TRV
Translation
Berean Standard Bible
The ocean depths say, ‘It is not in me,’ while the sea declares, ‘It is not with me.’
American Standard Version
The deep saith, It is not in me; And the sea saith, It is not with me.
World English Bible Messianic
The deep says, ‘It isn’t in me.’ The sea says, ‘It isn’t with me.’
Young's Literal Translation
The deep hath said, `It is not in me,' And the sea hath said, `It is not with me.'
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In the KJVVerse 13,519 of 31,102
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Commentary on Job 28 verses 12–19
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.
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?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–19. Public domain.
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Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 18.66-68
“And it is not found in the land of those that live sweetly.” What is denoted in this passage by the title of the “land,” except the soul of man? Concerning which the psalmist says, “My soul thirsts after you, as a land without water.” But this wisdom cannot “be found in the land of those that live sweetly,” because the person who is still fed with the pleasures of this life is severed from the perception of eternal Wisdom. For if he were truly wise-minded, being banished from the interior delights, he would mourn over that blind estate of his exile into which he has fallen. Thus Solomon says, “He that adds knowledge, adds pain also.” For the more a person begins to know what he has lost, the more he begins to bewail the sentence of his corruption that he has received. For he sees how he has fallen and how that from the joys of paradise he has come to the woes of present life, from the company of the angels to caring for necessities. He considers in what a number of perils he now lies prostrate, who before without peril disdained to stand. He bewails the exile that being accursed he undergoes. He sighs after the state of heavenly glory that he might be enjoying in security, if he had not had a mind to commit sin.… “The bottomless pit says, ‘It is not with me.’ ” What does he call the “bottomless pit?” The hearts of people who by their fall are now floating in darkness and the murkiness of double dealing. Wisdom does not reside in this “bottomless pit.” In this way the wicked mind, while it longs to be wise in a carnal way, shows itself foolish as to things spiritual. Which same “bottomless pit” declares that his Wisdom “is not with” it; because the wicked mind, while it longs to be wise in a carnal way, shows itself foolish as to things spiritual. Paul testifies, “The wisdom of this world is foolishness with God.” Thus, so much the more completely is everyone rendered foolish within, as he endeavors to appear wise outside.… “And the sea says, ‘It is not with me.’ ” For what is there denoted by the name of the sea except the bitter disquietude of worldly minds, which while they fall foul of one another in enmities by turns, dash themselves together like encountering waves? The life of worldly persons is rightly called “a sea,” because, while it is agitated by the tempestuous stirrings of actions, it is parted from the tranquility and steadfastness of interior Wisdom. The opposite of this condition was well said by the prophet, “Upon whom shall my spirit rest but upon him who is humble and quiet and who trembles at my words?”
Gregory the DialogistAD 604
67. What does he call ‘the bottomless pit’ but the hearts of men, which are at once by the fall all floating, and by the mistiness of double-dealing full of darkness? Which same ‘bottomless pit’ declares that this Wisdom ‘is not with’ it; because the wicked mind, while it longs to be wise in a carnal way, shows itself foolish as to things spiritual. For because as Paul testifies, the wisdom of this world is foolishness with God, so much the more completely is every one rendered foolish within, as he endeavours to appear wise without. Concerning this abyss it is said by John, And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand years. And cast him, into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled. [Rev. 20, 1-3.] For by the number of a thousand, he denoted not the quantity of time but the universality, with which the Church exercises dominion. Now the old serpent is bound with a chain and cast into the bottomless pit, because being tied up from the hearts of the good, while he is shut up in the minds of lost sinners, he rules over them with worse cruelty. And a little while afterwards he is described as brought up out of the hollow of the bottomless pit, in that from the hearts of the wicked which now rage secretly, having then gotten power against the Church, he shall break out into the violence of open persecution. And so this bottomless pit, wherein the devil is now kept hidden, ‘saith that Wisdom is not with it,’ because by wicked deeds it shows itself a stranger to true wisdom. For, whilst a man covers wickedness in the heart, but with the mouth gives forth flatteries, whilst he overshadows his purposes with double-dealing, whilst he eschews words of singlemindedness as foolishness, whilst he shuns the ways of simple innocency, it is as if the Abyss denies that she has the Wisdom of God. And because minds that are devoted to this world, are disturbed by the cares and anxieties of the present life, and therefore are quite unable to enjoy the repose of that Wisdom, it is rightly added;
And the sea saith, It is not with me.
68. For what is there denoted by the name of the sea having the bitter disquietude of worldly minds, which while they fall foul of one another in enmities by turns, dash themselves together like encountering waves? For the life of worldly persons is rightly called ‘a sea;’ because, whilst it is agitated by the tempestuous stirrings of actions, it is parted from the tranquillity and stedfastness of interior Wisdom. Contrary to which it is well said by the Prophet, Upon whom shall My Spirit rest but upon him that is humble and quiet, and that trembleth at my words? [Isa. 66, 2] But from earthly minds the Spirit flies the further in proportion as He findeth no rest with them. For it is hence that it is said of certain by the Psalmist; Bruising and unhappiness is in their ways, and the way of peace have they not known. [Ps. 13, 7. Vulg. 14, 7. Com. Pr.] From which same bruising of disquietude the Lord calls us back, saying, Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. [Matt. 11, 28. 29.] For what is more toilsome in this life than to be fevered with earthly desires? or what is there more full of repose here, than to long for nought of this world? It is hence that the Israelitish people received the keeping of the Sabbath in gift; it is hence on the opposite side that Egypt was smitten with a multitude of flies. For the people, that follows God, receives the Sabbath, i.e. the rest of the spirit, that it should not be worn out in this life by any craving of carnal passions. But Egypt, which bears a likeness of this world, is stricken with flies. For the fly is an excessively intrusive and restless creature. Wherein what else is there represented but the intrusive solicitations of carnal desires. Whence it is said elsewhere, Dying flies destroy the sweetness of the ointment. [Eccl. 10, 1] Because superfluous thoughts, which in the mind taken up with things carnal are for ever both springing into life and dying away, destroy that sweetness, with which each individual has been inwardly anointed by the Spirit; because they do not suffer him to enjoy the unadulteratedness thereof. And so Egypt is smitten with flies, because the parts of those persons that love an earthly life, while they are stricken with the disquietudes of their desires, are by the swarms of carnal imaginations borne down beneath, so that they cannot be lifted up to the desire of interior rest. Whence when Truth comes to the heart with the wonderful help of His pitifulness, He first banishes therefrom the fevers of carnal thoughts, and afterwards distributes in it the gifts of the parts of virtue. Which same the sacred history of the Gospel excellently conveys to us; in which when the Lord being besought was led by the way in order to restore the daughter of the ruler to life, it is added directly, But when the crowd were put forth He went in, and took her by the hand, and the maid arose. [Matt. 9, 20] So the crowd is cast forth without, in order that the damsel may be raised up; because if the importunate throng of worldly cares be not first expelled from the inner recesses of the heart, the soul, which lies dead in the interior, cannot rise up. For whilst it lets itself loose amongst the countless imaginings of earthly desires, it never in any degree gathers itself up to the consideration of self. Thus then, knowing and seeing that in these waves of perturbations Wisdom cannot dwell, he says, And the sea saith, It is not with me. For no man receives her fully, saving he who strives to withdraw himself from all the drifting to and fro of carnal courses. And hence it is said elsewhere, Write wisdom in the time of leisure. And he that is lessened in doing, even he shall win her. [Ecclus. 38, 24] And again, Be still, and know that I am God. [Ps. 46, 10]
69. But how is it that we know that most of the old Fathers at once interiorly held fast this Wisdom in its life, and outwardly administered the affairs of the world in ordinary? Do we call Joseph deprived of the attainment of this Wisdom, who in the time of dearth taking upon himself the affairs of all Egypt not only furnished provisions to the Egyptians, but by the skilfulness of his administration preserved the life of foreign people as well that came to him? Did Daniel prove a stranger to this Wisdom, who, when he was made by the king of the Chaldeans in Babylon chief of the governors, was busied with greater charges in proportion as by a higher pitch of dignity he was likewise set above all? Whereas then it is plain that very often even the good are engaged in earthly charges with no interest, we plainly see that in this way the citizens of Jerusalem sometimes render services [angarias] to Babylon, in like manner as oftentimes the citizens of Babylon pay suit and service to Jerusalem. For there are some persons who preach the word of life for the displaying of wisdom alone, they minister the succour of alms from the passion of vain-glory; and indeed the things they do seem to be proper to Jerusalem, but yet are they citizens of Babylon.
70. In this way then it sometimes happens, that they who love the heavenly Country alone, seem to be subjected to the charges of the earthly country. Whose ministration however is distinguished from the practices of the wicked for the most part in act, but sometimes before the Judge Above in thought only. For being full of wisdom from Above, they distinguish how they may at once be free to one thing inwardly, and busied with another thing outwardly; so that if perchance by God’s secret appointment aught of the concerns of this world is charged upon them, they coveting it not, they may yield to God Whom they delight in, and from the love of Him, may interiorly desire His Vision only, but from the fear of Him externally discharge the course imposed upon them with humility, that they should at once desire to be disengaged to God by force of the free attachment of loving affection, and again fulfil the charges imposed upon them by force of the constitution of servitude; and when the affairs of business make a din without, within the most peaceful repose is maintained in love; and the turmoils of employments outwardly clamouring, reason as presiding judge disposes of within, and with tranquil governance regulates the things, which all around it are too little tranquil. For as force of mind is at the head for bridling the motions of the flesh, so very often the love of tranquillity regulates aright the imposed turmoils of business; because exterior charges, if they be not desired with a wrong affection, may be executed with a mind not disordered but regulated. For holy men never court them, but lament them when put upon them by secret appointment, and though in respect of a better aim they shun them, yet in respect of a submissive mind they bear them. Which same they are above every thing eager to avoid if it might be, but fearing the secret dispensations of God, they lay hold of that they eschew, and execute what they avoid. For they go into their conscience, and they there take counsel what the secret will of God would have, and being conscious that they ought to be subject to the Appointments on high, they humble the neck of the heart to the yoke of Divine Providence. But he that is such as this, whatever turmoils are at work without, they never reach to his interior parts. And so it comes to pass that there is one thing maintained within in wish and another thing maintained without in office, and that with this Wisdom their hearts are filled, being no longer troubled and disordered, but in a state of tranquillity. Well, then, is it said thereof, that the depth saith, It is not with me, and the sea saith, It is not with me. As though it were expressed in plain speech; ‘The troubled minds of the worldly cry out by the mere circumstance of their not being quiet, that they are widely separated from true Wisdom. But because this Wisdom of God, abiding with the Father before the ages of the world, was to be made Incarnate in the end thereof, so that in order to redeem the human race, It should send not the holy Angels, not just men, but in the manifestation of very sight comes by Its own Self.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 28:14 stands as a profound poetic declaration within a unique interlude, shifting the Book of Job's focus from the enigma of human suffering to the transcendent, often elusive, nature of true wisdom. Through striking personification, this verse emphatically states that even the most mysterious and inaccessible realms of the created order—the primeval deep and the vast, untamed sea—do not contain or comprehend genuine wisdom. It powerfully underscores humanity's inherent inability to discover or acquire divine wisdom through earthly exploration, ingenuity, or material wealth, pointing instead to its utterly transcendent and non-material origin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 28:14 masterfully employs several literary techniques to convey its profound theological message. Most prominently, Personification is used, attributing human speech and conscious denial to inanimate, vast entities—"the depth" and "the sea." This device lends a profound sense of authority and universality to the declaration that wisdom is not found in the created world. By having these ultimate symbols of mystery and inaccessibility explicitly disavow possession of wisdom, the text powerfully emphasizes wisdom's transcendent nature, placing it beyond all earthly acquisition. The pairing of "the depth" and "the sea" also functions as a Merism, a rhetorical device where two contrasting or complementary parts represent a comprehensive whole. In this case, "the depth" (representing what is hidden beneath) and "the sea" (representing what is vast and mysterious on the surface) together encompass all of creation's most remote and inaccessible realms, underscoring the comprehensive scope of wisdom's absence from the material world. Furthermore, the repeated negation ("not in me," "not with me") serves as Repetition for powerful emphasis, driving home the unequivocal point that divine wisdom cannot be found through any human exploration, discovery, or acquisition of earthly treasures.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 28:14 serves as a crucial theological statement about the nature and source of wisdom. It sharply distinguishes between human knowledge, which can explore and extract from the physical world, and divine wisdom, which remains utterly beyond human grasp and acquisition. This verse sets the stage for the chapter's profound conclusion: true wisdom is not a commodity to be found or bought, but a divine attribute revealed by God alone. It aligns with the broader biblical understanding that genuine wisdom originates from God alone and is rooted in a right relationship with Him. This concept is foundational to the wisdom literature, emphasizing that human ingenuity, while impressive in its own sphere, is ultimately limited in its ability to comprehend ultimate truth or secure true understanding apart from divine revelation. The verse implicitly points to God as the sole possessor and dispenser of true wisdom, preparing the reader for the climax of the chapter where God's unique understanding of wisdom is declared.
REFLECTION AND APPLICATION
Job 28:14 calls us to a profound humility in our pursuit of knowledge and understanding. In a world that often equates wisdom with intellectual achievement, scientific discovery, or accumulated wealth, this verse serves as a powerful reminder that the deepest truths about life, purpose, and reality cannot be unearthed by human effort alone, nor can they be purchased with any earthly currency. It challenges us to recognize the inherent limits of our own capabilities and to humbly acknowledge that true, life-giving wisdom resides beyond the material realm. This realization should lead us away from self-reliance and toward a posture of profound dependence on God, who alone possesses and graciously bestows wisdom. Our most diligent searches in the "depths" of human knowledge or the "seas" of worldly experience will ultimately fall short if we neglect the divine source. The verse compels us to prioritize seeking God's wisdom, which, as the chapter concludes, begins with reverence for Him and a commitment to living righteously.
Questions for Reflection
FAQ
Why is wisdom portrayed as so difficult to find in Job 28?
Answer: Wisdom is portrayed as profoundly difficult, indeed impossible, to find through human means in Job 28 to emphasize its divine origin and transcendent nature. The chapter contrasts humanity's remarkable ability to extract earthly treasures with its utter inability to discover or purchase true wisdom. This highlights that genuine wisdom is not a material commodity, a scientific discovery, or a philosophical construct that can be unearthed or acquired by human effort. Instead, it is a spiritual and divine attribute, exclusively possessed by God and revealed by Him to those who fear Him (Job 28:23-28). The difficulty underscores that true understanding of life's deepest mysteries and God's ways is beyond human capacity alone, compelling humanity to look beyond itself to the Creator for ultimate truth.
CHRIST-CENTERED FULFILLMENT
While Job 28:14 declares with striking finality that wisdom is not found in the depths of creation, the New Testament gloriously reveals that this elusive, divine wisdom is fully embodied and made profoundly accessible in Jesus Christ. The Old Testament's earnest search for wisdom culminates in Him, for He is "the power of God and the wisdom of God" (1 Corinthians 1:24). In Christ, "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3), meaning that the very wisdom that the "depth" and "sea" could not contain or reveal is perfectly manifested in the Son of God. He is the pre-existent wisdom personified, through whom all things were created, as echoed in Proverbs 8:22-31 and explicitly stated in John 1:1-3. Therefore, the ultimate fulfillment of humanity's quest for wisdom is not in exploring the physical world, but in knowing Christ, for "Christ Jesus... has become for us wisdom from God—that is, our righteousness, holiness and redemption" (1 Corinthians 1:30). He is the living embodiment of the wisdom that transcends all creation, making it available to all who believe.