“Where Can I Get Wisdom and How Much is It Worth?”

By Theron R. Young [1]

An Exposition of Job 28

Introduction

The Mall of America in Bloomington, Minnesota is promoted as “America’s largest shopping and entertainment complex” and boasts of 520 stores to satisfy any shopping need. A first-time visitor can easily become overwhelmed by the immensity of the facility and the variety of merchandise available. But one important commodity is not sold within this great vending complex. Nor is it displayed, packaged, advertised, or produced by any of the mall’s legion of suppliers. Nevertheless, the item is in short supply in America and around the world. It is fervently pursued by some; others spend much of their lives in despair for lack of it. The commodity is wisdom. Job 28 is the “one-stop shopping center” for those who seek wisdom. In a beautiful poem of twenty-eight verses it tells us (1) where wisdom can be found and (2) what is its worth.

Setting of the Poem

With the exception of the first two chapters and about half of the final chapter, the entire book of Job is written as poetry. It is important to understand the difference between what the ancient Hebrews understood by poetry and what present-day western peoples denote by this literary form. In the west, poetry is often associated with what is imaginative, fanciful, or entertaining. Propositional truth is normally communicated through prose. In the ancient Near East, poetry was the accepted form for passing on the wisdom of the ages, for shaping philosophical debate, and for communicating spiritual truth. We should not, therefore, conclude that ideas given in poetic form in the Bible are less objectively credible than ones presented in prose. Hebrew poetry, in fact, allowed for a great deal of creativity in viewing a topic from many angles, in emphasizing important points, in clarifying concepts, and in presenting ideas in memorable form.

The voice of this poem is neither that of Job nor of one of his companions. Throughout the book, the individual speeches of Job and his companions are prefaced by phrases such as “then Job answered and said” (19:1), “then Zophar the Naamathite answered and said,” (20:1), etc. After Bildad’s speech in chapter 25, Job responds in chapter 26 and continues in chapter 27. (“And Job again took up his parable, and said,” 27:1). Chapter 28 has no such preface, and chapter 29 repeats the introduction of chapter 27, “and Job again took up his parable, and said” (29:1). This is an important clue to the reader that chapter 28 has interrupted Job’s speech so that it is necessary to indicate at 29:1 that Job is once again in the spotlight.

There is additional evidence that this chapter is not to be placed in the mouth of Job. First, the chapter is thematically self-contained. It poses a question and then gives the answer. It introduces an idea, treats it completely, and then (in chapter 29) moves on. Second, it speaks authoritatively about the Lord in a way that neither Job nor the others have done up to this point. In fact, it uses the name אֲדֹנָי (ʿăd̠ōnāi, “the Lord”) for the first and only time in the book (v. 28). Third, information in the poem closely corresponds to material found in the whirlwind speeches of the Lord in chapters 38–41. [2] Commentator Samuel Terrien concluded concerning chapter 28 that “if Job had uttered it, the rebuke of Yahweh to him (chs. 38–41) would be either considerably weakened or even completely uncalled for.” Further, “the poet of the hymn is also the poet of the discourses of Yahweh.” [3] More directly stated, the voice of chapter 28 is the voice of the narrator of the book of Job.

In the Bible the narrator always speaks with the voice of God. His affirmations are beyond speculation; they represent an omniscient and authoritative point of view. What the companions of Job have said has a certain speculative quality. They lack key information about Job’s case and doubt the truthfulness of his claims. They offer traditional, humanly-derived solutions. Job also lacks key information about the ultimate nature of his situation vis-à-vis God. His affirmations about the wisdom of God’s dealings with him are tentative and speculative. However, since the narrator of Scripture speaks with the voice of God, his affirmations are trustworthy. He does not resolve the dilemma here, but shifts the focus, points the reader in another direction, and prepares the reader for the solution which will come later in the book.

The poem here functions as a pause in the book. [4] The debate between Job and his comforters has reached an impasse and this chapter serves to summarize (in part) the present situation and lay a foundation for the whirlwind speeches of God in chapters 38–41. As such, its message is addressed not to Job nor to his companions, but to the reader. The intention of the exposition below is to assist the reader in a close reading of the text, giving background information that should prove helpful in following the flow of the argument. What may appear at first to be confusing contains an important truth. Its central point is as relevant to the present-day reader as it was to the original readers.

Structure

The broad structure of the poem can be summarized by reading four verses in isolation from the rest, which are presented as follows: [5]

Surely there is a mine for silver
And a place where they refine gold (v. 1).

But where can wisdom be found?
And where is the place of understanding (v. 12)?

God understands its way,
And He knows its place (v. 23).

And to man He said, “Behold, the fear of the Lord, that is wisdom;
And to depart from evil is understanding.” (v. 28).

The essay employs the theme of prospecting and mining as “a paradigm for probing a mystery in the natural domain which parallels probing wisdom at a deeper level in the cosmic domain.” [6] Unfortunately, no other composition from the ancient world discusses mining in detail, so we are at a loss to explain certain aspects of the process. [7] The emphasis is on wisdom’s general inaccessibility through natural means. It asks two questions about wisdom: (1) Where can a source of wisdom be found (and, by implication, can man through his own efforts find this source)? and (2) What is the value of wisdom as compared to other precious items that man seeks to acquire?

The most repeated word in the composition is the Hebrew negative וֹּא (lōʾ, no, not, 14x). By a process of elimination, the text exposes what is not true about wisdom—places where it cannot be found and items which are not equal to its value. Other syntactic techniques used emphasize the timeless quality of man’s labor in his search for valuables. [8]

The Location and Value of Precious Metals and Gems, vv. 1-11

A Source for Precious Metals Exists (vv. 1–2)

Surely there is a mine for silver and a place where they refine gold. Iron is taken from the dust, and copper is smelted from rock.

The author introduces his theme by stating the obvious: mines and refineries exist for gold, silver, iron, and copper. Even though Palestine was poor in the possession of gold, silver, and iron, [9] ancient residents would have had a general knowledge of the processes of prospecting, mining, and smelting. Copper was mined plentifully on both sides of the depression from the Dead Sea to the Gulf of Aqabah (Elath). Iron and copper, though quite common and inexpensive in the modern world, were considered precious metals in biblical times. This even continued until the improvement of mining techniques and methods of processing metallic ore.

Man is Diligent in Procuring Hidden Valuable Items—Part 1 (vv. 3–4)

Man puts an end to darkness, and to the farthest limit [10] he searches out the rock in gloom and deep shadow. He sinks a shaft far from habitation, forgotten by the foot; They hang and swing to and fro far from men.

These verses refer to prospecting, rather than mining per se. [11] The emphasis in verse three is on man’s capacity to penetrate the most profound darkness in order to uncover treasures otherwise hidden deep in the earth. Treasure may be in a remote location, but even the “farthest limit” is not beyond his reach. The process implied is either that excavation brings the ore to the light of day or that artificial light is brought into the mine tunnel. The former method applies man’s diligence and perspiration; the latter method applies intelligence and inspiration.

Verse four is difficult to interpret, as a comparison of recent translations will make apparent (e.g., NASB, KJV, NIV, ASV, etc.). [12] But the repetition of the Hebrew preposition מִן (min, from, away from, 3x) in this verse makes it clear that the emphasis is on the remoteness of the treasure. Though it may be located in a distant and isolated location, man does not allow this barrier to check his progress. One good example from antiquity serves to illustrate the point. In the western Sinai Peninsula at Serabit el-Khadem, far from the population centers of Egypt, slaves were put to the task of mining turquoise and copper over a period of centuries. [13]

Translations that have something equivalent to “they hang and swing” understand this as a reference to the dangerous access into deep mine shafts. Men in ancient times were lowered in baskets by ropes to the tunnel floor. By another interpretation, it is veins of metal that “swing” or “zigzag” away from men. In either case, it all takes place at a distance from normal human activities.

The Earth Hides Valuable Items (vv. 5–6)

The earth, from it comes food, and underneath it is turned up as fire. Its rocks are the source of sapphires, and its dust contains gold.

There is a clear contrast in verse 5 between what happens above and what happens below the earth. Above, the earth is valued for its use in farming and food production. Below, something happens “as fire.” Many commentators understand the mention of fire here as a reference to the mining practice of breaking up hard rock by building a fire close to it, then dowsing the hot rock with water. [14] However, a check of the simile “as fire” in the OT shows that it refers to an action that is uncontrollable, unstoppable, and thorough in its working. [15] The meaning is that the earth is overturned uncontrollably and thoroughly in man’s quest for hidden treasure. This interpretation makes explicit the contrast with the first half of the verse, where the normal value of the earth in food production is noted, a value now diminished in light of the possibility of its use in mining for treasure.

The word “source” (Hebrew מָקוֹם, māqôm, “place”), now repeated from verse 1, occurs also in vv. 12, 20, and 28. It is one of only a few words repeated in this chapter and therefore important to the central theme. The stones of the earth are a source for something quite valuable to men.

What is currently called “sapphire,” a transparent deep blue corundum, was probably unknown until Roman imperial times. [16] The reference here is probably to lapis lazuli and, if so, the phrase “its dust contains gold” refers to particles of iron pyrites which are typically found imbedded in lapis lazuli. These pyrites glittered like gold, and in modern times are called “fool’s gold.” They added to, rather than detracted from, the value of this gem which was used primarily in the making of jewelry.

Skillful Animals Cannot Find these Valuable Items (vv. 7–8)

The path no bird of prey knows, nor has the falcon’s eye caught sight of it. The proud beasts have not trodden it, nor has the fierce lion passed over it.

Verses 7 and 8 present four varieties of wild animals that have never explored for jewels and precious metals as man has done. Falcons and other birds of prey are known for their keen eyesight. From thousands of feet in the air they are capable of detecting the movement of very small rodents on the surface below, a capacity which enables them to swoop down and capture their food. Above and beyond this visual capacity, they have the incredible advantage of altitude and the power of flight, which allows them to see things at great distances and to cover vast ranges of territory in their searching.

The expression “proud beasts” (literally, “sons of pride,” בְנֵי־שָׁחַחּ benê šāḥạ) employs a rare word (šāḥạ) which alliterates with “lion” (שָׁחַל, šāḥal). It is normally used in association with lions to denote animals that are arrogantly fearless.

The mention here of the animal world is a foretaste of God’s argument in chapters 38–41 of Job. Many animals have specialized capabilities that exceed those of humans. But here their incapacity to do what man has done makes evident man’s dedication and courage. Andersen rightly observes that animals are not “as observant or as intrepid as man, and neither bird nor beast has access to the remote places that men have penetrated in their lust for treasures.” [17]

Man is Diligent in Procuring Precious Items—Part 2 (vv. 9–11)

He puts his hand on the flint; he overturns the mountains at the base. He hews out channels through the rocks, and his eye sees anything precious. He dams up the streams from flowing, and what is hidden he brings out to the light.

In verses 9 through 11 the author focuses on activities that demonstrate man’s ingenuity and power over the forces of nature. The mention of flint focuses attention on the hardness of the rock through which tunnels pass. In “overturning the mountains,” the miners do what otherwise only God does (cf. Job 9:5 and Hab. 3:6). Obviously, a great deal of time, muscle, and manpower are necessary in order to remove a mountain, and the exercise of such a project reveals the high value men place on the acquisition of gold, silver, and other precious commodities. At present mountains are being overturned in central Brazil in mining processes that are essentially manual. Hundreds of men are employed to ascend and descend ladders to remove gold-laden ore, one sack at a time, until entire mountains are removed.

In verse 10 it is not clear whether the water channels are created to bring water to the site or to remove it. In the former case, water can be used to sweep away unwanted material or to remove dirt from the gold ore. In the latter case, excess water was drained off in ancient times by digging a parallel tunnel below the working area. In either case the water responded to the workers’ bidding and the desired result was attained.

The first line of verse 11 is difficult to interpret, as the ancient versions reflecte. For the NASB “streams,” the NIV has “sources of the rivers.” It is now clear from parallel phrasing in Ugaritic literature that the Hebrew expression used here (מִבְּכִי נְהָרוֹת, mibbekî neḥārôt̠) refers to the sources of subterranean waters. The NIV translates “searches” in place of NASB “dams up” (KJV, “bindeth”) based on reading a graphically similar Hebrew verb. Some of the ancient versions do likewise, but the massoretic Hebrew text makes adequate sense and should be retained. The implication is that miners are able even to stop what is an inexhaustible flow of waters—another godlike achievement. In so doing they are able to bring to light (i.e., to view) the hidden valuables.

Verses 1 to 11 review human accomplishments and capabilities in the prospecting, mining, and smelting of valuable metals and gems. The purpose of this section, however, is not to glorify man. Its function is twofold. First, it illustrates the value that man places on these items, as reflected in the time, muscle, manpower, mind-power, and other resources that he applies to the project. Second, it serves as a point of comparison in verses 12 through 22 to highlight man’s incapacity to find an earthly source for wisdom and the insufficiency of any earthly commodity to equal wisdom in value.

The Location and Value of Wisdom

Wisdom’s Location is a Mystery—Part 1 (vv. 12–14)

But where can wisdom be found? And where is the place of understanding? Man does not know its value, nor is it found in the land of the living. The deep says, ‘It is not in me’; and the sea says, ‘It is not with me.’

Wisdom’s location is explored in verses 12–14 and again in verses 20–22. The assertion of verse 1 is now seen in its full importance in light of the question posed in verse 12. There are known sources for gold and silver in the earth, but what of wisdom and understanding? Where are they to be found? We might interpret this as a rhetorical question in light of the responses given in verses 13–22. A rhetorical question does not seek to gain information unknown to the speaker; rather, the answer is clearly known to both speaker and listener. Rhetorical questions have the effect of forcefully emphasizing the implied answer, which in this case would be that “wisdom is to be found nowhere on earth!”

Verse 13 introduces the question of wisdom’s value, a subject which will be treated more extensively in verses 15–19. Verses 13 and 14 continue the question of wisdom’s location by eliminating three locations. One location is the land as opposed to the sea. But this is also “the land of the living” in opposition to the realms of death and destruction as developed in verses 21–22. The deep (תְּהוֹם, tehôm) signifies the depths of the seas, as in Genesis 1:2 and Jonah 2:6. Plumbing the deepest depths of the world’s oceans will not bring anyone closer to a source of wisdom. The sea is a figure of vastness, i.e., immeasurably extensive in breadth, as in Job 11:9. “Its measure is longer than the earth, and broader than the sea” (cf. also Psa. 104:25 and 139:9). Traversing the sea to its uttermost limits, from east to west or from north to south, will also not bring about an encounter with wisdom.

The deep and sea are personified so as to give a verbal, but negative, response to the question. This resolves any doubt that they are potential sources for wisdom that are, nevertheless, incapable of communicating verbally this information. As mentioned earlier, the narrator speaks here “God’s undeniable truth” to the reader. Death and destruction are also personified (v. 22) and give the same negative response. Only the Lord (v. 28) provides an affirmative, verbal response to the question.

Wisdom’s Value Exceeds that of Metals and Gems (vv. 15–19)

Pure gold cannot be given in exchange for it, nor can silver be weighed as its price. It cannot be valued in the gold of Ophir, in precious onyx, or sapphire. Gold or glass cannot equal it, nor can it be exchanged for articles of fine gold. Coral and crystal are not to be mentioned; and the acquisition of wisdom is above that of pearls. The topaz of Ethiopia cannot equal it, nor can it be valued in pure gold.

This section lists thirteen different expressions for items considered as valuable in the author’s day. Were we to update the list we might add platinum or speak of Kuggerands (instead of the “gold of Ophir”). Glass might be removed from the list (or substituted with “crystal”), though it was considered quite valuable in ancient times. Glass blocks have been recovered from the cargo hold of shipwrecks in the Mediterranean from at least as early as the 12th century BC.

Identification of some items in the list is uncertain and modern translations vary in some details. [18] The book of Job uses many low-frequency words for which there are few parallels in extra-biblical literature, and several of these words are found in this chapter. However, the author’s main point is not lost in translation. As a result of the accumulation of so many items in the list, the reader understands that no item is equivalent in value to wisdom, nor can the combined total of the items equal its value.

Coins did not exist until after the seventh century BC, so gold and silver, when used in payments, were “weighed.” The molten metal was formed into strips from which small pieces could be cut for weighing. [19]

The repetition of “gold” (vv. 15, 16, 17, and 19) seems redundant to English readers, but actually represents different expressions in the Hebrew. [20] The translators lacked an equivalent variety of terms in English. Different qualities of gold were known, and Ophir had a reputation for producing the purest gold. Other items were imported from great distance, such as the “topaz of Ethiopia” (v. 19), where there is evidence of an extensive network of trading already in operation in the second millennium BC.

Wisdom’s Location is a Mystery—Part 2 (vv. 20–22)

Where then does wisdom come from? And where is the place of understanding? Thus it is hidden from the eyes of all living and concealed from the birds of the sky. Abaddon (i.e. Destruction) and Death say, “With our ears we have heard a report of it.”

The biblical writer returns to the question of wisdom’s location. Verse 20 is nearly identical to verse 12. Having exhausted all the possibilities in the world of the living (i.e., every geographic location, every person, and every animal), attention now shifts to worlds beyond.

Abaddon is a transliteration of a noun formed from the very common verbal root אָבַד, (ʾāb̠ad̠, “to destroy,” 194x in the OT). This explains the explanatory note in the margin of the NASB)—“i.e., Destruction.” The noun itself is of low-frequency in the OT (5x total, 3x in Job). It probably refers to the “destruction” or “decomposition” of the grave, rather than to a “place of torment.” [21] In neither life nor death is a source for wisdom to be found. This section serves as a warning that the answer is not to be found in suicide, as Job’s wife obliquely suggested in 2:9. Nor will an answer be found in the consultation of dead spirits or in the occult. All human, animal, terrestrial, and “extraterrestrial” possibilities within the created order have been eliminated. But the reader is not left in despair, as the next section makes clear, for there is indeed a source for wisdom and understanding.

Wisdom is No Mystery to God (vv. 23-27)

23 “God understands its way, and He knows its place. 

At last the poem provides a direct and decisive answer to the question posed. The noun “God” and the pronoun “He” are in focus (or emphatic) position in their respective Hebrew sentences. [22] A key word here, “place” (מָקוֹם, māqôm), connects the reader to the same topic introduced in verse 1. The word “way” (דֶּרֶךְ, derek) is probably used here in a double sense. It is not only the way, or road, which leads to the place of wisdom’s residence, but it is also the “manner of conduct” of wisdom. The latter is a common metaphoric use of “way” in the OT. [23] God not only knows where it resides but how it behaves.

24 For He looks to the ends of the earth and sees everything under the heavens. 25 When He imparted weight to the wind and meted out the waters by measure,

Verse 24 speaks of God’s comprehensive knowledge of his creation, or rather, his omniscience. It is appropriate to give a practical definition of wisdom at this juncture. Wisdom is “a quality of mind distinguishing the wise man, by virtue of which he is skilled and able to live well and both succeed and counsel success.” [24] Wisdom is not to be confused with intelligence or knowledge. Wisdom involves the correct application of knowledge to achieve worthwhile ends. By means of wisdom, men and women can work with creation, function successfully within it, and take advantage of its many resources to accomplish the ends for which the Creator designed it.

Verse 25 begins with an infinitive construction that designates purpose and advances the thought of verse 24. [25] God’s assignment of the proper force to the wind and the proper measure of rainfall is directly related to his comprehensive knowledge (i.e., omniscience) of the entirety of his creation. He gave them values that are appropriate in light of the values of other interrelated forces operating in the universe.

Verses 25 and 26 both establish the time frame as that of creation. However, verse 25 should be read more closely with verse 24 as completing a thought unit. Likewise, verse 26 connects more closely with verse 27.

26 When He set a limit for the rain and a course for the thunderbolt, 27 Then He saw it and declared it; He established it and also searched it out.

The amount of rain that falls is controlled by God and does not exceed his pre-established limits. [26] All the forces of nature, such as gravity and the speed of light, follow laws established by God at creation. Were he able to compute all the factors involved, man could predict the exact course of a thunderbolt, since it obeys laws that govern the universe according to God’s design.

The four verbs that appear in verse 27 give us a complete picture of God’s control of the subject matter. It is possible that the subtle nuances of one or more of the verbs are beyond our grasp, but the elaboration of the topic by means of multiple verbs secures the meaning for us. God is in complete mastery of wisdom in all of its various aspects.

The verb סִר (sippēr), translated “declared” in verse 27, more specifically signifies “to declare what has been witnessed” or “to give testimony of what is known.” [27] God witnessed wisdom in operation and gave testimony of what he saw. But this raises a question: “To whom did he declare it and when?” The Targum for this verse adds “with the angels.” However, the more likely answer is that of verse 28, i.e., that he generally or eventually declared it to man on an unspecified occasion.

The final verb of v. 27, “searched” (חָקַר, ḥāqar) makes an important connection to verse 3. The root of this word is found thirteen times in the book. [28] This search for wisdom and understanding and a solution to Job’s dilemma is a main theme of the book of Job. God’s search for wisdom corresponds to man’s search for gemstones. Both prove to be successful, though God’s prize is of immensely more value.

Some commentators see in verses 24–27 four separate marvels of God’s activity: wind, waters, rain, and thunderbolt. [29] However, Dhorme correctly observes that these are all interrelated items which make up a thunderstorm. [30] This is an appropriate illustration of God’s wisdom as applied to Job’s situation. Seen from one perspective, a thunderstorm is a powerful, terrifying, and destructive force. It can leave chaos in its wake. Nevertheless, it also brings essential rain which nourishes the earth and brings new growth. At one and the same time it is both destructive and beneficial. Job stands in the path of the storm’s destructive force, but he may hope to see some benefit after it passes.

Wisdom for Man Is Found in Fearing the Lord (v. 28)

28 And to man He said, “Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding.”

Several names and titles for God are used frequently in the book. However, the Hebrew word אֲדֹנָי (ʾăd̠ōnāy, “Lord”) only appears here in the book of Job, and only here in the OT in construct with יִרְאַת, yirʾat̠, “fear of”). This supports the notion that the chapter is to be read as the voice of the narrator, rather than of Job or one of his companions. [31] The expression “fear of Yahweh” is common (21x in the OT) and is used in Proverbs 1:7; 8:13; 9:10, and Psalm 111:10 to express the same affirmation as verse 28.

Man is dependent on God as the supplier of wisdom. He can take advantage of that wisdom by “fearing God,” which implies being a devoted follower of him and worshipping him by practicing righteousness and abstaining from evil. [32] Man’s independent search for wisdom comes to nothing because he lacks access to it, the necessary technology to gain access to it, and the intellectual capacity to perform all the computations required to analyze and comprehend it. However, God presents a manageable portion of wisdom to him by way of revelation.

Summary and Conclusion

Wisdom is a natural byproduct of an all encompassing knowledge (i.e., omniscience) of the integrated system known as “creation.” Man is limited in his capacity to attain absolute wisdom, since he is not omniscient. The more he learns of the system, the more competent he may become in using it and in functioning within it, but many of its deeper, more complex questions will continue to elude him. In those areas he must depend upon the system Designer (who may or may not give a direct and immediate answer to his question), or depend upon the Operation Manual (i.e., the Bible) that the Designer prepared for the user. In both cases the source, ultimately, is the same: God

Since man is limited in his capacity to comprehend everything necessary to totally understand the system, he must depend upon the guidance of the Designer in order to follow the path of wisdom. He can pass no judgments on the Designer without this omniscience, nor criticize the functioning of the system on the basis of only a limited portion of the whole.

True wisdom is not the product of human intellect and applied technology. This is a lesson for our times. Over confidence in man’s ability to solve the problems before him without reference to his Creator is foolish. Many problems are of man’s own making and a result of his sin nature. Wars, crime, addictions, STDs, interpersonal conflicts, physical, sexual, and mental abuse are all evidences of man’s inability to act wisely. These problems will not be inevitably and completely resolved by research, technology, or psychology. Without divine wisdom to point the way and the enabling power of God’s Holy Spirit, men are helplessly doomed to follow the paths of foolishness.

We seek a practical definition of wisdom in order to know how to live well within God’s created order. We want to find wisdom, since Proverbs 3:13 indicates that those who do so will be happy. But the practical definition does not fit every case, and when the definition fails, we need a higher source to resolve our questions and doubts. That source is God. He has told us to fear him and turn from evil. That Job has already done (1:1). When this practice does not lead to success, we trust that there is a purpose in the higher order of God’s plans, and we must take contentment, if we can, from trusting that somehow there still is a wise purpose to our suffering.

Wisdom may exist on two levels. In the day-to-day world of normal existence, we will get along best by fearing God and turning from evil. But on a higher level, wisdom may leave room for human suffering, since there are things going on in creation that are presently beyond human understanding—known only to God until he chooses to reveal it to men. God does reveal a portion of his wisdom to those who fear him, and he brings it down to human level. But the God-fearer must recognize that his capacity to comprehend the wisdom of all of creation is beyond his capabilities—and in many areas he must seek out an answer from God or trust that there is an answer consistent with wisdom as it operates in the universe.

The author of Job 28 answered the question of wisdom’s value: it is more valuable than any precious commodity that one can imagine. Yet in another sense, value, like beauty, is in the eye of the beholder. Each one must ask the question, “What is wisdom’s value to me?” Do I hold it in such high regard that I am willing to liberally and diligently give of my strength, time, talents, and precious resources in order to attain it? Am I willing to submit to the leadership of the one true Source of wisdom and to follow his mandates for my life?

The pursuit of wisdom, even in the twenty-first century, should continue to be a high priority for each individual, each home, and each local assembly. We ought to encourage our young people to seek it, and mature believers should model its application in every aspect of life. James 1:5 offers some pithy advice in this regard. “If any of you lacks wisdom, let him ask of God, who gives to all men generously and without reproach; and it will be given him.” Note that God is not stingy in giving out a supply of wisdom, nor does he mock the one who seeks it because he lacks wisdom. He is a sure and faithful source of wisdom.

Notes

1. Theron Young has been for fourteen years a missionary-teacher at the College of Evangelical Theological Education in Lisbon, Portugal. He is a specialist in Old Testament and Biblical Hebrew.
2. Ellen van Wolde, “Job 28 in conversation with Job 38” (Toronto: SBL annual meeting lecture notes, Nov. 26, 2002).
3. Samuel Terrien, “Job,” The Interpreter’s Bible, ed. George Arthur Buttrick, et. al., 12 vols. (Nashville: Abingdon Press, 1954), 3:1099–1100.
4. H. H. Rowley, The Book of Job, NCBC, rev. ed. (Grand Rapids: Eerdmans, 1980), 179.
5. Unless specified, the biblical text cited is that of the New American Standard Bible (Lockman Foundation, 1977).
6. Norman C. Habel, The Book of Job, A Commentary (Philadelphia: Westminster Press, 1985), 396.
7. Francis I. Andersen, Job: An Introduction and Commentary, TOTC (Downers Grove: InterVarsity, 1976), 225.
8. For example, the use of passive verbs (Niphal passive, 8x; Qal passive, 2x; Pual, 2x), indefinite verbal subjects (9x), nonverbal sentences (12x), and past tense verbs (perfect tense, 27x; waw consecutive with preterite, 2x).
9. The excess of gold and sliver in Solomon’s day (1 Kings 10) was the fruit of his commercial enterprises and tribute from vassal kings. Gold was imported from Ophir and silver from Tarshish.
10. A minor alteration of the punctuation, justified on the basis of the Hebrew, yields the translation, “Man puts an end to darkness and to every limit.”
11. Carol A. Newsom, “The Book of Job,” The New Interpreters Bible, ed. Leander E. Keck, et. al., 12 vols. (Nashville: Abingdon, 1996), 4:529.
12. I suggest the following translation: “A vein breaks away from the wanderer. The things forgotten by the foot—they zig, they zag—far away from man.” See especially, Michael B. Dick, “Job xxviii 4: A New Translation,” VT 29 (1979): 216-221; also, L. Waterman, “Notes on Job 28:4, ” JBL 71 (1952): 167-170.
13. See Avraham Negev, ed., “Serabit el-Khadem,” The Archaeological Encyclopedia of the Holy Land, rev. ed. (Nashville: Thomas Nelson, 1986): 341.
14. So, e.g., Marvin H. Pope, Job: Introduction, Translation, and Notes, Anchor Bible, vol. 15 (Garden City, NY, Doubleday, 1965), 201. Also L. Waterman, “Notes on Job 28:4, ” 167. Many others follow this interpretation as well.
15. Compare Isa. 9:18; Jer. 4:4, 20:9; 21:12; Amos 5:6; Psa. 83:14–15; Prov. 16:27; Lam. 2:3–4.
16. H. H. Rowley, The Book of Job, 181.
17. Francis I. Andersen, Job, 225.
18. For a detailed and technical treatment of the vocabulary of gems in the Bible, see P. L. Garber and R. W. Funk, “Jewels and Precious Stones,” in The Interpreter’s Dictionary of the Bible, ed. by George Buttrick, et. al., 4 vols. (Nashville: Abingdon, 1962), 2:898–905.
19. Another method used was to form the metal into standard sizes and shapes to facilitate weighing. For example, in Joshua 7:21 and 24 Achan found and took a wedge (i.e., לָשׁוֹ, lāšôn, lit. “tongue”) of gold.
20. There are five different expressions are used for “gold” in the poem: זָהָב (zāhāb̠, vv. 1, 6, 17); סְגוֹר (seḡōr, v. 15); כֶּתֶם אוֹפִיר (ket̠em ʾôp̄îr, v. 16); פַּז (paz, v. 17); and כֶּתֶם טָהוֹר, (ket̠em t̠̣āhôr, v. 19).
21. See R. Laird Harris, “אֲבַדּוֹ (ʾăbaddôn),” in Theological Wordbook of the Old Testament, ed. by Robert Laird Harris, Gleason Leonard Archer, Jr., and Bruce Kenneth Waltke, 2 vols. (Chicago: Moody, 1980), 1:3.
22. Both are placed before the verb at the beginning of the sentence. The pronoun הוּא (hûʾ, “he”) is completely non-obligatory and so draws the reader’s attention. The focus of the usage is contrast and shows that God (alone) is the source, in contrast to all other proposed (and eliminated) options.
23. See Herbert Wolf, “דֶּרֶךְ (derek),” in TWOT, 1:196–197.
24. S. H. Blank, “Wisdom,” in IDB, 4:852–863.
25. Instead of “when he imparted…,” we should read “in order to impart…” as noted by Scott L. Harris, “Wisdom or Creation? A New Interpretation of Job 28:27, ” VT 33 (1984): 426. See also Ronald J. Williams, Hebrew Syntax, An Outline (Toronto: University Press, 1976), ¶¶ 197 and 277. Also Bruce Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax (Grand Rapids: Eerdmans, 1990), ¶ 36.2.3c-d.
26. As for example, in Genesis 9:9–17, where he limited the rainfall so as to never again destroy the earth by flood. In the present order, according to his gracious design, he sends rain upon both the just and the unjust (Matt. 5:44–45). He also determines seasons for the rain to water the earth, as noted by John E. Hartley, The Book of Job, NICOT (Grand Rapids: Eerdmans, 1988), 382.
27. This is the most common meaning of the verb סִר in the Piel binyan (stem) as is found here in Job 28:27. The meaning fits the context well, following as it does the verb רָאָה, “to see.”
28. It appears in 5:9, 27; 8:8; 9:10; 11:7; 13:9; 28:3, 27; 29:16; 32:11; 34:24; 36:26; and 38:16.
29. So Francis I. Andersen, Job, 229. Also Samuel Rolles Driver and George Buchanan Gray, Job, ICC, 2 vols. (Edinburgh: T. & T. Clark, 1921), 1:243.
30. Édouard Dhorme, A Commentary on the Book of Job, tr. by Harold Knight (Nashville: Thomas Nelson, 1926, French/ tr. 1967),
31. Elmer B. Smick, “Job,” in The Expositor’s Bible Commentary, ed. Frank E. Gaebelein, et. al., 12 vols. (Grand Rapids: Zondervan, 1976–1992), 4:979.
32. There are various aspects of the “fear of the Lord.” See Andrew Boling, “יָרֵא (yārēʾ)” in TWOT, 1:399–400.