Hiob 28:16 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.

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.

It cannot be valued with the gold of Ophir,.... Which is often spoken of in Scripture as choice gold, if not the best; See Gill on Job 22:24; the sense is, that the gold of Ophir is not of the value of wisdom, or of the same worth with that, and so not sufficient to purchase it: with the precious onyx and sapphire: two precious stones that were in the breastplate of the high priest, of which See Gill on Exo 28:9; see Gill on Exo 28:18, and See Gill on Exo 28:20; but not so precious, or of such value as wisdom. Pliny (y) speaks of the onyx stone as in Arabia, near which Job lived, and who doubtless was acquainted with it and its worth, and also with the sapphire he makes mention of before; see Gill on Job 28:6. The word for "valued" is by some rendered "strowed" (z), as goods are when they are exposed to sale; but wisdom should not be laid, or put on a level with these, though so excellent and precious. (y) Nat. Hist. l. 37. c. 6. (z) "verbum significat sternere", Michaelis.

Nor shall it be compared to the dyed colours of India. Nor to the most precious sardonyx stone, nor to the sapphire. For what is meant by India, which furnishes a black people, saving this world, wherein the life of man is engendered dark in respect of sin? Now 'the dyed colours of India' are the wise ones of this world, who though in respect of infidelity, and oftentimes in respect of behaviour, they be foul, yet before the eyes of men are stained with the hue of overlaid honourableness. But the coeternal Wisdom of God is not 'compared to the dyed colours of India,' in that he, who really takes It in, discovers how widely it differs from those human beings whom the world has worshipped for wise ones. And the very words of His precepts differ from the wise ones of this world, in that while they strain after eloquence, their sayings appear as if fair in shew and in the staining of the dye, and while they lack the power of realities, feign themselves to be something else than what they are by combination of words as by overcoated colours. But on the other hand the instruction of Wisdom is at once fair by preaching and shining by unadulterated truth, nor does it by deceit set itself forth one thing outwardly, and retain another thing inwardly, nor in its sayings aim to appear fair by brilliancy of speech, but by uncorruptness of truth. Therefore in its precepts the Wisdom of God is not 'compared to the dyed colours of India,' since whereas it has not the stained adornments of eloquence, it pleases like a robe without dye. Which staining of the dye Paul rightly despised, when he said, Which things also we speak not in the words that man's wisdom teacheth, but which the Holy Ghost teacheth. For he chose rather to display this 'Wisdom' by the simple transparency of truth alone, but not to stain it with the dyeing of speech. That the sardonyx and sapphire are not precious stones, who would be ignorant? And whereas there be many other precious stones, which immeasurably exceed these in the account of greatness, why is the sapphire or the sardonyx especially called precious, when either stone by comparison with other stones is most contemptible? except that those stones which are described as precious, when we know not to be precious, we look out for some other thing in the meaning of them. For the sardonyx bears the likeness of red earth, but the sapphire has an aereal appearance. And so it may be that in the sardonyx by the red earth human beings are denoted, in the sapphire by the aereal appearance the Angels are denoted. For whereas the sardonyx stone bears the appearance of red earth, it not improperly denotes man; because 'Adam' himself, who was created the first, is called in the Latin tongue 'Red earth.' What does it mean then that it is said that this Wisdom is not 'compared to the sardonyx nor to the sapphire,' but that He, Who is the 'Power of God and the Wisdom of God,' i.e. the Mediator between God and man, the Man Christ Jesus, surpasses all things by such preeminent greatness that neither the first man on the earth, nor the Angels in heaven, can be compared to Him. And hence it is said by the Psalmist, Who in the heaven can be compared unto the Lord? Who among the sons of God can be likened unto the Lord? But it is possible that by the sardonyx stone the Fathers of the Old Testament, while by the sapphire the Preachers of the New Testament, are set forth. For the first, though they maintained an extraordinary life of righteousness, yet lent themselves to carnal procreation. Therefore whereas it is plain that they did some things of an earthly kind, they are not inappropriately denoted by the sardonyx stone, which as we before said bears the appearance of 'red earth.' But by the sapphire, which is of an ethereal blue, we suitably understand the Preachers of the New Testament, who laying aside the desires of carnal gendering, followed after the things of heaven alone. And hence the Prophet beholding the holy Apostles mounting above all the desires of the flesh with spiritual fervency, being struck with admiration, saith, Who are these that fly as clouds? As though he expressed it in plain speech; 'We go along by the way of earth, in that we are still involved in marryings and employ acts of the flesh upon the propagating offspring; but these walk not on earth, but they 'fly as clouds,' who whilst they aim at heavenly things touch nought connected with earthly desires.' Therefore he says that the Wisdom of God is not 'compared to the sardonyx or the sapphire stone.' As though he told in plain terms, saying, 'To Him, Who is seen Man among men, neither any in the old Fathers nor any in the new is equalled, in that from His Godhead He derives it that in His Manhood He hath not any like to Him.'

Besides these metals there are some very precious stones of different colors which are especially cultivated in India, he then says about these, "She (wisdom) cannot be compared with the sparkling colors of India," i.e. the precious stones of diverse colors naturally tinted in India. He continues with precious stones found also in other lands, and so he says, "nor with the most precious sardonyx," which "is composed of two stones," from carnelian, which is red in color "lighting the soul up with joy and inciting cleverness of spirit," and of onyx, which is joined to it as having some harmful powers, like "exciting sorrows and fear." This harm is restrained by the carnelian. So it is said to have the property of "expelling lust and rendering a man pure and chaste." So it is called a very precious stone. He then adds, "and sapphire," which is the color of heaven, and is valuable because it has many powers. There are still other very precious stones (since the values of these stones are not the same in all places and times), and so he does not refer to them.

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.

The gold of Ophir - Gold is five times mentioned in this and Job 28:17 and Job 28:19, and four of the times in different words. I shall consider them all at once. 1. סגור Segor, from סגר sagar, to shut up. Gold. in the mine, or shut up in the ore; native gold washed by the streams out of the mountains, etc.; unwrought gold. Job 28:16 2. כתם Kethem, from כתם catham, to sign or stamp: gold made current by being coined, or stamped with its weight or value; what we would call standard or sterling gold. Job 28:17 3. זהב Zahab, from זהב zahab, to be Lear, bright, or resplendent: the untarnishing metal; the only metal that always keeps its lustre. But probably here it means gold chased, or that in which precious stones are set; burnished gold. 4. פז Paz, from פז paz, to consolidate, joined here with כלי keley, vessels, ornaments, instruments, etc.: hammered or wrought gold; gold in the finest forms, and most elegant utensils. This metal is at once the brightest, most solid, and most precious, of all the metals yet discovered, of which we have no less than forty in our catalogues. In these verses there are also seven kinds of precious stones, etc., mentioned: onyx, sapphire, crystal, coral, pearls, rubies, and topaz. These I shall also consider in the order of their occurrence. Job 28:16 1. שהם shoham, the Onyx, from ονυξ, a man's nail, hoof of a horse, because in color it resembles both. This stone is a species of chalcedony; and consists of alternate layers of white and brown chalcedony, under which it generally ranges. In the Vulgate it is called sardonyx, compounded of sard and onyx. Sard is also a variety of chalcedony, of a deep reddish-brown color, of which, and alternate layers of milk-white chalcedony, the sardonyx consists. A most beautiful block of this mineral sardonyx, from Iceland, now lies before me. 2. ספיר sappir, the Sapphire stone, From ספר saphar, to count, number; probably from the number of golden spots with which it is said the sapphire of the ancients abounded. Pliny says, Hist. Nat. lib. xxxvii., cap. 8: Sapphirus aureis punctis collucet: coeruleae et sapphiri, raraque cum purpura: optimae apud Medos, nusquam tame perlucidae. "The sapphire glitters with golden spots. Sapphires are sometimes of an azure, never of a purple color. Those of Media are the best, but there are none transparent." This may mean the blood stones; but see below. What we call the sapphire is a variety of the perfect corundum; it is in hardness inferior only to the diamond. It is of several colors, and from them it has obtained several names. 1. The transparent or translucent is called the white sapphire. 2. The blue is called the oriental sapphire. 3. The violet blue, the oriental amethyst. 4. The yellow, the oriental topaz. 5. The green, the oriental emerald. 6. That with pearly reflections, the opalescent sapphire. 7. When transparent, with a pale, reddish, or bluish reflection, it is called the girasol sapphire. 8. A variety which, when polished, shows a silvered star of six rays in a direction perpendicular to the axis, is called asteria. When the meaning of the Hebrew word is collated with the description given by Pliny, it must be evident that a spotted opaque stone is meant, and consequently not what is now known by the name sapphire. I conjecture, therefore, that lapis lazuli, which is of a blue color, with golden-like spots, formed by pyrites of iron, must be intended. The lapis lazuli is that from which the beautiful and unfading color called ultramarine is obtained. Job 28:17 3. זכוכית zechuchith, Crystal, or glass, from זכה zachah, to be pure, clear, transparent. Crystal or crystal of quartz is a six-sided prism, terminated by six-sided pyramids. It belongs to the siliceous class of minerals: it is exceedingly clear and brilliant, insomuch that this property of it has become proverbial, as clear as crystal. Job 28:18 4. ראמות ramoth, Coral, from ראם raam, to be exalted or elevated; probably from this remarkable property of coral, "it always grows from the tops of marine rocky caverns with the head downwards." Red coral is found in the Mediterranean, about the isles of Majorca and Minorca, on the African coast, and in the Ethiopic ocean. 5. גביש gabish, Pearls, from גבש gabash, in Arabic, to be smooth, to shave off the hair; and hence גביש gabish, the pearl, the smooth round substance; and also hail or hailstones, because of their resemblance to pearls. The pearl is the production of a shell-fish of the oyster kind, found chiefly in the East Indies, and called berberi; but pearls are occasionally found in the common oyster, as I have myself observed, and in the muscle also. They are of a brilliant sparkling white, perfectly round in general, and formed of coats in the manner of an onion. Out of one oyster I once took six pearls. When large, fine, and without spots, they are valuable. I have seen one that formed the whole body of a Hindoo idol, Creeshna, more than an inch in length, and valued at 300 guineas. 6. פנינים peninim, Rubies, from פנה panah, he turned, looked, beheld. The oriental ruby is blood-red, rose-red, or with a tinge of violet. It has occasionally a mixture of blue, and is generally in the form of six-sided prisms. It is a species of the sapphire, and is sometimes chatoyant in its appearance, i.e., has a curious kind of reflection, similar to the cat's eye: and as this is particularly striking, and changes as you turn the stone, hence probably the name peninim, which you derive from פנה panah, to turn, look, behold, etc. But some learned men are of opinion that the magnet or loadstone is meant, and it is thus called because of the remarkable property it has of turning north and south. And this notion is rendered the more likely, because it agrees with another word in this verse, expressive of a different property of the magnet, viz., its attractive influence: for the Hebrew words משך חכמה מפנינים meshech chochmah mippeninim, which we render, The price of wisdom is above rubies, is literally, The Attraction of wisdom is beyond the peninim, the loadstone; for all the gold, silver, and precious stones, have strong influence on the human heart, attracting all its passions strongly; yet the attraction of wisdom - that which insures a man's happiness in both worlds - is more powerful and influential, when understood, than all of these, and even than the loadstone, for that can only attract iron; but, through desire of the other, a man, having separated himself from all those earthly entanglements, seeketh and intermeddleth with All Wisdom. The attractive property of the loadstone must have been observed from its first discovery; and there is every reason to believe that the magnet and its virtues were known in the East long before they were discovered in Europe. 7. פטדה pitdah, the Topaz. This word occurs only in Exo 28:17; Exo 39:10; Eze 28:13, and in the present place; in all of which, except that of Ezekiel, where the Septuagint is all confusion, the Septuagint and Vulgate render the word always τοπαζιον, topazius, the Topaz. This stone is generally found in a prismatic form, sometimes limpid and nearly transparent, or of various shades of yellow, green, blue, lilac, and red. I have thus given the best account I can of the stones here mentioned, allowing that they answer to the names by which we translate them. But on this point there is great uncertainty, as I have already had occasion to observe in other parts of this work. Beasts, birds, plants, metals, precious stones, unguents, different kinds of grain, etc., are certainly mentioned in the sacred writings; but whether we know what the different Hebrew terms signify, is more than we can certainly affirm. Of some there is little room to doubt; of others conjecture must in the present state of our knowledge, supply the place of certainty. See Philip's Elementary Introduction to Mineralogy; an accurate work, which I feel pleasure in recommending to all students in the science.

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.

gold of Ophir--the most precious (See on Job 22:24 and Psa 45:9). onyx-- (Gen 2:12). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.