Exegetical and Hermeneutical Commentary of Job 28:28
And unto man he said, Behold, the fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.
28. and unto man he said ] This ordinance in regard to man is also considered contemporary with creation; then God saw and searched out Wisdom, and at the same time, as suitable to man’s place, He ordained for him his Wisdom, which is the fear of the Lord and to depart from evil.
The Wisdom spoken of throughout the chapter is a possession of God alone, it is His who is Creator; man has a wisdom also, which is that of the creature, to fear the Lord. There is not, however, in all the chapter the shadow of a complaint; there is no turning of the spirit against God (ch. Job 15:13) under the feeling that the “envious” Creator has reserved the higher insight for Himself, and only bound on mankind the heavy burden of “fearing” Him. Such a thought is wholly at variance with the spirit of the passage. The speaker is calm and reflective and, to all appearance, satisfied that things are as we see them because they could not be otherwise.
Wisdom is the idea or principle lying under the order of the Universe, the world plan. This order of the world, however, is not a mere physical one, an order of “nature.” Such an idea as “nature” was foreign to the Hebrew mind. Equally unknown was the idea of a mere physical constitution of things. The constitution of the world was moral, and hence the life and destinies of men, no less than the phenomena of the world, were comprised under Wisdom.
When it is said that Wisdom has no place where it can be found and can be purchased for no price, the language is based upon the conception of Wisdom as an objective thing; but the meaning is that intellectual apprehension of the scope of the phenomena of the world and the events of man’s life is beyond the reach of man; such knowledge belongs only to God, who made the world.
To inculcate this truth and the other truth related to it, that man’s wisdom is the fear of the Lord, is the object of the chapter.
It seems an entire misapprehension of the meaning of the passage when it is regarded as teaching that “Wisdom, unlike earthly treasures, is nowhere to be found in the visible, sensible world”; that “not in the world of sense, but only from and with God can it be acquired, through the fear of God.” The distinctions introduced here are modern. The passage teaches that Wisdom cannot be found either in the visible or the invisible world ( Job 28:22), neither by man nor by any creature ( Job 28:21). It is a thing possible to God alone; and man does not attain to it through the fear of the Lord, the fear of the Lord is the substitute ordained for man instead of it; for as the absolute Wisdom belongs to the Creator, so the fear of the Lord is the wisdom that befits the creature.
The connexion between chapters 27 and 28 is difficult to perceive. Very many suggestions have been offered, of which two may be noticed.
Chap. 27 ends with a dark picture of the fate of the wicked at “the hand of God,” and ch. 28 begins, “ for there is a vein for the silver but where shall Wisdom be found?” As Job in ch. 27 is understood to be modifying his former statements he is supposed by some to speak thus: “I concede that such (ch. Job 27:13-23) is the fate of the wicked [but all riddles of Providence are not thereby solved, for example the afflictions of just men like myself, nor can they be solved] for, though men may attain to much by their skill and insight, Wisdom is beyond them.” This makes the whole of ch. 28, introduced by for, the support of a thought which is not expressed nor even hinted at, but merely interpolated from the mind of the commentator.
Others, assuming Job to be the speaker, connect thus: “such (ch. Job 27:13-23) is the disastrous fate of the wicked [and it must be so] for Wisdom [which is the way to prosperity in life] can be reached only through the fear of the Lord [which such men have rejected”]. Apart from the strong interpolations needful to help out the thought, the extraordinary circumlocution, in the shape of the long disquisition on Wisdom, which the speaker is supposed to employ in order to express his idea, marks this attempt to construct a bridge between the two chapters as desperate. Besides, if the remarks made above in regard to the general meaning of ch. 28 have any worth, the attempt is based upon a reading of the sense of that chapter which is entirely wrong.
See further on these two chapters in the Introduction.
Fuente: The Cambridge Bible for Schools and Colleges
And unto man he said – At what time, or how, Job does not say. Prof. Lee supposes that this refers to the instruction which God gave in Paradise to our first parents; but it may rather be supposed to refer to the universal tenor of the divine communications to man, and to all that God had said about the way of true wisdom. The meaning is, that the substance of all that God had said to man was, that true wisdom was to be found in profound veneration of him.
The fear of the Lord, that is wisdom – The word Lord here is improperly printed in small capitals, as if the word were yehovah. The original word is, however, ‘adonay; and the fact is worthy of notice, because one point of the argument respecting the date of the book turns on the question whether the word Yahweh occurs in it; see the notes at Job 12:9. The fear of the Lord is often represented as true wisdom; Pro 1:7; Pro 14:27; Pro 15:33; Pro 19:23; Psa 111:10, et al. The meaning here is, that real wisdom is connected with a proper veneration for God, and with submission to him. We cannot understand his ways. Science cannot conduct us up to a full explanation of his government, nor can the most profound investigations disclose all that we would wish to know about God. In these circumstances, true wisdom is found in humble piety; in reverence for the name and perfections of God; in that veneration which leads us to adore him, and to believe that he is right, though clouds and darkness are round about him. To this conclusion Job, in all his perplexities, comes, and here his mind finds rest.
And to depart from evil is understanding – To forsake every evil way must be wise. In doing that, man knows that he cannot err. He walks safely who abandons sin, and in forsaking every evil way he knows that he cannot but be right. He may be in error when speculating about God, and the reasons of his government; he may be led astray when endeavoring to comprehend his dealings; but there can be no such perplexity in departing from evil. There he knows he is right. There his feet are on a rock. It is better to walk surely there than to involve ourselves in perplexity about profound and inscrutable operations of the divine character and government. It may be added here, also, that he who aims to lead a holy life, who has a virtuous heart, and who seeks to do always what is right, will have a clearer view of the government and truth of God, than the most profound intellect can obtain without a heart of piety; and that without that, all the investigations of the most splendid talents will be practically in vain.
Fuente: Albert Barnes’ Notes on the Bible
Job 28:28
Behold, the fear of the Lord, that is wisdom.
The wisdom of being religious
To fear the Lord and to depart from evil are phrases which the Scripture useth in a very great latitude to express to us the sum of religion and the whole of our duty.
I. It is usual to express the whole of religion by some eminent principle or part of it. The great principles of religion are knowledge, faith, remembrance, love, and fear. The sum of all religion is often expressed by some eminent part of it. As departing from evil, seeking God.
II. The fitness of these two phrases to describe religion. For the first, the fear of the Lord, the fitness of this phrase will appear if we consider how great an influence the fear of God hath upon men to make them religious. There are two bridles or restraints which God hath put upon human nature–shame and fear. Fear is the stronger. For the second phrase, departing from evil, the fitness of it to express the whole duty of man will appear if we consider the necessary connection that is between the negative and the positive part of our duty. He that is careful to avoid all sin, will sincerely endeavour to perform his duty. The proposition in the text is that religion is the best knowledge and wisdom. Make this good.
1. By a direct proof of it.
(1) Religion is the best knowledge. It is the knowledge of those things which are in themselves most excellent; and also of those things which are most useful and necessary for us to know.
(2) To be religious is the truest Wisdom. Because it is to be wise for ourselves, and it is to be wise as to our main interests.
2. By endeavouring to show the ignorance and folly of irreligion. All that are irreligious are so upon one of these two accounts. Either because they do not believe the foundations and principles of religion, as the existence of God, the immortality of the soul, and future rewards, or else because though they do in some sort believe these things, yet they live contrary to this their belief. The first sort are guilty of that which we call speculative, the other of practical atheism. Speculative atheism is unreasonable upon five accounts.
(1) Because it gives no tolerable account of the existence of the world.
(2) Nor does it give any reasonable account of the universal consent of mankind in this apprehension, that there is a God.
(3) It requires more evidence for things than they are capable of.
(4) The atheist pretends to know that which no man can know.
(5) Atheism contradicts itself. Speculative atheism is a most imprudent and uncomfortable opinion, because it is against the present interest and happiness of mankind, and because it is infinitely hazardous and unsafe in the issue. The practical atheist is likewise guilty of prodigious folly.
3. The third way of confirmation shall be, by endeavouring to vindicate religion from those common imputations which seem to charge it with ignorance or imprudence. Chiefly these,–credulity, singularity, making a foolish bargain. Then wouldest thou be truly Wise, be wise for thyself, wise for thy soul, wise for eternity. Resolve upon a religious course of life. (J. Tillotson, D. D.)
The wisdom of fearing the Lord
The fear of God, that is recommended by our religion, supposes that we have just and proper notions of the Divine attributes and of the Divine providence and government. Our fear of Him Will naturally be a fear of offending against Him. The fear of the Lord will readily excite a sincere and ardent desire to become acquainted with all the various truths which the Almighty has revealed to the children of men. The fear of the Lord will dispose men to worship Him, and that With their whole soul, their mind, their strength. The fear of the Lord is a powerful restraint on the evil passions and corrupt inclinations of men. The fear of the Lord will excite men to the faithful performance of all their various duties to God and to their fellow men. Religion teaches that the best ends we can pursue are the glory of God, the perfection and happiness of your nature. Religion alone conveys to us that wisdom which dispels the darkness and ignorance of those things which essentially belong to our peace. The course of life which religion recommends is friendly to peace of mind, to contentment with the state we are in, to health of body, to length of days, to the vigorous exercise of all our faculties, and consequently to the full enjoyment of all the external blessings of providence. (W. Shiels.)
The nature of true wisdom
The many mistakes into which men fall in passing through life, arise from false views of our present state. This life is frequently considered as a separate and independent state of things, as if it were entirely unconnected With the future. Hence arise innumerable errors respecting the nature of true wisdom. Scripture rectifies our mistakes. It answers the question, What is wisdom? Real religion is wisdom. View it.
I. In its inward principle. The fear of the Lord. Not the fear that is excited by the apprehension of evil. Not slavish but filial fear. The reverence of a dutiful child. It is ever accompanied by love, joy, and the comfort of the Holy Ghost.
II. In its visible fruits. Departure from evil. By evil is here meant sin–every desire, and word, and action which we have reason to believe is displeasing to Almighty God. The Scriptures uniformly represent the renouncing of sin as a necessary and certain effect of the fear of God. Are we to understand that those who possess this principle, uniformly and constantly depart from all evil; so that they are entirely free from sin, and never at any time fall by the force of temptation? The state of perfect purity and absolute conformity to the will of God is never fully attained on this side the grave. Still there is a great and wide difference between the characters of those who fear God and of those who fear Him not.
III. In its excellent character. To fear the Lord is wisdom; to depart from evil is understanding. True wisdom is only to be found in such principles and such conduct as will lead to true happiness. The question there is, Wherein consists true happiness? Ask the religious man where he has found it. (J. S. Pratt.)
Wisdom of a religious course of life
1. Certain it is that the whole body of moral and religious laws are the laws of the wise and good Legislator of the world, whose design in imparting to us our being was doubtless to communicate a portion of His happiness and to improve it to the utmost capacity of our nature. The Divine wisdom is our security that our paths shall terminate in peace.
2. In order to vindicate the wisdom of a religious conduct it may not be improper to obviate a prejudice too commonly propagated and too easily received, namely,–That the felicities of the next world are not to be obtained according to the strict terms of Christianity, without renouncing the enjoyments of the present. The merciful Author of religion has not dealt thus hardly with mankind. Religion prohibits only those specious but destructive evils which the passions of mankind have dressed up in the disguise of pleasure; those irregular pursuits in which no wise man would ever place his happiness or could ever find it. God, who has filled the earth with His goodness and surrounded us with objects which He made agreeable to our nature, cannot be supposed to require us to reject His bounty, and to look on them all as on the fruit of that tree in paradise, which was pleasant to the eye but forbidden to be tasted. Be the pleasures of vice what they may, there is still a superior pleasure in subduing the passions of it; for it is the pleasure of reason and wisdom; the pleasure of an intellectual, not a mere animal being; a pleasure that will always stand the test of reflection, and never fails to impart true and permanent satisfaction.
3. The wisdom of a religious conduct may appear from its being the sure foundation of that peace of mind which is the chief constituent of happiness. The conditions of human life will not permit us to expect a total exemption from evils. Religion will indeed bring us internal peace of mind, but cannot secure us from external contingencies. Religion will not reverse the distinctions of station which Providence has appointed. It will not secure us from the passions of others. Religion is not less friendly in its influence on social than on private life, and is equally conducive to the happiness of the public and of individuals. All the virtues that can render a people secure and flourishing, all the duties that the best political laws require as necessary or conducive to the public tranquillity, are enjoined by our religion. Were the practice of religion generally to prevail, men would escape more than half the evils that afflict mankind.
4. The wisdom of a religious life may hence appear, because such a conduct is infinitely preferable, infinitely more prudent and secure, when we take futurity into consideration. Upon the whole, the good man enjoys superior happiness in this world, and in the next stands alone, without any rival, in his hopes and pretensions. (G. Carr.)
The whole of duty
When we find in this and so many other places of Holy Scripture, the fear of God put to express the whole of our duty, and so many good things said of it, one may justly suspect the truth of what some men, with too much boldness, have advanced, as if that obedience which proceeds from a principle of fear were altogether to be condemned, and will be of no account in the sight of God. Surely if the fear of the Lord be wisdom, the reasoning of these men must be folly. Perfect love casteth out fear, but it is the fear of men, not of God. Observe also that religion is described to us in the text by such expressions as plainly suppose it to be something practical. It consists not merely in a set of notions and opinions which may possess the head without touching the heart, but it is something which sways and influences the affections, and flows out into action, and gives life and grace, consistency and regularity to the behaviour. The fear of the Lord, to which the character of wisdom is here applied, must be supposed to show itself in the happy fruits of a well-ordered, pious, prudent, upright conduct. The fear of the Lord must be supposed to mean such a religious awe and reverence of the Divine Majesty, such a prevailing sense of God upon our minds, as will effectually incline us to obey Him in the course and conduct of our lives.
1. That is wisdom which the wisest men agree in, and pronounce to be so. The wisest men of all ages have agreed to recommend a life of religion and virtue. The best and wisest of the philosophers always were engaged on the side of religion, diligently inculcating the fear and worship of the Deity, according to that imperfect light and knowledge of Him which they could attain to by the force of reason; and pressing upon men the practice of all moral duties.
2. That is wisdom which all our observation and experience of the world does evidently confirm to be so. As experience has been always reckoned the best mistress and best guide to truth, whatsoever comes thus proved and recommended to us for wisdom, ought in all reason to be allowed to be so. And this, upon a fair and equal computation, we shall find to be on the side of religion. The Book of Ecclesiastes is no other than a demonstration of the wisdom of a religious life from observation and experience of the world. A very little experience of the world will convince us of the uncertainty of all things here below. But the happiness of the other life shall exceed our utmost expectations.
3. That is wisdom which in all occurrences whatever, and in every state of life, makes a man satisfied with himself, and of which no man ever yet found reason to repent. This is the peculiar privilege of a virtuous and religious course of life. Who ever saw reason to repent or be uneasy because he had discharged his duty, because he had made it his great care and endeavour to live in the fear of God, and a diligent observance of His commands?
4. That is wisdom which, in the final issue and event of things, will most certainly appear to be so. That must needs be the wisest course a man can take which not only tends to bring him peace and satisfaction for the present, but secures to him a portion of happiness hereafter, and that the most complete and lasting happiness, even forever and ever. When we consider the fear of God and the practice of our duty in this light, and compare it with its contrary ungodliness and vice,–when we reflect on the blessed reward of the one, and the sad ways of the other; we must be lost to all sense of good and evil if we are not fully convinced of the truth of the text. (C. Peters, M. A.)
The fear of the Lord
Can man attain the highest wisdom, the highest state of excellence, without a revelation from God? When man is set before us as possessing powers and capacities which may be said to conquer nature, how comes it to pass that the intellectual development is not equalled by moral elevation? He is described after all as not having found wisdom. Science may give knowledge, but cannot attain wisdom. Whence, then, this mystery of inconsistency, this riddle of greatness and littleness, of good and evil? Man is not in the state in which he was made. He is a ruined monument of a once noble creature. Can fallen man purchase wisdom? He may acquire wealth, but he cannot put a price upon wisdom. The fearful lesson of history gives emphasis to the word of God as to the moral degradation which has marked man in every age. Personified wisdom is seen in the person of Christ. In Him are hid all the treasures of wisdom. What is the adaptation of man to receive what God is pleased to reveal? God communicates the wisdom; man receives it, appreciating and sympathising with the Divine mind, and this capability of reception existed from the very first. What is mans proper position and duty in consequence of this Divine communication? (J. C. Cadman.)
What is wisdom
1. Wisdom is not learning. We constantly observe how much a man may know, and yet what a fool he may be.
2. Wisdom is not cleverness, though it is often mistaken for it, especially by the young, who are apt to give to a certain kind of intellectual ability a great deal more of admiration than it deserves. What we want for our practical guidance is the wisdom of the judge. If we look on practical Wisdom as that which guides us to the line of conduct best calculated to secure our happiness, it must undoubtedly be wise to secure the favour of Him who is infinite in power, and whose rewards are eternal. When we turn to the New Testament we find a basis for Christian ethics very different from that of the most enlightened selfishness. The spring of our actions must be love to Christ, and likeness to Christ the model of perfection at which we must aim. And what was the character of Christ? Christ pleased not Himself. He came to benefit; mindful only of the great object for which He had come, and to seek and to save them which were lost. Christ pleased not Himself, so let every one of you please his neighbour for his good to edification. Here is the paradox of Christianity. Wisdom teaches us to provide for our happiness in the most enlightened way; but here we have what seems quite a different rule; seek not your own happiness at all; live and work for the happiness of others. The key to the paradox is found in our Lords words, It is more blessed to give than to receive. If you want to know what are the fruits of that which is a higher and warmer thing than mere virtue, real love for others, such as that of which our Redeemers earthly life is the highest pattern, we need only imagine His example followed by a single individual. It is eminently true of love, Give, and it shall be given unto you. (J. Salmon.)
Where is wisdom found
Many are running to and fro, and knowledge is increased. Many are opening to us the wonderful paths of science. But after all we still come back to the question, Where shall wisdom be found? Where shall we gain that which can fully satisfy us, that which can bring us to God, and make us glad with the light of His countenance? Wisdom is an inward possession, a spiritual treasure. Its seat is not in the head, but in the heart; not in the mind, but in the affections and the life. Though knowledge is power, it is not all-sufficient. The desire for knowledge is good. Wisdom, though of heavenly origin, is yet granted us to be exercised on earth. The way to attain it is to fear God, and keep His commandments. This includes the departing from evil.
1. How all-important is it for the young to grasp this Divine principle, and to act upon it at once. One of the difficulties of youth is the fear of your companions. You are called by Gods own voice to set your face steadily against this. The boy who is wanting in moral courage becomes in manhood a moral coward. Again, if you do not fear God night and day, you will be led into ways of impurity which may taint your whole life, and make you miserable for years. The fear of God will be needed to break us off from bad habits.
2. Those who are older ought to be giving heed more and more to this great saying of God, which is not too high for any of us, and which every one of us can act upon if he will. Let each of us devote ourselves to the daily practice of this heavenly wisdom, rooted in the fear of the Lord. We shall never repent that self-devotion, that life-long devotion, that life-long education, that holy discipline of love. (G. E. Jelf, M. A.)
The search for wisdom
There is nothing that man doth more earnestly pursue and hunt after than wisdom and understanding; and there is nothing that God is more desirous that he should obtain. And yet such is the obstinacy of our will, and the perverseness of our nature, that when God shows us the true wisdom, and the way to it, we will not follow His directions, but seek for it according to our own fancy, where it is never to be had. The devil overthrew our first parents by persuading them to aspire to a greater measure of knowledge than God had thought fit to bestow upon them; and he hath all along made use of the same temptation to the ruin of their posterity. Those who, one would think, should be the best able to resist his temptations (I mean the learned), are oftentimes most easily foiled by him. Their great learning and parts, most excellent endowments, which might be very serviceable to Gods glory and the good of His Church, he persuades them to abuse in the maintaining of wrangling disputations, and unnecessary (sometimes dangerous) controversies. In this text, and chapter, Jobs three friends are very bold, and foolishly positive in their assertions concerning Gods decrees. As if they had been of Gods privy council, had stood by Him, and thoroughly understood the whole design of His providence in afflicting so severely His servant Job, they presently conclude him to be a most grievous sinner. All this Job hears and endures with patience. He was sensible enough that God had afflicted him, and he knew too that it was not for his hypocrisy, but for some secret end best known to His infinite wisdom; and therefore he inquires not after it, but labours to perform his own duty, and to receive evil from the hand of God, if He sends it to him, as well as good, and patiently to bear whatsoever burden He lays upon him. This is all the wisdom he aspires to; he meddles not with Gods secret council, nor searches after the knowledge which he knew was too wonderful for him. God understands the way of wisdom, and He only understands it; and He will have none else to understand it, or meddle with it.
I. What is meant by the fear of the lord? The fear peculiar to wicked men is not wisdom, but folly and madness–it is sin. Some men so fear God as that they will endeavour to abstain from gross and scandalous sins; but not out of any true love they have for God, or any hatred they bear to sin, but merely out of self-interest, that they may escape that vengeance which they know will one day be executed upon the ungodly. This fear is not in all men a sin; it is in some a virtue, and if it be not the wisdom here in the text, yet it is at least a good step toward the obtaining of it. Nay, this fear of Gods wrath is so far from being unlawful, that it is absolutely necessary. The true fear is such as proceeds from love, it is indeed nothing else but love, not of ourselves, as the former fear, but of God, as the only object that can deserve our affections. This grace may be styled indifferently either fear or love. This is the fear which supported Job under his mighty afflictions.
II. What it is to depart from evil Or sin; the only thing in the world which we can properly call evil. For everything is good that God hath made. To depart from this evil of sin in the name and fear of the Lord, is the greatest wisdom that man is capable of. But then we must be sure to do it in the fear of the Lord.
(1) This departing from evil in the fear of the Lord is our greatest wisdom, because it will deliver us from the greatest evil, both here and hereafter–from sin and hell. This fear secures us from all other fears whatsoever.
(2) This wisdom procures for us the greatest good.
(3) This, of itself, is sufficient to make us eternally happy. (Samuel Scattergood, M. A.)
True wisdom
The fear of the Lord, that is wisdom, because it, and it alone, secures the truest happiness for man, both here and hereafter. It does this–
I. By the removal of the many moral hindrances to mans happiness. The burden of sin. A guilty conscience. Moral defilement (Rom 5:1-5).
II. By the restoration of the soul to its pristine state of purity and likeness to God (Eph 4:24; Col 3:10). It creates new tastes–tastes for sublime, exalted, noble, holy things.
III. By its real tendency to secure even temporal good under ordinary circumstances. It inculcates sober, honest, industrious habits, and everything that helps men to advancement in life.
IV. By the consolation it affords under all the unavoidable trials and sorrows of the present life.
1. Consolation in the thought of the present active Providence of God (Mat 10:29-31; Heb 12:8-11).
2. Consolation afforded by the gracious presence and action of the Holy Spirit (Joh 14:16-17).
3. Consolation realised in the assurance of a Divine purpose for good in all these troubles (Rom 8:28).
4. Consolation in the prospect of the glorious inheritance for which these troubles tend to fit us (2Co 4:16-18; Joh 14:1-3).
5. By the assurance it thus gives of dwelling in the light of God forever (Psa 16:11; Luk 12:32; Mat 13:43; Rev 22:3-5). (Homiletic Magazine.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. Unto man he said] laadam, unto man, he said: This probably refers to the revelation of his will which God gave to Adam after his fall. He had before sought for wisdom in a forbidden way. When he and Eve saw that the tree was pleasant to the eyes, and a tree to be desired to make one wise, they took and did eat, Ge 3:6. Thus they lost all the wisdom that they had, by not setting the fear of the Lord before their eyes; and became foolish, wicked, and miserable. Hear, then, what God prescribes as a proper remedy for this dire disease: The fear of the Lord, that is wisdom; it is thy only wisdom now to set God always before thy eyes, that thou mayest not again transgress.
Depart from evil is understanding.] Depart from the evil within thee, and the evil without thee; for thy own evil, and the evil that is now, through thee, brought into the world, will conspire together to sink thee into ruin and destruction. Therefore, let it be thy constant employment to shun and avoid that evil which is everywhere diffused through the whole moral world by thy offense; and labour to be reconciled to him by the righteousness and true holiness, that thou mayest escape the bitter pains of an eternal death. See the note on Job 28:12.
FROM what has been observed on verses 25, 26, Job 28:25-26, and from the doctrine of the atmosphere in general, I can safely draw the following conclusions: –
1. From the gravity and elasticity of the air, we learn that it closely invests the earth, and all bodies upon it, and binds them down with a force equal to 2160 pounds on every square foot. Hence it may properly be termed the belt or girdle of the globe.
2. It prevents the arterial system of animals and plants from being too much distended by the impetus of the circulating juices, or by the elastic power of the air so plenteously contained in the blood, and in the different vessels both of plants and animals.
3. By its gravity it prevents the blood and juices from oozing through the pores of the vessels in which they are contained; which, were it not for this circumstance, would infallibly take place. Persons who ascend high mountains, through want of a sufficiency of pressure in the atmosphere, become relaxed, and spit blood. Animals, under an exhausted receiver, swell, vomit, and discharge their faeces.
4. It promotes the mixture of contiguous fluids; for when the air is extracted from certain mixtures, a separation takes place, by which their properties, when in combination, are essentially changed.
5. To this principle we owe winds in general, so essential to navigation, and so necessary to the purification of the atmosphere. The air is put into motion by any alteration of its equilibrium.
6. Vegetation depends entirely on the gravity and elasticity of the air. Various experiments amply prove that plants in vacuo never grow.
7. Without air there could be no evaporation from the sea and rivers; and, consequently, no rain; nor could the clouds be suspended, so necessary to accumulate and preserve, and afterwards to distil, these vapours, in the form of dew, rain, snow, and hail, upon the earth.
8. Without air, all the charms of vocal and instrumental sounds would become extinct; and even language itself would cease.
9. Without it heat could not be evolved, nor could fire exist; hence a universal rigour would invest the whole compass of created nature.
10. Without air, animal life could never have had a being; hence God created the firmament or atmosphere before any animal was produced. And without its continual influence animal life cannot be preserved; for it would require only a few moments of a total privation of the benefits of the atmosphere to destroy every living creature under the whole heaven.
11. It has been found, by repeated experiments, that a column or rod of quicksilver, about twenty-nine inches and a half high, and one inch in diameter, weighs about fifteen pounds; and such a column is suspended in an exhausted tube by the weight of the atmosphere; hence it necessarily follows, that a column of air, one square inch in diameter, and as high as the atmosphere, weighs about fifteen pounds at a medium. Thus it is evident that the atmosphere presses with the weight of fifteen pounds on every square inch; and, as a square foot contains one hundred and forty-four square inches, every such foot must sustain a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds, as has been before stated. And from this it will follow, that a middle-sized man, whose surface is about fifteen square feet, constantly sustains a load of air equal to thirty-two thousand four hundred pounds! But this is so completely counterbalanced by the air pressing equally in all directions, and by the elasticity of the air included in the various cavities of the body, that no person in a pure and healthy state of the atmosphere feels any inconvenience from it; so accurately has God fitted the weight to the winds.
It has been suggested that my computation of 15 square feet for the surface of a middle-sized man, is too much; I will, therefore, take it at 14 square feet. From this computation, which is within the measure, it is evident that every such person sustains a weight of air equal, at a medium, to about 30,240 lbs. troy, or 24,882 1/2 lbs. avoirdupois, which make 1,777 stone, 4 lbs. equal to eleven TONS, two HUNDRED and eighteen pounds and a half.
12. Though it may appear more curious than useful, yet from the simple fact which I have completely demonstrated myself by experiment, that the atmosphere presses with the weight or fifteen pounds on every square inch, we can tell the quantum of pressure on the whole globe, and weigh the whole atmosphere to a pound!
The polar and equatorial circumference of the earth is well known. Without, therefore, entering too much into detail, I may state that the surface of the terraqueous globe is known to contain about five thousand, five hundred, and seventy-five BILLIONS of square FEET; hence, allowing fifteen pounds to each square inch, and two thousand one hundred and sixty pounds to each square foot, the whole surface must sustain a pressure from the atmosphere equal to twelve TRILLIONS and forty-two thousand billions of POUNDS! or six thousand and twenty-one BILLIONS of TONS! And this weight is the weight of the whole atmosphere from its contact with every part of the earth’s surface to its utmost highest extent!
Experiments also prove that the air presses equally in all directions, whether upwards, downwards, or laterally; hence the earth is not incommoded with this enormous weight, because its zenith and nadir, north and south pressure, being perfectly equal, counterbalance each other! This is also the case with respect to the human body, and to all bodies on the earth’s surface.
To make the foregoing calculations more satisfactory, it may be necessary to add the following observations:-
A bulk of atmospheric air, equal to one quart, when taken near the level of the sea, at a temperature of 50 Fahrenheit, weighs about 16 grains, and the same bulk of rain water, taken at the same temperature, weighs about 14,621 grains: hence rain water is about 914 times specifically heavier than air.
I have already shown that the pressure of the atmosphere is equal to about 15 lbs. troy on every square inch; and that this pressure is the same in all directions; and thence shown that on this datum the whole weight of the atmosphere may be computed. I shall re-state this from a computation of the earth’s surface in square miles, which is recommended to me as peculiarly accurate. A square mile contains 27,878,400 square feet. The earth’s surface, in round numbers, is 200,000,000, or two hundred millions, of square miles. Now, as from the preceding data it appears that there is a pressure of 19,440 lbs. troy on every square yard, the pressure or weight of the whole atmosphere, circumfused round the whole surface of the earth, amounts to 12,043,468,800,000,000,000, or, twelve TRILLIONS. forty-three thousand four hundred and sixty-eight BILLIONS, eight hundred thousand MILLIONS of pounds.
Though we cannot tell to what height the atmosphere extends, the air growing more and more rare as we ascend in it; yet we can ascertain, as above, the quantum of weight in the whole of this atmosphere, which the terraqueous globe sustains equally diffused over its surface, as well as over the surfaces of all bodies existing on it. At first view, however, it is difficult for minds not exercised in matters of philosophy to conceive how such an immense pressure can be borne by animal beings. Though this has been already explained, let the reader farther consider that, as fishes are surrounded by water, and live and move in it, which is a much denser medium than our atmosphere; so all human beings and all other animals are surrounded by air, and live and move in it. A fish taken out of the water will die in a very short time: a human being, or any other animal, taken out of the air, or put in a place whence the air is extracted, will die in a much shorter time. Water gravitates towards the centre of the earth, and so does air. Hence, as a fish is pressed on every side by that fluid, so are all animals on the earth’s surface by atmospheric air. And the pressure in both cases, on a given surface, is as has been stated above; the air contained in the vessels and cells of animal bodies being a sufficient counterpoise to the air without.
Having said thus much on the pressure of the atmosphere, as intimated by Job, the reader will permit me to make the following general reflections on the subject, of which he may make what use he may judge best.
It is generally supposed that former times were full of barbaric ignorance; and that the system of philosophy which is at present in repute, and is established by experiments, is quite a modern discovery. But nothing can be more false than this; as the Bible plainly discovers to an attentive reader that the doctrine of statics, the circulation of the blood, the rotundity of the earth, the motions of the celestial bodies, the process of generation, c., were all known long before Pythagoras, Archimedes, Copernicus, or Newton were born.
It is very reasonable to suppose that God implanted the first principles of every science in the mind of his first creature that Adam taught them to his posterity, and that tradition continued them for many generations with their proper improvements. But many of them were lost in consequence of wars, captivities, c. Latter ages have re-discovered many of them, principally by the direct or indirect aid of the Holy Scriptures and others of them continue hidden, notwithstanding the accurate and persevering researches of the moderns.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And; or rather, but; for this is added by way of opposition, to show that mans wisdom doth not lie in a curious inquiry into, or in an exact knowledge of, the secret paths of Gods counsel and providence: but in things of another and of a lower nature.
Unto man; unto Adam at first, and in and with him to all his race and posterity.
He said, i.e. God spoke it, partly, and at first inwardly, to the mind of man, in which God wrote this with his own finger, and engraved it as a first principle for his direction; and partly afterwards by the holy patriarchs, and prophets, and other teachers of his church, whom God sent into the world to teach men true wisdom; which accordingly they did, not by acquainting the people with the secrets and intricacies of Gods counsel and providence, but by declaring the revealed will of God, and instructing them in their duty towards God and men, making this their great, if not only, business, to make men wise unto salvation. See Deu 4:6; 29:29. Behold; which expression notes the great importance of this doctrine, and withal mans dulness and backwardness to apprehend and consider it, and mans proneness to place his wisdom in vain and curious speculations.
The fear of the Lord, i.e. true religion, and the right worship of God, both inward and outward, all which cometh under this name.
That is wisdom; in that only consists mans true wisdom, because that, and that only, is his duty, and his safety, and happiness, both for this life and for the next; and withal this is attainable, whereas the depths of Gods ways are unknown and unsearchable to human or created capacities. To depart from evil, i.e. from sin, which is called evil eminently, as being the chief, if not the only, evil, and the cause of all other evils, and that which is constantly and immutably evil, whereas afflictions are frequently made good and highly beneficial. Religion consists of two branches, doing good and forsaking evil; the former is expressed in the former clause of this verse, and the latter in these words.
Is understanding; is the best kind of knowledge or wisdom to which man can attain in this life. The same thing is here twice expressed in several phrases. And the design of Job in this close of his discourse, is not only to show the mistake, and reprove the arrogance and boldness, of his friends, in prying into Gods secrets, and passing such a rash censure upon him, and upon Gods ways and carriage towards him; but also to vindicate himself from the imputation of hypocrisy and profaneness, which they fastened upon him, by showing that he had ever esteemed it to be his best wisdom and true interest to fear God, and to depart from evil.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. Rather, “Butunto man,” c. My wisdom is that whereby all things aregoverned Thy wisdom is in fearing God and shunning evil,and in feeling assured that My wisdom always acts aright, though thoudost not understand the principle which regulates it; for example, inafflicting the godly (Joh 7:17).The friends, therefore, as not comprehending the Divine Wisdom,should not infer Job’s guilt from his sufferings. Here alone in Jobthe name of God, Adonai, occurs; “Lord” or “master,”often applied to Messiah in Old Testament. Appropriately here, inspeaking of the Word or Wisdom, by whom the world was made (Pro 8:22-31;Joh 1:3; Ecclesiasticus24:1-34).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And unto man he said,…. What follows; unto Adam, so some render it, as Mr. Broughton; taking what is after delivered to be said to the first man; either by suggesting it to his mind and conscience, and inscribing it on his heart, where the law of God was written, and by which he was directed to fear God and avoid evil; or by the express command he gave him not to eat of the fruit of the tree of knowledge; thereby instructing him to fear him, and abstain from evil; which, had he done, would have been his highest wisdom, and a proof of it, and of his understanding; but it seems best to understand it in general of the sons of men, as the Targum and others: this is the substance of what God says in his works, which are done that men might fear him, and stand in awe of him, Ps 33:6; and in his word, and by his prophets, and their ministry in all ages; whereby it appears, that this is the whole of men, to fear God and keep his commandments, Ec 12:14. Some render the words, “but unto men he said” p; though he knows his own wisdom, and the way and place of it, the course it steers in Providence, and has seen, observed, and shown it; has prepared, disposed, ordered, and searched it out, and perfectly knows it, and the causes and reasons of it; yet he has not thought fit to make these known clearly to men; who therefore must be content they should be secrets to them, and attend to the wisdom which is revealed, and is of the greatest importance and consequence to them; namely, what follows,
behold, the fear of the Lord, that [is] wisdom; by which is meant, not a fear of his wrath, and of eternal damnation, but an affection for God with reverence of him; such as is peculiar to children, a godly filial fear; and which is consistent with strong faith, great joy, and true courage; is opposite to pride and self-confidence, and takes in the whole worship of God both external and internal: and it is called the fear of the Lord, because he is the object and author of it; it is not from nature, or in men naturally, but comes from the grace of God, and is a gift of it; it is wrought in conversion, and is increased by the discoveries of the love and goodness of and is that wisdom which God makes his people know, in the hidden part; no man is wise till he fears the Lord; and when that grace is put into him, he begins to be wise, for this is the beginning of wisdom, Pr 1:7; and is a principal part of it, and very profitable to men, both for this life, and for that to come; and therefore it is their highest wisdom to be concerned for it: the heart of God is towards them that fear him; his eye is upon them; his hand communicates to them; his secret with them; he sets a guard of angels about them; causes the sun of righteousness to arise on them, and he has laid up much for them, for time and eternity:
and to depart from evil [is] understanding; this is the fruit and effect of the fear of the Lord, through which men have an hatred of sin, and an aversion to it, and are careful not to commit it; through it they depart from evil, and abstain from all appearance of it; see Pr 8:13; and it puts them upon a regard to God and his commandments, and to all that is good, and which is an evidence and proof of a good understanding, Ps 111:10. Now Job suggests by this, that his friends should be solicitous about, and satisfied with, such wisdom and understanding as this, and not pry into the secrets of Providence, and the wisdom of that, which are not to be found out; and so cease to charge him with being an hypocrite, and a wicked man, because of the dealings of God with him, which were not to be accounted for: and by this Job appears to be a good man, and had an experience what he here expresses; that he was one that feared God and eschewed evil, according to the testimony given of him, Job 1:1; and this he gave proof of his former life and conversation; of which an account is given in the following chapter.
p , Sept. “dixit autem”, Tigurine version, Beza; “dixit vero”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
(28) And unto man he said.No one can for a moment suppose that this is an historical statement, or is to be treated as being one; but it is nevertheless profoundly and universally true. It is the wisdom of man as man to fear the Lord and to depart from evil; and this is Gods primary revelation to man, which virtually underlies and is involved in all others. When we are told, as we are elsewhere, that the fear of the Lord is the beginning of wisdom, this implies that the fear of the Lord does not supersede, though it may be essential to, any other revelation, or any other development of wisdom, or any other manifestation of it. It is to be observed that the word rendered the Lord here is not the four-lettered name Jehovah which was used by Job in Job. 12:9, but the other name for the Divine Being (Adonai), which was in later times universally substituted for the name Jehovah by the Jews in reading.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Unto man Hebrew, Adam; which leads some to suppose that this divine precept was delivered to our fore-parents before the fall, and that it “contains perhaps a summary of religious knowledge imparted to them.” Lee.
The Lord Adhonai. Many manuscripts have Jehovah. That man might answer the end of his being dwelling in harmony with God and himself divine wisdom encompassed him also with law, no less than the elemental powers of nature. This law, like all the works of wisdom, was simple and yet perfect the offspring of divine goodness and love. “ Fear is the mother of foresight:” spiritual fear, of a foresight that comprehends the possibilities of life and the reality of eternity. The fear of God, in any world of moral beings, is a conserving power as essential as that which binds the planetary system. In man wisdom manifests itself as a moral growth, whose life is rooted in the fear of the Lord and the departing from evil; in God it is the eternal embodiment of perfection without growth, degrees, or limitations. “No one,” says St. Ambrose, “can know wisdom without God;” a sentiment which Lord Bacon supplements with a lesson which the philosophers of the day should heed: “It is an assured truth, and a conclusion of experience, that a little, or superficial knowledge, of philosophy may incline the mind to Atheism, but a further proceeding therein doth bring the mind back to religion.” Advancement of Science. See also his Essays, 16. The scholar is referred to the exhaustive treatise on this chapter by Pareau, entitled, “Wisdom better known to the Dead than to the Living,” and to be found at the close of his work De Immortalitatis Notitiis, 28:229-367; also Samuel Wesley’s Dissertationes in Librum Jobi, 34.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
PRECIOUS LORD JESUS! art thou not the wisdom of GOD, and the power of GOD, for salvation to everyone that believed? And hath not every child of thine, who hath found thee, discovered that wisdom, whose value the topaz of Ethiopia, and all the gold of Peru, could not be compared to? And hast thou really and truly taught thy people this lesson of wisdom, which all the learning of men, or angels, untaught of thee, never could have discovered? Yes, blessed LORD! though these things are hidden from the wise, and prudent, yet are they, by thy blessed SPIRIT, revealed unto babes. Oh! give me to trace the outlines of that wisdom which is manifested in thee; for in thee are hidden all the treasures of wisdom and knowledge. Everything connected with thee in thy redemption work, opens a new source of riches in this treasury. What wisdom was manifested in thee, as setting thee up our glorious Mediator! What wisdom, in the constitution of thy glorious person! What volumes of wisdom in all thy ways, and words, and works; in all thy saving offices, and relations, and characters! What manifold wisdom of GOD was that, blessed JESUS, when thou wast made sin for thy people, when thy holy soul knew no sin, that they might be made the righteousness of GOD in thee! What manifold wisdom is displayed in the glories of thy person, work, and righteousness! What wonders of wisdom, that justice should be satisfied, in the very nature that sinned; and yet that punishment should lay the foundation for everlasting honour and glory. Oh, precious EMMANUEL! be thou to me everything of wisdom and knowledge; for everything out of thee, and without thee, is blindness and ignorance. And though thou art now, as much as ever, to men of carnal reasoning and human pride, as thou wert of old to the Jews, a stumbling block, and to the Greeks foolishness; yet art thou made of GOD, to all thy people, wisdom, righteousness, sanctification, and redemption; that he that glorieth may glory in the LORD.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 28:28 And unto man he said, Behold, the fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.
Ver. 28. But unto man he said, &c. ] q.d. Let him not curiously pry into God’s secrets, nor rashly censure others (as you have done me), but, out of a reverential fear of God, eschew evil and do good, for this shall be his wisdom, Deu 4:6 , and the contrary, Jer 8:9 , Insignis est hic locus (Mercer). See like texts, Deu 29:29 Ecc 12:13 Psa 111:10 Pro 1:7 ; Pro 9:10 . See Trapp on “ Deu 29:29 “ See Trapp on “ Ecc 12:13 “ See Trapp on “ Psa 111:10 “ See Trapp on “ Pro 1:7 “ See Trapp on “ Pro 9:10 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the fear = the reverence.
the LORD*. One of the 134 alterations of the Sopherim (App-32), by which the name “Jehovah” in the primitive text, was changed to Adonai.
that is wisdom. This was a libel on Job, for Job had this “fear” or reverence; yet he was suffering. That was the very point in question, and leads up to the answer. This was Zophar’s philosophy. The fear of the LORD is not true wisdom; it is only “the beginning of wisdom” (Psa 111:10. Pro 1:7; Pro 9:10). True wisdom is to take the place of the sinner before God, and Job takes this place (Job 42:5, Job 42:6). This is “the end of the LORD” (Jam 5:11), and it is “the end” of this book. This wisdom “justifies God” (Psa 51:3, Psa 51:4, Psa 51:6. Mat 11:19. Luk 7:35). True wisdom is “given”, and we have to be “made” to know it (Pro 30:24. 2Ti 3:15. 2Ti 38:36). Compare Job 33:27, Job 33:28; Job 34:31; Job 35:11; Job 39:17. Zophar’s was human wisdom founded on human merit. To depart from evil is what every prudent man would do from good policy.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”)
Fuente: Scofield Reference Bible Notes
unto man: Deu 29:29, Pro 8:4, Pro 8:5, Pro 8:26-32
fear: Deu 4:6, Psa 111:10, Pro 1:7, Pro 9:10, Ecc 12:13, Jam 3:13-17
to depart: Psa 34:14, Pro 3:7, Pro 13:14, Pro 16:17, Isa 1:16, 2Ti 2:19, 1Pe 3:11
Reciprocal: Gen 20:11 – Surely Gen 22:12 – now Exo 20:20 – his fear Deu 6:2 – fear Deu 32:28 – General Jos 24:14 – fear 1Sa 12:24 – fear the Lord 2Sa 16:23 – all the counsel 1Ki 10:1 – concerning 2Ch 6:31 – fear thee Job 11:6 – show thee Job 11:12 – would Job 28:12 – General Psa 4:4 – sin Psa 37:27 – Depart Psa 53:2 – any that Psa 90:12 – that Psa 119:34 – Give me Psa 119:100 – because Pro 2:5 – the fear Pro 13:19 – depart Pro 14:2 – that walketh Pro 15:21 – a man Pro 15:33 – fear Pro 16:6 – by the Pro 28:26 – but Ecc 1:18 – For in Ecc 7:16 – neither Ecc 7:24 – General Mal 3:16 – that feared Mat 7:24 – a wise Joh 21:23 – what Act 9:31 – and walking Act 10:35 – feareth Eph 5:17 – understanding Jam 3:17 – the wisdom
Fuente: The Treasury of Scripture Knowledge
Job 28:28. And Or, rather, but, unto man For this is added by way of opposition, to show that mans wisdom doth not lie in a curious inquiry into, or an exact knowledge of Gods secret counsels, and the ways of his providence, but in things of quite another nature; he said Unto Adam, in the day when he was created, and in and with him to all his posterity: that is, God spake it partly, and at first inwardly, to the mind of man, in which he wrote this with his own finger; and partly afterward, by the holy patriarchs and prophets, and other teachers whom he sent into the world, to teach men true wisdom; which accordingly they did, not by acquainting the people with the secrets of Gods counsels and providence, but by declaring to them his revealed will, and instructing them in their duty toward God and one another; making it their great and principal, if not only business, to make men wise unto salvation: see Deu 4:6; Deu 29:29. Behold Which expression denotes the great importance of this doctrine, and mans backwardness to apprehend, consider, and practise it; and withal, mans proneness to place his wisdom in vain and curious speculations; the fear of the Lord True religion in all its branches, including the knowledge and love of God, followed by obedience to his will, and every part of godliness and righteousness: that is wisdom In that only consists mans true wisdom; because that, and that only, is his duty, and his safety and happiness, both for this life and for the next; and because this is attainable, whereas the depths of Gods counsels are unknown and unsearchable to man and all created beings. And to depart from evil From sin, which is called evil eminently, as being the chief evil, and the cause of all other evils. Religion consists of two branches, doing good, and forsaking evil; the former is expressed in the former clause of this verse, and the latter in these words. Is understanding Is the best kind of knowledge or wisdom to which man can attain in this life. The design of Job, in this close of his discourse, is not only to reprove the boldness of his friends, in prying into Gods secrets, and passing such a rash censure upon him, and upon Gods carriage toward him; but also to vindicate himself from the imputation of hypocrisy, which they fastened upon him, by showing that he had ever esteemed it to be his best wisdom to fear God, and to depart from evil.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
28:28 And unto man he said, Behold, the {o} fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.
(o) He declares that man has as much of this heavenly wisdom as he shows by fearing God and departing from evil.