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Commentary on Job 28 verses 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. [1.] He settled the course of nature. Job mentions particularly a decree for the rain and a way for the thunder and lightening. The general manner and method, and the particular uses and tendencies, of these strange performances, both their causes and their effects, were appointed by the divine purpose; hence God is said to prepare lightnings for the rain, Psa 135:7; Jer 10:13. [2.] When he did that he laid all the measures of his providence, and drew an exact scheme of the whole work from first to last. Then, from eternity, did he see in himself, and declare to himself, the plan of his proceedings. Then he prepared it, fixed it, and established it, set every thing in readiness for all his works, so that, when any thing was to be done, nothing was to seek, nor could any thing unforeseen occur, to put it either out of its method or out of its time; for all was ordered as exactly as if he had studied it and searched it out, so that, whatever he does, nothing can be put to it nor taken from it, and therefore it shall be for ever, Ecc 3:14. Some make Job to speak of wisdom here as a person, and translate it, Then he saw her and showed her, etc., and then it is parallel with that of Solomon concerning the essential wisdom of the Father, the eternal Word, Pro 8:22, etc. Before the earth was, then was I by him, Joh 1:1, Joh 1:2.
II. The knowledge of God's revealed will, the will of his precept, and this is within our reach; it is level to our capacity, and will do us good (Job 28:28): Unto man he said, Behold, the fear of the Lord that is wisdom. Let it not be said that when God concealed his counsels from man, and forbade him that tree of knowledge, it was because he grudged him any thing that would contribute to his real bliss and satisfaction; no, he let him know as much as he was concerned to know in order to his duty and happiness; he shall be entrusted with as much of his sovereign mind as is needful and fit for a subject, but he must not think himself fit to be a privy-counsellor. He said to Adam (so some), to the first man, in the day in which he was created; he told him plainly it was not for him to amuse himself with over-curious searches into the mysteries of creation, nor to pretend to solve all the phenomena of nature; he would find it neither possible nor profitable to do so. No less wisdom (says archbishop Tillotson) than that which made the world can thoroughly understand the philosophy of it. But let him look upon this as his wisdom, to fear the Lord and to depart from evil; let him learn that, and he is learned enough; let this knowledge serve his turn. When God forbade man the tree of knowledge he allowed him the tree of life, and this is that tree, Pro 3:18. We cannot attain true wisdom but by divine revelation. The Lord giveth wisdom, Pro 2:6. Now the matter of that is not found in the secrets of nature or providence, but in the rules for our own practice. Unto man he said, not, "Go up to heaven, to fetch happiness thence;" or, "Go down to the deep, to draw it up thence." No, the word is nigh thee, Deu 30:14. He hath shown thee, O man! not what is great, but what is good, not what the Lord thy God designs to do with thee, but what he requires of thee, Mic 6:8. Unto you, O men! I call, Pro 8:4. Lord, what is man that he should be thus minded, thus visited! Behold, mark, take notice of this; he that has ears let him hear what the God of heaven says to the children of men: The fear of the Lord, that is the wisdom. Here is, 1. The description of true religion, pure religion, and undefiled; it is to fear the Lord and depart from evil, which agrees with God's character of Job, Job 1:1. The fear of the Lord is the spring and summary of all religion. There is a slavish fear of God, springing from hard thoughts of him, which is contrary to religion, Mat 25:24. There is a selfish fear of God springing from dreadful thoughts of him, which may be a good step towards religion, Act 9:5. But there is a filial fear of God, springing from great and high thoughts of him, which is the life and soul of all religion. And, wherever this reigns in the heart, it will appear by a constant care to depart from evil, Pro 16:6. This is essential to religion. We must first cease to do evil, or we shall never learn to do well. Virtus est vitium fugere - Even in our flight from vice some virtue lies. 2. The commendation of religion: it is wisdom and understanding. To be truly religious is to be truly wise. As the wisdom of God appears in the institution of religion, so the wisdom of man appears in the institution of religion, so the wisdom of man appears in the practice and observance of it. It is understanding, for it is the best knowledge of truth; it is wisdom, for it is the best management of our affairs. Nothing more surely guides our way and gains our end than being religious.
4. Who are denoted by the title of ‘destruction and death,’ save the evil spirits, who proved the inventors of ‘destruction and of death,’ as of their leader himself under the appearance of his minister it is said by John, And his name was Death. [Rev. 6, 8] Unto whom all spirits of pride being subject, say concerning this ‘Wisdom,’ Which is God, we have heard the fame thereof with our ears, in this way, that the vision thereof doubtless they could not have with complete blessedness. For perfectly to see the Wisdom coeternal with God, is the same thing as to ‘have.’ Hence it is said to John of the reward of one conquering, I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. [Rev. 2, 17] For in this life we are able either to know or see sometimes a thing even which we have not received; but to have ‘a new name written on a white stone’ is in an eternal recompense to have the knowledge of God strange to the faculties of men, which no man can know saving he that receiveth it. Therefore as we have said, because to see God is the same thing that it is to have, therefore the evil spirits do not see this ‘Wisdom,’ because being cast off through pride they were never able to have It. For they shut the eyes of the heart to the light of It, resisting the rays thereof shed abroad over them, as that may be also understood of the same evil spirits, which is written, They are of those that rebel against the light. [Job 24, 13] And so for evil spirits to have ‘heard of the fame of Wisdom,’ but not to have seen that Wisdom, is at once to have ascertained the power thereof by its efficacy, and yet to have been unwilling to stand humbly under it. Hence it is said by the voice of Truth of the actual head of evil spirits, He was a murderer from the beginning, and abode not in the truth. [John 8, 44]
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SUMMARY
Job 28:22 stands as a pivotal declaration within Job's profound poetic discourse on the nature and source of wisdom, asserting that even the ultimate forces of "Destruction" and "Death" acknowledge wisdom's existence, though they have only "heard" of it. This statement powerfully underscores wisdom's transcendence beyond the reach of human discovery, even by those entities that consume all life, setting the stage for the chapter's ultimate conclusion that true wisdom originates solely with God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 28:22 masterfully employs several literary devices to convey its profound message. The most prominent is Personification, where abstract concepts of "Destruction" and "Death" are given human attributes, specifically the ability to "say" and "hear." This device makes the abstract concrete and lends immense weight to their testimony; if even these ultimate, all-consuming forces cannot grasp wisdom, it emphasizes wisdom's extraordinary transcendence. Related to this is Anthropomorphism, attributing human characteristics to non-human entities. The statement also contains an element of Irony and Contrast: humanity, with all its ingenuity in conquering the earth's depths, cannot find wisdom, and even "Destruction and Death," which claim all life, only have a secondhand report of it. This stark contrast highlights the unique and elusive nature of true wisdom. Furthermore, the verse contributes to the chapter's overarching Rhetorical Question structure, which repeatedly asks "Where can wisdom be found?" (Job 28:12). By having "Destruction and Death" offer a negative answer (they've only heard of it), the verse further builds the tension, preparing the reader for the ultimate revelation that only God knows wisdom's way.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 28:22 is a profound theological statement on the nature of wisdom, asserting its transcendence beyond all created realms and its ultimate divine origin. It contrasts human ingenuity and the limits of earthly existence with the boundless nature of true wisdom. This verse echoes a consistent biblical theme that true wisdom is not a human discovery or acquisition but a divine gift, rooted in God's own being and revealed through His will. It serves as a powerful reminder that while humanity can achieve remarkable feats in the physical world, ultimate understanding of life's deepest mysteries and God's purposes remains beyond our grasp apart from divine revelation. The very forces of finality—destruction and death—bear witness to wisdom's existence beyond their domain, compelling the reader to look beyond the created order for its source.
REFLECTION AND APPLICATION
Job 28:22 offers a timeless and humbling perspective on the limits of human knowledge and the profound superiority of divine wisdom. In a world saturated with information and driven by the relentless pursuit of knowledge, this verse serves as a crucial corrective. It challenges us to recognize that while human ingenuity can unlock many secrets of the physical universe, the deepest truths about life, purpose, and ultimate meaning cannot be excavated from the earth or discovered through mere intellectual prowess. True wisdom, the kind that brings lasting peace and understanding, originates from a source beyond our reach—God Himself. This calls for a posture of humility, acknowledging our inherent limitations and turning to God as the sole fount of genuine insight. It encourages us to prioritize seeking God's revealed truth, found in His Word and through His Spirit, over relying solely on our own intellect, worldly philosophies, or the ever-shifting currents of human opinion. The verse reminds us that the fear of the Lord, as the conclusion of Job 28 states, is the beginning of wisdom, guiding us to live lives aligned with divine purposes rather than futilely searching for ultimate answers in finite realms.
Questions for Reflection
FAQ
Why does Job personify "Destruction and Death" in this verse?
Answer: Job personifies "Destruction" (ʼăbaddôwn') and "Death" (mâveth') to emphasize the profound transcendence and inaccessibility of true wisdom. By giving voice to these ultimate, all-consuming forces that claim all life, Job creates powerful witnesses. If even these entities, which represent the very limits of existence and the end of all human endeavor, cannot directly possess or comprehend wisdom but have only "heard a report" of it, then it underscores that wisdom truly belongs to a realm beyond all created things. This literary device heightens the mystery and divine nature of wisdom, setting the stage for the revelation that only God understands its way. It's a rhetorical strategy to show that wisdom is not found in the physical world or even in the realm of the dead, but in God alone.
What is the main message of Job chapter 28 in relation to this verse?
Answer: The main message of Job chapter 28 is that while humanity possesses remarkable ingenuity and skill in discovering and extracting earthly treasures, true wisdom is fundamentally different and cannot be found through human effort or purchased with any worldly riches. The chapter meticulously details humanity's ability to mine the earth's depths, highlighting our capacity to master the physical world. However, it then poses the rhetorical question of where wisdom can be found, concluding through a series of emphatic negations (like Job 28:12-21) and the testimony of "Destruction and Death" in Job 28:22 that wisdom is beyond human discovery. The chapter culminates in the powerful declaration that God alone knows the path to wisdom and that for humanity, wisdom is found in the "fear of the Lord" and "to turn away from evil" (Job 28:28).
CHRIST-CENTERED FULFILLMENT
Job 28:22, in its powerful assertion that even "Destruction and Death" merely "hear" of wisdom, points profoundly to the ultimate source of true wisdom found only in God, and ultimately, revealed and embodied in Jesus Christ. The Old Testament's search for wisdom, so eloquently articulated in Job 28, finds its complete and perfect fulfillment in the person of Christ. While Job concludes that wisdom is found in the fear of the Lord, the New Testament reveals that Jesus is not merely a wise teacher or a pathway to wisdom, but He is wisdom itself. As 1 Corinthians 1:24 declares, Christ is "the power of God and the wisdom of God." Furthermore, Colossians 2:3 states that "in him are hidden all the treasures of wisdom and knowledge." The wisdom that eluded even "Destruction and Death" is fully present and accessible in Christ, who is the very Word of God made flesh (John 1:1-3). Through His life, death, and resurrection, Christ not only reveals God's ultimate wisdom in salvation but also empowers believers with true wisdom through the indwelling Holy Spirit (1 Corinthians 2:10-13). Thus, the elusive wisdom of Job 28 is no longer a distant rumor but a living reality, fully manifested in the person of Jesus, who offers Himself as the source of all true understanding and life to those who believe (John 14:6).