Job 28:1-28

Interlude: Where Wisdom Is Found

28:1 “Surely there is a mine for silver,

and a place for gold to be refined.

2 Iron is taken out of the earth,

and copper is smelted from ore.

3 Miners put an end to darkness,

and search out to the farthest bound

the ore in gloom and deep darkness.

4 They open shafts in a valley away from human habitation;

they are forgotten by travelers,

they sway suspended, remote from people.

5 As for the earth, out of it comes bread;

but underneath it is turned up as by fire

.

6 Its stones are the place of sapphires,

and its dust contains gold.

7 “That path no bird of prey knows,

and the falcon’s eye has not seen it.

8 The proud wild animals have not trodden it;

the lion has not passed over it.

9 “They put their hand to the flinty rock,

and overturn mountains by the roots.

10 They cut out channels in the rocks,

and their eyes see every precious thing.

11 The sources of the rivers they probe;

hidden things they bring to light.

12 “But where shall wisdom be found?

And where is the place of understanding?

13 Mortals do not know the way to it,

and it is not found in the land of the living.

14 The deep says, ‘It is not in me,’

and the sea says, ‘It is not with me.’

15 It cannot be gotten for gold,

and silver cannot be weighed out as its price.

16 It cannot be valued in the gold of Ophir,

in precious onyx or sapphire.

17 Gold and glass cannot equal it,

nor can it be exchanged for jewels of fine gold.

18 No mention shall be made of coral or of crystal;

the price of wisdom is above pearls.

19 The chrysolite of Ethiopia cannot compare with it,

nor can it be valued in pure gold.

20 “Where then does wisdom come from?

And where is the place of understanding?

21 It is hidden from the eyes of all living,

and concealed from the birds of the air.

22 Abaddon and Death say,

‘We have heard a rumor of it with our ears.’

23 “God understands the way to it,

and he knows its place.

24 For he looks to the ends of the earth,

and sees everything under the heavens.

25 When he gave to the wind its weight,

and apportioned out the waters by measure;

26 when he made a decree for the rain,

and a way for the thunderbolt;

27 then he saw it and declared it;

he established it, and searched it out.

28 And he said to humankind,

‘Truly, the fear of the Lord, that is wisdom;

and to depart from evil is understanding.’” (Job 28:1-28, NRSV)

The following comments are repeated here with extensive editing and supplement from September 21, 2006 (Thursday in the week of the Sunday closest to September 14, Year Two):

The three cycles of speeches in which the friends, Eliphaz, Bildad, and Zophar address Job in turn, with responses by Job (chaps. 4-27) are followed by a poem on wisdom (chap. 28) which precedes Job’s final defense of his integrity (chaps. 29-31). This “interlude” is considered such by many because the chapter is not introduced as the speech of someone, and Job is reintroduced again in 29:1: “Job again took up his discourse and said.” For example, Leong Seow says,

This elegant meditation on Wisdom is not introduced as a speech by Job or any of the other characters in the book. Since it immediately follows the speech of Job, one might conceivably read it as the continuation of what Job said. Yet, 29 has it that Job is returning to the discourse, suggesting that this poem is from a different source. It is best to treat it as an interlude, perhaps a later addition to the book. (NOAB, 3^rd ed., 2001, on Job 28:1-28)

But Robert L. Alden compares the chapter to chapter 3 (Job’s Lament) as another “interlude.” Although he notes that “the wisdom chapter is distinct from anything in the Book of Job,” he nevertheless says, “it seems best to credit the substances of the speeches to the speakers named but believe that the Holy Spirit worked through an inspired author to turn the whole into the magnificent literary masterpiece that has come down to us” (Job, The New American Commentary, vol. 11, 1993, p. 269 on Job 28:1-28). According to Alden the chapter makes four main points: “Wisdom Cannot Be Mined (28:1-11)” (pp. 270-273), “Wisdom Cannot Be Bought (28:12-19)” (pp. 273-275), “Wisdom Cannot Be Found” (28:20-22)” (pp. 275-276), and “Wisdom Is with God (28:23-28)” (pp. 276-277).

The poem begins with reference to the mining and refining of precious metals. “Surely there is a mine for silver,” says the poet, “and a place for gold to be refined” (v. 1). “Iron is taken out of the earth,” he adds, “and copper is smelted from ore” (v. 2). There is reference to the way miners carry out their work. “Miners put an end to darkness,” in other words, use artificial lighting, “and search out to the farthest bound / the ore in gloom and deep darkness” (v. 3). Miners “open shafts in a valley away from human habitation; / they are forgotten by travelers, / they sway suspended, remote from people” (v. 4). The miner’s task is described as complicated, but the point is that it is possible, in contrast to the impossibility of mining or trading for wisdom (vv. 12-19). Agriculture is briefly compared to mining. “As for the earth, out of it comes bread; / but underneath it is turned up as by fire” (v. 5). The processing of earth materials for valuable stones and metals is indicated. “Its [i.e., the earth’s] stones are the place of sapphires, / and its dust contains gold” (v. 6).

Another stanza contrasts the human ability to mine for valuable stones and metals with the inability of birds and wild animals to do the same. “That path no bird of prey knows, / and the falcon’s eye has not seen it. / The proud wild animals have not trodden it; / the lion has not passed over it” (vv. 7-8). “Human ingenuity,” says Seow, “makes it possible to find precious minerals and locate their hidden sources, even where the keen eyesight of birds and the free wanderings of wild beasts fail” (op. cit., on vv. 1-11).

Human miners “put their hand to the flinty rock, / and overturn mountains by the roots. / They cut out channels in the rocks, / and their eyes see every precious thing” (vv. 9-10). They are astute enough to probe “the sources of the rivers,” and to “bring to light” hidden things (v. 11)

“But where,” asks the poet, “shall wisdom be found? / And where is the place of understanding?” (v. 12). “Unlike minerals,” says Seow, “which are located in a mine (v. 1 ‘motsa’ ’, lit. ‘a coming out place’) or some other place (‘maqom’), Wisdom cannot be found (‘mts’ ’) in any place (‘maqom’)” (ibid., on v. 12). The poet answers his rhetorical questions (v. 12), with a series of negative answers, ways that one would not find wisdom. “Mortals do not know the way to it, / and it is not found in the land of the living” (v. 13). If wisdom cannot be found among human beings, we may ask, where then can it be? “The deep,” continues the poet, “says ‘It is not in me’, / and the sea says, ‘It is not with me’ ” (v. 14). A list of valuable items follows, none of which are a sufficient price for the purchase of wisdom, gold and silver (v. 15), “the gold of Ophir,” or “precious onyx or sapphire” (v. 16). Some repetition in the varieties of gold and other values continues the list. Neither “gold and glass,” nor “jewels of fine gold” (v. 17), nor coral nor crystal, nor pearls (v. 18); not even “the chrysolite of Ethiopia,” nor “pure gold” (v. 19).

Another stanza says, by Alden’s analysis (see above), that wisdom cannot be found. As it will turn out, since wisdom is available from God (vv. 23-28), wisdom cannot be found in human terms, by the best of their efforts. The question of verse twelve is repeated. “Where then does wisdom come from? / And where is the place of understanding?” (v. 20). And, as before, the answer is negative. “It is hidden from the eyes of all living, / and concealed from the birds of the air” (v. 21). Even the “extremities,” so to speak, of human experience, have no answer. “Abaddon and Death say, / ‘We have heard a rumor of it with our ears’ ” (v. 22).

Since none of these ways or means can provide wisdom (vv. 1-22), we are led to the one affirmative answer, wisdom comes from God. “God understands the way to it, / and he knows its place” (v. 23). Something of the scope of his wisdom is indicated. “For he looks to the ends of the earth, / and sees everything under the heavens” (v. 24). God established Wisdom in the processes of creation. “When he [God] gave to the wind its weight, / and apportioned out the waters by measure; / when he made a decree for the rain, / and a way for the thunderbolt; / then he saw it (h0-!, -āh) and declared it (h0-!, -āh); / he established it (h0-!, -āh), and searched it (h0-!, -āh) out”’ (vv. 25-27). The feminine singular pronominal suffixes here refer to “wisdom” (hm!k4H!, chokmāh), in Hebrew a feminine noun. “As in Prov. 8:22-31; Wis. 9:9,” says Seow, “Wisdom was present at the creation” (op. cit., on vv. 25-27). The closing verse sums up Wisdom in religious terms. “And he said to humankind, / ‘Truly, the fear of the Lord, that is wisdom; / and to depart from evil is understanding’ ” (v. 28). According to Seow, “This verse [v. 28], although perhaps a secondary addition (cf. Ps. 111:10; Prov. 1:7; 9:10), provides an interpretive key to the entire poem. It makes the point that Wisdom, which is not discoverable by mortals, is about a way of being. The One who knows where Wisdom is to be found instructs mortals that piety, clarified as departure from evil, is Wisdom; cf. [Wisd.] 1:1” (ibid., on v. 28).

Mayer Gruber, who says that “the point of ch. 28 is not that wisdom is to be praised but that wisdom is very difficult to acquire” (The Jewish Study Bible, 2004, p. 1539 on Job 28:1-28), and following his analysis of the first part as “an extended image of the inaccessibility of ores and gems” (on 28:1-11), says of the final verses:

Unlike gold or precious gems, wisdom cannot be found in the physical world, even in far-off, exotic places. Even Death does not know where it resides. Only God, who created the world and knows the sources of all things, knows where wisdom is. He gives it to those who fear the LORD and shun evil. Fear of the LORD is the sine qua non for attaining wisdom; and fearing God and shunning evil are the attributes of Job. (ibid., p. 1540, on vv. 20-28)

The message of chapter 28 thus, to some extent, anticipates the themes of God’s response to Job (chaps. 38-41).

Acts 16:25-40

25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28 But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” 29 The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas. 30 Then he brought them outside and said, “Sirs, what must I do to be saved?” 31 They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.” 32 They spoke the word of the Lord to him and to all who were in his house. 33 At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. 34 He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God.

35 When morning came, the magistrates sent the police, saying, “Let those men go.” 36 And the jailer reported the message to Paul, saying, “The magistrates sent word to let you go; therefore come out now and go in peace.” 37 But Paul replied, “They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves.” 38 The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens; 39 so they came and apologized to them. And they took them out and asked them to leave the city. 40 After leaving the prison they went to Lydia’s home; and when they had seen and encouraged the brothers and sisters there, they departed. (Acts 16:25-40, NRSV)

On August 2, 2007 (Thursday in the week of the Sunday closest to July 27, Year One), comments were repeated with some editing and supplement from September 21, 2006 (Thursday in the week of the Sunday closest to September 14, Year Two). The revised comments are repeated here:

At the end of yesterday’s reading we left Paul and Silas “ in the innermost cell [of the prison at Philippi, with] their feet in the stocks” (Acts 16:24). It was midnight, dark, and, we might think, they had every reason to be depressed. They might have been lamenting their situation, anxious and wondering how they might be released. But we have it on good authority, that it was not so, as Luke tells us (in one of the so-called “we” passages), who was with Paul on the voyage from Troas to Samothrace (Acts 16:11). Luke is still reporting in the first person during the time when Paul met the slave-girl (vv. 16-17), and we are told that, “instead of lamenting their situation, “about midnight Paul and Silas were praying and singing hymns to God” (v. 25, u{mnoun to;n qeovn, hymnoun ton theon, ‘literally singing the praise of God’; cf. u”mnoV (hymnos), ‘hymn’ or ‘song of praise,’ Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3^rd ed., 2000, s.v. uJmnevw, hymneō and u”mnoV, hymnos). Christopher R. Matthews lists the “we” passages as 16:10-17; 20:5-15; 211-18; and 27:1-28:16) (NOAB, 3^rd ed., 2001, on Acts 16:10), and notes the gap from 16:17 to 20:5 (on 16:17). God responds to the singing and praise with a miracle. “Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened” (v. 26). At that point the prisoners were in effect free to go, and when the jailer realized that, “He drew his sword and was about to kill himself” (v. 27), but Paul stopped him. He “shouted in a loud voice, ‘Do not harm yourself, for we are all here’ ” (v. 28). The jailor was clearly most concerned about his own situation. According to Matthews, “a Roman jailer whose prisoner escaped was liable to forfeit his life (cf. 12:19; 27:42)” (ibid., on v. 27). The experience of the “supernatural circumstances” (Matthews), but apparently also of Paul’s evident genuine concern for his welfare, leads the jailor to refrain from committing suicide. Luke says he “called for lights, and rushing in, he fell down trembling before Paul and Silas” (v. 29). Then, “he brought them outside” and asked, ““Sirs, what must I do to be saved” (v. 30). Paul’s answer, a marvel of brevity, and certainly true, is “Believe on the Lord Jesus, and you will be saved, you and your household” (v. 31). Of course, there is more to evangelism than that brief statement. But in the context, Paul handled the situation well. And we may assume that the jailor’s family was discipled, as we say, by the young Philippian church. And so there was a message to the family as “they spoke the word of the Lord to him and to all who were in his house” (v. 32), and the apostle’s wounds were washed and the family was baptized still during the night (v. 33). In the morning they had a fellowship breakfast (v. 34). As Beverly Roberts Gaventa observes, “Unlike the two previous stories of prison release in Acts (5:19-21; 12:6-11), this one occasions a conversion” (HarperCollins Study Bible, rev. ed., 2006, on Acts 16:25-34).

Soon, word comes from the magistrates, sent by the police, that Paul and Silas are to be released (v. 35). This message, directed to the jailor, was reported to Paul. “The magistrates sent word to let you go; therefore come out now and go in peace” (v. 36). We are not told whether the news of the earthquake led to this decision, but Paul demands a bit of justice. “They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves” (v. 37). When “the police reported these words to the magistrates” the magistrates “were afraid when they heard that they [Paul and Silas] were Roman citizens” (v. 38). “With dramatic flair,” says Matthews, “the reader suddenly learns that both Paul and Silas are Roman citizens protected by law against scourging (22:25; contrast 2 Cor. 11:23-25)” (op. cit., on vv. 37-38). This increase in Paul’s credentials strongly endorses the theme of the compatibility of Christianity with Roman life” (on 16:35), a theme that Matthews emphasizes elsewhere (in his notes on 10:1 and 13:7). At this point the magistrates apologize and ask Paul and Silas to leave the city (v. 39), which they do after seeing and encouraging the believers in Lydia’s home (v. 40). But we learn from Paul’s later letter to the Philippians, that his relationship with them continues; they support his ministry in other cities, and he has little criticism of them, as compared, for example, to his criticism of other churches, for example, the Corinthians. “I thank my God every time I remember you [Philippian saints],” says Paul, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now” (Phil. 3:5, cf. v. 1b).

John 12:27-36a

27 “Now my soul is troubled. And what should I say-‘Father, save me from this hour’? No, it is for this reason that I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” 29 The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not for mine. 31 Now is the judgment of this world; now the ruler of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to indicate the kind of death he was to die. 34 The crowd answered him, “We have heard from the law that the Messiah remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” 35 Jesus said to them, “The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. 36 While you have the light, believe in the light, so that you may become children of light.” (John 12:27-36a, NRSV)

On April 4, 2007 (Wednesday of Holy Week, Year One), comments on John 12:27-36 were repeated from April 4, 2007 (Wednesday of Holy Week, Year One), when they were repeated from February 18, 2007 (the last Sunday after the Epiphany, Year One). At that time comments were combined with revision and adaptation from comments on John 12:24-32 from February 6, 2005 (the Last Sunday of Epiphany, Year One), from comments on John 12:27-36 from March 23, 2005 (Wednesday of Holy Week, Year One), and from comments on September 21, 2006 (Thursday of the week of the Sunday closest to September 14, Year Two). The comments of April 4, 2007, are repeated again here:

William Barclay says that when John’s Gospel was written (ca. A.D. 100), “the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile” (The Gospel of John, vol. 1, The Daily Study Bible, rev. ed., 1975, pp. 6-7). So it is noteworthy that, when Philip bring Greeks to see Jesus (Jn. 12:20-22), his response is, “The hour has come for the Son of Man to be glorified” (v. 23). Earlier, at the wedding in Cana, Jesus has said, “My hour has not yet come” (2:4b; cf. 7:30, 4:21). So Greeks are brought to Jesus at the decisive moment when his “hour” comes. “None of the other gospels tells of this incident,” says Barclay, “but it is very fitting to find it in the Fourth. The Fourth Gospel was the one written to present the truth of Christianity in a way that the Greeks could appreciate and understand; and it is natural that in it the first Greeks to come to Jesus should find a place” (ibid., vol. 2, p. 119, on Jn. 12:20-22).

The transitional lines to today’s reading explain what the coming of Jesus’ “hour” means. “Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit” (Jn. 12:24). The dying of the “grain of wheat” refers by analogy to the coming death of Jesus on the cross, which will bear “much fruit.” And Jesus immediately tells us what his passion, his glorification, means for his followers. “Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor” (vv. 25-26; cf. Mk. 8:34-38). Barclay refers here to “the amazing paradox,” which means that (1) “only by death comes life,” (2) “only by spending life do we retain it,” and (3) “only by service comes greatness” (ibid., v. 2, pp. 123-124, on vv. 23-26).

This brings us to the beginning of today’s reading. At the close of his public ministry as recorded in John’s Gospel, Jesus reflects on the meaning of the suffering and death–his crucifixion–that lies before him. “Now my soul is troubled,” he says. “And what should I say–‘Father, save me from this hour’? No, it is for this reason that I have come to this hour” (v. 27). But he is confident, as he prays, “Father, glorify your name,” to which the voice from heaven responds, “I have glorified it, and I will glorify it again” (v. 28), a voice which some thought was thunder and others the voice of an angel (v. 29). Jesus explains to his hearers, “This voice has come for your sake, not for mine” (v. 30). He interprets the “hour” as judgment for the world, when “the ruler of this world will be driven out” (v. 31). Earlier, he said, “No one takes it [my life] from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again” (Jn. 10:18). In confidence, he now says, “I, when I am lifted up from the earth, will draw all people to myself” (12:32). John explains this as a reference to Jesus’ crucifixion. “He said this to indicate the kind of death he was to die” (10:33).

The crowd is confused by what Jesus says. “We have heard from the law,” they say, “that the Messiah remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” (v. 34). “To the Jews,” says Barclay, “the Son of Man stood for the undefeatable world conqueror sent by God” (ibid., p. 122, on 12:23-26). When Jesus said that “when he was lifted up he would draw all men to him[self],” says Barclay, he “was referring to his Cross–and the people knew it. . . . How could anyone possibly connect the Son of Man and a cross?” (ibid., pp. 127-128, on vv. 24-27). We understand that through Jesus’ crucifixion, he becomes the Savior of the world. But, according to Barclay, “the Jews connected the Son of Man with an everlasting kingdom, and here was he, who claimed to be the Son of Man, talking about being lifted up upon a cross. Who was this Son of Man, whose kingdom was to end before it had begun?” (op. cit., p. 128).

Jesus explains his coming crucifixion in language he has already used with Nicodemus:

And I, when I am lifted up from the earth, will draw all people to myself. (v. 32)

And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. (3:14-15).

For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but have eternal life. (3:16)

The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. While you have the light, believe in the light, so that you may become children of light. (12:35-36)

With this paragraph (John 12:27-36) and another (vv. 44-50), Jesus brings his public ministry to a close. Between these paragraphs is sandwiched a pair of quotations from Isaiah (Isa. 53:1, cited in v. 38; and Isa. 6:10, cited in v. 40), to explain the fact that, “Although he had performed so many signs in their presence, they did not believe in him” (v. 37). The final paragraph is Christ’s final appeal to the crowd. “I have come as a light into the world, so that everyone who believes in me should not remain in the darkness” (v. 46). But in the earlier paragraph, dialogue with the people continues.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net