Job 28:20 Kommentar

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.

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.

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.

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. . Job 28:21 job 28:21 job 28:21 job 28:21Seeing 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, Pe1 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. (k) "caeli", Pagninus, Montanus, &c.

These words suggest that even though Christ is presented through a simile, he is, however, above any simile or figure or type and is by no means comparable to the saints. He is said to be similar to the hidden and superior powers, but it is well known that they cannot even direct their looks to him.

Whence then cometh wisdom? and where is the place of understanding? Seeing that it is hid from the eyes of all living. It deserves to be especially considered, that it is asked by the holy man, whence Wisdom cometh. For It 'comes' from Him from Whom It sprung. Now because It is born of the Invisible and Coeternal Father, the way thereof is hidden. Whence too it is said by the Prophet, And who shall declare His generations? Now 'the place of the understanding of her' is the mind of man, which mind the Wisdom of God when it has filled makes holy. And so because both He is invisible, from Whom It came forth, and it is doubtful to us in whose mind It rests as being understood, it is rightly said now, Whence then cometh wisdom? and where is the place of understanding? But this is very wonderful that it is directly brought in; seeing that it is hidden from the eyes of all living. For if the Wisdom, which is God, had been 'hidden from the eyes of all living,' then surely this Wisdom no one of the Saints would have seen. But see, I hear John agreeing with this sentence, who says, No man hath seen God at any time. And again, when I look at the Fathers of the Old Testament, I learn that many of those, as the very history of the Sacred Reading is witness, did see God. Thus Jacob saw the Lord, who says, For I have seen God face to face, and my life is preserved. Moses likewise saw God, of whom it is written, And the Lord spake unto Moses face to face, as a man speaketh unto his friend. This very Job saw the Lord, who says, I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee. Isaiah saw the Lord, who saith, In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up. Michaiah saw the Lord, who saith, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left. What does it mean then that so many Fathers of the Old Testament have witnessed that they have seen God, and yet concerning this Wisdom, which is God, it is said, Seeing that it is hid from the eyes of all living? And John saith, No man hath seen God at any time. Seeing this, which is plainly given us to understand, that so long as we live here a mortal life, God may be seen by certain semblances, but by the actual appearance of His Nature He cannot be seen, so that the soul being inspired with the grace of the Spirit should by certain figures behold God, but not attain to the actual power of His Essence? For hence it is that Jacob, who bears witness that he had seen God, saw Him not save in an Angel. Hence it is that Moses who 'talked with God face to face, as a man speaketh unto his friend,' in the midst of the very words of his speaking, says, If I have found grace in Thy sight, shew Thyself manifestly to me, that I may see Thee. For assuredly if it were not God with whom he was talking, he would have said, 'Shew me God,' and not 'Shew me Thyself.' But if it was God, with Whom he was speaking 'face to face,' wherefore did he pray to see Him, Whom he was seeing? But from this requesting of his, it is inferred that Him he was athirst to perceive in the brightness of His Incomprehensible nature, Whom he had already begun to see by certain semblances, that so the heavenly Essence might be present to the eyes of his mind, in order that for the vision of Eternity there might not be interposed to him any created semblance with the circumstances of time. And so the Fathers of the Old Testament saw the Lord, and yet according to the voice of John, No man hath seen God at any time; and according to the sentence of blessed Job, the Wisdom Which is God is 'hid from the eyes of all living,' because by persons settled in this mortal life He was both able to be seen in certain comprehensible images, and not able to be seen in the Incomprehensible Light of Eternity. But if it is so, that by some while still living in this corruptible flesh, yet growing in incalculable power by a certain piercingness of contemplation, the Eternal Brightness is able to be seen, this too is not at variance with the sentence of blessed Job, who says, Seeing that it is hid from the eyes of all living; because he that sees 'Wisdom,' Which is God, wholly and entirely dies to this life, that henceforth he should not be held by the love thereof. For no one has seen Her, who still lives in a carnal way, because no man can embrace God and the world at one and the same time. He who sees God dies by the mere circumstance alone, that either by the bent of the interior, or by the carrying out of practice, he is separated with all his mind from the gratifications of this life. Hence yet further it is said to that same Moses too; For there shall no man see Me, and live. As though it were plainly expressed, 'No man ever at any time sees God spiritually and lives to the world carnally.' Hence Paul the Apostle too, who as yet had learnt the invisible things of God, as he himself testifies, in part, related that henceforth he was dead all over to this world, saying, By Whom the world is crucified unto me, and I unto the world. For as we have already said far above, it is not enough for him to say, I am crucified to the world, except he also first out with, The world is crucified to me, that he might not only bear witness that he was dead to the world, but also that the world was dead to himself, so that neither he himself should covet the world, nor the world henceforth covet him. For if perchance there be two in one place, of whom one is alive, and the other dead, though the dead person does not see the living, yet the live one does see the dead. Now the Preacher of God, in order that he might shew that by the abasement whereby he had cast himself down in humbling himself he was now become such, that neither he himself longed after the world, nor the world after him; not only says that he was crucified to the world, that he himself as one dead should not see the glory of the world, that he might long after, but likewise declared the world crucified to him, wherein he had cast himself down to the ground with such humility, that the world itself likewise, as if dead to him, could not now at all see Paul as being humble and despised. But we are to know that there were some persons, who said that even in that region of blessedness God is beheld indeed in His Brightness, but far from beheld in His Nature. Which persons surely too little exactness of enquiry deceived. For not to that simple and unchangeable Essence is Brightness one thing, and Nature another; but Its very Nature is to It Brightness, and the very Brightness is Nature. For that to Its votaries the Wisdom of God should one day display Itself, He Himself pledges His word, saying, He that loveth Me, shall be loved of My Father, and I will love him, and will manifest Myself to him. As though He said in plain terms, 'Ye who see Me in your nature, it remains that ye should see Me in Mine own nature.' Hence He says again; Blessed are the pure in heart, for they shall see God. Hence Paul says, For now we see through a glass darkly, but then face to face; now I know in part, then shall I know even as also I am known. But because it is said concerning God by the first preacher of the Church, Whom the Angels desire to look upon, there are some who imagine that even the Angels never see God; and yet we know that it is spoken by a sentence of Truth, In heaven their Angels do always behold the face of My Father, Which is in heaven. Does, then, Truth sound one thing and the preacher of truth another? But if both sentences be compared together, it is ascertained, that they are not at all at variance with one another. For the Angels at once see and desire to see God, and thirst to behold and do behold. For if they so desire to see Him that they never at all enjoy the carrying out of their desire, desire has anxiety without fruit, and anxiety has punishment. But the blessed Angels are far removed from all punishment of anxiety, because never can punishment and blessedness meet in one. Again, when we say that these Angels are satisfied with the vision of God, because the Psalmist too says, I shall be satisfied when I awake with Thy likeness, we are to consider that upon satisfying there follows disgust. So then, that the two may rightly agree together, let Truth say, that they always see; and let the excellent Preacher say, that they always desire to see. For that there be not anxiety in desire, in desiring they are satisfied, and that there be not disgust in their satisfying, whilst being satisfied they desire. And therefore they desire without suffering, because desire is accompanied by satisfying. And they are satisfied without disgust, because the very satisfying itself is ever being inflamed by desire. So also shall we too one day be, when we shall come to the fountain of life. There shall be delightfully stamped upon us at one and the same time a thirsting and a satisfying. But from the thirsting necessity is far absent, and disgust far from that satisfying, because at once in thirsting we shall be satisfied, and in being satisfied we shall thirst. Therefore we shall see God, and it shall be the very reward of our labour, that after the darkness of this mortal state we should be made glad by His light being approached unto. But when we talk of His light being approached, that presents itself to the mind which Paul says, Dwelling in the light which no man can approach unto, Whom no man hath seen, nor can see. And again, I hear what the Psalmist says; Approach unto Him, and be enlightened. How then by approaching are we enlightened, if we see not the very Light by which we are able to be enlightened? But if by approaching to Him we see the very Light whereby we are enlightened, how is it declared to be unapproachable? Wherein it deserves to be considered that he called it unapproachable, but to every man that minds the things of men. Since sacred Scripture is used to mark all the followers of carnal things with the designation of the being 'men.' Whence the same Apostle says to certain persons at strife, For whereas there is among you envying and strife and divisions, are ye not carnal; and walk as men? To which he soon afterwards appends, Are ye not men? And hence he elsewhere brought forward the testimony; Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him. And when he had described this as hidden from 'men,' he added directly, But God hath revealed them unto us by His Spirit; separating his own self from the designation of 'man' in that having been transported above man he now tasted what is divine. So also in this place, when he told of the light of God being unapproachable, that he might shew to what persons unapproachable, he added, Whom no man hath seen, no nor can see. After his manner calling 'men' all whose taste is for things of man. Because they who have a taste for what is divine, are doubtless above men. Therefore we shall see God, if by a heavenly conversation we obtain to be above men. Not yet that we shall so see Him as He Himself sees His very own Self. For the Creator sees Himself in a way far unlike to that in which the creature sees the Creator. For as to the unmeasurableness of God there is a certain measure of contemplation set to us, because we are limited by the mere weight that we are a creature. But assuredly we do not so behold God, as He sees Himself, as we do not so rest in God, as He rests in Himself. For our sight or our rest will be to a certain degree like to His sight or His rest, but not equal to it. For lest we should be prostrate in ourselves, the wing of contemplation, so to say, uplifts us, and we are carried up from ourselves for the beholding Him, and being carried away by the bent of the heart and the sweetness of contemplation, in a certain manner go away from ourselves into Himself, and now this very going away of ours is not to rest, and yet so to go is most perfectly to rest. And so it is perfect rest because God is discerned, and yet it is not to be equalled to His rest, Who doth not pass on from Himself into another, that He may rest. And therefore the rest is, so to say, like and unlike, because what His rest is, our rest imitates. For that we may be blessed and eternal for everlasting, we imitate the Everlasting. And it is a great eternity to us to be imitating eternity. Nor are we heritless of Him Whom we imitate, because in seeing we partake, and in partaking imitate Him. Which same sight is now begun by faith, but is then perfected in Appearance, when we drink at the very springhead the Wisdom coeternal with God which we now derive through the lips of those that preach, as it were in running streams.

Therefore, since he had said that wisdom is so incomparable and has a hidden origin, he inquires where the source of wisdom lies, saying, "Where, then, is the origin of wisdom?" where does it come from? "And where is the place of understanding," from what source do men participate in the light of understanding?

The timidity of the wicked. Quick succession in the government of a country is a punishment to the land. Of the poor who oppress the poor. The upright poor man is preferable to the wicked rich man. The unprofitable conduct of the usurer. The prosperity of the righteous a cause of rejoicing. He is blessed who fears always. A wicked ruler a curse. The murderer generally execrated. The faithful man. The corrupt judge. The foolishness of trusting in one's own heart. The charitable man. When the wicked are elevated, it is a public evil.

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

JOB'S SPEECH CONTINUED. (Job 28:1-28) vein--a mine, from which it goes forth, Hebrew, "is dug." place for gold--a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.

job 28:20Job 28:12 repeated with great force.