5/5/22, 12:31 PM Job 28 Pulpit Commentary

Pulpit Commentary
Job 28:1
Surely there is a vein for the silver, and a place for gold where they fine it.
Verses 1-28. - The connection of this chapter with the preceding is somewhat
obscure. Probably we are to regard Job as led to see, even while he is justifying
God's ways with sinners (Job 27:8-23), how many and how great are the difficulties
in the way of forming a single consistent theory of the Divine action, which shall be
applicable to all cases. Hence he comes to the conclusion that God is
incomprehensible by man and inscrutable; and that it is only given to man to know
him sufficiently for his practical guidance. To impress this on his hearers is his main
object (vers. 12-28); and, to impress it the more, he introduces it by a sharp contrast.
Wonderful as is man's cleverness and ingenuity in respect of earthly things and
physical phenomena (vers. 1-11), with respect to heavenly things and the spiritual
world - wherewith true wisdom is concerned - he knows next to nothing. All that he
knows is just enough to guide his conduct aright (ver. 28). Verse 1. - Surely there is a
vein for the silver; literally, an issue for silver? i.e. a place or places whence it is
drawn forth from the earth. The silver-mines of Spain were very early worked by the
Phoenicians, and produced the metal in great abundance (see the author's 'History
of Phoenicia,' p. 314). But Asia itself was probably the source whence silver was
obtained in primitive times. And a place for gold where they fine it; or, fuse it. Gold is
very widely spread over the earth's surface, and in ancient times was especially
abundant in Arabia (Diod. Sic.. 2:1; 3:42; Strabo, 16:4. § 18; Pit,y, 'Hist. Nat.,' 6:32,
etc.); so that Job might easily have been acquainted with the processes of fusing and
refining it. Two processes of refining are mentioned by Diodorus as practised by the
Egyptians (3:11).
Job 28:2
Iron is taken out of the earth, and brass is molten out of the stone.
Verse 2. - Iron is taken out of the earth (see the comment on Job 20:24). Iron was
found in the hills of Palestine (Deuteronomy 8:9), in the trans-Jordanic region
(Josephus, 'Bell. Jud,' 4:8. § 2), in the sandstone of the Lebanon ('Hist. of Phoenicia,'
p. 47), and in Egypt ('Hist. of Ancient Egypt,' vol. 1. p. 93), probably also in many
other places. It is scarcely ever found except in the shape of iron ore, and so has to
be "taken out of the earth." And brass is molten out of the stone. By "brass" we must
understand copper, since the amalgam brass is never found in a natural state.
Copper was yielded abundantly in very early times by the mines which the Egyptians
worked in the Sinaitic peninsula ('Hist. of Ancient Egypt,' vol. 1. pp. 93, 94). It was
also obtainable from Palestine (Deuteronomy 8:9), Cyprus ('Hist. of Phoenicia,' p.
311), and Armenia (Ezekiel 27:13). Sometimes it is found pure, but generally in the
shape of copper ore, which has to be "molten" for the pure metal to run off.
Job 28:3
He setteth an end to darkness, and searcheth out all perfection: the stones of
darkness, and the shadow of death.
Verse 3. - He setteth an end to darkness. Man, in his desire to obtain these metals,
"setteth an end to darkness," i.e. letteth in the light of day, or the artificial light which
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he carries with him, upon the natural abode of darkness, the inner parts of the earth.
The miner's first operation is to pierce the ground with a shaft, perpendicular,
horizontal, or oblique, as suits his purpose. Through this the light enters into what
was previously pitch darkness. And searcheth out all perfection: the stones of
darkness, and the shadow of death; rather, and searcheth out to the furthest bound
the stones of thick darkness and of the shadow of death; explores, i.e. the entire
murky regina within the earth, notwithstanding its fearful gloom and obscurity.
Job 28:4
The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they
are dried up, they are gone away from men.
Verse 4. - The flood breaketh out from the inhabitant. This passage is very obscure;
but recent critics suggest, as its probable meaning, "He (i.e. the miner) breaketh
open a shaft, away from where men inhabit" (see the Revised Version). The miner
does not wish to be interfered with, and therefore sinks his shaft in some wild spot,
far from the habitations of men. Even the waters forgotten of the foot; rather, they are
forgotten of the foot; i.e. no one visits them; they are left alone; they are "forgotten of
the foot" of the passer-by. They are dried up, they are gone away from men;
rather, they hang swinging to and fro far from men. The descent of the shaft is made
by a rope, to which they "hang swinging" all the time that they defend. As they have
sought secrecy, all this takes place far from the haunts of men.
Job 28:5
As for the earth, out of it cometh bread: and under it is turned up as it were fire.
Verse 5. - As for the earth, out of it cometh bread. Man's cleverness is such that he
turns the earth to various uses. By tillage of its surface he causes it to produce the
staff of life, bread: and by his mining operations the under part of it is turned up as
fire, or rather, as by fire. Fire was used in some of the processes whereby masses of
material were detached and forced to yield their treasures (see Pliny, 'Hist. Nat.,'
33:4. § 73).
Job 28:6
The stones of it are the place of sapphires: and it hath dust of gold.
Verse 6. - The stones of it are the place of sapphires. Among the rocks and stones
whereof the interior of the earth is mainly composed are found gems of inestinable
value, for instance, sapphires. It is doubtful whether the Hebrew sapphire (‫ )ספיר‬was
the gem which bears that name among ourselves, or the lapis lazuli. In either case it
was highly esteemed, and appeared in kings' crowns (Ezekiel 28:13), and in the high
priest's breastplate (Exodus 28:18); Job notes its high value in ver. 16. And it (i.e. the
earth) hath dust of gold; literally, dusts; i.e. a multitude of small specks or atoms. In
the auriferous rocks gold is commonly scattered in such specks.
Job 28:7
There is a path which no fowl knoweth, and which the vulture's eye hath not seen:
Verse 7. - There is a path which no fowl knoweth; or, his is a path which no bird of
prey knoweth (see the Revised Version). The miner's path through the bowels of the
earth is intended. And which the vulture's eye hath not seen. The vulture is probably

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the most keen-sighted of birds, but it cannot even get a glimpse of the subterraneous
path which the miner treads.
Job 28:8
The lion's whelps have not trodden it, nor the fierce lion passed by it.
Verse 8. - The lion's whelps have not trodden it; literally, the sons of the fierce - the
whelps of lions, tigers, or leopards may be intended. These beasts would haunt the
mountains and penetrate into natural caverns, but would never adventure
themselves in the shafts and adits of miners. Nor the fierce lion passed by it;
rather, passed thereby (see the Revised Version).
Job 28:9
He putteth forth his hand upon the rock; he overturneth the mountains by the roots.
Verse 9. - He putteth forth his hand upon the rock. Our Revisers translate, upon the
flinty rock; while Canon Cook maintains that "the word used means either granite or
quartz." Probably Job meant no more than that man does not shrink from attacking
any - even the hardest - rock; but will subdue it, and cut his way through it, if he has
occasion so to do. He overturneth the mountains by the roots. Herodotus, in
describing what he had seen of the Phoenician mining operations in the island of
Thasos, observes, "a huge, mountain has been turned upside down in the search for
ores" (Herod., 6:47). Pliny says of the process employed for detaching huge masses
from the metalliferous hills in Spain, "They attack the rock with iron wedges and
hammers. When this work is complete, they destroy the supports, and notify by
signal that the fall is about to take place. A watchman, stationed on the mountain-top,
alone understands the signal; and he proceeds at once to have all the workmen
called in, and himself makes a hurried retreat. Then the mountain falls m upon itself
with a crash that cannot be imagined, and an incredible concussion of the air. The
successful engineers contemplate the ruin which they have achieved" ('Hist. Nat.,'
33:4. § 73).
Job 28:10
He cutteth out rivers among the rocks; and his eye seeth every precious thing.
Verse 10. - He cutteth out rivers among the rocks. Some understand this of man's
general ability to cut canals and tunnels, and change the course of rivers. But the
allusion is more probably to the works undertaken in mines for the carrying off of the
water from them. Diodorus says that when subterranean springs were tapped in
mines, which threatened to flood them, it was usual to construct ducts, or tunnels, by
which the inconvenient liquid might be carried off to a lower level (Diod. Siculus,
5:37. § 3). And his eye seeth every precious thing. Nothing escapes his notice. Even
as he constructs these duets he has his eye open to note any signs of mineral
wealth, of metals or of precious stones, that occur along the line of his excavation.
Job 28:11
He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to
light.
Verse 11. - He bindeth the floods from overflowing. This, again, may be either taken
generally of man's ability to create dams, dykes, and embankments, whereby the
overflow of waters is prevented; or specially of such works when connected with
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mines, from which it is possible, in some instances, to dam out water that would
otherwise interfere with their working. The word translated "overflowing" means
probably "weeping," and seems to point to that leakage from the roofs and sides of
galleries and adits which is more difficult to control and stop than even subterranean
springs or rivers. And the thing that is hid bringeth he forth to light. This is the final
result of mining operations. Things useful or beautiful that are hiddden deep down in
the heart of the earth, and that might have seemed wholly inaccessible, are brought
out of the pit's month into the light of day for the service and delectation of mankind.
Job 28:12
But where shall wisdom be found? and where is the place of understanding?
Verses 12-28. - Here we come on an abrupt change. From human ingenuity and
contrivance Job turns to the consideration of "wisdom" - that wisdom which has been
defined as "the reason which deals with principles "(Canon Cook). "Where," he asks,
"is this to be found?" It is a wholly different thing from cleverness and ingenuity. It
inquires into causes and origins, into the ends and purposes of things; it seeks to
solve the riddle of the universe. Perfect wisdom can, of course, only dwell with God
(ver. 23). Man must be content with something much below this. With him "the fear of
the Lord, that is wisdom, and to depart from evil is understanding" (ver. 28). Verse
12. - But where shall wisdom be found? "Wisdom is the principal thing," says
Solomon (Proverbs 4:7); and again, "It is better to get wisdom than gold" (Proverbs
16:16). But where is it to be found? Job's three friends thought that it dwelt with them
(Job 12:2); but this was a mistake, since God reproaches them with their "folly" (Job
42:8). Job does not claim to possess it (Job 26:3); he only desires it. It is his deep
conviction that it is only possessed, in the true sense of the word, by God. And where
is the place of understanding? It is not quite clear whether Job intends to make any
distinction between "wisdom" (‫ )חכמה‬and "understanding" (‫)בינה‬. Canon Cook
suggests that "wisdom" is "the reason which deals with principles," and
"understanding" "the faculty which discerns and appreciates their application." But
refined distinctions of this kind are scarcely suitable to the age of Job. Dean
Plumptre, in his comment on Proverbs ('Speaker's Commentary,' vol. 4. p. 529),
accepts the distinction implied in the Septuagint translation of that book, which
renders ‫חכמה‬ by σοφία' and ‫בינה‬ by φρόνησις. This is a much simpler and more
easily understood distinction, being that which separates between scientific know.
ledge and the practical intelligence which directs conduct. But it may be doubted
whether Job does not use the two words as synonyms.
Job 28:13
Man knoweth not the price thereof; neither is it found in the land of the living.
Verse 13. - Man knoweth not the price thereof. The real value of wisdom cannot be
estimated in terms of ordinary human calculation. It transcends figures. Neither is it
found in the land of the living. True wisdom, such as Job is speaking of (see the
comment on vers. 12-28), does not exist among men. It transcends human faculties,
and is among the peculiar possessions of the Most High (ver. 23). Hence the Most
High is altogether inscrutable by man" his ways are past finding out."
Job 28:14
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The depth saith, It is not in me: and the sea saith, It is not with me.
Verse 14. - The depth saith, It is not in me: and the sea saith, It is not with me. The
deep abysses of the ocean declare that it is not with them; and the wide reaches of
the far-extending sea proclaim that it is not with them either.
Job 28:15
It cannot be gotten for gold, neither shall silver be weighed for the price thereof.
Verse 15. - It cannot be gotten for gold. No amount of gold can purchase it; no, not of
the purest and most refined quality (1 Kings 6:20, 21), for it is not a thing that can be
bought or sold God must grant it, and find a way of imparting it; which he certainly
will not do for a sum of money. Neither shall silver be weighed for the price thereof; If
gold cannot purchase it, much less can silver - the less valuable medium of
exchange. (On the weighing of silver, in sales, see Genesis 23:16; Jeremiah
32:9; Ezra 8:26.)
Job 28:16
It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.
Verse 16. - It cannot be valued with the gold of Ophir. The locality of Ophir has been
much contested, but, on the whole, the weight of evidence would seem to be in
favour of Arabia, on the south-east coast (see the article on "Ophir" in Smith's 'Dict.
of the Bible,' which exhausts all that can be said on the subject). The high estimation
in which "gold of Ophir" was held appears not only in this passage, but also in Job
22:24; Psalm 45:9: and Isaiah 13:12. It is to be accounted for by the imperfection of
all the anciently known processes of refining, which left the best refined gold inferior
to the natural product of the Ophir mines or washings. With the precious onyx, or the
sapphire. (On the latter of these two stones, see the comment upon ver. 6.) The
"onyx" is probably the stone now known as the "sardonyx," which was highly prized
by the ancients. It had a place in the breastplate of the high priest (Exodus 28:20),
and is mentioned among the treasures of the King of Tyre (Ezekiel 28:13). The
sardonyx presents layers variously coloured, as blue, black, white, and vermilion.
Job 28:17
The gold and the crystal cannot equal it: and the exchange of it shall not be
for jewels of fine gold.
Verse 17. - The gold and the crystal cannot equal it; rather, gold and crystal. This
second mention of gold (see ver. ]5) seems superfluous, but perhaps the patriarch is
thinking of some goblet or ornament in which crystal and gold were combined
together. Ornaments of this kind bare been found in Phoenicia ('Hist. of Phoenicia,'
pp. 362, 370). And the exchange of it shall not be for jewels of fine gold; or, vessels
of fine gold. Both in Egypt and Phoenicia vessels of gold were common.
Job 28:18
No mention shall be made of coral, or of pearls: for the price of wisdom is above
rubies.
Verse 18. - No mention shall be made of coral. The word translated "coral" (‫)ָר אמות‬
means properly "things that are high." It occurs only here and in Ezekiel 27:16. The
rabbinical interpretation of the word as "coral" is doubtful, since it was unknown to
the LXX. Or of pearls. The word gabish (‫ )ָגִב יׁש‬occurs only in this place. Some identify
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it with rock-crystal. For the price of wisdom is above rubies. Here we have another
obscure word (‫)ָפ ִנ יִנ ים‬, which is variously rendered by "rubies," "pearls," "carbuncles,"
and "red coral." The balance of authority is in favour of pearls.
Job 28:19
The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.
Verse 19. - The topaz of Ethiopia shall not equal it. It is generally allowed that
the pithdath (‫ )ִפ ְט ַד ת‬is either the "topaz" or the "chrysolite." In favour of its being the
chrysolite is the passage of Pliny which mentions its being esteemed for
its green tints ('Hist. Nat.,' 37:8). Otherwise "topaz" might have appeared to be the
best rendering. By "Cush," here translated "Ethiopia," is probably meant Cushite
Arabia, or the southern and south-eastern regions (see the author's 'Origin of
Nations,' pp. 206-209). Neither shall it be valued with pare gold. Of the four words
used for "gold" in this passage (vers. 15-17), one (‫ )זהב‬seems to be the common
name, and to designate the metal by its coleus, "yellow," since ‫ָצ ַה ב‬ means "to be
yellow" Another (‫ )ָס גּור‬means properly "what is treasured," or "shut up," from ‫ָס ַגר‬, "to
shut." The third (‫ )ַפ ז‬seems to be the name for "native gold," or that found in river-
washings and nuggets, which was regarded as the purest. The fourth (‫ )ֶּכֶח ם‬is a
poetical name only, and designates gold of extreme purity (Song of Solomon 5:11),
whether highly refined or native. Job uses them all, to show that there was no gold of
any kind wherewith it was possible to purchase wisdom.
Job 28:20
Whence then cometh wisdom? and where is the place of understanding?
Verse 20. - Whence then cometh wisdom? and where is the place of understanding?
This is a repetition of ver. 12, with a mere variant of the verb in the first line. Job's
elaborate inquiry of vers. 14-19 having thresh no light on the subject, the original
question recurs - Where does wisdom come from?
Job 28:21
Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
Verse 21. - Seeing it is hid from the eyes of all living. Man cannot see it, because it is
immaterial, but he cannot even conconceive of it, because its nature transcends
him. And kept close from the fowls of the air. (comp. ver. 7). The sight of birds is far
keener than that of man; but even birds cannot detect where wisdom is.
Job 28:22
Destruction and death say, We have heard the fame thereof with our ears.
Verse 22. - Destruction and death say, We have heard the fame thereof with our
ears. "Death and destruction" seem to represent the inhabitants of Sheol - the world
of the departed. Job personifies them, and represents them as saying, that in their
gloomy and remote abode (Job 10:21, 22) they have heard some dim rumour, some
vague report, of the "place" of wisdom and understanding, the nature of which,
however, they do not communicate to him. His idea seems to be that their knowledge
on the subject does not much transcend the knowledge of living men, whom he
regards as profoundly ignorant with respect to it. He thus prepares the way for his
assertion in the next verse. Man, neither living nor dead, can make any answer to the
great question raised; but -
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Job 28:23
God understandeth the way thereof, and he knoweth the place thereof.
Verse 23. - God understandeth the way thereof, and he knoweth the place thereof.
God only understands what true wisdom is. It is a part of his being, an essential
element of his nature. He knows "the way" of it, i.e. how it works and manifests itself;
and he knows "the place' of it, i.e. where it dwells, what limits it has, if any, and how
far it is communicable to any beside himself. The highest knowledge is all hid in God
(Colossians 2-3); and, except so far as God imparts it to him, man can know nothing
of it.
Job 28:24
For he looketh to the ends of the earth, and seeth under the whole heaven;
Verse 24. - For he looketh to the ends of the earth. Man is conditioned. God is
unconditioned. Man's knowledge has strict and narrow limits. God "looketh unto
the ends of the earth." It is the universality of God's knowledge that makes each item
of it perfect. Where knowledge is circumscribed, it is impossible to be sure that some
truth outside the circle of the person's cognizance has not a bearing on that which is
within his cognizance - a bearing, which, if he were aware of it, would give the truth a
different aspect. With God alone there are no such limits, everything being within his
cognizance. And seeth under the whole heaven. As his knowledge of earthly things
is unlimited, so is his knowledge of heavenly things also; and not only of heavenly
things in a material sense, as of sun, moon, stars, comets, planets, nebulae, etc., but
also of causes, principles, ends, laws, and the like, whereby both material and
immaterial things are governed, ordered, and maintained in being. Of matters of this
kind and character man can only say, "Such knowledge is too wonderful for me; I
cannot attain unto it" (Psalm 139:6).
Job 28:25
To make the weight for the winds; and he weigheth the waters by measure.
Verse 25. - To make the weight for the winds. God by his wisdom gives to winds their
exactly fitting degree of force and violence, so that they perform the work in the world
which they were intended to perform, and which would not be performed, were they
either of a less or of a greater intensity. And he weigheth the waters by
measure (comp. Isaiah 40:12, "Who hath measured the waters in the hollow of his
hand, and meted out heaven with a span, and comprehended the dust of the earth in
a measure, and weighed the mountains in scales, and the hills in a balance?").
Everything in creation is duly proportioned to every other thing. All is ordered "by
weight and with care."
Job 28:26
When he made a decree for the rain, and a way for the lightning of the thunder:
Verse 26. - When he made a decree for the rain. God "made a decree for the rain"
when be placed the fall of rain under fixed and unalterable laws. In some countries
rainy seasons begin almost regularly on a fixed day in the calendar, while for several
months in the year it is almost certain that rain will not fall. Even where there is no
such exact regularity as this, the rainfall has its laws, since there are maxima and
minima which are never exceeded. And a way for the lightning of the thunder. God
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gave laws to the electric current, and prescribed the "way" that it should take in its
passage from heaven to earth, or from cloud to cloud, or from earth to heaven.
Everything was ruled beforehand by Infinite Wisdom.
Job 28:27
Then did he see it, and declare it; he prepared it, yea, and searched it out.
Verse 27. - Then did he see it, and declare it. From the creation of the world, and
before it, God foresaw all that was necessary to maintain his universe in the perfect
order and the perfect beauty that he designed for it. At the Creation he, in a certain
sense, "declared it," or set it forth, before such intelligences as then existed.
Subsequently, in part to Adam, in part to Noah, in part to Moses, he further declared,
by revelation, at any rate a portion of the design of his creation, and of the laws by
which it was regulated. He prepared it, yea, and searched it out. This is an inversion
of what seems to us the natural order, whereof there are many examples. God must
first have investigated and searched out, in his own secret counsels, the entire
scheme of creation, and afterwards have proceeded to the "preparation" or
"establishment" of it.
Job 28:28
And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart
from evil is understanding.
Verse 28. - And unto man he said. Not in so many words, not by any written or
spoken revelation; but by the nature which he implanted in man, and especially by
the conscience wherewith he endowed him. Man feels in his heart of hearts that
whatever wisdom may be in the abstract, his true wisdom is "the fear of
God," his true understanding "to depart from evil." No amount of intelligence, no
amount of cleverness, or of information, or of knowledge, or of worldly or scientific
wisdom, will be of any avail to him, unless he starts with this "beginning" (Psalm
111:10; Proverbs 1:7), and builds on this foundation. This foundation, at any rate, Job
had. since God bore him witness that he had it (Job 2:3).

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