◄ Job 28:6 ►














Pulpit Commentary Homiletics
Praises Of Divine Wisdom
Job 28:1-28
E. Johnson
Amidst the darkness of suffering, and the deep sense of the mysteries of life, inexplicable by human wisdom, Job rises to the contemplation of that Divine wisdom which has founded all things, which knows all things, and in the reverent acknowledgment of which man may find for himself the true path both of wisdom and of power. Already the spirit of Job, purified by long suffering and experience, is rising into that presence where there is light and no darkness at all; and from this height of calm contemplation is fitted to become the teacher of his teachers, the "instructor of many."

I. TRUE WISDOM TO BE FOUND NOWHERE ON EARTH. (Vers. 1-11.) To illustrate this, we are pointed, in a fine description, to the art of mining, by which man lays open the costly treasures of the earth (Deuteronomy 8:9), but cannot gain possession of this highest and best treasure of all. Gold, silver, iron, and copper are dug out of the bowels of the earth, and melted from their ores; the miner's lamp dispels the darkness, as in every direction he searches for the "ore of darkness and deadly night." It is a picture of the eager, industrious, untiring toil with which men in all ages in the mines of Egypt, of Palestine, of the old and the new worlds, have sought to gather and to lay up treasures on earth for themselves. There is often even a frenzy, a reckless disregard of health and of life, in this passionate pursuit. With what eagerness should we rather pursue the quest of the heavenly treasures, the inward blessings which make men truly rich and happy (Matthew 16:26)! The description proceeds. The shaft (ver. 4) is broken away from those who dwell above; the miners plunge deeply into the earth, further and further from the habitations of men, so that they are forgotten by the step of every one who walks above. They are depicted as hanging far from mortals by ropes on the perilous descent of the shaft in their way to obtain the ore (Pliny, 'Hist. Nat.' 33:4. 21). Above, upon the bright earth, the bread-corn is growing, while belong. men are stirring, and rummaging in its bowels, using sometimes the disturbing and destructive force of fire (ver. 5). Precious stones as well as metals, sapphires as well as golden ore, fall a prize to the diligent miner (ver. 6). Then, to heighten the description, the inaccessibility of these subterranean ways is depicted. The all-roaming birds and beasts of prey have not discovered them (ver. 8). But undaunted man lays his hand on the flint, uproots the mountains, and bursts open paths through the rocks, and the fire of eager desire glitters in his eye as it falls on each precious thing. He toils to keep the water out of his shafts, by which they are so readily overflowed and spoiled; and thus he brings the hidden treasures to light (ver. 11). Such are the splendid capabilities of man - the courage, the energy, the defiance of danger - called out by his desires. His reward comes; but does it correspond to his exertions? Having passed the best of his days in these severe toils and anxieties and dangers, he thinks to sit down and solace his age with the acquisitions of his younger and more daring yea, s; but does the enjoyment of the poor remainder of life balance these struggles which perhaps brought age upon him before his time, and cut him off from pleasure in the proper days of pleasure, and from the youthful satisfactions that were then denied? "I am this day fourscore years old, and can I yet taste what I eat and what I drink?" (2 Samuel 19:35). "Whoever lives to Parzillai's years shall not be able, with all Barzillai's wealth and greatness, to procure himself a quicker and better relish of what shall be set before him than Barzillai had" (South).

II. WISDOM NO OUTWARD GOOD, AND BY NO OUTWARD MEANS TO BE FOUND. (Vers. 12-22.) Practical wisdom, the principle of right conduct, and theoretical wisdom, or insight, - where in all the wide world shall they be found (ver. 12)? None knows the purchase-price, nor the market for wisdom in all the wide land of the living. "Put money in thy purse" is the one maxim which applies in everything but this. "Money answereth all things;" but there are exceptions, and this is one. Gold and silver have no more power than stones and clods in this spiritual commerce. Cross the seas; visit the great cities; enter the churches; study at the schools; see and hear all; yet still the aching heart will cry, "Where is wisdom to be found? and what is its price?" All the gold and jewels of the Indies cannot buy it. Its worth is incomparable. Weight nor measure can be applied to it; it has no place in the business and exchange of the world (vers. 13-19). Again, then, and again the question recurs, "Whence comes wisdom? where is the place of understanding?" Science cannot answer, with all her keenness of vision and wealth of knowledge; no brightest eagle-eye has searched out its locale. Neither the living nor the kingdom of the dead can bring us news of its site (vers. 20-22). It must, then, be immaterial. And being real, it must be sought for and found by that which is real and spiritual in ourselves. The things which eye hath not seen, nor ear heard, nor imagination conceived, God reveals to the spirit. We must be conscious of a spiritual life and of spiritual needs; of a destiny for heavenly as well as earthly things; we must yield to the spiritual impulse, and labor for the satisfaction of the spiritual hunger as well as for the bread that perisheth, if this great question is ever for us to be answered.

III. WISDOM IS IN THE FEAR OF GOD. (Vers 23-28.)

1. The question answered. God knows the way to wisdom, for he knows its seat and place. (Ver. 23.) He is himself the All-wise One. His wisdom is seen in the marvellous construction and arrangement of the natural world. He regulates the winds and the waters (Isaiah 40:12), the rain, the lightning, and the thunder (vers. 24-26). And his absolute wisdom is the rule for the inward life of man, the still more wonderful world of the spiritual life. In the creation as a whole he announces typically his eternal will to all rational creatures (ver. 27).

2. The Divine declaration. (Ver. 28, "The fear of the Lord is wisdom, and to depart from evil is understanding.") God would not keep his wisdom altogether secret. He reveals, as well as is, wisdom. This is the original eternal command, the law that "is not of yesterday," and which has never been unknown in any generation of mankind. LESSONS.

1. The eternal wealth of God's nature. He needed no model or copy from which to frame his world. "He spake, and it was done; commanded, and it stood fast ' (ver. 27).

2. There is a wisdom which is an example and end, and a wisdom which is a shadow and means. The former is in God, the latter from God in us. So are we "partakers of the Divine nature" in reflection from him, union with him, and enjoyment of him (2 Peter 1:4).

3. Wisdom is the nature of God (Proverbs 8:25, sqq.), uncreated, essential; with us it is an acquisition, a derivation.

4. True wisdom for us depends on the living, moral communion of the heart with God. Without this it is vain to seek to know him. An Eastern proverb says, "He who would learn the secrets of the mighty, must diligently keep watch at his doors." Blessed they who thus wait continually at God's doors l

5. True wisdom is not to be obtained without its price. It must be wrought for by the endeavour of a holy and pious life. The departing from evil, the mortification of sin, the weeding out of vices, lays out work enough for us in this life, and makes the toils of man for perishable good seem small in comparison. "But the end is noble, and the reward is great."

6. The energy of man in the pursuit of earthly good should be a constant reminder to us of the need for like zeal in the pursuit of the eternal good (Matthew 6:19, sqq.; 1 Timothy 6.; James 5.). - J.

Biblical Illustrator
And it hath dust of gold.
Job 28:6
How to turn everything to gold
James Legge, M. A.
This chapter in Job describes with all a poet's force and beauty the miner's life in its loneliness, its dangers, and its triumphs. In those old days men endured the toil, and faced the dangers, to win the hidden gold, or precious stones. And from then till now men have ever been eager to find gold. The passion for gold is one of the strongest in the human heart. It has done much to shape the world's history. It has given us new arts, new sciences, and new industries. It has made solitary places populous, and filled empty lands with busy multitudes. Why is gold so coveted? For one thing, it is very rare. Gold has many properties peculiar to itself. And it is very durable. The principal reason of the high esteem for gold, is because it is the chief means of exchange between buyers and sellers. Some things, precious as it is, gold cannot buy. It cannot buy wisdom, knowledge, or goodness. Its possession means power to acquire all worldly good. Happiness cannot be bought with gold. The secret I am going to tell you is, — How to turn everything into gold. Not in a literal sense. Some people, though poor, are as happy as if all gold was theirs. Their purses may never be very full, but their hearts always are of faith and love They are always bright, and have a cheery smile and a kindly word for all in trouble. Such people have found the secret of turning everything to gold. What is the secret? Paul says, "I have learned, in whatever state I am, therewith to be content" He had learned so to love the Heavenly Father's will, so to trust Him, that all care and fear and darkness had fled out of life, and left it touched with perpetual golden light. And that is the secret that all men know who can turn things to gold. Love Christ, and follow Him, and you will have discovered the secret — how to turn everything to gold.

(James Legge, M. A.)

People
Abaddon, Job, Ophir
Places
Ethiopia, Ophir, Uz
Topics
Contains, Dust, Gold, Nuggets, Rocks, Sapphire, Sapphires, Source, Stones, Thereof
Outline
1. There is a knowledge of natural things
12. But wisdom is an excellent gift of God

Dictionary of Bible Themes
Job 28:1-11

     4348   mining
     5940   searching

Job 28:2-10

     4321   copper

Job 28:5-6

     4306   minerals

Library
December 4 Morning
Where shall wisdom be found?--JOB 28:12. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.--Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.--The only wise God.--Be not wise in thine own eyes. Ah, Lord God! behold, I cannot speak: for I am a child. But the Lord said unto me, Say not, …
Anonymous—Daily Light on the Daily Path

August the Twenty-Eighth Wisdom and Understanding
"The fear of the Lord, that is wisdom." --JOB xxviii. 12-28. Mere learning will not make me wise. The path to wisdom is not necessarily through the schools. The brilliant scholar may be an arrant fool. True wisdom is found, not in mental acquisitions, but in a certain spiritual relation. The wise man is known by the pose of his soul. He is "inclined toward the Lord!" He has returned unto his rest, and he finds light and vision in the fellowship of his Lord. "To depart from evil is understanding." …
John Henry Jowett—My Daily Meditation for the Circling Year

The Hidden Path
"There is a path which no fowl knoweth, and which the vulture's eye hath not seen."--Job xxviii. 7. T. P. tr., Emma Frances Bevan, 1899 One place have I in heaven above The glory of His throne-- On this dark earth, whence He is gone, I have one place alone, And if His rest in Heaven I know, I joy to find His path below, We meet to own that place alone Around the broken bread-- The dead whose life is hid with Christ Remembering Jesus dead. For us has set the earthly light, Above, the glory; here, …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Thy Footsteps are not Known
(From a MS. of the earlier part of the 14th Century) Job xxviii O path which no eagle knoweth, No vulture's eye hath seen, Where never the lion goeth, Nor the fierce lion's track hath been; Not in the land of the living That wondrous path is known, But Death and Destruction know it, Path trodden by One alone. Path of the lonely sorrow, Path of the Lamb who died, Path from the grave to the glory-- No other path beside. Into the golden Chamber, Into the secret place, Paul by that pathway entered, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Whether Fear is the Beginning of Wisdom
Whether Fear is the Beginning of Wisdom We proceed to the seventh article thus: 1. It seems that fear is not the beginning of wisdom. The beginning of a thing is a part of it. But fear is not a part of wisdom, since fear is in the appetitive power, whereas wisdom is in the intellectual power. Hence it seems that fear is not the beginning of wisdom. 2. Again, nothing is the beginning of itself. But it is said in Job 28:28: "Behold, the fear of the Lord, that is wisdom." Hence it seems that fear is …
Aquinas—Nature and Grace

Whether Angels Know Secret Thoughts?
Objection 1: It would seem that the angels know secret thoughts. For Gregory (Moral. xviii), explaining Job 28:17: "Gold or crystal cannot equal it," says that "then," namely in the bliss of those rising from the dead, "one shall be as evident to another as he is to himself, and when once the mind of each is seen, his conscience will at the same time be penetrated." But those who rise shall be like the angels, as is stated (Mat. 22:30). Therefore an angel can see what is in another's conscience. …
Saint Thomas Aquinas—Summa Theologica

Whether the Grace of Christ is Infinite?
Objection 1: It would seem that Christ's grace is infinite. For everything immeasurable is infinite. But the grace of Christ is immeasurable; since it is written (Jn. 3:34): "For God doth not give the Spirit by measure to His Son [*'To His Son' is lacking in the Vulgate], namely Christ." Therefore the grace of Christ is infinite. Objection 2: Further, an infinite effect betokens an infinite power which can only spring from an infinite essence. But the effect of Christ's grace is infinite, since it …
Saint Thomas Aquinas—Summa Theologica

Whether Fear is the Beginning of Wisdom?
Objection 1: It would seem that fear is not the beginning of wisdom. For the beginning of a thing is a part thereof. But fear is not a part of wisdom, since fear is seated in the appetitive faculty, while wisdom is in the intellect. Therefore it seems that fear is not the beginning of wisdom. Objection 2: Further, nothing is the beginning of itself. "Now fear of the Lord, that is wisdom," according to Job 28:28. Therefore it seems that fear of God is not the beginning of wisdom. Objection 3: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Clarity is Becoming to the Glorified Body?
Objection 1: It would seem that clarity is unbecoming to the glorified body. Because according to Avicenna (Natural. vi, 2), "every luminous body consists of transparent parts." But the parts of a glorified body will not be transparent, since in some of them, such as flesh and bones, earth is predominant. Therefore glorified bodies are not lightsome. Objection 2: Further, every lightsome body hides one that is behind it; wherefore one luminary behind another is eclipsed, and a flame of fire prevents …
Saint Thomas Aquinas—Summa Theologica

Purposes of God.
In discussing this subject I shall endeavor to show, I. What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, …
Charles Grandison Finney—Systematic Theology

Whether Wisdom Should be Reckoned among the Gifts of the Holy Ghost?
Objection 1: It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above ([2705]FS, Q[68], A[8]). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that "no man makes bad use of the virtues." Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is "earthly, …
Saint Thomas Aquinas—Summa Theologica

"But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You. "
Matth. vi. 33.--"But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The perfection even of the most upright creature, speaks always some imperfection in comparison of God, who is most perfect. The heavens, the sun and moon, in respect of lower things here, how glorious do they appear, and without spot! But behold, they are not clean in God's sight! How far are the angels above us who dwell in clay! They appear to be a pure mass of light and …
Hugh Binning—The Works of the Rev. Hugh Binning

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion

The Care of the Soul Urged as the one Thing Needful
Luke 10:42 -- "But one thing is needful." It was the amiable character of our blessed Redeemer, that "he went about doing good," this great motive, which animated all his actions, brought him to the house of his friend Lazarus, at Bethany, and directed his behavior there. Though it was a season of recess from public labor, our Lord brought the sentiments and the pious cares of a preacher of righteousness into the parlor of a friend; and there his doctrine dropped as the rain, and distilled as the …
George Whitefield—Selected Sermons of George Whitefield

Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator …
Thomas Watson—A Body of Divinity

Concerning Continence Also Itself Hath it not Been Most Openly Said...
43. Concerning continence also itself hath it not been most openly said, "And when I knew that no one can be continent unless God give it, this also itself was a part of wisdom, to know whose gift it was?" [2177] But perhaps continence is the gift of God, but wisdom man bestows upon himself, whereby to understand, that that gift is, not his own, but of God. Yea, "The Lord maketh wise the blind:" [2178] and, "The testimony of the Lord is faithful, it giveth wisdom unto little ones:" [2179] and, "If …
St. Augustine—Of Holy Virginity.

Book vii. On the Useful or the Ordinary
The bread is Christ or conversation of the Lord; in the gospel: I am the living bread. [John 6:41] The wine is the same as above; in Solomon: and drink this wine, which I have blended for you. [Prov. 9:5] Olive oil is mercy or the Holy Spirit; in the psalm: I have anointed him with my holy oil. The same in another part: Let not the oil of the sinner, that is, admiration, touch my head. [Ps. 88(89):21(20); Ps. 140(141):5] Pork is sin; in the psalm: they are sated with pork. [Ps. 16(17):14 (unknown …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Pilgrim's Progress
FROM THIS WORLD TO THAT WHICH IS TO COME. THE SECOND PART. DELIVERED UNDER THE SIMILITUDE OF A DREAM. WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY. By JOHN BUNYAN. 'I have used similitudes.'--Hosea 12:10. London: Printed for Nathaniel Ponder, at the Peacock in the Poultry, near the Church, 1684. THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM. Go now, my little book, to every …
John Bunyan—The Works of John Bunyan Volumes 1-3

Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to …
Harvey Newcomb—A Practical Directory for Young Christian Females

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament

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