at the turn (of morning, of evening, e.g., Gen 24:63) cannot be compared, but לעשׂות signifies perficiendo = quum perficeret (as e.g., 2Sa 18:29, mittendo = quum mitteret ), it is a gerundival inf. Nägelsb. S. 197f., 2nd edition); and because it is the past that is spoken of, the modal inf. can be continued in the perf., Ges. §132, rem. 2. The thought that God, when He created the world, appointed fixed laws of equable and salutary duration, he particularizes by examples: He appointed to the wind its weight, i.e., the measure of its force or feebleness; distributed the masses of water by measure; appointed to the rain its law, i.e., the conditions of its development and of its beginning; appointed the way, i.e., origin and course, to the lightning ( חזיז from חזז , Arab. ḥzz , secare ). When He thus created the world, and regulated what was created by laws, then He perceived ( ראהּ with He Mappic. according to the testimony of the Masora) it, wisdom, viz., as the ideal of all things; then He declared it, enarravit, viz., by creating the world, which is the development and realization of its substance; then He gave it a place הכינהּ (for which Döderl. and Ewald unnecessarily read הבינהּ ), viz., to create the world after its pattern, and to commit the arrangement of the world as a whole to its supreme protection and guidance; then He also searched it out or tested it, viz., its demiurgic powers, by setting them in motion to realize itself.

If we compare Pro 8:22-31 with this passage, we may say: the חכמה is the divine ideal-world, the divine imagination of all things before their creation, the complex unity of all the ideas, which are the essence of created things and the end of their development. "Wisdom,"says one of the old theologians,

(Note: Vid., Jul. Hamberger, Lehre Jak. Böhme's, S. 55.)

"is a divine imagination, in which the ideas of the angels and souls and all things were seen from eternity, not as already actual creatures, but as a man beholds himself in a mirror."It is not directly one with the Logos, but the Logos is the demiurg by which God has called the world into existence according to that ideal which was in the divine mind. Wisdom is the impersonal model, the Logos the personal master-builder according to that model. Nevertheless the notions, here or in the alter cognate portion of Scripture, Pro 8:22-31, are not as yet so distinct as the New Testament revelation of God has first of all rendered possible. In those days, when God realized the substance of the חכמה , this eternal mirror of the world, in the creation of the world, He also gave man the law, corresponding to which he corresponds to His idea and participates in wisdom. Fearing the supreme Lord ( אדני ) only here in the book of Job, one of the 134 ודאין , i.e., passages, where אדני is not merely to be read instead of יהוה , but is actually written),

(Note: Vid., Buxtorf's Tiberias , p. 245; comp. Bär's Psalterium , p. 133.)

and renouncing evil ( סוּר מרע , according to another less authorized mode of writing מרע ), - this is man's share of wisdom, this is his relative wisdom, by which he remains in connection with the absolute. This is true human φιλοσοφία , in contrast to all high-flown and profound speculations; comp. Pro 3:7, where, in like manner, "fear Jehovah"is placed side by side with "depart from evil,"and Pro 16:6, according to which it is rendered possible סור מרע , to escape the evil of sin and its punishment by fearing God. "The fear of God is the beginning of wisdom"(Pro 1:7; comp. Psa 111:10) is the symbolum , the motto and uppermost principle, of that Israelitish Chokma, whose greatest achievement is the book of Job. The whole of Job 28:1 is a minute panegyric of this principle, the materials of which are taken from the far-distant past; and it is very characteristic, that, in the structure of the book, this twenty-eighth chapter is the clasp which unites the half of the δέσις with the half of the λύσις , and that the poet has inscribed upon this clasp that sentence, "The fear of God is the beginning of wisdom."But, moreover, Job's closing speech, which ends in this celebration of the praise of the חכמה , also occupies an important position, which must not be determined, in the structure of the whole.

After Job has refuted Bildad, and, continuing his description, has celebrated in such lofty strains the majesty of God, it can hardly be expected that the poet will allow Zophar to speak fore the third time. Bildad is unable to advance anything new, and Zophar has already tried his utmost to terrify Job for the second time; besides, Job's speech furnishes no material for a reply (a motive which is generally overlooked), unless the controversy were designed to ramble on into mere personalities. Accordingly the poet allows Job to address the friends once more, but no longer in the extreme and excited tone of the previous dialogue, but, since the silence of the friends must produce a soothing impression on Job, tempering him to gentleness and forbearance, in a tone of confession conscious of victory, yet altogether devoid of haughty triumph, - a confession in which only one single word of reproach ( Job 27:12 ) escapes him. Job 27:1 contain this confession - Job's final address to his friends.

Job once again most solemnly asserts his innocence before the friends; all attempts on the part of the friends to entice or to extort from him a confession which is against his conscience, have therefore been in vain: joyous and victorious he raises his head, invincible, even to death, in the conviction of that which is a fact of his consciousness that cannot be got rid of by denial. He is not an evil-doer; accordingly he must stand convicted as an evil-doer who treats him as such. For although he is not far from death, and is in sore vexation, he has not manifested the hopelessness and defection from God in which the evil-doer passes away. Job has indeed even expressed himself despondingly, and complained of God's wrath; but the true essence of his relation to God came to light in such words as Job 16:19-21; Job 17:9; Job 19:25-27. If the friends had not been blind to such brilliant aspirations of his life in God, how could they regard him as a godless man, and his affliction as the punishment of such an one! His affliction has, indeed, no connection with the terrible end of the evil-doer. Job here comes before the friends with the very doctrine they have so frequently advanced, but infatuated with the foolish notion that it is suited to his case. He here gives it back to them, to show them that it is not suited to him. He also does not deny, that in the rule the evil-doer meets a terrible end, although he has hitherto disputed the assertion of the friends, because of the exclusiveness with which it was maintained by them. His counter-assertion respecting the prosperity of the evil-doer, which from the beginning was not meant by him so exclusively as the friends meant theirs respecting the misfortune of the evil-doer, is here indirectly freed from the extreme appearance of exclusiveness by Job himself, and receives the necessary modification. Job does not deny, yea, he here brings it under the notice of the friends, that the sword, famine, and pestilence carry off the descendants of the evil-doer, and even himself; that his possessions at length fall into the hands of the righteous, and contain within themselves the germ of destruction from the very first; that God's curse pursues, and suddenly destroys, the godless rich man himself. Thus it comes to pass; for while silver and other precious things come from the depths of the earth, wisdom, whose worth far transcends all earthly treasures, is to be found with no created being, but is with God alone; and the fear of God, to avoid evil, is the share of wisdom to which man is directed according to God's primeval decree.

The object of the section, Job 28:1, is primarily to confirm the assertion concerning the judgment that befalls the evil-doer, Job 27:13-23; the confirmation is, however, at the same time, according to the delicately laid plan of the poet, a glorious general confession, in which Job's dialogue with the friends comes to a close. This panegyric of wisdom (similar to Paul's panegyric of charity, 1Co 13:1-13) is the presentation of Job's predominant principle, and as such, is like a song of triumph, with which, without vain-glory, he closes the dialogue in the most appropriate manner. If God's life has such a basis, it is not possible that his affliction should be the punishment of an ungodly man. And if the fear of God is the wisdom appointed to man, he also teaches himself that, though unable to see through the mystery of his affliction, he must still hold on to the fear of God, and teaches the friends that they must do the same, and not lay themselves open to the charge of injustice and uncharitableness towards him, the suffering one, in order to solve the mystery. Job's conclusion, which is first intended to show that he who does not fear God is overtaken by the merited fate of a fool who rebels against God's moral government, shows at the same time that the afflictive lot of those who fear God must be judged of in an essentially different manner from that of the ungodly.

We may imagine what impression these last words of Job to the friends must have made upon them. Since they were obliged to be silent, they will not have admitted that they are vanquished, although the drying up of their thoughts, and their involuntary silence, is an actual proof of it. But does Job make them feel this oppressively? Now that they are become so insignificant, does he read them a severe lecture? does he in general act towards them as vanquished? No indeed, but solemnly, and without vaunting himself over his accusers, he affirms his innocence; earnestly, but in a winning manner, he admonishes them, by tempering and modifying what was vehement and extreme in his previous replies. He humbly submits himself to the divine wisdom, by setting the fear of God, as man's true wisdom, before himself and the friends as their common aim. Thus he utters "the loftiest words, which must surprise the opponents as they exhibit him as the not merely mighty, but also wonderfully calm and modest conqueror, who here for the first time wears the crown of true victory, when, in outward victory conquering himself, he struggles on towards a more exalted clearness of perception."

Constable: Job 28:1-28

1. Job's discourse on God's wisdom ch. 28

Because the speech in this chapter is more soliloquy than dialogue some scholars have concluded that someone other than Job spoke it: Zophar, Bildad, or God. One writer argued for its being a speech by none of the characters, but a composition by the story-teller in which he expressed his own point of view.¹¹³ The subject matter, however, is in harmony with what Job had said previously (cf. 9:10-11; 12:13; 17:10; 23:8-10; 26:14). For this reason it seems to me that Job probably spoke these words.

"Chapter 28, a wisdom hymn, may be a kind of interlude which marks the transition between the two major parts of the poetic body--the previous dialogue between Job and his friends, and the forth-coming long discourses by Job (chaps. 29-31), Elihu (chaps. 32-37), and God (chaps. 38-41) which are almost monologues."¹¹⁴

In this chapter Job summarized his stance before God. Rather than being in rebellion against God, as his friends accused, Job claimed that he feared God and sought to depart from evil (v. 28). He continued to follow the instruction he had received while growing up, namely, that people should trust and obey God because He governs the world in infinite wisdom.¹¹⁵ The fact that Job believed God was unjust in his case did not mean he had abandoned faith in God completely.

"The internal structure of chapter 28 is as follows:

Introduction (vv. 1-2): All treasure has a source

I. First stanza (vv. 3-11): The discovery of treasure

Refrain and response (vv. 12-14): Wisdom is elusive

II. Second stanza (vv. 15-19): Wisdom as treasure

Refrain and response (vv. 20-22): Wisdom is elusive

III. Third stanza (vv. 23-27): God and wisdom

Conclusion (v. 28): The source of wisdom"¹¹⁶

The point of Job's soliloquy is this. People have been extremely clever and industrious in exploring, discovering, and extracting earth's richest physical resources. Nonetheless they have not been able to do so with what is even more essential to their welfare, namely, wisdom. The reason for this is that wisdom does not lie hidden in the earth but in the person of God. The key to obtaining that wisdom is orienting oneself properly toward God.

Verse 5b probably means that mining produces a mixture of rubble just as a fire does.¹¹⁷ The essence of wisdom is to fear (treat with reverential trust) the Lord (Master) and to depart from evil (v. 28). We know this only by supernatural revelation ("to man He said"). We can never plumb the depths of God's wisdom. However, we can experience wisdom partially as we adore and obey God making Him, rather than self, the center of our lives and allowing Him to regulate our lives.

In this speech Job demonstrated that his understanding of wisdom was greater than that of his three friends. It was a rebuke of their shortsighted wisdom.¹¹⁸ In chapter 28 Job gave evidence that he did fear God. In chapter 29 he proceeded to give evidence that he also turned away from evil. Consequently 28:28 is a hinge and connecting link. It is also "one of the great climactic moments in the Book."¹¹⁹

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 28 (Chapter Introduction)

Overview

Job 28:1, There is a knowledge of natural things; Job 28:12, But wisdom is an excellent gift of God.

Poole: Job 28 (Chapter Introduction)

CHAPTER 28

The power and wisdom of God in his works of nature, Job 28:1-11 . A knowledge and wisdom answering this is not found in man, nor to be bought or acquired, Job 28:12-21 . Death and destruction make their report of it, Job 28:22 . It is only in God, Job 28:23-27 . Man’ s wisdom is to fear God, Job 28:28 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 28 (Chapter Introduction)

(Job 28:1-11) Concerning wordly wealth.

(Job 28:12-19) Wisdom is of inestimable value.

(Job 28:20-28) Wisdom is the gift of God.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 28 (Chapter Introduction)

The strain of this chapter is very unlike the rest of this book. Job forgets his sores, and all his sorrows, and talks like a philosopher or a virtuoso. Here is a great deal both of natural and moral philosophy in this discourse; but the question is, How does it come in here? Doubtless it was not merely for an amusement, or diversion from the controversy; though, if it had been only so, perhaps it would not have been much amiss. When disputes grow hot, better lose the question than lose our temper. But this is pertinent and to the business in hand. Job and his friends had been discoursing about the dispensations of Providence towards the wicked and the righteous. Job had shown that some wicked men live and die in prosperity, while others are presently and openly arrested by the judgments of God. But, if any ask the reason why some are punished in this world and not others, they must be told it is a question that cannot be answered. The knowledge of the reasons of state in God's government of the world is kept from us, and we must neither pretend to it nor reach after it. Zophar had wished that God would show Job the " secrets of wisdom" (Job 11:6). No, says Job, " secret things belong not to us, but things revealed," Deu 29:29. And here he shows, I. Concerning worldly wealth, how industriously that is sought for and pursued by the children of men, what pains they take, what contrivances they have, and what hazards they run to get it (Job 28:1-11). II. Concerning wisdom (Job 28:12). In general, the price of it is very great; it is of inestimable value (Job 28:15-19). The place of it is very secret (Job 28:14, Job 28:20, Job 28:22). In particular, there is a wisdom which is hidden in God (Job 28:23-27) and there is a wisdom which is revealed to the children of men (Job 28:28). Our enquiries into the former must be checked, into the latter quickened, for that is it which is our concern.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 28 (Chapter Introduction)

INTRODUCTION TO JOB 28

The design of this chapter is either to show the folly of such who are very diligent in their search and pursuit after earthly things, and neglect an inquiry after that which is infinitely more valuable, true wisdom; or rather to observe, that though things the most secret, and which are hidden in the bowels of the earth, may be investigated and discovered by the sagacity and diligence of men, yet wisdom cannot, especially the wisdom of God in his providences, which are past finding out; and particularly in what concerns the prosperity of the wicked, and the afflictions of the righteous; the reason of which men should be content to be ignorant of for the present, and be studious to possess that wisdom which is attainable, and be thankful for it, if they have it; which lies in the fear of the Lord, and a departure from evil, with which this chapter concludes. It begins with setting forth the sagacity of men in searching and finding out useful metals, and other things the earth produces; the difficulty, fatigue, and labour, that attend such a search, and the dangers they are exposed unto in it, Job 28:1; then it declares the unsearchableness of wisdom, its superior excellency to things the most valuable, and that it is not to be found by sea or land, or among any of the creatures, Job 28:12; and that God only knows its way and place, who has sought it out, prepared and declared it, Job 28:23; and that which he has thought fit to make known of it, and is most for his glory and the good of men, is, that it is to fear God, and depart from evil, Job 28:28.