Read-Post Through the Bible

[daniel1212av]

Job 25:1-6 - Bildad is to be commended here for two things: - 1. For speaking no more on the subject about which Job and he differed. Perhaps he began to think Job was in the right, and then it was justice to say no more concerning it, as one that contended for truth, not for victory, and therefore, for the finding of truth, would be content to lose the victory; or, if he still thought himself in the right, yet he knew when he had said enough, and would not wrangle endlessly for the last word. Perhaps indeed one reason why he and the rest of them let fall this debate was because they perceived that Job and they did not differ so much in opinion as they thought: they owned that wicked people might prosper a while, and Job owned they would be destroyed at last; how little then was the difference! If disputants would understand one another better, perhaps they would find themselves nearer one another than they imagined.

2. For speaking so well on the matter about which Job and he were agreed. If we would all get our hearts filled with awful thoughts of God and humble thoughts of ourselves, we should not be so apt as we are to fall out about matters of doubtful disputation, which are trifling or intricate.

Two ways Bildad takes here to exalt God and abase man: -

I. He shows how glorious God is, and thence infers how guilty and impure man is before him, Job_25:2-4. Let us see then,

1. What great things are here said of God, designed to possess Job with a reverence of him, and to check his reflections upon him and upon his dealings with him:

(1.) God is the sovereign Lord of all, and with him is terrible majesty. Dominion and fear are with him, Job_25:2. He that gave being has an incontestable authority to give laws, and can enforce the laws he gives. He that made all has a right to dispose of all according to his own will, with an absolute sovereignty. Whatever he will do he does, and may do; and none can say unto him, What doest thou? or Why doest thou so? Dan_4:35. His having dominion (or being Dominus - Lord) bespeaks him both owner and ruler of all the creatures. They are all his, and they are all under his direction and at his disposal. Hence it follows that he is to be feared (that is, reverenced and obeyed), that he is feared by all that know him (the seraphim cover their faces before him), and that, first or last, all will be made to fear him. Men's dominion is often despicable, often despised, but God is always terrible.

(2.) The glorious inhabitants of the upper world are all perfectly observant of him and entirely acquiesce in his will: He maketh peace in his high places. He enjoys himself in a perfect tranquillity. The holy angels never quarrel with him, nor with one another, but entirely acquiesce in his will, and unanimously execute it without murmuring or disputing. Thus the will of God is done in heaven; and thus we pray that it may be done by us and others on earth. The sun, moon, and stars, keep their courses, and never clash with one another: nay, even in this lower region, which is often disturbed with storms and tempests, yet when God pleases he commands peace, by making the storm a calm, Psa_107:29; Psa_65:7. Observe, The high places are his high places; for the heaven, even the heavens, are the Lord's (Psa_115:16) in a peculiar manner. Peace is God's work; where it is made it is he that makes it, Isa_57:19. In heaven there is perfect peace; for there is perfect holiness, and there is God, who is love.

(3.) He is a God of irresistible power: Is there any number of his armies? Job_25:3. The greatness and power of princes are judged of by their armies. God is not only himself almighty, but he has numberless numbers of armies at his beck and disposal, - standing armies that are never disbanded, - regular troops, and well disciplined, that are never to seek, never at a loss, that never mutiny, - veteran troops, that have been long in his service, - victorious troops, that never failed of success nor were ever foiled. All the creatures are his hosts, angels especially. He is Lord of all, Lord of hosts. He has numberless armies, and yet makes peace. He could make war upon us, but is willing to be at peace with us; and even the heavenly hosts were sent to proclaim peace on earth and good will towards men, Luk_2:14.

(4.) His providence extends itself to all: Upon whom does not his light arise? The light of the sun is communicated to all parts of the world, and, take the year round, to all equally. See Psa_19:6. That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Mat_5:45. All are under the light of his knowledge and are naked and open before him. All partake of the light of his goodness: it seems especially to be meant of that. He is good to all; the earth is full of his goodness. He is Deus optimus - God, the best of beings, as well as maximus - the greatest: he has power to destroy; but his pleasure is to show mercy. All the creatures live upon his bounty.

2. What low things are here said of man, and very truly and justly (Job_25:4): How then can man be justified with God? Or how can he be clean? Man is not only mean, but vile, not only earthly, but filthy; he cannot be justified, he cannot be clean, (1.) In comparison with God. Man's righteousness and holiness, at the best, are nothing to God's, Psa_89:6.

(2.) In debate with God. He that will quarrel with the word and providence of God must unavoidably go by the worst. God will be justified, and then man will be condemned, Psa_51:4; Rom_3:4. There is no error in God's judgment, and therefore there lies no exception against it, nor appeal from it.

(3.) In the sight of God. If God is so great and glorious, how can man, who is guilty and impure, appear before him? Note,

[1.] Man, by reason of his actual transgressions, is obnoxious to God's justice and cannot in himself be justified before him: he can neither plead Not guilty, nor plead any merit of his own to balance or extenuate his guilt. The scripture has concluded all under sin.

[2.] Man, by reason of his original corruption, as he is born of a woman, is odious to God's holiness, and cannot be clean in his sight. God sees his impurity, and it is certain that by it he is rendered utterly unfit for communion and fellowship with God in grace here and for the vision and fruition of him in glory hereafter. We have need therefore to be born again of water and of the Holy Ghost, and to be bathed again and again in the blood of Christ, that fountain opened.
II. He shows how dark and defective even the heavenly bodies are in the sight of God, and in comparison with him, and thence infers how little, and mean, and worthless, man is.

1. The lights of heaven, though beauteous creatures, are before God as clods of earth (Job_25:5): Behold even to the moon, walking in brightness, and the stars, those glorious lamps of heaven, which the heathen were so charmed with the lustre of that they worshipped them - yet, in God's sight, in comparison with him, they shine not, they are not pure; they have no glory, by reason of the glory which excelleth, as a candle, though it burn, yet does not shine when it is set in the clear light of the sun. The glory of God, shining in his providences, eclipses the glory of the brightest creatures, Isa_24:23. The moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Sion. The heavenly bodies are often clouded; we plainly see spots in the moon, and, with the help of glasses, may sometimes discern spots upon the sun too: but God sees spots in them that we do not see. How durst Job then so confidently appeal to God, who would discover that amiss in him which he was not aware of in himself?

2. The children of men, though noble creatures, are before God but as worms of the earth (Job_25:6): How much less does man shine in honour, how much less is he pure in righteousness that is a worm, and the son of man, whoever he be, that is a worm! - a vermin (so some), not only mean and despicable, but noxious and detestable; a mite (so others), the smallest animal, which cannot be discerned with the naked eye, but through a magnifying glass. Such a thing is man.

(1.) So mean, and little, and inconsiderable, in comparison with God and with the holy angels: so worthless and despicable, having his original in corruption, and hastening to corruption. What little reason has man to be proud, and what great reason to be humble!

(2.) So weak and impotent, and so easily crushed, and therefore a very unequal match for Almighty God. Shall man be such a fool as to contend with his Maker, who can tread him to pieces more easily than we can a worm?

(3.) So sordid and filthy. Man is not pure for he is a worm, hatched in putrefaction, and therefore odious to God. Let us therefore wonder at God's condescension in taking such worms as we are into covenant and communion with himself, especially at the condescension of the Son of God, in emptying himself so far as to say, I am a worm, and no man, Psa_22:6. — Henry

[daniel1212av]

(Job 26)  "But Job answered and said, {2} How hast thou helped him that is without power? how savest thou the arm that hath no strength? {3} How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is? {4} To whom hast thou uttered words? and whose spirit came from thee?

{5} Dead things are formed from under the waters, and the inhabitants thereof. {6} Hell is naked before him, and destruction hath no covering. {7} He stretcheth out the north over the empty place, and hangeth the earth upon nothing. {8} He bindeth up the waters in his thick clouds; and the cloud is not rent under them. {9} He holdeth back the face of his throne, and spreadeth his cloud upon it. {10} He hath compassed the waters with bounds, until the day and night come to an end. {11} The pillars of heaven tremble and are astonished at his reproof. {12} He divideth the sea with his power, and by his understanding he smiteth through the proud. {13} By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. {14} Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?"

[daniel1212av]

Job 26 - Job, perceiving that his friends could no longer support their arguments on the ground they had assumed, sharply reproves them for their want both of wisdom and feeling, Job_26:1-4; shows that the power and wisdom of God are manifest in the works of creation and providence; gives several proofs; and then adds that these are a small specimen of his infinite skill and unlimited power, Job_26:5-14. — Clarke 

Job 26 - This is Job's short reply to Bildad's short discourse, in which he is so far from contradicting him that he confirms what he had said, and out-does him in magnifying God and setting forth his power, to show what reason he had still to say, as he did (Job_13:2), “What you know, the same do I know also.”  I. He shows that Bildad's discourse was foreign to the matter he was discoursing of - though very true and good, yet not to the purpose (Job_26:2-4).  II. That it was needless to the person he was discoursing with; for he knew it, and believed it, and could speak of it as well as he and better, and could add to the proofs which he had produced of God's power and greatness, which he does in the rest of his discourse (Job_26:5-13), concluding that, when they had both said what they could, all came short of the merit of the subject and it was still far from being exhausted (Job_26:14). — Henry 

Job 26:1-4 — Job derided Bildad's answer; his words were a mixture of peevishness and self-preference. Bildad ought to have laid before Job the consolations, rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary, Isa_50:4; and his ministers should not grieve those whom God would not have made sad. We are often disappointed in our expectations from our friends who should comfort us; but the Comforter, the Holy Ghost, never mistakes, nor fails of his end. — MHCC

Job 26:1-4 - One would not have thought that Job, when he was in so much pain and misery, could banter his friend as he does here and make himself merry with the impertinency of his discourse. Bildad thought that he had made a fine speech, that the matter was so weighty, and the language so fine, that he had gained the reputation both of an oracle and of an orator; but Job peevishly enough shows that his performance was not so valuable as he thought it and ridicules him for it. He shows,

I. That there was no great matter to be found in it (Job_26:3): How hast thou plentifully declared the thing as it is? This is spoken ironically, upbraiding Bildad with the good conceit he himself had of what he had said. 1. He thought he had spoken very clearly, had declared the thing as it is. He was very fond (as we are all apt to be) of his own notions, and thought they only were right, and true, and intelligible, and all other notions of the thing were false, mistaken, and confused; whereas, when we speak of the glory of God, we cannot declare the thing as it is, for we see it through a glass darkly, or but by reflection, and shall not see him as he is till we come to heaven. Here we cannot order our speech concerning him, Job_37:19.

2. He thought he had spoken very fully, though in few words, that he had plentifully declared it, and, alas! it was but poorly and scantily that he declared it, in comparison with the vast compass and copiousness of the subject.

II. That there was no great use to be made of it. Cui bono - What good hast thou done by all that thou hast said? How hast thou, with all this mighty flourish, helped him that is without power? Job_26:2. How hast thou, with thy grave dictates, counselled him that has no wisdom? Job_26:3. Job would convince him,

1. That he had done God no service by it, nor made him in the least beholden to him. It is indeed our duty, and will be our honour, to speak on God's behalf; but we must not think that he needs our service, or is indebted to us for it, nor will he accept it if it come from a spirit of contention and contradiction, and not from a sincere regard to God's glory.

2. That he had done his cause no service by it. He thought his friends were mightily beholden to him for helping them, at a dead lift, to make their part good against Job, when they were quite at a loss, and had no strength, no wisdom. Even weak disputants, when warm, are apt to think truth more beholden to them than it really is. 3. That he had done him no service by it. He pretended to convince, instruct, and comfort, Job; but, alas! what he had said was so little to the purpose that it would not avail to rectify any mistakes, nor to assist him either in bearing his afflictions or in getting good by them: “To whom has thou uttered words? Job_26:4. Was it to me that thou didst direct thy discourse? And dost thou take me for such a child as to need these instructions? Or dost thou think them proper for one in my condition?” Every thing that is true and good is not suitable and seasonable. To one that was humbled, and broken, and grieved in spirit, as Job was, he ought to have preached of the grace and mercy of God, rather than of his greatness and majesty, to have laid before him the consolations rather than the terrors of the Almighty. Christ knows how to speak what is proper for the weary (Isa_50:4), and his ministers should learn rightly to divide the word of truth, and not make those sad whom God would not have made sad, as Bildad did; and therefore Job asks him, Whose spirit came from thee? that is, “What troubled soul would ever be revived, and relieved, and brought to itself, by such discourses as these?” Thus are we often disappointed in our expectations from our friends who should comfort us, but the Comforter, who is the Holy Ghost, never mistakes in his operations nor misses of his end. — Henry

[daniel1212av]

Job 26:5-14 - Many striking instances are here given of the wisdom and power of God, in the creation and preservation of the world. If we look about us, to the earth and waters here below, we see his almighty power. If we consider hell beneath, though out of our sight, yet we may conceive the discoveries of God's power there. If we look up to heaven above, we see displays of God's almighty power. By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth, Psa_33:6, he has not only made the heavens, but beautified them. By redemption, all the other wonderful works of the Lord are eclipsed; and we may draw near, and taste his grace, learn to love him, and walk with delight in his ways. The ground of the controversy between Job and the other disputants was, that they unjustly thought from his afflictions that he must have been guilty of heinous crimes. They appear not to have duly considered the evil and just desert of original sin; nor did they take into account the gracious designs of God in purifying his people. Job also darkened counsel by words without knowledge. But his views were more distinct. He does not appear to have alleged his personal righteousness as the ground of his hope towards God. Yet what he admitted in a general view of his case, he in effect denied, while he complained of his sufferings as unmerited and severe; that very complaint proving the necessity for their being sent, in order to his being further humbled in the sight of God. — MHCC

Job 26:5-14 - The truth received a great deal of light from the dispute between Job and his friends concerning those points about which they differed; but now they are upon a subject in which they were all agreed, the infinite glory and power of God. How does truth triumph, and how brightly does it shine, when there appears no other strife between the contenders than which shall speak most highly and honourably of God and be most copious in showing forth his praise! It were well if all disputes about matters of religion might end thus, in glorifying God as Lord of all, and our Lord, with one mind and one mouth (Rom_15:6); for to that we have all attained, in that we are all agreed.

I. Many illustrious instances are here given of the wisdom and power of God in the creation and preservation of the world.

1. If we look about us, to the earth and waters here below, we shall see striking instances of omnipotence, which we may gather out of these verses.

(1.) He hangs the earth upon nothing, Job_26:7. The vast terraqueous globe neither rests upon any pillars nor hangs upon any axle-tree, and yet, by the almighty power of God, is firmly fixed in its place, poised with its own weight. The art of man could not hang a feather upon nothing, yet the divine wisdom hangs the whole earth so. It is ponderibus librata suis - poised by its own weight, so says the poet; it is upheld by the word of God's power, so says the apostle. What is hung upon nothing may serve us to set our feet on, and bear the weight of our bodies, but it will never serve us to set our hearts on, nor bear the weight of our souls.

(2.) He sets bounds to the waters of the sea, and compasses them in (Job_26:10), that they may not return to cover the earth; and these bounds shall continue unmoved, unshaken, unworn, till the day and night come to an end, when time shall be no more. Herein appears the dominion which Providence has over the raging waters of the sea, and so it is an instance of his power, Jer_5:22. We see too the care which Providence takes of the poor sinful inhabitants of the earth, who, though obnoxious to his justice and lying at his mercy, are thus preserved from being overwhelmed, as they were once by the waters of a flood, and will continue to be so, because they are reserved unto fire. (3.) He forms dead things under the waters. Rephaim-giants, are formed under the waters, that is, vast creatures, of prodigious bulk, as whales, giant-like creatures, among the innumerable inhabitants of the water. So bishop Patrick.

(4.) By mighty storms and tempests he shakes the mountains, which are here called the pillars of heaven (Job_26:11), and even divides the sea, and smites through its proud waves, Job_26:12. At the presence of the Lord the sea flies and the mountains skip, Psa_114:3, Psa_114:4. See Hab_3:6, etc. A storm furrows the waters, and does, as it were, divide them; and then a calm smites through the waves, and lays them flat again. See Psa_89:9, Psa_89:10. Those who think Job lived at, or after, the time of Moses, apply this to the dividing of the Red Sea before the children of Israel, and the drowning of the Egyptians in it. By his understanding he smiteth through Rahab; so the word is, and Rahab is often put for Egypt; as Psa_87:4; Isa_51:9.

2. If we consider hell beneath, though it is out of our sight, yet we may conceive the instances of God's power there. By hell and destruction (Job_26:6) we may understand the grave, and those who are buried in it, that they are under the eye of God, though laid out of our sight, which may strengthen our belief of the resurrection of the dead. God knows where to find, and whence to fetch, all the scattered atoms of the consumed body. We may also consider them as referring to the place of the damned, where the separate souls of the wicked are in misery and torment. That is hell and destruction, which are said to be before the Lord (Pro_15:11), and here to be naked before him, to which it is probable there is an allusion, Rev_14:10, where sinners are to be tormented in the presence of the holy angels (who attended the Shechinah) and in the presence of the Lamb. And this may give light to Job_26:5, which some ancient versions read thus (and I think more agreeably to the signification of the word Rephaim): Behold, the giants groan under the waters, and those that dwell with them; and then follows, Hell is naked before him, typified by the drowning of the giants of the old world; so the learned Mr. Joseph Mede understands it, and with it illustrates Pro_21:16, where hell is called the congregation of the dead; and it is the same word which is here used, and which he would there have rendered the congregation of the giants, in allusion to the drowning of the sinners of the old world. And is there any thing in which the majesty of God appears more dreadful than in the eternal ruin of the ungodly and the groans of the inhabitants of the land of darkness? Those that will not with angels fear and worship shall for ever with devils fear and tremble; and God therein will be glorified.

3. If we look up to heaven above, we shall see instances of God's sovereignty and power.

[daniel1212av]

(1.) He stretches out the north over the empty place, Job_26:7. So he did at first, when he stretched out the heavens like a curtain (Psa_104:2); and he still continues to keep them stretched out, and will do so till the general conflagration, when they shall be rolled together as a scroll, Rev_6:14. He mentions the north because his country (as ours) lay in the northern hemisphere; and the air is the empty place over which it is stretched out. See Psa_89:12. What an empty place is this world in comparison with the other!

(2.) He keeps the waters that are said to be above the firmament from pouring down upon the earth, as once they did (Job_26:8 ): He binds up the waters in his thick clouds, as if they were tied closely in a bag, till there is occasion to use them; and, notwithstanding the vast weight of water so raised and laid up, yet the cloud is not rent under them, for then they would burst and pour out as a spout; but they do, as it were, distil through the cloud, and so come drop by drop, in mercy to the earth, in small rain, or great rain, as he pleases.

(3.) He conceals the glory of the upper world, the dazzling lustre of which we poor mortals could not bear (Job_26:9): He holds back the face of his throne, that light in which he dwells, and spreads a cloud upon it, through which he judges, Job_22:13. God will have us to live by faith, not by sense; for this is agreeable to a state of probation. It were not a fair trial if the face of God's throne were visible now as it will be in the great day.

Lest his high throne, above expression bright,
With deadly glory should oppress our sight,
To break the dazzling force he draws a screen
Of sable shades, and spreads his clouds between.
- Sir R. Blackmore

(4.) The bright ornaments of heaven are the work of his hands (Job_26:13): By his Spirit, the eternal Spirit that moved upon the face of the waters, the breath of his mouth (Psa_33:6), he has garnished the heavens, not only made them, but beautified them, has curiously bespangled them with stars by night and painted them with the light of the sun by day. God, having made man to look upward (Os homini sublime dedit - To man he gave an erect countenance), has therefore garnished the heavens, to invite him to look upward, that, by pleasing his eye with the dazzling light of the sun and the sparkling light of the stars, their number, order, and various magnitudes, which, as so many golden studs, beautify the canopy drawn over our heads, he may be led to admire the great Creator, the Father and fountain of lights, and to say, “If the pavement be so richly inlaid, what must the palace be! If the visible heavens be so glorious, what are those that are out of sight!” From the beauteous garniture of the ante-chamber we may infer the precious furniture of the presence-chamber. If stars be so bright, what are angels! What is meant here by the crooked serpent which his hands have formed is not certain. Some make it part of the garnishing of the heavens, the milky-way, say some; some particular constellation, so called, say others. It is the same word that is used for leviathan (Isa_27:1), and probably may be meant of the whale or crocodile, in which appears much of the power of the Creator; and why may not Job conclude with that inference, when God himself does so? ch. 41.

II. He concludes, at last, with an awful et caetera (Job_26:14): Lo, these are parts of his ways, the out-goings of his wisdom and power, the ways in which he walks and by which he makes himself known to the children of men. Here,

1. He acknowledges, with adoration, the discoveries that were made of God. These things which he himself had said, and which Bildad had said, are his ways, and this is heard of him; this is something of God. But,

2. He admires the depth of that which is undiscovered. This that we have said is but part of his ways, a small part. What we know of God is nothing in comparison with what is in God and what God is. After all the discoveries which God has made to us, and all the enquiries we have made after God, still we are much in the dark concerning him, and must conclude, Lo, these are but parts of his ways. Something we hear of him by his works and by his word; but, alas! how little a portion is heard of him? heard by us, heard from us! We know but in part; we prophesy but in part. When we have said all we can, concerning God, we must even do as St. Paul does (Rom_11:33); despairing to find the bottom, we must sit down at the brink, and adore the depth: O the depth of the wisdom and knowledge of God! It is but a little portion that we hear and know of God in our present state. He is infinite and incomprehensible; our understandings and capacities are weak and shallow, and the full discoveries of the divine glory are reserved for the future state. Even the thunder of his power (that is, his powerful thunder), one of the lowest of his ways here in our own region, we cannot understand. See Job_37:4, Job_37:5. Much less can we understand the utmost force and extent of his power, the terrible efforts and operations of it, and particularly the power of his anger, Psa_90:11. God is great, and we know him not. — Henry

[daniel1212av]

(Job 27)  "Moreover Job continued his parable, and said, {2} As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; {3} All the while my breath is in me, and the spirit of God is in my nostrils; {4} My lips shall not speak wickedness, nor my tongue utter deceit. {5} God forbid that I should justify you: till I die I will not remove mine integrity from me. {6} My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.

{7} Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous. {8} For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? {9} Will God hear his cry when trouble cometh upon him? {10} Will he delight himself in the Almighty? will he always call upon God? {11} I will teach you by the hand of God: that which is with the Almighty will I not conceal. {12} Behold, all ye yourselves have seen it; why then are ye thus altogether vain? {13} This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty. {14} If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread. {15} Those that remain of him shall be buried in death: and his widows shall not weep. {16} Though he heap up silver as the dust, and prepare raiment as the clay; {17} He may prepare it, but the just shall put it on, and the innocent shall divide the silver. {18} He buildeth his house as a moth, and as a booth that the keeper maketh. {19} The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not. {20} Terrors take hold on him as waters, a tempest stealeth him away in the night. {21} The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. {22} For God shall cast upon him, and not spare: he would fain flee out of his hand. {23} Men shall clap their hands at him, and shall hiss him out of his place."

[daniel1212av]

Job 27 - Job strongly asserts his innocence; determines to maintain it, and to avoid every evil way, Job_27:1-7. Shows his abhorrence of the hypocrite by describing his infamous character, accumulated miseries, and wretched end, vv. 8-23. — Clarke 

Job 27 - Job had sometimes complained of his friends that they were so eager in disputing that they would scarcely let him put in a word: “Suffer me that I may speak;” and, “O that you would hold your peace!” But now, it seems, they were out of breath, and left him room to say what he would. Either they were themselves convinced that Job was in the right or they despaired of convincing him that he was in the wrong; and therefore they threw away their weapons and gave up the cause. Job was too hard for them, and forced them to quit the field; for great is the truth and will prevail. What Job had said (Job_26:1-14) was a sufficient answer to Bildad's discourse; and now Job paused awhile, to see whether Zophar would take his turn again; but, he declining it, Job himself went on, and, without any interruption or vexation given him, said all he desired to say in this matter.  I. He begins with a solemn protestation of his integrity and of his resolution to hold it fast (Job_27:2-6).  II. He expresses the dread he had of that hypocrisy which they charged him with (Job_27:7-10).  III. He shows the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them and is entailed upon their families (Job_27:11-23). — Henry 

Job 27:1-6 - Job's friends now suffered him to speak, and he proceeded in a grave and useful manner. Job had confidence in the goodness both of his cause and of his God; and cheerfully committed his cause to him. But Job had not due reverence when he spake of God as taking away his judgment, and vexing his soul. To resolve that our hearts shall not reproach us, while we hold fast our integrity, baffles the designs of the evil spirit. — MHCC

Job 27:1-6 - Job's discourse here is called a parable (mashal), the title of Solomon's proverbs, because it was grave and weighty, and very instructive, and he spoke as one having authority. It comes from a word that signifies to rule, or have dominion; and some think it intimates that Job now triumphed over his opponents, and spoke as one that had baffled them. We say of an excellent preacher that he knows how dominari in concionibus - to command his hearers. Job did so here. A long strife there had been between Job and his friends; they seemed disposed to have the matter compromised; and therefore, since an oath for confirmation is an end of strife (Heb_6:16), Job here backs all he had said in maintenance of his own integrity with a solemn oath, to silence contradiction, and take the blame entirely upon himself if he prevaricated. Observe,

I. The form of his oath (Job_27:2): As God liveth, who hath taken away my judgment. Here,

1. He speaks highly of God, in calling him the living God (which means everliving, the eternal God, that has life in himself) and in appealing to him as the sole and sovereign Judge. We can swear by no greater, and it is an affront to him to swear by any other.

2. Yet he speaks hardly of him, and unbecomingly, in saying that he had taken away his judgment (that is, refused to do him justice in this controversy and to appear in defence of him), and that by continuing his troubles, on which his friends grounded their censures of him, he had taken from him the opportunity he hoped ere now to have of clearing himself. Elihu reproved him for this word (Job_34:5); for God is righteous in all his ways, and takes away no man's judgment. But see how apt we are to despair of favour if it be not shown us immediately, so poor-spirited are we and so soon weary of waiting God's time. He also charges it upon God that he had vexed his soul, had not only not appeared for him, but had appeared against him, and, by laying such grievous afflictions upon him had quite embittered his life to him and all the comforts of it. We, by our impatience, vex our own souls and then complain of God that he has vexed them. Yet see Job's confidence in the goodness both of his cause and of his God, that though God seemed to be angry with him, and to act against him for the present, yet he could cheerfully commit his cause to him.

II. The matter of his oath, Job_27:3, Job_27:4.

1. That he would not speak wickedness, nor utter deceit - that, in general, he would never allow himself in the way of lying, that, as in this debate he had all along spoken as he thought, so he would never wrong his conscience by speaking otherwise; he would never maintain any doctrine, nor assert any matter of fact, but what he believed to be true; nor would he deny the truth, how much soever it might make against him: and, whereas his friends charged him with being a hypocrite, he was ready to answer, upon oath, to all their interrogatories, if called to do so. On the one hand he would not, for all the world, deny the charge if he knew himself guilty, but would declare the truth, the whole truth, and nothing but the truth, and take to himself the shame of his hypocrisy. On the other hand, since he was conscious to himself of his integrity, and that he was not such a man as his friends represented him, he would never betray his integrity, nor charge himself with that which he was innocent of. He would not be brought, no, not by the rack of their unjust censures, falsely to accuse himself. If we must not bear false witness against our neighbour, then not against ourselves.

2. That he would adhere to this resolution as long as he lived (Job_27:3): All the while my breath is in me. Our resolutions against sin should be thus constant, resolutions for life. In things doubtful and indifferent, it is not safe to be thus peremptory. We know not what reason we may see to change our mind: God may reveal to us that which we now are not aware of. But in so plain a thing as this we cannot be too positive that we will never speak wickedness. Something of a reason for his resolution is here implied - that our breath will not be always in us. We must shortly breathe our last, and therefore, while our breath is in us, we must never breathe wickedness and deceit, nor allow ourselves to say or do any thing which will make against us when our breath shall depart. The breath in us is called the spirit of God, because he breathed it into us; and this is another reason why we must not speak wickedness. It is God that gives us life and breath, and therefore, while we have breath, we must praise him.

III. The explication of his oath (Job_27:5, Job_27:6): “God forbid that I should justify you in your uncharitable censures of me, by owning myself a hypocrite: no, until I die I will not remove my integrity from me; my righteousness I hold fast, and will not let it go.”

1. He would always be an honest man, would hold fast his integrity, and not curse God, as Satan, by his wife, urged him to do, Job_2:9. Job here thinks of dying, and of getting ready for death, and therefore resolves never to part with his religion, though he had lost all he had in the world. Note, The best preparative for death is perseverance to death in our integrity. “Until I die,” that is, “though I die by this affliction, I will not thereby be put out of conceit with my God and my religion. Though he slay me, yet will I trust in him.”

2. He would always stand to it that he was an honest man; he would not remove, he would not part with, the conscience, and comfort, and credit of his integrity; he was resolved to defend it to the last. “God knows, and my own heart knows, that I always meant well, and did not allow myself in the omission of any known duty or the commission of any known sin. This is my rejoicing, and no man shall rob me of it; I will never lie against my right.” It has often been the lot of upright men to be censured and condemned as hypocrites; but it well becomes them to bear up boldly against such censures, and not to be discouraged by them nor think the worse of themselves for them; as the apostle (Heb_13:18): We have a good conscience in all things, willing to live honestly.

Hic murus aheneus esto, nil conscire sibi.
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.

Job complained much of the reproaches of his friends; but (says he) my heart shall not reproach me, that is, “I will never give my heart cause to reproach me, but will keep a conscience void of offence; and, while I do so, I will not give my heart leave to reproach me.” Who shall lay any thing to the charge of God's elect? It is God that justifies. To resolve that our hearts shall not reproach us when we give them cause to do so is to affront God, whose deputy conscience is, and to wrong ourselves; for it is a good thing, when a man has sinned, to have a heart within him to smite him for it, 2Sa_24:10. But to resolve that our hearts shall not reproach us while we still hold fast our integrity is to baffle the designs of the evil spirit (who tempts good Christians to question their adoption, If thou be the Son of God) and to concur with the operations of the good Spirit, who witnesses to their adoption.  — Henry 

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Job 27:7-10 - Job looked upon the condition of a hypocrite and a wicked man, to be most miserable. If they gained through life by their profession, and kept up their presumptuous hope till death, what would that avail when God required their souls? The more comfort we find in our religion, the more closely we shall cleave to it. Those who have no delight in God, are easily drawn away by the pleasures, and easily overcome by the crosses of this life. — MHCC

Job 27:7-10 - Job having solemnly protested the satisfaction he had in his integrity, for the further clearing of himself, here expresses the dread he had of being found a hypocrite.

I. He tells us how he startled at the thought of it, for he looked upon the condition of a hypocrite and a wicked man to be certainly the most miserable condition that any man could be in (Job_27:7): Let my enemy be as the wicked, a proverbial expression, like that (Dan_4:19), The dream be to those that hate thee. Job was so far from indulging himself in any wicked way, and flattering himself in it, that, if he might have leave to wish the greatest evil he could think of to the worst enemy he had in the world, he would wish him the portion of a wicked man, knowing that worse he could not wish him. Not that we may lawfully wish any man to be wicked, or that any man who is not wicked should be treated as wicked; but we should all choose to be in the condition of a beggar, an out-law, a galley-slave, any thing, rather that in the condition of the wicked, though in ever so much pomp and outward prosperity.
II. He gives us the reasons of it.

1. Because the hypocrite's hopes will not be crowned (Job_27:8 ): For what is the hope of the hypocrite? Bildad had condemned it (Job_8:13, Job_8:14), and Zophar (Job_11:20), and Job here concurs with them, and reads the death of the hypocrite's hope with as much assurance as they had done; and this fitly comes in as a reason why he would not remove his integrity, but still hold it fast. Note, The consideration of the miserable condition of wicked people, and especially hypocrites, should engage us to be upright (for we are undone, for ever undone, if we be not) and also to get the comfortable evidence of our uprightness; for how can we be easy if the great concern lie at uncertainties? Job's friends would persuade him that all his hope was but the hope of the hypocrite, Job_4:6. “Nay,” says he, “I would not, for all the world, be so foolish as to build upon such a rotten foundation; for what is the hope of the hypocrite?” See here,

(1.) The hypocrite deceived. He has gained, and he has hope; this is his bright side. It is allowed that he has gained by his hypocrisy, has gained the praise and applause of men and the wealth of this world. Jehu gained a kingdom by his hypocrisy and the Pharisees many a widow's house. Upon this gain he builds his hope, such as it is. He hopes he is in good circumstances for another world, because he finds he is so for this, and he blesses himself in his own way.

(2.) The hypocrite undeceived. He will at last see himself wretchedly cheated; for, [1.] God shall take away his soul, sorely against his will. Luk_12:20, Thy soul shall be required of thee. God, as the Judge, takes it away to be tried and determined to its everlasting state. He shall then fall into the hands of the living God, to be dealt with immediately.

[2.] What will his hope be then? It will be vanity and a lie; it will stand him in no stead. The wealth of this world, which he hoped in, he must leave behind him, Psa_49:17. The happiness of the other world, which he hoped for, he will certainly miss of. He hoped to go to heaven, but he will be shamefully disappointed; he will plead his external profession, privileges, and performances, but all his pleas will be overruled as frivolous: Depart from me, I know you not. So that, upon the whole, it is certain that a formal hypocrite, with all his gains and all his hopes, will be miserable in a dying hour.

2. Because the hypocrite's prayer will not be heard (Job_27:9): Will God hear his cry when trouble comes upon him? No, he will not; it cannot be expected he should. If true repentance come upon him, God will hear his cry and accept him (Isa_1:18); but, if he continue impenitent and unchanged, let him not think to find favour with God. Observe,

(1.) Trouble will come upon him, certainly it will. Troubles in the world often surprise those that are most secure of an uninterrupted prosperity. However, death will come, and trouble with it, when he must leave the world and all his delights in it. The judgment of the great day will come; fearfulness will surprise the hypocrites, Isa_33:14.

(2.) Then he will cry to God, will pray, and pray earnestly. Those who in prosperity slighted God, either prayed not at all or were cold and careless in prayer, when trouble comes will make their application to him and cry as men in earnest. But,

(3.) Will God hear him then? In the troubles of this life, God has told us that he will not hear the prayers of those who regard iniquity in their hearts (Psa_66:19) and set up their idols there (Eze_14:4), nor of those who turn away their ear from hearing the law, Pro_28:9. Get you to the gods whom you have served, Jdg_10:14. In the judgment to come, it is certain, God will not hear the cry of those who lived and died in their hypocrisy. Their doleful lamentations will all be unpitied. I will laugh at your calamity. Their importunate petitions will all be thrown out and their pleas rejected. Inflexible justice cannot be biassed, nor the irreversible sentence revoked. See Mat_7:22, Mat_7:23; Luk_13:26, and the case of the foolish virgins, Mat_25:11.

3. Because the hypocrite's religion is neither comfortable nor constant (Job_27:10): Will he delight himself in the Almighty? No, not at any time (for his delight is in the profits of the world and the pleasures of the flesh, more than in God), especially not in the time of trouble. Will he always call upon God? No, in prosperity he will not call upon God, but slight him; in adversity he will not call upon God but curse him; he is weary of his religion when he gets nothing by it, or is in danger of losing. Note,

(1.) Those are hypocrites who, though they profess religion, neither take pleasure in it nor persevere in it, who reckon their religion a task and a drudgery, a weariness, and snuff at it, who make use of it only to serve a turn, and lay it aside when the turn is served, who will call upon God while it is in fashion, or while the pang of devotion lasts, but leave it off when they fall into other company, or when the hot fit is over.

(2.) The reason why hypocrites do not persevere in religion is because they have no pleasure in it. Those that do not delight in the Almighty will not always call upon him. The more comfort we find in our religion the more closely we shall cleave to it. Those who have no delight in God are easily inveigled by the pleasures of sense, and so drawn away from their religion; and they are easily run down by the crosses of this life, and so driven away from their religion, and will not always call upon God. — Henry 

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Job 27:11-23 - Job's friends, on the same subject, spoke of the misery of wicked men before death as proportioned to their crimes; Job considered that if it were not so, still the consequences of their death would be dreadful. Job undertook to set this matter in a true light. Death to a godly man, is like a fair gale of wind to convey him to the heavenly country; but, to a wicked man, it is like a storm, that hurries him away to destruction. While he lived, he had the benefit of sparing mercy; but now the day of God's patience is over, and he will pour out upon him his wrath. When God casts down a man, there is no flying from, nor bearing up under his anger. Those who will not now flee to the arms of Divine grace, which are stretched out to receive them, will not be able to flee from the arms of Divine wrath, which will shortly be stretched out to destroy them. And what is a man profited if he gain the whole world, and thus lose his own soul? — Henry 

Job 27:11-23 - Job's friends had seen a great deal of the misery and destruction that attend wicked people, especially oppressors; and Job, while the heat of disputation lasted, had said as much, and with as much assurance, of their prosperity; but now that the heat of the battle was nearly over he was willing to own how far he agreed with them, and where the difference between his opinion and theirs lay. 1. He agreed with them that wicked people are miserable people, that God will surely reckon with cruel oppressors, and one time or other, one way or other, his justice will make reprisals upon them for all the affronts they have put upon God and all the wrongs they have done to their neighbours. This truth is abundantly confirmed by the entire concurrence even of these angry disputants in it. But, 2. In this they differed - they held that these deserved judgments are presently and visibly brought upon wicked oppressors, that they travail with pain all their days, that in prosperity the destroyer comes upon them, that they shall not be rich, nor their branch green, and that their destruction shall be accomplished before their time (so Eliphaz, Job_15:20, Job_15:21, Job_15:29, Job_15:32), that the steps of their strength shall be straitened, that terrors shall make them afraid on every side (so Bildad, Job_18:7, Job_18:11), that he himself shall vomit up his riches, and that in the fulness of his sufficiency he shall be in straits, so Zophar, Job_20:15, Job_20:22. Now Job held that, in many cases, judgments do not fall upon them quickly, but are deferred for some time. That vengeance strikes slowly he had already shown (ch. 21 and 24); now he comes to show that it strikes surely and severely, and that reprieves are no pardons.

I. Job here undertakes to set this matter in a true light (Job_27:11, Job_27:12): I will teach you. We must not disdain to learn even from those who are sick and poor, yea, and peevish too, if they deliver what is true and good. Observe,

1. What he would teach them: “That which is with the Almighty,” that is, “the counsels and purposes of God concerning wicked people, which are hidden with him, and which you cannot hastily judge of; and the usual methods of his providence concerning them.” This, says Job, will I not conceal. What God has not concealed from us we must not conceal from those we are concerned to teach. Things revealed belong to us and our children.

2. How he would teach them: By the hand of God, that is, by his strength and assistance. Those who undertake to teach others must look to the hand of God to direct them, to open their ear (Isa_50:4), and to open their lips. Those whom God teaches with a strong hand are best able to teach others, Isa_8:11.

3. What reason they had to learn those things which he was about to teach them (Job_27:12), that it was confirmed by their own observation - You yourselves have seen it (but what we have heard, and seen and known, we have need to be taught, that we may be perfect in our lesson), and that it would set them to rights in their judgment concerning him - “Why then are you thus altogether vain, to condemn me for a wicked man because I am afflicted?” Truth, rightly understood and applied, would cure us of that vanity of mind which arises from our mistakes. That particularly which he offers now to lay before them is the portion of a wicked man with God, particularly of oppressors, Job_27:13. Compare Job_20:29. Their portion in the world may be wealth and preferment, but their portion with God is ruin and misery. They are above the control of any earthly power, it may be, but the Almighty can deal with them.

II. He does it, by showing that wicked people may, in some instances, prosper, but that ruin follows them in those very instances; and that is their portion, that is their heritage, that is it which they must abide by.

1. They may prosper in their children, but ruin attends them. His children perhaps are multiplied (Job_27:14) or magnified (so some); they are very numerous and are raised to honour and great estates. Worldly people are said to be full of children (Psa_17:14), and, as it is in the margin there, their children are full. In them the parents hope to live and in their preferment to be honoured. But the more children they leave, and the greater prosperity they leave them in, the more and the fairer marks do they leave for the arrows of God's judgments to be levelled at, his three sore judgments, sword, famine, and pestilence, 2Sa_24:13.

(1.) Some of them shall die by the sword, the sword of war perhaps (they brought them up to live by their sword, as Esau, Gen_27:40, and those that do so commonly die by the sword, first or last), or by the sword of justice for their crimes, or the sword of the murderer for their estates.

(2.) Others of them shall die by famine (Job_27:14): His offspring shall not be satisfied with bread. He thought he had secured to them large estates, but it may happen that they may be reduced to poverty, so as not to have the necessary supports of life, at least not to live comfortably. They shall be so needy that they shall not have a competency of necessary food, and so greedy, or so discontented, that what they have they shall not be satisfied with, because not so much, or not so dainty, as what they have been used to. You eat, but you have not enough, Hag_1:6. (3.) Those that remain shall be buried in death, that is, shall die of the plague, which is called death (Rev_6:8 ), and be buried privately and in haste, as soon as they are dead, without any solemnity, buried with the burial of an ass; and even their widows shall not weep; they shall not have wherewithal to put them in mourning. Or it denotes that these wicked men, as they live undesired, so they die unlamented, and even their widows will think themselves happy that they have got rid of them.

2. They may prosper in their estates, but ruin attends them too, Job_27:16-18.

(1.) We will suppose them to be rich in money and plate, in clothing and furniture. They heap up silver in abundance as the dust, and prepare raiment as the clay; they have heaps of clothes about them, as plentiful as heaps of clay. Or it intimates that they have such abundance of clothes that they are even a burden to them. They lade themselves with thick clay, Hab_2:6. See what is the care and business of worldly people - to heap up worldly wealth. Much would have more, until the silver is cankered and the garments are moth-eaten, Jam_5:2, Jam_5:3. But what comes of it? He shall never be the better for it himself; death will strip him, death will rob him, if he be not robbed and stripped sooner, Luk_12:20. Nay, God will so order it that the just shall wear his raiment and the innocent shall divide his silver.

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[1.] They shall have it, and divide it among themselves. In some way or other Providence shall so order it that good men shall come honestly by that wealth which the wicked man came dishonestly by. The wealth of the sinner is laid up for the just, Pro_13:22. God disposes of men's estates as he pleases, and often makes their wills against their wills. The just, whom he hated and persecuted, shall have rule over all his labour, and, in due time, recover with interest what was violently taken from him. The Egyptians' jewels were the Israelites' pay. Solomon observes (Ecc_2:26) that God makes the sinners drudges to the righteous; for the  sinner he gives travail to gather and heap up, that he may give to him that is good before God.

[2.] They shall do good with it. The innocent shall not hoard the silver, as he did that gathered it, but shall divide it to the poor, shall give a portion to seven and also to eight, which is laying up the best securities. Money is like manure, good for nothing if it be not spread. When God enriches good men they must remember they are but stewards and must give an account. What bad men bring a curse upon their families with the ill-getting of good men bring a blessing upon their families with the well-using of. He that by unjust gain increaseth his substance shall gather it for him that will pity the poor, Pro_28:8.

(2.) We will suppose them to have built themselves strong and stately houses; but they are like the house which the moth makes for herself in an old garment, out of which she will soon be shaken, Job_27:18. He is very secure in it, as a moth, and has no apprehension of danger; but it will prove of as short continuance as a booth which the keeper makes, which will quickly be taken down and gone, and his place shall know him no more.

3. Destruction attends their persons, though they lived long in health and at ease (Job_27:19): The rich man shall lie down to sleep, to repose himself in the abundance of his wealth (Soul, take thy ease), shall lie down in it as his strong city, and seem to others to be very happy and very easy; but he shall not be gathered, that is, he shall not have his mind composed, and settled, and gathered in, to enjoy his wealth. He does not sleep so contentedly as people think he does. He lies down, but his abundance will not suffer him to sleep, at least not so sweetly as the labouring man, Ecc_5:12. He lies down, but he is full of tossings to and fro till the dawning of the day, and then he opens his eyes and he is not; he sees himself, and all he has, hastening away, as it were, in the twinkling of an eye. His cares increase his fears, and both together make him uneasy, so that, when we attend him to his bed, we do not find him happy there. But, in the close, we are called to attend his exit, and see how miserable he is in death and after death.

(1.) He is miserable in death. It is to him the king of terrors, Job_27:20, Job_27:21. When some mortal disease seizes him what a fright is he in! Terrors take hold of him as waters, as if he were surrounded by the flowing tides. He trembles to think of leaving this world, and much more of removing to another. This mingles sorrow and wrath with his sickness, as Solomon observes, Ecc_5:17. These terrors put him either

[1.] Into a silent and sullen despair; and then the tempest of God's wrath, the tempest of death, may be said to steal him away in the night, when no one is aware or takes any notice of it. Or,

[2.] Into an open and clamorous despair; and then he is said to be carried away, and hurled out of his place as with a storm, and with an east wind, violent, and noisy, and very dreadful. Death, to a godly man, is like a fair gale of wind to convey him to the heavenly country, but, to a wicked man, it is like an east wind, a storm, a tempest, that hurries him away in confusion and amazement, to destruction.

(2.) He is miserable after death.

[1.] His soul falls under the just indignation of God, and it is the terror of that indignation which puts him into such amazement at the approach of death (Job_27:22): For God shall cast upon him and not spare. While he lived he had the benefit of sparing mercy; but now the day of God's patience is over, and he will not spare, but pour out upon him the full vials of his wrath. What God casts down upon a man there is no flying from nor bearing up under. We read of his casting down great stones from heaven upon the Canaanites (Jos_10:11), which made terrible execution among them; but what was that to his casting down his anger in its full weight upon the sinner's conscience, like the talent of lead? Zec_5:7, Zec_5:8. The damned sinner, seeing the wrath of God break in upon him, would fain flee out of his hand; but he cannot: the gates of hell are locked and barred, and the great gulf fixed, and it will be in vain to call for the shelter of rocks and mountains. Those who will not be persuaded now to fly to the arms of divine grace, which are stretched out to receive them, will not be able to flee from the arms of divine wrath, which will shortly be stretched out to destroy them.

[2.] His memory falls under the just indignation of all mankind (Job_27:23): Men shall clap their hands at him, that is, they shall rejoice in the judgments of God, by which he is cut off, and be well pleased in his fall. When the wicked perish there is shouting, Pro_11:10. When God buries him men shall hiss him out of his place, and leave on his name perpetual marks of infamy. In the same place where he has been caressed and cried up he shall be laughed at (Psa_52:7) and his ashes shall be trampled on. — Henry 

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(Job 28)  "Surely there is a vein for the silver, and a place for gold where they fine it. {2} Iron is taken out of the earth, and brass is molten out of the stone. {3} He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death. {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. {5} As for the earth, out of it cometh bread: and under it is turned up as it were fire. {6} The stones of it are the place of sapphires: and it hath dust of gold. {7} There is a path which no fowl knoweth, and which the vulture's eye hath not seen: {8} The lion's whelps have not trodden it, nor the fierce lion passed by it. {9} He putteth forth his hand upon the rock; he overturneth the mountains by the roots. {10} He cutteth out rivers among the rocks; and his eye seeth every precious thing. {11} He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light.

{12} But where shall wisdom be found? and where is the place of understanding? {13} Man knoweth not the price thereof; neither is it found in the land of the living. {14} The depth saith, It is not in me: and the sea saith, It is not with me. {15} It cannot be gotten for gold, neither shall silver be weighed for the price thereof. {16} It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. {17} The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. {18} No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. {19} The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold. {20} Whence then cometh wisdom? and where is the place of understanding? {21} Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. {22} Destruction and death say, We have heard the fame thereof with our ears.

{23} God understandeth the way thereof, and he knoweth the place thereof. {24} For he looketh to the ends of the earth, and seeth under the whole heaven; {25} To make the weight for the winds; and he weigheth the waters by measure. {26} When he made a decree for the rain, and a way for the lightning of the thunder: {27} Then did he see it, and declare it; he prepared it, yea, and searched it out. {28} And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."

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Job 28 - Job, in showing the vanity of human pursuits in reference to genuine wisdom, mentions mining for and refining gold and silver, Job_28:1; iron and other minerals, Job_28:2; the difficulties of mining, Job_28:3, Job_28:4; produce of grain for bread from the earth, and stones of fire from under it, Job_28:5. He speaks of precious stones and gold dust, Job_28:6; of the instinct of fowls and wild beasts in finding their way, Job_28:7, Job_28:8; and of the industry and successful attempts of men in mining and other operations, Job_28:9-11 : but shows that with all their industry, skill, and perseverance, they cannot find out true wisdom, Job_28:12; of which he gives the most exalted character, Job_28:13-22; and shows that God alone, the fountain of wisdom, knows and can teach it, Job_28:24-27; and in what this true wisdom consists, Job_28:28. — Clarke 

Job 28 - 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. — Henry 

Job 28:1-11 -
Job maintained that the dispensations of Providence were regulated by the highest wisdom. To confirm this, he showed of what a great deal of knowledge and wealth men may make themselves masters. The caverns of the earth may be discovered, but not the counsels of Heaven. Go to the miners, thou sluggard in religion, consider their ways, and be wise. Let their courage and diligence in seeking the wealth that perishes, shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier, and safer! Yet gold is sought for, but grace neglected. Will the hopes of precious things out of the earth, so men call them, though really they are paltry and perishing, be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so? — MHCC

[daniel1212av]

Job 28:1-11 - Here Job shows,

1. What a great way the wit of man may go in diving into the depths of nature and seizing the riches of it, what a great deal of knowledge and wealth men may, by their ingenious and industrious searches, make themselves masters of. But does it therefore follow that men may, by their wit, comprehend the reasons why some wicked people prosper and others are punished, why some good people prosper and others are afflicted? No, by no means. The caverns of the earth may be discovered, but not the counsels of heaven.

2. What a great deal of care and pains worldly men take to get riches. He had observed concerning the wicked man (Job_27:16) that he heaped up silver as the dust; now here he shows whence that silver came which he was so fond of and how it was obtained, to show what little reason wicked rich men have to be proud of their wealth and pomp. Observe here,

I. The wealth of this world is hidden in the earth. Thence the silver and the gold, which afterwards they refine, are fetched, Job_28:1. There they lay mixed with a great deal of dirt and dross, like a worthless thing, of no more account than common earth; and abundance of them will so lie neglected, till the earth and all the works therein shall be burnt up. Holy Mr. Herbert, in his poem called Avarice, takes notice of this, to shame men out of the love of money: -

Money, thou bane of bliss, thou source of woe,
Whence com'st thou, that thou art so fresh and fine?
I know thy parentage is base and low;
Man found thee poor and dirty in a mine.
Surely thou didst so little contribute
To this great kingdom which thou now hast got
That he was fain, when thou wast destitute,
To dig thee out of thy dark cave and grot.
Man calleth thee his wealth, who made thee rich,
And while he digs out thee falls in the ditch.

Iron and brass, less costly but more serviceable metals, are taken out of the earth (Job_28:2), and are there found in great abundance, which abates their price indeed, but is a great kindness to man, who could much better be without gold than without iron. Nay, out of the earth comes bread, that is, bread-corn, the necessary support of life, Job_28:5. Thence man's maintenance is fetched, to remind him of his own original; he is of the earth, and is hastening to the earth. Under it is turned up as it were fire, precious stones, that sparkle as fire - brimstone, that is apt to take fire - coal, that is proper to feed fire. As we have our food, so we have our fuel, out of the earth. There the sapphires and other gems are, and thence gold-dust is digged up;, Job_28:6. The wisdom of the Creator has placed these things,

1. Out of our sight, to teach us not to set our eyes upon them, Pro_23:5.

2. Under our feet, to teach us not to lay them in our bosoms, nor to set our hearts upon them, but to trample upon them with a holy contempt. See how full the earth is of God's riches (Psa_104:24) and infer thence, not only how great a God he is whose the earth is and the fulness thereof (Psa_24:1), but how full heaven must needs be of God's riches, which is the city of the great King, in comparison with which this earth is a poor country.

II. The wealth that is hidden in the earth cannot be obtained but with a great deal of difficulty. 1. It is hard to be found out: there is but here and there a vein for the silver, Job_28:1. The precious stones, though bright themselves, yet, because buried in obscurity and out of sight, are called stones of darkness and the shadow of death. Men may search long before they light on them.

2. When found out it is hard to be fetched out. Men's wits must be set on work to contrive ways and means to get this hidden treasure into their hands. They must with their lamps set an end to darkness; and if one expedient miscarry, one method fail, they must try another, till they have searched out all perfection, and turned every stone to effect it, Job_28:3. They must grapple with subterraneous waters (Job_28:4, Job_28:10, Job_28:11), and force their way through rocks which are, as it were, the roots of the mountains, Job_28:9. Now God has made the getting of gold, and silver, and precious stones, so difficult,

(1.) For the exciting and engaging of industry. Dii laboribus omnia vendunt - Labour is the price which the gods affix to all things. If valuable things were too easily obtained men would never learn to take pains. But the difficulty of gaining the riches of this earth may suggest to us what violence the kingdom of heaven suffers.

(2.) For the checking and restraining of pomp and luxury. What is for necessity is had with a little labour from the surface of the earth; but what is for ornament must be dug with a great deal of pains out of the bowels of it. To be fed is cheap, but to be fine is chargeable.

III. Though the subterraneous wealth is thus hard to obtain, yet men will have it. He that loves silver is not satisfied with silver, and yet is not satisfied without it; but those that have much must needs have more. See here,

1. What inventions men have to get this wealth. They search out all perfection, Job_28:3. They have arts and engines to dry up the waters, and carry them off, when they break in upon them in their mines and threaten to drown the work, Job_28:4. They have pumps, and pipes, and canals, to clear their way, and, obstacles being removed, they tread the path which no fowl knoweth (Job_28:7, Job_28:8 ), unseen by the vulture's eye, which is piercing and quick-sighted, and untrodden by the lion's whelps, which traverse all the paths of the wilderness.

2. What pains men take, and what vast charge they are at, to get this wealth. They work their way through the rocks and undermine the mountains, Job_28:10.

3. What hazards they run. Those that dig in the mines have their lives in their hands; for they are obliged to bind the floods from overflowing (Job_28:11), and are continually in danger of being suffocated by damps or crushed or buried alive by the fall of the earth upon them. See how foolish man adds to his own burden. He is sentenced to eat bread in the sweat of his face; but, as if that were not enough, he will get gold and silver at the peril of his life, though the more is gotten the less valuable it is. In Solomon's time silver was as stones. But,

4. Observe what it is that carries men through all this toil and peril: Their eye sees every precious thing, Job_28:10. Silver and gold are precious things with them, and they have them in their eye in all these pursuits. They fancy they see them glittering before their faces, and, in the prospect of laying hold of them, they make nothing of all these difficulties; for they make something of their toil at last: That which is hidden bringeth he forth to light, Job_28:11. What was hidden under ground is laid upon the bank; the metal that was hidden in the ore is refined from its dross and brought forth pure out of the furnace; and then he thinks his pains well bestowed. Go to the miners then, thou sluggard in religion; consider their ways, and be wise. Let their courage, diligence, and constancy in seeking the wealth that perisheth shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier and safer! Yet gold is sought for, but grace neglected. Will the hopes of precious things out of the earth (so they call them, though really they are paltry and perishing) be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so? — Henry 

[daniel1212av]

Job 28:12-19 - Job here speaks of wisdom and understanding, the knowing and enjoying of God and ourselves. Its worth is infinitely more than all the riches in this world. It is a gift of the Holy Ghost which cannot be bought with money. Let that which is most precious in God's account, be so in ours. Job asks after it as one that truly desired to find it, and despaired of finding it any where but in God; any way but by Divine revelation. — MHCC

Job 28:12-19 - Job, having spoken of the wealth of the world, which men put such a value upon and take so much pains for, here comes to speak of another more valuable jewel, and that is, wisdom and understanding, the knowing and enjoying of God and ourselves. Those that found out all those ways and means to enrich themselves thought themselves very wise; but Job will not own theirs to be wisdom. He supposes them to gain their point, and to bring to light what they sought for (Job_28:11), and yet asks, “Where is wisdom? for it is not here.” This their way is their folly. We must therefore seek it somewhere else, and it will be found nowhere but in the principles and practices of religion. There is more true knowledge, satisfaction, and happiness, in sound divinity, which shows us the way to the joys of heaven, than in natural philosophy or mathematics, which help us to find a way into the bowels of the earth. Two things cannot be found out concerning this wisdom: -

I. The price of it, for that is inestimable; its worth is infinitely more than all the riches in this world: Man knows not the price thereof (Job_28:13), that is,

1. Few put a due value upon it. Men know not the worth of it, its innate excellency, their need of it, and of what unspeakable advantage it will be to them; and therefore, though they have many a price in their hand to get this wisdom, yet they have no heart to it, Pro_17:16. The cock in the fable knew not the value of the precious stone he found in the dunghill, and therefore would rather have lighted on a barley-corn. Men know not the worth of grace, and therefore will take no pains to get it.

2. None can possibly give a valuable consideration for it, with all the wealth this world can furnish them with. This Job enlarges upon Job_28:15, etc., where he makes an inventory of the bona notabilia - the most valuable treasures of this world. Gold is five times mentioned; silver comes in also; and then several precious stones, the onyx and sapphire, pearls and rubies, and the topaz of Ethiopia. These are the things that are highest prized in the world's markets: but if a man would give, not only these, heaps of these, but all the substance of his house, all he is worth in the world, for wisdom, it would utterly be contemned. These may give a man some advantage in seeking wisdom, as they did to Solomon, but there is no purchasing wisdom with these. It is a gift of the Holy Ghost, which cannot be bought with money, Act_8:20. As it does not run in the blood, and so come to us by descent, so it cannot be got for money, nor does it come to us by purchase. Spiritual gifts are conferred without money and without price, because no money can be a price for them. Wisdom is likewise a more valuable gift to him that has it, makes him richer and happier, than gold or precious stones. It is better to get wisdom than gold. Gold is another's, wisdom our own; gold is for the body and time, wisdom for the soul and eternity. Let that which is most precious in God's account be so in ours. See Pro_3:14, etc.

II. The place of it, for that is undiscoverable. Where shall wisdom be found? Job_28:12. He asks this,

1. As one that truly desired to find it. This is a question we should all put. While the most of men are asking, “Where shall money be found?” we should ask, Where may wisdom be found? that we may seek it and find it, not vain philosophy, or carnal policy, but true religion; for that is the only true wisdom, that is it which best improves our faculties and best secures our spiritual and eternal welfare. This is that which we should cry after and dig for, Pro_2:3, Pro_2:4.

2. As one that utterly despaired of finding it any where but in God, and any way but by divine revelation: It is not found in this land of the living, Job_28:13. We cannot attain to a right understanding of God and his will, of ourselves and our duty and interest, by reading any books or men, but by reading God's book and the men of God. Such is the degeneracy of human nature that there is no true wisdom to be found with any but those who are born again, and who, through grace, partake of the divine nature. As for others, even the most ingenious and industrious, they can tell us no tidings of this lost wisdom.

(1.) Ask the miners, and by them the depth will say, It is not in me, Job_28:14. Those who dig into the bowels of the earth, to rifle the treasures there, cannot in these dark recesses find this rare jewel, nor with all their art make themselves masters of it.

(2.) Ask the mariners, and by them the sea will say, It is not in me. It can never be got either by trading on the waters or diving into them, can never be sucked from the abundance of the seas or the treasures hidden in the sand. Where there is a vein for the silver there is no vein for wisdom, none for grace. Men can more easily break through the difficulties they meet with in getting worldly wealth than through those they meet with in getting heavenly wisdom, and they will take more pains to learn how to live in this world than how to live for ever in a better world. So blind and foolish has man become that it is in vain to ask him, Where is the place of wisdom, and which is the road that leads to it? — Henry 

Job 28:20-28 - There is a two-fold wisdom; one hid in God, which is secret, and belongs not to us; the other made known by him, and revealed to man. One day's events, and one man's affairs, have such reference to, and so hang one upon another, that He only, to whom all is open, and who sees the whole at one view, can rightly judge of every part. But the knowledge of God's revealed will is within our reach, and will do us good. Let man look upon this as his wisdom, To fear the Lord, and to depart from evil. Let him learn that, and he is learned enough. Where is this wisdom to be found? The treasures of it are hid in Christ, revealed by the word, received by faith, through the Holy Ghost. It will not feed pride or vanity, or amuse our vain curiosity. It teaches and encourages sinners to fear the Lord, and to depart from evil, in the exercise of repentance and faith, without desiring to solve all difficulties about the events of this life. — MHCC

[daniel1212av]

Job 28:20-28 - 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.