Giobbe 28:19 Commento

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.

The topaz of Ethiopia shall not equal it,.... Not Ethiopia Abyssinia, or that which lies beyond Egypt in Africa; for, as Ludolphus (x) says, there are no gems found there, or very rarely; but Cush, as the word is, or Arabia Chusaea, the same with the country of Midian, and the parts adjacent; see Hab 3:7; hence Zipporah, the wife of Moses, who was of that country, is called an Ethiopian woman, Num 12:1; and this was near Job's country, who knew the produce of it; and here the topaz is found, as many writers observe. Diodorus Siculus says (y), in Ophiodes, an island in the Arabian gulf, belonging to the Troglodytes, the topaz is found, which is a very clear stone, pleasant to the sight, like to glass, and affording a wonderful golden colour; and with him Strabo (z) agrees, who relates there is an island called Ophiodes, from its being freed from serpents by the king's orders, which killed men that came there for topazes; which, he says, is a clear stone of a golden colour, and so refulgent, that it is not easy to see it in the daytime, being so surrounded with light; but at night it is seen by those that gather it, who set a vessel for a sign, and then dig for it in the daytime; and, he adds, a multitude of men are hired by the kings of Egypt, to gather and keep these stones, and men from stealing them; and, according to Archelaus (a), the topaz is found in Chitis, an island in Arabia, where the Troglodytes digging for herbs and roots find it; and, as Juba relates (b), there is an island called Topazion, in the Red sea, three hundred furlongs (about 73 miles) from the continent, which is cloudy, and is therefore often sought for by navigators; whence he says it had its name Topazion, which in the language of the Troglodytes signifies to seek, and the topaz itself in their language so signifies; in the Samaritan version of Exo 39:10; it is called Dachetah, from the Arabic word (c) "Dachatz", the language of the Troglodytes, which signifies to seek and search by removing the earth with the foot. This island seems to be the same with Topazos, which Pliny (d) says is an island of the Arabians, and gave name to a gem, meaning the topaz; but the truth rather is, that the gem gave name to the island: upon the whole, it is no wonder, as Braunius (e) observes, that this gem should be called by Job the Arabian topaz. The Targum here calls it a green pearl; and some have thought the emerald is meant, which is of that colour; and the emeralds of Ethiopia are praised by some, according to Juba (f); and in Egypt were emerald mines the Ethiopians laid a claim to (g); and there were emeralds also in Arabia, as the above Juba relates; however, be this what it may, as it is most likely to be the topaz, it is not equal in value to wisdom, no, not the largest topaz ever known; not even that of the great Mogul, which weighs more than an hundred fifty seven carats, valued at 271,500 French pounds (h); and according to Tavernier (i) it weighs almost an hundred fifty eight carats, and was bought at Goa for almost 272,000 florins: neither shall it be valued with pure gold; that is most refined and freed from dross; they are not to be laid together as of equal value; See Gill on Job 28:16, where the same word is used. (x) Hist. Ethiop. l. 1. c. 7. (y) Bibliothec. l. 3. p. 172. (z) Geograph. l. 16. p. 529. (a) Apud Plin. Nat. Hist. l. 37. c. 8. (b) Apud ib. (c) Vid. Castel. Lex. Heptaglott. col. 686, 693. (d) Nat. Hist. l. 6. c. 29. (e) De Vest. Sacerdot. Heb. p. 649. (f) Apud Plin. Nat. Hist. l. 37. c. 5. (g) Heliodor. Ethiop. l. 8. 1. & 9. 6. (h) Scheuchzer. Physic. Sacr p. 747. (i) Apud Braunium de Vest. Sacerdot. Heb. p. 649, 650.

“The highest and loftier things are not worthy of mention in comparison with it.” He shows that not only amassed riches but also the heights of honors and the highest peaks of official dignity become worthless in comparison with it. “Wisdom is drawn from what is hidden.” Since he had depreciated all the things that delight the eyes, or entice the other senses or deceive the minds, in comparison with the honor of wisdom, he also avenges [wisdom] from that offense, in order that it may not appear to be open to everybody, that is, it may not be accused of dwelling in the desires and the actions of the crowd.

The topaz of Ethiopia shall not equal it. Neither shall the purest dyes be brought into comparison. What do we take 'Ethiopia' for, save the present world, which same by darkness of hue denotes a sinning people in the foulness of its merits. But sometimes by the name of Ethiopia the Gentile world in a special manner is used to be denoted, as being before black by the sins of unbelief. Which same on the Lord's coming, the Prophet Habakkuk beheld affrighted with fear, and says, The tents of the Ethiopians tremble with dread, the tents of the land of Madian. David also, the Prophet, seeing that the Lord should come for the redeeming of Judaea, but that first the Gentile world should believe, and afterwards Judaea should follow, (as it is written, Until the fulness of the Gentiles be come in, and so all Israel shall be saved,) says, Ethiopia, her hand shall be first to God; i.e. 'before that Judaea believes, the Gentile world being black with sins offers itself to Almighty God to be saved.' Now the topaz is a precious stone, and because in the Greek tongue to pan is the word for 'every thing,' on this account, that it shines bright with every colour, it is called 'topazium,' as if 'topantium.' But when the Gentile world being turned to God believed, numbers from out thereof were so enriched with the gift of His Spirit, that as with many colours, so with many virtues they shone bright. But lest any man be lifted up by the virtues he has received, it is now said by the holy man, The topaz of Ethiopia shall not equal it. As though he said in plain words; 'No one of the Saints, with however many virtues he may be filled, yet as being gathered out of this blackness of the world can equal Him, concerning Whom it is written, That holy Thing which shall be born of thee shall be called the Son of God. For we, though we are made holy, yet are not born holy, because by the mere constitution of a corruptible nature we are tied and bound, that we should say with the Prophet, Behold, I was shapen in wickedness, and in sin hath my mother conceived me. But He only is truly born holy, Who in order that He might get the better of that same constitution of a corruptible nature, was not conceived by the combining of carnal conjunction. To this Wisdom as it were a kind of 'topaz from Ethiopia wished to equal itself,' when a certain heresiarch said, 'I do not envy Christ being made God, because, if I wish even I myself may be made so.' Who imagined our Lord Jesus Christ to be God, not by the mystery of His conception, but by the promotion of grace, arguing by misconstrued proofs that He was born simple man, but in order to be God that He had advanced by merit, and on this account reckoning that both himself and any others might be made coequal with Him, which same are made the children of God by grace, not understanding nor minding that the topaz from Ethiopia is not equal to Him. For it is one thing for those born men to receive the grace of adoption, and another for one by the power of Godhead preeminently to have come forth God from the very conception. Neither is it possible that to the glory of the Only-begotten, possessed by nature, another glory should be equal, received by grace. For the Mediator between God and man, the Man Christ Jesus, is not as this one raves one person in His human nature, and another person in the Divine nature. Not conceived and brought forth simple man, did he afterwards obtain of merit that He should be God. But the Angel announcing it, and the Spirit coming, at once the Word in the womb, at once within the womb the Word made flesh, (that unchangeable Essence likewise remaining to Him which He has coeternal together with the Father and the Holy Spirit;) did take upon Him within the bowels of the Virgin that whereby He might both being Impassible suffer passion, and Undying suffer death, and whilst Eternal before the world be a temporal being in the end of the world, that through an unutterable mystery, by a holy conception and an inviolate birth, in accordance with the verity of both natures, the same Virgin should be at once the handmaid and mother of the Lord. For so is it said to her by Elisabeth; Whence is this to me that the mother of my Lord should come to me? And the Virgin herself at her conception said, Behold the handmaid of the Lord. Be it unto me according to thy word. And though He the same Being is one thing from the Father, and another thing from the Virgin, yet He is not one Person from the Father, and another Person from the Virgin. But the same Person is Eternal from the Father and the same a temporal being from the Mother, the same Who made is the same That was made, the same beautiful in form above the children of men in respect of the Divine nature, and the same of whom it is written; We saw Him, and there was no shew, and He hath not form nor comeliness, in respect of the human nature. The same before the world from the Father without mother, and the same at the end of the world from the Mother without father. The same a Temple, the same the Builder of the Temple. The same the Maker of the work, and the same the Work of the Maker, remaining one Person from both and in both natures, neither being confounded by the conjunction of natures, nor doubled by the distinctness of natures. We are to take note that the holy man, in order to shew that the Angels are widely distant from this Wisdom, says, Fine gold shall not be given for it. Which same that he might exhibit the ancient Fathers likewise, dealers with sacred Revelation, as inferior, added, Nor shall silver be weighed in exchange thereof. Moreover that he might point out that the wisdom of the philosopher is far beneath this Wisdom, he brought in; Nor shall it be compared to the dyed colours of India. And he subjoined, Nor to the most precious sardonyx stone, nor to the sapphire. Furthermore in order that he might shew that in that city Above no one attains to equality with the Only-begotten, he added; The gold or the glass cannot equal it. That he might make it appear that the Prophets likewise were beneath It, he added; Neither shall vessels of gold high and overtopping be exchanged instead of it. Nor shall they be mentioned in comparison with her. For Wisdom is drawn from out of sight. Whilst at the last, that he might rebuke the very heretics in the Church themselves as well, who on coming from the error of the Gentile world, split through pride the faith which they receive, he added; The topaz of Ethiopia shall not equal it. For those are called 'the purest dyes' who are genuinely humble, and genuinely holy, who know that from themselves indeed they have not the shew of virtuous attainments, but that they hold this by the gift of accessory grace. For they would not be 'dyed,' if they had possessed holiness by nature. But they are 'the purest dyes' because they keep in themselves with humility the superinduced grace of virtues which they have been vouchsafed. Hence it is that it is said by the voice of the Spouse concerning Holy Church; Who is this that cometh up blanched? For because Holy Church has not a heavenly life by nature, but on the Spirit adding Itself is arrayed with beautifulness of gifts, she is described not as white but as 'blanched.' And observe, that when he said above, Nor shall it be compared to the dyed colours of India, those same colours he did not bring in 'pure;' but in this place that he might distinguish the dye of true virtues from that staining of the philosophers, whilst speaking of dyes, he added 'the purest.' For those are rightly called 'the purest dyes,' who were aforetime foul through wicked deeds, yet, the Spirit coming upon them, are clothed with the brilliancy of grace, that they should appear to be far other than they were. Whence also 'Baptism,' i.e. 'dyeing,' is the name given to our own descending into the water itself. Since we are dyed, and we, who were before unsightly by the deformity of bad habits, on the faith being received are rendered beautiful by grace and the adornment of virtues.

Thus he concludes that nothing can be compared to wisdom either by reason of value or by reason of concealment not even in the case of precious stones, and so he then says, "The topaz of Ethiopia will not equal it," which "takes its name from the place of its discovery, or because it has a resemblance in color to gold." As to costly garments he then says, "nor are the most elegant dyed things," any sort of silk or wool cloth, "comparable to her," to wisdom.

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 topaz of Ethiopia - The country called Cush, which we call Ethiopia, is supposed to be that which extends from the eastern coast of the Red Sea, and stretches towards Lower Egypt. Diodorus Siculus says that the topaz was found in great abundance, as his description intimates, in an island in the Red Sea called Ophiodes, or the isle of serpents, Hist. lib. iii., p. 121. His account is curious, but I greatly doubt its correctness; it seems too much in the form of a legend: yet the reader may consult the place. See also Clarke on Job 28:16 (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.

Ethiopia--Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.