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Chapter 42

Job 42

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¹Then Job answered Jehovah, and said,

²I know that thou canst do all things,

And that no purpose of thine can be restrained.

³Who is this that hideth counsel without knowledge?

Therefore have I uttered that which I understood not,

Things too wonderful for me, which I knew not.

⁴Hear, I beseech thee, and I will speak;

I will demand of thee, and declare thou unto me.

⁵I had heard of thee by the hearing of the ear;

But now mine eye seeth thee:

⁶Wherefore I abhor myself,

And repent in dust and ashes.

⁷And it was so, that, after Jehovah had spoken these words unto Job, Jehovah said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath. ⁸Now therefore, take unto you seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you; for him will I accept, that I deal not with you after your folly; for ye have not spoken of me the thing that is right, as my servant Job hath. ⁹So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as Jehovah commanded them: and Jehovah accepted Job. ¹⁰And Jehovah turned the captivity of Job, when he prayed for his friends: and Jehovah gave Job twice as much as he had before. ¹¹Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that Jehovah had brought upon him: every man also gave him a piece of money, and every one a ring of gold. ¹²So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. ¹³He had also seven sons and three daughters. ¹⁴And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. ¹⁵And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. ¹⁶And after this Job lived a hundred and forty years, and saw his sons, and his sons’ sons, even four generations. ¹⁷So Job died, being old and full of days.

Adam Clarke
John Gill
Jamieson-Fausset-Brown
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Job humbles himself before God, Job 42:1-6. God accepts him; censures his three friends; and commands Job to offer sacrifices for then, that he might pardon and accept them, as they had not spoken what was right concerning their Maker, Job 42:7-9. The Lord turns Job's captivity; and his friends visit him, and bring him presents, Job 42:10, Job 42:11. Job's affluence becomes double to what it was before, Job 42:12. His family is also increased, Job 42:13-15. Having lived one hundred and forty years after his calamities, he dies, Job 42:16, Job 42:17.

Verse 2

I know that thou canst do every thing - Thy power is unlimited; thy wisdom infinite.

Verse 3

Who is he that hideth counsel - These are the words of Job, and they are a repetition of what Jehovah said, Job 38:2 : "Who is this that darkeneth counsel by words without knowledge?" Job now having heard the Almighty's speech, and having received his reproof, echoes back his words: "Who is he that hideth counsel without knowledge Alas, I am the man; I have uttered what I understood not; things too wonderful for me, that I knew not. God had said, Job 38:3 : "Gird up now thy loins like a man; I will demand of thee, and answer thou me." In allusion to this, Job exclaims to his Maker, Job 42:4 : "Hear, I beseech thee, and I will speak: I will ask of Thee, and declare Thou unto Me." I acknowledge my ignorance; I confess my foolishness and presumption; I am ashamed of my conduct; I lament my imperfections; I implore thy mercy; and beg thee to show me thy will, that I may ever think, speak, and do, what is pleasing in thy sight. Things too wonderful - I have spoken of thy judgments, which I did not comprehend.

Verse 5

I have heard of thee - I have now such a discovery of thee as I have never had before. I have only heard of thee by tradition, or from imperfect information; now the eye of my mind clearly perceives thee, and in seeing thee, I see myself; for the light that discovers thy glory and excellence, discovers my meanness and vileness.

Verse 6

I abhor myself - Compared with thine, my strength is weakness; my wisdom, folly; and my righteousness, impurity. "I loathe myself when thee I see; And into nothing fall." Repent - I am deeply distressed on account of the imaginations of my heart, the words of my tongue, and the acts of my life. I roll myself in the dust, and sprinkle ashes upon my head. Job is now sufficiently humbled at the feet of Jehovah; and having earnestly and piously prayed for instruction, the Lord, in a finishing speech, which appears to be contained in Job 40:1-14, perfects his teaching on the subject of the late controversy, which is concluded with, "When thou canst act like the Almighty," which is, in effect, what the questions and commands amount to in the preceding verses of that chapter, "then will I also confess unto thee, that thy own right hand can save thee." In the fifth verse of the fortieth chapter, Job says, "Once have I spoken." This must refer to the declaration above, in the beginning of this chapter, (42). And he goes on to state, Job 40:5 : "Yea, Twice; but I will proceed no farther." This second time is that in which he uses these words: after which he spoke no more; and the Lord concluded with the remaining part of these fourteen verses, viz., from Job 40:7-14, inclusive. Then the thread of the story, in the form of a narration is resumed at Job 42:7.

Verse 7

After the Lord had spoken these words - Those recorded at Job 40:7-14; he said to Eliphaz, who was the eldest of the three friends, and chief speaker: Ye have not spoken of me - right. Mr. Peters observes, "It will be difficult to find any thing in the speeches of Eliphaz and his companions which should make the difference here supposed, if we set aside the doctrine of a future state; for in this view the others would speak more worthily of God than Job, by endeavoring to vindicate his providence in the exact distribution of good and evil in this life: whereas Job's assertion, Job 9:22, 'This is one thing, therefore I said it, He destroyeth the perfect and the wicked,' which is the argument on which he all along insists, would, upon this supposition, be directly charging God that he made no distinction between the good and the bad. But now, take the other life into the account, and the thing will appear in quite a contrary light; and we shall easily see the reason why God approves of the sentiments of Job, and condemns those of his friends. For supposing the friends of Job to argue that the righteous are never afflicted without remedy here, nor the wicked prosperous on the whole in this life, which is a wrong representation of God's providence; and Job to argue, on the other hand, that the righteous are sometimes afflicted here, and that without remedy, but shall be rewarded in the life to come; and that the wicked prosper here, but shall be punished hereafter, which is the true representation of the Divine proceedings; and here is a very apparent difference in the drift of the one's discourse, and of the others'. For Job, in this view, speaks worthily of God, and the rest unworthily. The best moral argument that mankind have ever had to believe in a life to come, is that which Job insists on - that good and evil are, for the most part, dealt out here promiscuously. On the contrary, the topic urged by his friends, and which they push a great deal too far, that God rewards and punishes in this world, tends, in its consequences, like that other opinion which was held by the stoics in after times, that virtue is its own reward, to sap the very foundation of that proof we have, from reason, of another life. No wonder, therefore, that the sentiments of the one are approved, and those of the other condemned."

Verse 8

Take - seven bullocks and seven rams - From this it appears that Job was considered a priest, not only in his own family but also for others. For his children he offered burnt-offerings, Job 1:5; and now he is to make the same kind of offerings, accompanied with intercession, in behalf of his three friends. This is a full proof of the innocence and integrity of Job: a more decided one could not be given, that the accusations of his friends, and their bitter speeches, were as untrue as they were malevolent. God thus clears his character, and confounds their devices.

Verse 10

The Lord turned the captivity of Job - The Vulgate has: Dominus quoque conversus est ad poenitentiam Job; "And the Lord turned Job to repentance." The Chaldee: "The Word of the Lord (מימרא דיי meymera dayai) turned the captivity of Job." There is a remark which these words suggest, which has been rarely, if at all, noticed. It is said that the Lord turned the captivity of Job When He Prayed for His Friends. He had suffered much through the unkindness of these friends; they had criticised his conduct without feeling or mercy; and he had just cause to be irritated against them: and that he had such a feeling towards them, several parts of his discourses sufficiently prove. God was now about to show Job his mercy; but mercy can be shown only to the merciful; Job must forgive his unfeeling friends, if he would be forgiven by the Lord; he directs him, therefore, to pray for them, Job 42:8. He who can pray for another cannot entertain enmity against him: Job did so, and when he prayed for his friends, God turned the captivity of Job. "Forgive, and ye shall be forgiven." Some suppose that Job, being miraculously restored, armed his servants and remaining friends, and fell upon those who had spoiled him; and not only recovered his own property, but also spoiled the spoilers, and thus his substance became double what it was before. Of this I do not see any intimation in the sacred text.

Verse 11

Then came there unto him all his brethren - "Job being restored to his former health and fortunes, the author," says Mr. Heath, "presents us with a striking view of human friendship. His brethren, who, in the time of his affliction, kept at a distance from him; his kinsfolk, who ceased to know him; his familiar friends, who had forgotten him; and his acquaintance, who had made themselves perfect strangers to him; those to whom he had showed kindness, and who yet had ungratefully neglected him, on the return of his prosperity now come and condole with him, desirous of renewing former familiarity; and, according to the custom of the Eastern countries, where there is no approaching a great man without a present, each brings him a kesitah, each a jewel of gold." See Job 42:12. A piece of money - קשיטה kesitah signifies a lamb; and it is supposed that this piece of money had a lamb stamped on it, as that quantity of gold was generally the current value for a lamb. See my note on Gen 33:19 (note), where the subject is largely considered. The Vulgate, Chaldee, Septuagint, Arabic, and Syriac, have one lamb or sheep; so it appears that they did not understand the kesitah as implying a piece of money of any kind, but a sheep or a lamb. Earring of gold - Literally, a nose-jewel. The Septuagint translate, τετραδραχμον χρυσου, a tetra-drachm of gold, or golden daric; but by adding και ασημου, unstamped, they intimate that it was four drachms of uncoined gold.

Verse 12

The Lord blessed the latter end of Job - Was it not in consequence of his friends bringing him a lamb, sheep, or other kind of cattle, and the quantity of gold mentioned, that his stock of sheep was increased so speedily to 14,000, his camels to 6000, his oxen to 2000, and his she-asses to 1000? Mr. Heath takes the story of the conduct of Job's friends by the worst handle; see Job 42:11. Is it not likely that they themselves were the cause of his sudden accumulation of property? and that they did not visit him, nor seek his familiarity because he was now prosperous; but because they saw that God had turned his captivity, and miraculously healed him? This gave them full proof of his innocence, and they no longer considered him an anathema, or devoted person, whom they should avoid and detest, but one who had been suffering under a strange dispensation of Divine Providence, and who was now no longer a suspicious character, but a favourite of heaven, to whom they should show every possible kindness. They therefore joined hands with God to make the poor man live and their presents were the cause, under God of his restoration to affluence. This takes the subject by the other handle; and I think, as far as the text is concerned, by the right one. He had fourteen thousand sheep - The reader, by referring to Job 1:3, will perceive that the whole of Job's property was exactly doubled.

Verse 13

Seven sons and three daughters - This was the same number as before; and so the Vulgate, Septuagint, Syriac, and Arabic read: but the Chaldee doubles the sons, "And he had fourteen sons, and three daughters."

Verse 14

The name of the first Jemima - ימימה yemimah, days upon days. Kezia - קציעה ketsiah, cassia, a well-known aromatic plant. And, Keren-happuch - קרן הפוך keren happuch, the inverted or flowing horn, cornucopiae, the horn of plenty. The Chaldee will not permit these names to pass without a comment, to show the reason of their imposition: "He called the first Jemimah, because she was as fair as the day; the second Ketsiah, because she was as precious as cassia; the third Keren-happuch, because her face was as splendid as the emerald." Cardmarden's Bible, 1566, has the Hebrew names. The Vulgate has, "He called the name of one Day, of the second Cassia, and of the third The Horn of Antimony." The versions in general preserve these names, only the Septuagint, Syriac, and Arabic translate Jemimah, Day; and the former for Keren-happuch has Αμαλθαιας κερας, the horn of Amalthea. This refers to an ancient fable. Amalthea was the nurse of Jupiter, and fed him with goat's milk when he was young. The goat having by accident her horn struck off, Jupiter translated the animal to the heavens, and gave her a place among the constellations, which she still holds; and made the horn the emblem of plenty: hence it is always pictured or described as filled with fruits, flowers, and the necessaries and luxuries of life. It is very strange how this fable got into the Septuagint. Coverdale is singular: The first he called Daye, the seconde Poverte, the thirde, All plenteousnes.

Verse 15

Gave them inheritance among their brethren - This seems to refer to the history of the daughters of Zelophehad, given Num 28:1-8, who appear to have been the first who were allowed an inheritance among their brethren.

Verse 16

After this lived Job a hundred and forty years - How long he had lived before his afflictions, we cannot tell. If we could rely on the Septuagint, all would be plain, who add here, Τα δε παντα ετη εζησεν, διακοσια τεσσαρακοντα; "And all the years that Job lived were two hundred and forty." This makes him one hundred years of age when his trial commenced. Coverdale has, After this lyved Job forty yeares, omitting the hundred. So also in Becke's Bible, 1549. From the age, as marked down in the Hebrew text, we can infer nothing relative to the time when Job lived. See the subscription at the end of the Arabic.

Verse 17

Job died, being old and full of days - He had seen life in all its varieties; he had risen higher than all the men of the East, and sunk lower in affliction, poverty, and distress, than any other human being that had existed before, or has lived since. He died when he was satisfied with this life; this the word שבע seba implies. He knew the worst and the best of human life; and in himself the whole history of Providence was exemplified and illustrated, and many of its mysteries unfolded. We have now seen the end of the life of Job, and the end or design which God had in view by his afflictions and trials, in which he has shown us that he is very pitiful, and of tender mercy, Jam 5:11; and to discern this end of the Lord should be the object of every person who reads or studies it. Laus in excelsis Deo! Both in the Arabic and Septuagint there is a considerable and important addition at the end of the seventeenth verse, which extends to many lines; of this, with its variations, I have given a translation in the Preface. At the end of the Syriac version we have the following subscription: - "The Book of the righteous and renowned Job is finished, and contains 2553 verses." At the end of the Arabic is the following: - "It is completed by the assistance of the Most High God. The author of this copy would record that this book has been translated into Arabic from the Syriac language." "Glory be to God, the giver of understanding!" "The Book of Job is completed; and his age was two hundred and forty years." "Praise be to God for ever!" So closely does the Arabic translator copy the Syriac, that in the Polyglots one Latin version serves for both, with the exception of a few marginal readings at the bottom of the column to show where the Syriac varies.

Introduction

INTRODUCTION TO JOB 42 This chapter contains Job's answer to the last speech of the Lord's, in which he acknowledges his omnipotence, and his certain performance of his purposes and pleasure; owns his own folly and ignorance, and confesses his sins; for which he abhorred himself, and of which he repented, Job 42:1; it also gives an account of the Lord's decision of the controversy between Job and his friends, blaming them and commending him above them; and ordered them to take sacrifices and go to Job and offer them, who should pray for them and be accepted, which was done, Job 42:7; and it closes with a relation of the great prosperity Job was restored unto, in which he lived and died, Job 42:10.

Verse 1

Then Job answered the Lord, and said. For though he had said he would answer no more, Job 40:5; yet he might mean not in the manner he had, complaining of God and justifying himself; besides he might change his mind without any imputation of falsehood or a lie; see Jer 20:9; to which may be added, that he had then said all he had to say, and did not know he should have more: he then confessed as much as he was convinced of, but it was not enough; and now through what the Lord had since said to him he was more convinced of his ignorance, mistakes, and sins, and had such a sight of God and of himself, that he could not forbear speaking; moreover an injunction was laid upon him from the Lord to speak again, and therefore he was obliged to give in his answer; see Job 40:7. . Job 42:2 job 42:2 job 42:2 job 42:2I know that thou canst do every thing,.... As the works of creation, and the sustentation of them, show; so the Targum, "thou sustainest all things,'' and can manage, every creature made by him, even such as were not tractable by men, such as behemoth and leviathan, the creatures last instanced in; and was able to abase and bring low the proud, which Job could not do; and could also save him by his right hand, and bring him out of his low estate in which he was, and raise him to great prosperity again, which Job always despaired of till now; and though he had a theoretical knowledge of the omnipotence of God before, see Job 9:4; yet not a practical experimental knowledge of it; at least not to such a degree as he now had, working upon his heart, bowing his will, and bringing him to a resignation to the will of God; he not only knew he could do all things, but that he had a right to do what he pleased; and that whatever he did he did well and wisely, and in a righteous manner, of which before he seemed to have some doubt. And that no thought can be withholden from thee; either no thought of men, good or bad, of God or of themselves, and so is an acknowledgment of the omniscience of God, and may be an appeal to that; that God, who knows the secrets of men's hearts, knew what thoughts Job now had of God; of the wisdom, righteousness, and goodness of God in the dispensations of his providence, different from what he had before; see Joh 21:17; or rather it may be understood of every thought of God's heart, of every secret purpose and wise counsel of his; which, as they are all well known to him, and cannot be withheld from having effect, or the performance of them hindered, Job now saw and was fully assured that all that had befallen him was according to the sovereign and inscrutable purposes of God, and according to the wise counsels of his will; he knew that not only God could do everything, but that he also did whatever he pleased.

Verse 2

Who is he that hideth counsel without knowledge?.... It may be understood, and supplied, as it is by Cocceius, "thou didst say"; as the Lord had said, or to this purpose; see Gill on Job 38:2; to which Job here replies, I am the foolish man that has done it, I own it with sorrow, shame, and confusion: or it may be interpreted as condemning every other man that should act the like part. Schultens understands this as spoken by Job of God, and renders the words, "who is this that seals up counsel, which cannot be known?'' the counsels, purposes, and decrees of God are sealed up by him, among his treasures, in the cabinet of his own breast, and are not to be unsealed and unlocked by creatures, but are impenetrable to them, past finding out by them, and not to be searched and pried into; and so the secret springs of Providence are not to be known, which Job had attempted, and for which he condemns himself; therefore have I uttered that I understood not; concerning the providential dealings of God with men, afflicting the righteous, and suffering the wicked to prosper, particularly relating to his own afflictions; in which he arraigned the wisdom, justice, and goodness of God, as if things might have been better done than they were; but now he owns his ignorance and folly, as Asaph did in a like case, Psa 73:22; things too wonderful for me, which I knew not; things out of his reach to search into, and beyond his capacity to comprehend; what he should have gazed upon with admiration, and there have stopped. The judgments of God are a great deep, not to be fathomed with the line of human understanding, of which it should be said with the apostle, "O the depth", Rom 11:33, &c. Job ought to have done as David did, Psa 131:1; of which he was now convinced, and laments and confesses his folly.

Verse 3

Hear, I beseech thee, and I will speak,.... Not in the manner he had before, complaining of God and justifying himself, but in a way of humble entreaty of favours of him, of confession of sin before him, and of acknowledgment of his wisdom, goodness, and justice in all his dealings with him, which before he arraigned; I will demand of thee; or rather "I will make petition to thee", as Mr. Broughton renders it; humbly ask a favour, and entreat a gracious answer; for to demand is not so agreeable to the frame and temper of soul Job was now in; and declare thou unto me; or make him know what he knew not; he now in ignorance applies to God, as a God of knowledge, to inform him in things he was in the dark about, and to increase what knowledge he had. He was now willing to take the advice of Elihu, and pursue it, Job 34:31.

Verse 4

I have heard of thee by the hearing of the ear,.... From his ancestors, who in a traditionary way had handed down from one to another what they knew of God, his will and worship, his works and ways; and from those who had the care of his education, parents and tutors, who had instilled the principles of religion, and the knowledge of divine things, into him very early; and from such as might instruct in matters of religion in a public manner; and both by ordinary and extraordinary revelation made unto him, as was sometimes granted to men in that age in which Job lived; see Job 4:16. Though he had heard more of God through his speaking to him out of the whirlwind than ever he did before, to which he had attentively listened; and the phrase, hearing by or with the hearing of the ear, denotes close attention; see Eze 44:5; but now mine eye seeth thee; thy Shechinah, as Jarchi; thy divine glory and Majesty; the Logos, the Word or Son of God, who now appeared in an human form, and spake to Job out of the whirlwind; and whom he saw with the eyes of his body, as several of the patriarchs had seen him, and which is the sense of an ancient writer (n); though no doubt he saw him also with the eyes of his understanding, and had a clearer sight of his living Redeemer, the Messiah, than ever he had before; and saw more of God in Christ, of his nature, perfections, and glory, than ever he had as yet seen; and what he had heard of him came greatly short of what he now saw; particularly he had a more clear and distinct view of the sovereignty, wisdom, goodness, and justice of God in the dealings of his providence with the children of men, and with himself, to which now he humbly submitted. (n) Euseb. Demonstr. Evangel. l. 1. c. 5. p. 11.

Verse 5

Wherefore I abhor myself,.... Or all my words, as Aben Ezra; all the indecent expressions he had uttered concerning God; he could not bear to think of them; he loathed them, and himself on account of them: sin is abominable in its own nature, and makes men so; it is loathsome to God, and so it is to all good men when they see it in its proper light; am especially when they have a view of the purity and holiness of God, to which that is so very contrary, and also of his grace and goodness in the forgiveness of it; see Isa 6:3, Eze 16:63; and repent in dust and ashes; which was an external ceremony used by mournful and penitent persons; see Job 2:8; and is expressive of the truth and sincerity of repentance; and never do any more truly mourn for sin and repent of it, are more ashamed of it, or have a more godly sorrow for it, or more ingenuously confess it, and heartily forsake it, than those who with an eye of faith behold God in Christ as a sin forgiving God; or behold their sins through the glass of pardoning grace and mercy; see Zac 12:10.

Verse 6

And it was so,.... What follows came to pass: that after the Lord had spoken these words unto Job; which he spake to him out of the whirlwind, and after he had heard Job's confession, and the declaration he made of his humiliation and repentance: the Lord said to Eliphaz the Temanite; who with his two friends were still present and heard the speeches of the Lord to Job, and the acknowledgment he had made of sin; though some (o) think that, when the dispute ended between Job and them, they returned to their own country, where Eliphaz is now supposed to be, and was bid with his two friends to go to Job again, which they did, as is concluded from the following verses: but no doubt they stayed and heard what Elihu had to say; and the voice of the Lord out of the whirlwind would command their attention and stay; and very desirous they must be to know how the cause would go, for or against Job; the latter of which they might expect from the appearance of things. Now the Lord directs his speech to Eliphaz, he being perhaps the principal man, on account of his age, wisdom and wealth, and being the man that led the dispute, began it, and formed the plan to go upon, and was the most severe on Job of any of them; wherefore the Lord said to him, my wrath is kindled against thee, and against thy two friends; who were Bildad the Shuhite, and Zophar the Naamathite; who gave into the same sentiments with Eliphaz, and went upon the same plan, speaking wrong things of God, charging Job falsely, and condemning him; which provoked the Lord, and caused his wrath to be kindled like fire against them, of which there were some appearances and breakings forth in his words and conduct towards them; for ye have not spoken of me the thing that is right, as my servant Job hath; they had said many right things of God, and Job had said many wrong ones of him, and yet upon the whole Job had said more corrcet things of God than they; their notion, and which they had expressed, was, that God deals with men in this life according to their outward behaviour; that God did not afflict good men, at least not sorely, nor long; and that wicked men were always punished now: from whence they drew this inference, that Job, being so long and so greatly afflicted, must be a bad man, or God would never have dealt with him after this manner. Job, on the other hand, affirmed, that wicked men enjoyed great prosperity, which good men did not; and therefore the love and hatred of God were not known by these things; and men's characters were not to be judged of by these outward things; in which he was doubtless right: some render the words "have not spoken unto me" (p), before him, in his presence; for they were all before God, and to him they all appealed, and he heard and observed all that was said, and now passed judgment. No notice is taken of Elihu, nor blame laid on him; he acting as a moderator, taking neither the part of Job, nor of his friends, but blaming both: nor did he pretend to charge Job with any sins of his former life as the cause of his calamities; only takes up some indecent, unguarded, and extravagant expressions of his in the heat of this controversy, and rebukes him for them; and throughout the whole vindicates the justice of God in his dealings with him. (o) Vid. Spanhem. Hist. Jobi, c. 8. s. 1, 2. (p) "ad me", Mercerus, Drusius, Cocceius; "coram me", V. L. "apud me", Tigurine version.

Verse 7

Therefore take unto you now seven bullocks, and seven rams,.... Creatures used in sacrifice before the giving of the Levitical law, Gen 4:4; and the same number of the same creatures were offered by Balaam in the country of Moab, not far from where Job lived, nor at any great distance of time from his age, Num 23:1; and among the Gentiles in later times (q). And these were typical of Christ, being strong creatures, especially the bullocks, and which were used for labour; and the number seven may point at the perfection of Christ's sacrifice; to which these men were directed in their sacrifices to look for the complete atonement of their sins: now though they were not at their own dwellings, and could not take these out of their own herds and flocks, and Job had none, yet they could purchase them of others; and which having done, they are bid to do as follows: and go to my servant Job, and offer up for yourselves a burnt offering; that is, by Job, who was to offer it for them in their name, and at whose hands the Lord would accept it, and for his sake. Job, as the head and master of his family, was wont to sacrifice, as every such man did before the Aaronic priesthood took place, Job 1:5. Now this was doing Job a great deal of honour, both by calling him his servant, as before in Job 42:7, and twice more in this; which was plainly giving the cause on his side; confirming the character he always bore, and still retained; and declaring he had other thoughts of him than his friends had; as well by sending them to him with their sacrifices to offer for them; which was saying, that they had sinned, and must offer sacrifice, and that Job was in the right; and therefore must offer the sacrifice for them. This was putting them on a great piece of self-denial; that men, who were older than Job, great personages, heads of families, and who had been wont to offer sacrifices in them, yet are now sent to Job to offer them for them; a man now in mean circumstances, and who in they had treated with great contempt; and he in his turn had used them as roughly. And it was also a trial of Job's grace, and of his forgiving spirit, to do this for them, and pray to God on their behalf: and the Lord's design in it was, to exercise the graces of them both, and to reconcile them to one another, and to himself; and my servant Job shall pray for you; that their sacrifice might be accepted, and their sin pardoned. In this Job was a type of Christ, as he was in many other things; see the notes on Job 16:9. There is an agreement in his name; Job, whether it signifies love or hatred, desired or hated, in both ways the etymology of it is given; it agrees with Christ, who is beloved of God and man, and the desire of all nations; who hates iniquity, and was hated for his inveighing against it. Job was a type of him in his threefold state; before his low estate, in it, and after it; see Phi 2:6. In his temptations by Satan, and sufferings from men; and particularly in his office as a priest, who both offered himself a sacrifice for his people, and offers their services and sacrifices of prayer and praise to God; and who prayed for his disciples, and for all the Father has given him, for transgressors and sinners, and even for his enemies that used him ill; for him will I accept; or his face, that is, hear his prayer, and grant what is asked by him; as well as accept his sacrifice; lest I deal with you after your folly; as all sin is, being committed against God, a breach of his law, and injurious to men themselves; see Deu 32:6. Though here it seems to be restrained to their particular sin and folly in their dispute with Job; want of wisdom in them was discerned by Elihu, Job 32:7. So it follows: in that ye have not spoken of me the thing which is right, like my servant Job; and if by neglect of his advice, which would have been another instance of their folly, they had provoked the Lord to deal with them as their sin deserved, it must have gone hard with them. The Targum is, "lest I should do with you "what would be" a reproach'' (or disgrace); would put them to shame, and make them appear ignominious to men; as by stripping them of their substance and honour, and reducing them to the condition Job was in. (q) "----Septem mactare juvencos", &c. Virgil. Aeneid. 6. v. 38, 39.

Verse 8

So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went,.... Having taken the above creatures for sacrifice, as directed, they went to Job with them; and did according as the Lord commanded them; offered them by Job for a burnt offering, and desired him to pray for them. This they did, both as to matter and manner, as the Lord ordered them; and they did it immediately, without consulting flesh and blood, the pride and other passions of their hearts; and they all united in it, and served the Lord with one consent, which showed them to be good men; the Lord also accepted Job; the sacrifice he offered; perhaps by sending fire from heaven, which consumed the burnt offering: or "the face of Job"; he heard his prayer for his friends, and granted his request for them: or "the person of Job", as Mr. Broughton renders it; Job in this was a type of Christ also, who is always heard in his intercession and mediation for his people. God has respect to his person, which always acceptable to him, and in whom he is well pleased; and he has respect to his offering and sacrifice, which is of a sweet smelling savour to him. And the persons of his people are accepted in him the Beloved, and all their services and sacrifices of prayer and praise, Mat 3:17. The Targum is, "they did as the Word of the Lord spake unto them, and the Word of the Lord accepted the face of Job.''

Verse 9

And the Lord turned the captivity of Job,.... Not literally, in such sense as Lot's captivity was turned, Gen 14:12; for Job's person was not seized on and carried away, though his cattle were: nor spiritually, being delivered from the captivity of sin; that had been his case many years ago, when first converted: but it is to be understood of his restoration from afflictions and calamities to a happy state; as of the return of his substance, his health and friends, and especially of his deliverance from Satan, in whose hands he had been some time, and by him distressed both in body and mind. But now his captivity was turned, and he was freed from all his distresses; and even from those which arose from the dealings of God with him, which he was now fully satisfied about; and this was done, when he prayed for his friends; as he was directed to do. A good man will not only pray for himself, as Job doubtless did, but for others also; for his natural and spiritual friends, yea, for unkind friends, and even for enemies likewise: and the prayer of an upright man is very acceptable to the Lord; and many mercies and blessings come by it; and even prayer for others is profitable to a man's self; and sometimes he soon reaps the benefit of it, as Job now did. For when and while he was praying, or quickly upon it, there was a turn in his affairs: he presently found himself in better health; his friends came about him, and his substance began to increase; Satan had no more power over him, and the presence of God was with him. All which was of the Lord; and he enjoyed it in the way of prayer, and as the fruit of that; also the Lord gave Job twice as much as he had before: or added to him double. Which chiefly respects his substance; his cattle, as appears from Job 42:12, and might be true both with respect to things temporal and spiritual. "Double" may denote an abundance, a large measure of good things; see Zac 9:12.

Verse 10

Then came there unto him all his brethren, and all his sisters,.... Which may be taken not in a strict sense, but in a larger sense for all that were related to him; the same with his kinsfolks, Job 19:14; and all they that had been of his acquaintance before; that knew him, visited him, conversed with him, and kept up a friendly correspondence with him; the circle of his acquaintance must have been large, for wealth makes many friends: now these had been shy of him, and kept at a distance from him, during the time of his affliction and distress; see Job 19:13; but hearing he was in the favour of God, and the cause was given on his side, and against his friends, and his affairs began to take a more favourable turn, they came to him again, and paid him a friendly visit, even all of them; and did eat bread with him in his house: expressing their joy for his recovery, and renewing their friendship with him: this was done either at their own expense or at Job's, for he might not be so poor at the worst as he is by most represented; for he had still an house of his own, and furniture in it, and servants to wait upon him, as appears from Job 19:15; nor do we read of anything being taken out of his house from him; he might still have gold and silver, and so could entertain his friends: and being a man of an excellent spirit received them kindly, without upbraiding them with their unkindness in deserting him when afflicted; and they bemoaned him; shook their heads at him, pitying his case, that is, which he had been in; for this they might do, though things were now better with him, and might express themselves in such manner as this, "Poor man, what hast thou endured? what hast thou gone through by diseases of body, loss of substance, and vexation from friends?'' and besides, though things began to mend with him, he was not come at once to the pitch of happiness he arrived unto; so that there might be still room for bemoaning, he being comparatively in poor circumstances to what he was before; and comforted him over all the evil that the Lord had brought upon him; the evil of afflictions, of body and estate; which, though by means of Satan and wicked men, was according to the will of God, and might be said to be brought on him and done to him by the Lord, Amo 3:6; and they congratulated him upon his deliverance from them; every man also gave him a piece of money, or a "lamb"; which some understand in a proper sense, as being what might serve towards making up his loss of sheep, and increasing his stock of them; but others with us take it for a piece of money, in which sense it is used in Gen 33:19, compared with Act 7:16; which might have the figure of a lamb impressed upon it; as we formerly had a piece of money called an angel, having the image of one stamped on it; and it was usual with the ancients both to barter with cattle instead of money before the coining of it, and when it was coined to impress upon it the figure of cattle; hence the Latin word "pecunia", for money, is from "pecus", cattle (r); this piece of money in Africa is the same with the Jewish "meah" (s), which weighed sixteen barley corns; the value of a penny; and everyone earring of gold; or a jewel set in gold; such used to wear in Arabia, as appears from, Jdg 8:24; however Job could turn them into money, and increase his stock of cattle thereby. Though, perhaps, these presents were made him, not so much to enrich him, but as tokens of renewing their friendship with him; it being then usual in the eastern countries, as it is to this day, that whenever they pay visits, even to the greatest personages, they always carry presents with them; see Sa1 9:7. (r) Plin. Nat. Hist. l. 18. c. 3. & l. 33. c. 3. Alex. ab. Alex. Genial. Dier. l. 4. c. 15. (s) T Bab. Roshhashanah, fol. 26. 1.

Verse 11

So the Lord blessed the latter end of Job more than his beginning,.... Which verified the words of Bildad, Job 8:6; though they were spoken by him only by way of supposition. All blessings are of the Lord, temporal and spiritual; and sometimes the last days of a good man are his best, as to temporal things, as were David's, and here Job's; though this is not always the case: however, if their last days are but the best in spiritual things, that is enough: if they have more faith, hope, love, patience, humility, and self-denial, and resignation of will to the will of God; are more holy, humble, spiritually and heavenly minded; have more light and knowledge in divine things; have more peace and joy, and are more fruitful in every good work, and more useful; and often they are in their very last moments most cheerful and comfortable: the best wine is reserved till last; for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses: just double the number of each of what he had before, Job 1:3.

Verse 12

He had also seven sons, and three daughters. The same number of children, and of the same sort he had before, Job 1:2; and according to Nachman the very same he had before, which the additional letter in the word "seven" is with him the notification of; so that the doubting of what he had before, Job 42:10; respects only his substance, and particularly his cattle; though the Targum says he had fourteen sons, and so Jarchi (t); others think these may be said to be double to Job in their good qualities, external and internal, in their dispositions, virtues, and graces; and others, inasmuch as his former children were not lost, but lived with God, and would live for ever, they might now be said to be double; and so they consider this as a proof of the immortality of the soul, and of the resurrection of the body; but these senses are not to be trusted to; whether these children were by a former wife or another is uncertain. (t) Vid. Balmes. Gram. Strat. 26.

Verse 13

And he called the name of the first Jemima,.... That is, the name of the first and eldest daughter was called by Job Jemima; which either signifies "day", so the Targum interprets it, and most do, and so is the same with Diana; or, as Spanheim (u) observes, it may be the same with the Arabic word "jemama", which signifies a turtle or dove (w); and who also observes that a country in Arabia is so called, and perhaps from her; and which seems to be confirmed by the Arabic geographer (x), who speaks of a queen called Jamama, who dwelt in a city of the country he describes as being on the north of Arabia Felix, and also speaks of a way from thence to Bozrah in Edom; and the name of the second, Kezia; or Cassia; an aromatic herb of a very fragrant smell, as we render the word, Psa 45:8; and from this person the above learned writer conjectures Mount Casius in Arabia might have its name; and the name of the third, Kerenhappuch; which signifies an horn or vessel of paint, such as the eastern women used to paint their faces, particularly their eyes with, Jer 4:30; and as Jezebel did, Kg2 9:30; or "the ray of a precious stone"; some say the carbuncle (y) or ruby; according to the Targum, the emerald; in Ch1 29:2, the word is rendered "glittering stones". Now these names may have respect to Job's daughters themselves, to their external beauty, afterwards observed, so the Targum, "he called the one Jemima, because her beauty was as the day; the other he called Kezia, because she was precious like cassia; and another he called Kerenhappuch, because great was the brightness of the glory of her countenance, as the emerald.'' The complexion of the first might be clear as a bright day, though like that but of a short duration; see Sol 6:10; the next might have her name from the fragrancy and sweetness of her temper; and the third, as being so beautiful that she needed no paint to set her off, but was beauty and paint herself; or her beauty was as bright and dazzling as a precious stone; see Lam 4:7. Or these may respect their internal qualities, virtues, and graces; being children of the day, and not of the night; having a good name, which is better than all spices; and possessed of such graces as were comparable to jewels and precious stones. Though it might be, that Job, in giving them these names, may have respect to the change of his state and condition; his first daughter he called Jemima, or "day", because it was now day, with him: he had been in the night and darkness of adversity, temporal and spiritual, but now he enjoyed a day of prosperity, and of spiritual light and joy; the justness of his cause appeared, his righteousness was brought forth as the light, and his judgment as noonday; and the dispensations of divine Providence appeared to him in a different light than he had seen them in: his second daughter he called Kezia, or Cassia, an herb of a sweet smell, in opposition to the stench of his ulcers and of his breath, which had been so very offensive, and from which he was now free; and may denote also the recovery of his good name, better than precious ointment, in which cassia was an ingredient: his youngest daughter he called Kerenhappuch, the horn of paint, in opposition to his horn being defiled in the dust, and his face foul with weeping, Job 16:15; or if Kerenhappuch signifies the horn turned, as Peritsol interprets it, it may have respect to the strange and sudden turn of Job's affairs: and it is easy to observe, that men have given names to their children on account of their present state and condition, or on account of the change of a former one; see Gen 41:51. (u) Hist. Jobi, c. 12. s. 7. (w) Golii Lexic. Arab. col. 2767, 2768. (x) Geograph. Nub. Climat. 2. par. 6. (y) Hiller. Onomastic. Sacr. p. 356.

Verse 14

And in all the land were no women found so fair as the daughters of Job,.... Either in the whole world, which is not improbable: or it may be rather in the land or country in which they dwelt; and which may be gathered from their names, as before observed. The people of God, and children of Christ, the antitype of Job, are all fair, and there is no spot in them; a perfection of beauty, perfectly comely, through the comeliness of Christ put upon them, and are without spot or wrinkle, or any such thing; and their father gave them inheritance among their brethren; which was done not on account of their beauty or virtue; nor is this observed so much to show the great riches of Job, that he could give his daughters as much as his sons, as his impartiality to his children, and his strict justice and equity in distributing his substance to them all alike, making no difference between male and female. And so in Christ, the antitype of Job, there is neither male nor female, no difference between them, Gal 3:28, but being all children, they are heirs, heirs of God and joint heirs with Christ, and equally partake of the same inheritance with the saints in light, Rom 8:17.

Verse 15

After this lived Job an hundred and forty years,.... Not after he had arrived to the height of his prosperity; not after the birth of his children, and they were grown up, and had their portions given them, which must take in a considerable number of years; but after his afflictions were over, and his prosperity began: and if his years were doubled, as some think, though that is not certain, then he must be seventy years of age when he was so sorely afflicted and must live to the age of two hundred and ten; which is the common notion of the Jewish writers (z): however, he must be fifty or sixty years of age at that time, since his former children were grown up and were for themselves; and it is said (a), his afflictions continued seven years. So that it is not at all improbable that he lived to be about two hundred years of age; and which was a singular blessing of God to him, if you compare his age with that of Jacob, Joseph, Moses, and Joshua, between the two former and the two latter he may be supposed to live; and saw his sons, and his sons' sons, even four generations; Joseph saw but the third, Job the fourth, he was a great-great-grandfather. This was no doubt a pleasant sight to him, to see such a numerous offspring descending from him; and especially if they were walking in the ways of God, as probably they were, since no doubt he would take all the care of their education that in him lay. This is the great blessing promised to the Messiah, the antitype of Job, Isa 53:10; see also Isa 59:21. (z) T. Bava Bathra, fol. 15. 1. Seder Olam Rabba, c. 3. (a) Suidas in voce

Verse 16

So Job died,.... As every man does, though he lived so long, and as Methuselah the oldest man did, Gen 5:27; and though a good man, the best of men die as well as others: so Job died, as a good man, in the Lord, in faith and hope of eternal life and happiness; and so he died in all his outward prosperity and happiness, having great substance and a numerous offspring; being old; as he might be truly called, being two hundred years of age or thereabout: and full of days; lived out all his days, the full term of life in common, and longer than it was usual for men to live. He had a long life to satisfaction, as is promised, Psa 91:16. He lived as long as he desired to live, was quite satisfied with living; not that he loathed life, as he once did, and in that sense he did, and from such principles and with such views as he then had, Job 7:15. But he had enough of life, and was willing to die; and came to his grave, as Eliphaz said, "like a shock of corn in his season", Job 5:26. Adrichomius (b), from certain travellers, speaks of the sepulchre of Job, in the form of a pyramid, in the plains of the land of Uz, to the east of the city Sueta, shown to this day, and had in great honour by Greeks and others; and which is more probable than what some say (c), that his grave is in Constantinople, where there is a gate called Job's gate, from thence: but the Job there buried was a general of the Saracens, who died besieging that city with a numerous army, and was there buried, A. D. 675 (d). There is a fragment at the end of the Septuagint and Arabic versions of this book, said to be translated from a Syriac copy, which gives a very particular account of Job's descent as, "that he dwelt in the land of Ausitis, on the borders of Idumaea and Arabia; that his name was first Jobab; that he married an Arabian woman, and begot a son, whose name was Ennon; that his father was Zare, a son of the sons of Esau; that his mother was Bosorra (or Bosra); and that he was the fifth from Abraham. And these are the kings that reigned in Edom, which country he reigned over; the first was Balac, the son of Beor, the name of whose city was Dennaba; after Balac, Jobab, called Job; after him Asom, who was governor in the country of Theman; after him Adad, the son of Barad, who cut off Midian in the field of Moab, the name of whose city was Gethaim. The friends that came to him (Job) were Eliphaz, of the sons of Esau, the king of the Themanites; Baldad, king of the Sauchseans; and Sophar, king of the Minaeans.'' The substance of this is confirmed by Aristaeus, Philo, and Polyhistor (e), ancient historians. (b) Theatrum Terrae S. p. 93. (c) Juchasin, fol. 9. 2. (d) Schindler. Lexic. Pentaglott. col. 64. (e) Apud Euseb. Praepar. Evangel. l. 9. c. 25. Next: Psalms Introduction

Introduction

JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14). thought--"purpose," as in Job 17:11; but it is usually applied to evil devices (Job 21:27; Psa 10:2): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (Jam 1:13, Jam 1:17); but it is His prerogative to overrule evil to good.

Verse 3

I am the man! Job in God's own words (Job 38:2) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (Job 38:2), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge." too wonderful--I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.

Verse 4

When I said, "Hear," &c., Job's demand (Job 13:22) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.

Verse 5

hearing of the ear-- (Psa 18:44, Margin). Hearing and seeing are often in antithesis (Job 29:11; Psa 18:8). seeth--not God's face (Exo 33:20), but His presence in the veil of a dark cloud (Job 38:1). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.

Verse 6

myself--rather "I abhor," and retract the rash speeches I made against thee (Job 42:3-4) [UMBREIT].

Verse 7

EPILOGUE, in prose. (Job 42:7-17) to Eliphaz--because he was the foremost of the three friends; their speeches were but the echo of his. right--literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (Job 13:10). as . . . Job hath--Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."

Verse 8

seven--(See Introduction). The number offered by the Gentile prophet (Num 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Gen 20:17), thus foreshadowing the true Mediator (Ti1 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests. him--rather, "His person [face] only" (see on Job 22:30). The "person," must be first accepted, before God can accept his offering and work (Gen 4:4); that can be only through Jesus Christ. folly--impiety (Job 1:22; Job 2:10).

Verse 9

The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (Mat 5:44; Luk 23:34; Act 7:60; Act 16:24, Act 16:28, Act 16:30-31).

Verse 10

turned . . . captivity--proverbial for restored, or amply indemnified him for all he had lost (Eze 16:53; Psa 14:7; Hos 6:11). Thus the future vindication of man, body and soul, against Satan (Job 1:9-12), at the resurrection (Job 19:25-27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person. twice--so to the afflicted literal and spiritual Jerusalem (Isa 40:2; Isa 60:7; Isa 61:7; Zac 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Isa 53:12).

Verse 11

It was Job's complaint in his misery that his "brethren," were "estranged" from him (Job 19:13); these now return with the return of his prosperity (Pro 14:20; Pro 19:6-7); the true friend loveth at all times (Pro 17:17; Pro 18:24). "Swallow friends leave in the winter and return with the spring" [HENRY]. eat bread--in token of friendship (Psa 41:9). piece of money--Presents are usual in visiting a man of rank in the East, especially after a calamity (Ch2 32:23). Hebrew, kesita. MAGEE translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Gen 33:19; Jos 24:32. But it is from the Arabic kasat, "weighed out" [UMBREIT], not coined; so Gen 42:35; Gen 33:19; compare with Gen 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity. earring--whether for the nose or ear (Gen 35:4; Isa 3:21). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.

Verse 12

Probably by degrees, not all at once.

Verse 13

The same number as before, Job 1:2; perhaps by a second wife; in Job 19:17 his wife is last mentioned.

Verse 14

Names significant of his restored prosperity (Gen 4:25; Gen 5:29). Jemima--"daylight," after his "night" of calamity; but MAURER, "a dove." Kezia--"cassia," an aromatic herb (Psa 45:8), instead of his offensive breath and ulcers. Keren-happuch--"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (Job 16:15). The names also imply the beauty of his daughters.

Verse 15

inheritance among . . . brethren--An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (Num 27:8), a proof of wealth and unanimity.

Verse 16

The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (Psa 90:10). sons' sons--a proof of divine favor (Gen 50:23; Psa 128:6; Pro 17:6).

Verse 17

full of days--fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (Job 5:26; Psa 91:16; Gen 25:8; Gen 35:29). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare Mat 27:52-53, from which it perhaps was derived spuriously. Next: Psalms Introduction

Verse 1

1 Then Job answered Jehovah, and said: 2 Now I know that Thou canst do all things, And no plan is impracticable to Thee. 3 "Who then hideth counsel - Without knowledge?" Thus have I judged without understanding, What was too wonderful for me, without knowing. He indeed knew previously what he acknowledges in Job 42:2, but now this knowledge has risen upon him in a new divinely-worked clearness, such as he has not hitherto experienced. Those strange but wondrous monsters are a proof to him that God is able to put everything into operation, and that the plans according to which He acts are beyond the reach of human comprehension. If even that which is apparently most contradictory, rightly perceived, is so glorious, his affliction is also no such monstrous injustice as he thinks; on the contrary, it is a profoundly elaborated מזמּה, a well-digested, wise עצה of God. In Job 42:3 he repeats to himself the chastening word of Jehovah, Job 38:2, while he chastens himself with it; for he now perceives that his judgment was wrong, and that he consequently has merited the reproof. With לכן he draws a conclusion from this confession which the chastening word of Jehovah has presented to him: he has rashly pronounced an opinion upon things that lie beyond his power of comprehension, without possessing the necessary capacity of judging and perception. On the mode of writing ידעתּ, Cheth., which recalls the Syriac form med'et (with the pronominal suff. cast off), vid., Ges. 44, rem. 4; on the expression Job 42:2, comp. Gen 11:6. The repetition of Job 38:2 in Job 42:3 is not without some variations according to the custom of authors noticed in Psalter, i. 330. הגּדתּי, "I have affirmed," i.e., judged, is, Job 42:3, so that the notion of judging goes over into that of pronouncing a judgment. The clauses with ולא are circumstantial clauses, Ew. 341, a.

Verse 4

4 O hear now, and I will speak: I will ask Thee, and instruct Thou me. 5 I had heard of Thee by the hearing of the ear, And now mine eye hath seen Thee. 6 Therefore I am sorry, and I repent In dust and ashes. The words employed after the manner of entreaty, in Job 42:4, Job also takes from the mouth of Jehovah, Job 38:3; Job 40:7. Hitherto Jehovah has interrogated him, in order to bring him to a knowledge of his ignorance and weakness. Now, however, after he has thoroughly perceived this, he is anxious to put questions to Jehovah, in order to penetrate deeper and deeper into the knowledge of the divine power and wisdom. Now for the first time with him, the true, living perception of God has its beginning, being no longer effected by tradition (ל of the external cause: in consequence of the tidings which came to my ears, comp. Psa 18:45, comp. Isa 23:5), but by direct communication with God. In this new light he can no longer deceive himself concerning God and concerning himself; the delusion of the conflict now yields to the vision of the truth, and only penitential sorrow for his sin towards God remains to him. The object to אמאס is his previous conduct. נחם is the exact expression for μετανοεῖν, the godly sorrow of repentance not to be repented of. He repents (sitting) on dust and ashes after the manner of those in deep grief. If the second speech of Jehovah no longer has to do with the exaltation and power of God in general, but is intended to answer Job's doubt concerning the justice of the divine government of the world, the long passage about the hippopotamus and the crocodile, Job 40:15-41:34, in this second speech seems to be devoid of purpose and connection. Even Eichhorn and Bertholdt on this account suppose that the separate portions of the two speeches of Jehovah have fallen into disorder. Stuhlmann, Bernstein, and De Wette, on the other hand, explained the second half of the description of the leviathan, Job 41:12-34, as a later interpolation; for this part is thought to be inflated, and to destroy the connection between Jehovah's concluding words, Job 41:2-3, and Job's answer, Job 42:2-6. Ewald forcibly rejected the whole section, Job 40:15, by ascribing it to the writer of Elihu's speeches-an opinion which he has again more recently abandoned. In fact, this section ought to have had a third poet as its writer. But he would be the double (Doppelgnger) of the first; for, deducting the somewhat tame לא אחרישׁ בדיו, Job 41:12, - which, however, is introduced by the interrupted description being resumed, in order now to begin in real earnest, - this section stands upon an equally exalted height with the rest of the book as a poetic production and lofty description; and since it has not only, as also Elihu's speeches, an Arabizing tinge, but also the poetic genius, the rich fountain of thought, the perfection of technical detail, in common with the rest of the book; and since the writer of the book of Job also betrays elsewhere an acquaintance with Egypt, and an especial interest in things Egyptian, the authenticity of the section is by no means doubted by us, but we freely adopt the originality of its present position. But before one doubts the originality of its position, he ought, first of all, to make an earnest attempt to comprehend the portion in its present connection, into which it at any rate has not fallen from pure thoughtlessness. The first speech of Jehovah, moreover, was surprisingly different from what was to have been expected, and yet we recognised in it a deep consistency with the plan; perhaps the same thing is also the case in connection with the second. After Job has answered the first speech of Jehovah by a confession of penitence, the second can have no other purpose but that of strengthening the conviction, which urges to this confession, and of deepening the healthful tone from which it proceeds. The object of censure here is no longer Job's contending with Jehovah in general, but Job's contending with Jehovah on account of the prosperity of the evil-doer, which is irreconcilable with divine justice; that contending by which the sufferer, in spite of the shadow which affliction casts upon him, supported the assertion of his own righteousness. Here also, as a result, the refutation follows in the only way consistent with the dignity of Jehovah, and so that Job must believe in order to perceive, and does not perceive in order not to be obliged to believe. Without arguing the matter with Job, as to why many things in the government of the world are thus and not rather otherwise, Jehovah challenges Job to take the government of the world into his own hand, and to give free course to his wrath, to cast down everything that is exalted, and to render the evil-doer for ever harmless. By thus thinking of himself as the ruler of the world, Job is obliged to recognise the cutting contrast of his feebleness and the divine rule, with which he has ventured to find fault; at the same time, however, he is taught, that - what he would never be able to do - God really punishes the ungodly, and must have wise purposes when, which He indeed might do, He does not allow the floods of His wrath to be poured forth immediately. Thus far also Simson is agreed; but what is the design of the description of the two Egyptian monsters, which are regarded by him as by Ewald as out of place here? To show Job how little capable he is of governing the world, and how little he would be in a position to execute judgment on the evil-doer, two creatures are described to him, two unslain monsters of gigantic structure and invincible strength, which defy all human attack. These two descriptions are, we think, designed to teach Job how little capable of passing sentence upon the evil-doer he is, who cannot even draw a cord through the nose of the behmoth, and who, if he once attempted to attack the leviathan, would have reason to remember it so long as he lived, and would henceforth let it alone. It is perhaps an emblem that is not without connection with the book of Job, that these בהמות and לויתן (תנין), in the language of the Prophets and the Psalms, are the symbols of a worldly power at enmity with the God of redemption and His people. And wherefore should Job's confession, Job 42:2, not be suitably attached to the completed description of the leviathan, especially as the description is divided into two parts by the utterances of Jehovah, Job 41:2-3, which retrospectively and prospectively set it in the right light for Job?

Verse 7

Job's confession and tone of penitence are now perfected. He acknowledges the divine omnipotence which acts according to a wisely-devised scheme, in opposition to his total ignorance and feebleness. A world of divine wisdom, of wondrous thoughts of God, now lies before him, concerning which he knows nothing of himself, but would gladly learn a vast amount by the medium of divine instruction. To these mysteries his affliction also belongs. He perceives it now to be a wise decree of God, beneath which he adoringly bows, but it is nevertheless a mystery to him. Sitting in dust and ashes, he feels a deep contrition for the violence with which he has roughly handled and shaken the mystery, - now will it continue, that he bows beneath the enshrouded mystery? No, the final teaching of the book is not that God's rule demands faith before everything else; the final teaching is, that sufferings are for the righteous man the way to glory, and that his faith is the way to sight. The most craving desire, for the attainment of which Job hopes where his faith breaks forth from under the ashes, is this, that he will once more behold God, even if he should succumb to his affliction. This desire is granted him ere he yields. For he who hitherto has only heard of Jehovah, can now say: עתה עיני ראתך; his perception of God has entered upon an entirely new stage. But first of all God has only borne witness of Himself to him, to call him to repentance. Now, however, since the rust of pollution is purged away from Job's pure soul, He can also appear as his Vindicator and Redeemer. After all that was sinful in his speeches is blotted out by repentance, there remains only the truth of his innocence, which God Himself testifies to him, and the truth of his holding fast to God in the hot battle of temptation, by which, without his knowing it, he has frustrated the design of Satan. 7 And it came to pass, after Jehovah had spoken these words to Job, that Jehovah said to Eliphaz the Temanite, My wrath is kindled against thee and thy two friends: for ye have not spoken what is correct in reference to Me, as My servant Job. In order that they may only maintain the justice of God, they have condemned Job against their better knowledge and conscience; therefore they have abandoned truth in favour of the justice of God, - a defence which, as Job has told the friends, God abhors. Nevertheless He is willing to be gracious.

Verse 8

8 And now take unto you seven bullocks and seven rams, and go to My servant Job, and offer an offering for yourselves, and Job My servant shall pray for you; only his person will I accept, that I recompense not unto you your folly: for ye have not spoken what is correct in reference to Me, as My servant Job. Schlottm., like Ew., translates נכונה what is sincere, and understands it of Job's inward truthfulness, in opposition to the words of the friends contrary to their better knowledge and conscience. But nkwn has not this signification anywhere: it signifies either directum = rectum or erectum = stabile, but not sincerum. However, objective truth and subjective truthfulness are here certainly blended in the notion "correct." The "correct" in Job's speeches consists of his having denied that affliction is always a punishment of sin, and in his holding fast the consciousness of his innocence, without suffering himself to be persuaded of the opposite. That denial was correct; and this truthfulness was more precious to God than the untruthfulness of the friends, who were zealous for the honour of God. After Job has penitently acknowledged his error, God decides between him and the friends according to his previous supplicatory wish, Job 16:21. The heavenly Witness makes Himself heard on earth, and calls Job by the sweet name of עבדי. And the servant of Jehovah is not only favoured himself, but he also becomes the instrument of grace to sinners. As where his faith shone forth he became the prophet of his own and the friends' future, so now he is the priestly mediator between the friends and God. The friends against whom God is angry, but yet not as against רשׁעים, but only as against those who have erred, must bring an offering as their atonement, in connection with which Job shall enter in with a priestly intercession for them, and only him (כּי אם, non alium sed = non nisi), whom they regarded as one punished of God, will God accept (comp. Gen 19:21) - under what deep shame must it have opened their eyes! Here also, as in the introduction of the book, it is the עולה which effects the atonement. It is the oldest and, according to its meaning, the most comprehensive of all the blood-offerings. Bullocks and rams are also the animals for the whole burnt-offerings of the Mosaic ritual; the proper animal for the sin-offering, however, is the he-goat together with the she-goat, which do not occur here, because the age and scene are strange to the Israelitish branching off of the חטאת from the עולה. The double seven gives the mark of the profoundest solemnity to the offering that was to be offered. The three also obey the divine direction; for although they have erred, God's will is above everything in their estimation, and they cheerfully subordinate themselves as friends to the friend. (Note: Hence the Talmudic proverb (vid., Frst's Perlenschnre, S. 80): או איתותא או חברא כחברי איוב, either a friend like Job's friends or death!)

Verse 9

9 The Eliphaz of Teman, and Bildad of Shuach, and Zophar of Naamah, went forth and did as Jehovah had said to them; and Jehovah accepted the person of Job. Jehovah has now risen up as a witness for Job, the spiritual redemption is already accomplished; and all that is wanting is, that He who has acknowledged and testified to Job as His servant should also act outwardly and visibly, and in mercy show Himself the righteous One.

Verse 10

10 And Jehovah turned the captivity of Job, when he prayed for his friends; and Jehovah increased everything that Job had possessed to the double. רעהוּ is to be understood generally, as Job 16:21, and the בּ signifies not "because," but "when." The moment in which Job prayed for his friends became, as the climax of a life that is well-pleasing with God, the turning-point of glory to him. The Talmud has borrowed from here the true proverb: תחלה כל־המתפלל בעד חברו נענה, i.e., he who prays for his fellow-men always finds acceptance for himself first of all. The phrase (שׁבית) שׁוּב שׁבוּת signifies properly to turn captivity, then in general to make an end of misery; also in German, elend, old High Germ. elilenti, originally signified another, foreign country (vid., Psalter, ii. 192), since an involuntary removal from one's native land is regarded as the emblem of a lamentable condition. This phrase does not exactly stamp Job as the Mashal of the Israel of the Exile, but it favoured this interpretation. Now when Job was recovered, and doubly blessed by God, as is also promised to the Israel of the Exile, Isa 61:7 and freq., sympathizing friends also appeared in abundance.

Verse 11

11 Then came to him all his brothers, and all his sisters, and all his former acquaintances, and ate bread with him in his house, and expressed sympathy with him, and comforted him concerning all the evil which Jehovah had brought upon him; and each one gave him a Kesit, and each a golden ring. Prosperity now brought those together again whom calamity had frightened away; for the love of men is scarcely anything but a number of coarse or delicate shades of selfishness. Now they all come and rejoice at Job's prosperity, viz., in order to bask therein. He, however, does not thrust them back; for the judge concerning the final motives of human love is God, and love which is shown to us is certainly more worthy of thanks than hatred. They are his guests again, and he leaves them to their own shame. And now their tongues, that were halting thus far, are all at once become eloquent: they mingle congratulations and comfort with their expressions of sorrow at his past misfortune. It is now an easy matter, that no longer demands their faith. They even bring him each one a present. In everything it is manifest that Jehovah has restored His servant to honour. Everything is now subordinated to him, who was accounted as one forsaken of God. קשׂיטה is a piece of metal weighed out, of greater value than the shekel, moreover indefinite, since it is nowhere placed in the order of the Old Testament system of weights and measures, adapted to the patriarchal age, Gen 33:19, in which Job's history falls. (Note: According to b. Rosch ha-Schana, 26a, R. Akiba found the word קשׂיטה in Africa in the signification מעה (coin), as a Targ. (vid., Aruch, s.v. קשׂיטה) also translates; the Arab. קשׂת at least signifies balances and weight.) נזמים are rings for the nose and ear; according to Exo 32:3, an ornament of the women and men.

Verse 12

The author now describes the manner of Job's being blessed. 12 And Jehovah blessed Job's end more than his beginning; and he had fourteen thousand sheep and six thousand camels, and a thousand yoke of oxen and a thousand she-asses. The numbers of the stock of cattle, Job 1:3, (Note: Job, like all the wealthier husbandmen in the present day, kept she-asses, although they are three times dearer than the male, because they are useful for their foals; it is not for the sake of their milk, for the Semites do not milk asses and horses. Moreover, the foals are also only a collateral gain, which the poor husbandman, who is only able to buy a he-ass, must forego. What renders this animal indispensable in husbandry is, that it is the common and (since camels are extremely rare among the husbandmen) almost exclusive means of transport. How would the husbandman, e.g., be able to carry his seed for sowing to a field perhaps six or eight miles distant? Not on the plough, as our farmers do, for the plough is transported on the back of the oxen in Syria. How would he be able to get the corn that was to be ground (tachne) to the mill, perhaps a day's journey distant; how carry wood and grass, how get the manure upon the field in districts that require to be manured, if he had not an ass? The camels, on the other hand, serve for harvesting (ragâd), and the transport of grain (ghalle), chopped straw (tibn), fuel (hatab), and the like, to the large inland towns, and to the seaports. Those village communities that do not possess camels for this purpose, hire them of the Arabs (nomads). - Wetzst.) now appear doubled, but it is different with the children.

Verse 13

13 And he had seven sons and three daughters. Therefore, instead of the seven sons and three daughters which he had, he receives just the same again, which is also so far a doubling, as deceased children also, according to the Old Testament view, are not absolutely lost, Sa2 12:23. The author of this book, in everything to the most minute thing consistent, here gives us to understand that with men who die and depart from us the relation is different from that with things which we have lost. The pausal שׁבענה (instead of שׁבעה), with paragogic âna, which otherwise is a fem. suff. (Ges. 91, rem. 2), here, however, standing in a prominent position, is an embellishment somewhat violently brought over from the style of the primeval histories (Gen 21:29; Rut 1:19): a septiad of sons. The names of the sons are passed over in silence, but those of the daughters are designedly given.

Verse 14

14 And the one was called Jemma, and the second Kezia, and the third Keren ha-pch. The subject of ויּקרא is each and every one, as Isa 9:5 (comp. supra, Job 41:25, existimaverit quis). The one was called ימימה (Arab. jemâme, a dove) on account of her dove's eyes; the other קציעה, cassia, because she seemed to be woven out of the odour of cinnamon; and the third קרן הפּוּך, a horn of paint (lxx Hellenizing: κέρας ἀμαλθείας), which is not exactly beautiful in itself, but is the principal cosmetic of female beauty (vid., Lane, Manners and Customs of the Modern Egyptians, transl.): the third was altogether the most beautiful, possessing a beauty heightened by artificial means. They were therefore like three graces. The writer here keeps to the outward appearance, not disowning his Old Testament standpoint. That they were what their names implied, he says in

Verse 15

15 And in all the land there were not found women so fair as the daughters of Job: and their father gave them inheritance among their brothers. On נמצא, followed by the acc., vid., Ges. 143, 1, b. להם, etc., referring to the daughters, is explained from the deficiency in Hebrew in the distinction of the genders. Job 42:15 sounds more Arabian than Israelitish, for the Thora only recognises a daughter as heiress where there are no sons, Num 27:8 The writer is conscious that he is writing an extra-Israelitish pre-Mosaic history. The equal distribution of the property again places before our eyes the pleasing picture of family concord in the commencement of the history; at the same time it implies that Job will not have been wanting in son-in-law for his fair, richly-dowried daughters, - a fact which Job 42:16 establishes:

Verse 16

16 And Job lived after this a hundred and forty years, and saw his children and his children's children to four generations. In place of ויּרא, the Keri gives the unusual Aorist form ויּראה, which, however, does also occur elsewhere (e.g., Sa1 17:42). The style of the primeval histories, which we here everywhere recognise, Gen 50:23 (comp. Isa 53:10), is retained to the last words.

Verse 17

17 And Job died, old, and weary of life. In the very same manner Genesis, Gen 25:8, Gen 35:29, records the end of the patriarchs. They died satiated of life; for long life is a gift of God, but neither His greatest nor His final gift. A New Testament poet would have closed the book of Job differently. He would have shown us how, becoming free from his inward conflict of temptation, and being divinely comforted, Job succumbs to his disease, but waves his palm of victory before the throne of God among the innumerable hosts of those who have washed their robes and made them white in the blood of the Lamb. The Old Testament poet, however, could begin his book with a celestial scene, but not end it with the same. True, in some passages, which are like New Testament luminous points in the Old Testament poem, Job dares to believe and to hope that God will indeed acknowledge him after death. But this is a purely individual aspiration of faith - the extreme of hope, which comes forth against the extreme of fear. The unravelment does not correspond to this aspiration. The view of heaven which a Christian poet would have been able to give at the close of the book is only rendered possible by the resurrection and ascension of Christ. So far, what Oehler in his essay on the Old Testament Wisdom (1854, S. 28) says, in opposition to those who think the book of Job is directed against the Mosaic doctrine of retribution, is true: that, on the contrary, the issue of the book sanctions the present life phase of this doctrine anew. But the comfort which this theologically and artistically incomparable book presents to us is substantially none other than that of the New Testament. For the final consolation of every sufferer is not dependent upon the working of good genii in the heavens, but has its seat in God's love, without which even heaven would become a very hell. Therefore the book of Job is also a book of consolation for the New Testament church. From it we learn that we have not only to fight with flesh and blood, but with the prince of this world, and to accomplish our part in the conquest of evil, to which, from Gen 3:15 onwards, the history of the world tends; that faith and avenging justice are absolutely distinct opposites; that the right kind of faith clings to divine love in the midst of the feeling of wrath; that the incomprehensible ways of God always lead to a glorious issue; and that the suffering of the present time is far outweighed by the future glory - a glory not always revealed in this life and visibly future, but the final glory above. The nature of faith, the mystery of the cross, the right practice of the care of souls, - this, and much besides, the church learns from this book, the whole teaching of which can never be thoroughly learned and completely exhausted.

Introduction

Solomon says, "Better is the end of a thing than the beginning thereof," Ecc 7:8. It was so here in the story of Job; at the evening-time it was light. Three things we have met with in this book which, I confess , have troubled me very much; but we find all the three grievances redressed, thoroughly redressed, in this chapter, everything set to-rights. I. It has been a great trouble to us to see such a holy man as Job was so fretful, and peevish, and uneasy to himself, and especially to hear him quarrel with God and speak indecently to him; but, though he thus fall, he is not utterly cast down, for here he recovers his temper, comes to himself and to his right mind again by repentance, is sorry for what he has said amiss, unsays it, and humbles himself before God (Job 42:1-6). II. It has been likewise a great trouble to us to see Job and his friends so much at variance, not only differing in their opinions, but giving one another a great many hard words, and passing severe censures one upon another, though they were all very wise and good men; but here we have this grievance redressed likewise, the differences between them happily adjusted, the quarrel taken up, all the peevish reflections they had cast upon one another forgiven and forgotten, and all joining in sacrifices and prayers, mutually accepted of God (Job 42:7-9). III. It has troubled us to see a man of such eminent piety and usefulness as Job was so grievously afflicted, so pained, so sick, so poor, so reproached, so slighted, and made the very centre of all the calamities of human life; but here we have this grievance redressed too, Job healed of all his ailments, more honoured and beloved than ever, enriched with an estate double to what he had before, surrounded with all the comforts of life, and as great an instance of prosperity as ever he had been of affliction and patience (Job 42:10-17). All this is written for our learning, that we, under these and the like discouragements that we meet with, through patience and comfort of this scripture may have hope.

Verse 1

The words of Job justifying himself were ended, Job 31:40. After that he said no more to that purport. The words of Job judging and condemning himself began, Job 40:4, Job 40:5. Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord (Job 42:1), not by way of contradiction (he had promised not so to answer again, Job 40:5), but by way of submission; and thus we must all answer the calls of God. I. He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, Job 42:2. Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth, Ti2 2:25. Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it (Job 23:13), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way. II. He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, Job 42:3. "Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not," that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here, 1. He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished. 2. He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it. III. He will not answer, but he will make supplication to his Judge, as he had said, Job 9:15. "Hear, I beseech thee, and I will speak (Job 42:4), not speak either as plaintiff or defendant (Job 13:22), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," Jam 1:5. Now he is brought to the prayer Elihu taught him, That which I see not teach thou me. IV. He puts himself into the posture of a penitent, and therein goes upon a right principle. In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, Co2 7:9. Such was Job's sorrow for his sins. 1. Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it (Job 42:5): "I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note, (1.) It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear. (2.) When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us (Gal 1:16), and so changes us into the same image, Co2 3:18. (3.) God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest. 2. Job had an eye to himself in his repentance, thought hardly of himself, and thereby expressed his sorrow for his sins (Job 42:6): Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.) It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them. Even good people, that have no gross enormities to repent of, must be greatly afflicted in soul for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart and be in bitterness. Till the enemy be effectually humbled, the peace will be insecure. (2.) Outward expressions of godly sorrow well become penitents; Job repented in dust and ashes. These, without an inward change, do but mock God; but, where they come from sincere contrition of soul, the sinner by them gives glory to God, takes shame to himself, and may be instrumental to bring others to repentance. Job's afflictions had brought him to the ashes (Job 2:8, he sat down among the ashes), but now his sins brought him thither. True penitents mourn for their sins as heartily as ever they did for any outward afflictions, and are in bitterness as for an only son of a first-born, for they are brought to see more evils in their sins than in their troubles. (3.) Self-loathing is evermore the companion of true repentance. Eze 6:9, They shall loathe themselves for the evils which they have committed. We must no only angry at ourselves for the wrong and damage we have by sin done to our own souls, but must abhor ourselves, as having by sin made ourselves odious to the pure and holy God, who cannot endure to look upon iniquity. If sin be truly an abomination to us, sin in ourselves will especially be so; the nearer it is to us the more loathsome it will be. (4.) The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I am undone," Isa 6:5. God had challenged Job to look upon proud men and abase them. "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low." Let us leave it to God to govern the world, and make it our care, in the strength of his grace, to govern ourselves and our own hearts well.

Verse 7

Job, in his discourses, had complained very much of the censures of his friends and their hard usage of him, and had appealed to God as Judge between him and them, and thought it hard that judgment was not immediately given upon the appeal. While God was catechising Job out of the whirlwind one would have thought that he only was in the wrong, and that the cause would certainly go against him; but here, to our great surprise, we find it quite otherwise, and the definitive sentence given in Job's favour. Wherefore judge nothing before the time. Those who are truly righteous before God may have their righteousness clouded and eclipsed by great and uncommon afflictions, by the severe censures of men, by their own frailties and foolish passions, by the sharp reproofs of the word and conscience, and the deep humiliation of their own spirits under the sense of God's terrors; and yet, in due time, these clouds shall all blow over, and God will bring forth their righteousness as the light and their judgment as the noon-day, Psa 37:6. He cleared Job's righteousness here, because he, like an honest man, held it fast and would not let it go. We have here, I. Judgment given against Job's three friends, upon the controversy between them and Job. Elihu is not censured here, for he distinguished himself from the rest in the management of the dispute, and acted, not as a party, but as a moderator; and moderation will have its praise with God, whether it have with men or no. In the judgment here given Job is magnified and his three friends are mortified. While we were examining the discourses on both sides we could not discern, and therefore durst not determine, who was in the right; something of truth we thought they both had on their side, but we could not cleave the hair between them; nor would we, for all the world, have had to give the decisive sentence upon the case, lest we should have determined wrong. But it is well that the judgment is the Lord's, and we are sure that his judgment is according to truth; to it we will refer ourselves, and by it we will abide. Now, in the judgment here given, 1. Job is greatly magnified and comes off with honour. He was but one against three, a beggar now against three princes, and yet, having God on his side, he needed not fear the result, though thousands set themselves against him. Observe here, (1.) When God appeared for him: After the Lord had spoken these words unto Job, Job 42:7. After he had convinced and humbled him, and brought him to repentance for what he had said amiss, then he owned him in what he had said well, comforted him, and put honour upon him; not till then: for we are not ready for God's approbation till we judge and condemn ourselves; but then he thus pleaded his cause, for he that has torn will heal us, he that has smitten will bind us. The Comforter shall convince, Joh 16:8. See in what method we are to expect divine acceptance; we must first be humbled under divine rebukes. After God, by speaking these words, had caused grief, he returned and had compassion, according to the multitude of his mercies; for he will not contend for ever, but will debate in measure, and stay his rough wind in the day of his east wind. Now that Job had humbled himself God exalted him. True penitents shall find favour with God, and what they have said and done amiss shall no more be mentioned against them. Then God is well pleased with us when we are brought to abhor ourselves. (2.) How he appeared for him. It is taken for granted that all his offences are forgiven; for if he be dignified, as we find he is here, no doubt he is justified. Job had sometimes intimated, with great assurance, that God would clear him at last, and he was not made ashamed of the hope. [1.] God calls him again and again his servant Job, four times in two verses, and he seems to take a pleasure in calling him so, as before his troubles (Job 1:8), "Hast thou considered my servant Job? Though he is poor and despised, he is my servant notwithstanding, and as dear to me as when he was in prosperity. Though he has his faults, and has appeared to be a man subject to like passions as others, though he has contended with me, has gone about to disannul my judgment, and has darkened counsel by words without knowledge, yet he sees his error and retracts it, and therefore he is my servant Job still." If we still hold fast the integrity and fidelity of servants to God, as Job did, though we may for a time be deprived of the credit and comfort of the relation, we shall be restored to it at last, as he was. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but God will acknowledge those whom he accepts, and will not suffer them to be run down by the malice of hell or earth. If God says, Well done, good and faithful servant, it is of little consequence who says otherwise. [2.] He owns that he had spoken of him the thing that was right, beyond what his antagonists had done. He had given a much better and truer account of the divine Providence than they had done. They had wronged God by making prosperity a mark of the true church and affliction a certain indication of God's wrath; but Job had done him right by maintaining that God's love and hatred are to be judged of by what is in men, not by what is before them, Ecc 9:1. Observe, First, Those do the most justice to God and his providence who have an eye to the rewards and punishments of another world more than to those of this, and with the prospect of those solve the difficulties of the present administration. Job had referred things to the future judgment, and the future state, more than his friends had done, and therefore he spoke of God that which was right, better than his friends had done. Secondly, Though Job had spoken some things amiss, even concerning God, whom he made too bold with, yet he is commended for what he spoke that was right. We must not only not reject that which is true and good, but must not deny it its due praise, though there appear in it a mixture of human frailty and infirmity. Thirdly, Job was in the right, and his friends were in the wrong, and yet he was in pain and they were at ease - a plain evidence that we cannot judge of men and their sentiments by looking in their faces or purses. He only can do it infallibly who sees men's hearts. [3.] He will pass his word for Job that, notwithstanding all the wrong his friends had done him, he is so good a man, and of such a humble, tender, forgiving spirit, that he will very readily pray for them, and use his interest in heaven on their behalf: "My servant Job will pray for you. I know he will. I have pardoned him, and he has the comfort of pardon, and therefore he will pardon you." [4.] He appoints him to be the priest of this congregation, and promises to accept him and his mediation for his friends. "Take your sacrifices to my servant Job, for him will I accept." Those whom God washes from their sins he makes to himself kings and priests. True penitents shall not only find favour as petitioners for themselves, but be accepted as intercessors for others also. It was a great honour that God hereby put upon Job, in appointing him to offer sacrifice for his friends, as formerly he used to do for his own children, Job 1:5. And a happy presage it was of his restoration to his prosperity again, and indeed a good step towards it, that he was thus restored to the priesthood. Thus he became a type of Christ, through whom alone we and our spiritual sacrifices are acceptable to God; see Pe1 2:5. "Go to my servant Job, to my servant Jesus" (from whom for a time he hid his face), "put your sacrifices into his hand, make use of him as your Advocate, for him will I accept, but, out of him, you must expect to be dealt with according to your folly." And, as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so Christ prayed and died for his persecutors, and ever lives making intercession for the transgressors. 2. Job's friends are greatly mortified, and come off with disgrace. They were good men and belonged to God, and therefore he would not let them lie still in their mistake any more than Job, but, having humbled him by a discourse out of the whirlwind, he takes another course to humble them. Job, who was dearest to him, was first chidden, but the rest in their turn. When they heard Job talked to, it is probable, they flattered themselves with a conceit that they were in the right and Job was in all the fault, but God soon took them to task, and made them know the contrary. In most disputes and controversies there is something amiss on both sides, either in the merits of the cause or in the management, if not in both; and it is fit that both sides should be told of it, and made to see their errors. God addresses this to Eliphaz, not only as the senior, but as the ringleader in the attack made upon Job. Now, (1.) God tells them plainly that they had not spoken of him the thing that was right, like Job, that is, they had censured and condemned Job upon a false hypothesis, had represented God fighting against Job as an enemy when really he was only trying him as a friend, and this was not right. Those do not say well of God who represent his fatherly chastisements of his own children as judicial punishments and who cut them off from his favour upon the account of them. Note, It is a dangerous thing to judge uncharitably of the spiritual and eternal state of others, for in so doing we may perhaps condemn those whom God has accepted, which is a great provocation to him; it is offending his little ones, and he takes himself to be wronged in all the wrongs that are done to them. (2.) He assures them he was angry with them: My wrath is kindled against thee and thy two friends. God is very angry with those who despise and reproach their brethren, who triumph over them, and judge hardly of them, either for their calamities or for their infirmities. Though they were wise and good men, yet, when they spoke amiss, God was angry with them and let them know that he was. (3.) He requires from them a sacrifice, to make atonement for what they had said amiss. They must bring each of them seven bullocks, and each of them seven rams, to be offered up to God for a burnt-offering; for it should seem that, before the law of Moses, all sacrifices, even those of atonement, were wholly burnt, and therefore were so called. They thought they had spoken wonderfully well, and that God was beholden to them for pleading his cause and owed them a good reward for it; but they are told that, on the contrary, he is displeased with them, requires from them a sacrifice, and threatens that, otherwise, he will deal with them after their folly. God is often angry at that in us which we are ourselves proud of and sees much amiss in that which we think was done well. (4.) He orders them to go to Job, and beg of him to offer their sacrifices, and pray for them, otherwise they should not be accepted. By this God designed, [1.] To humble them and lay them low. They thought that they only were the favourites of Heaven, and that Job had no interest there; but God gives them to understand that he had a better interest there than they had, and stood fairer for God's acceptance than they did. The day may come when those who despise and censure God's people will court their favour, and be made to know that God has loved them, Rev 3:9. The foolish virgins will beg oil of the wise. [2.] To oblige them to make their peace with Job, as the condition of their making their peace with God. If thy brother has aught against thee (as Job had a great deal against them), first be reconciled to thy brother and then come and offer thy gift. Satisfaction must first be made for wrong done, according as the nature of the thing requires, before we can hope to obtain from God the forgiveness of sin. See how thoroughly God espoused the cause of his servant Job and engaged in it. God will not be reconciled to those that have offended Job till they have first begged his pardon and he be reconciled to them. Job and his friends had differed in their opinion about many things, and had been too keen in their reflections one upon another, but now they were to be made friends; in order to that, they are not to argue the matter over again and try to give it a new turn (that might be endless), but they must agree in a sacrifice and a prayer, and that must reconcile them: they must unite in affection and devotion when they could not concur in the same sentiments. Those who differ in judgments about minor things are yet one in Christ the great sacrifice, and meet at the same throne of grace, and therefore ought to love and bear with one another. Once more, observe, When God was angry with Job's friends, he did himself put them in a way to make their peace with him. Our quarrels with God always begin on our part, but the reconciliation begins on his. II. The acquiescence of Job's friends in this judgment given, Job 42:9. They were good men, and, as soon as they understood what the mind of the Lord was, they did as he commanded them, and that speedily and without gainsaying, though it was against the grain to flesh and blood to court him thus whom they had condemned. Note, Those who would be reconciled to God must carefully use the prescribed means and methods of reconciliation. Peace with God is to be had only in his own way and upon his own terms, and they will never seem hard to those who know how to value the privilege, but they will be glad of it upon any terms, though ever so humbling. Job's friends had all joined in accusing Job, and now they join in begging his pardon. Those that have sinned together should repent together. Those that appeal to God, as both Job and his friends had often done, must resolve to stand by his award, whether pleasing or unpleasing to their own mind. And those that conscientiously observe God's commands need not doubt of his favour: The Lord also accepted Job, and his friends in answer to his prayer. It is not said, He accepted them (though that is implied), but, He accepted Job for them; so he has made us accepted in the beloved, Eph 1:6; Mat 3:17. Job did not insult over his friends upon the testimony God had given concerning him, and the submission they were obliged to make to him; but, God being graciously reconciled to him, he was easily reconciled to them, and then God accepted him. This is that which we should aim at in all our prayers and services, to be accepted of the Lord; this must be the summit of our ambition, not to have praise of men, but to please God.

Verse 10

You have heard of the patience of Job (says the apostle, Jam 5:11) and have seen the end of the Lord, that is, what end the Lord, at length, put to his troubles. In the beginning of this book we had Job's patience under his troubles, for an example; here, in the close, for our encouragement to follow that example, we have the happy issue of his troubles and the prosperous condition to which he was restored after them, which confirms us in counting those happy which endure. Perhaps, too, the extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy, as Job's after-prosperity was to his former, though then he was the greatest of all the men of the east. He that rightly endures temptation, when he is tried, shall receive a crown of life (Jam 1:12), as Job, when he was tried, received all the wealth, and honour, and comfort, which here we have an account of. I. God returned in ways of mercy to him; and his thoughts concerning him were thoughts of good and not of evil, to give the expected (nay, the unexpected) end, Jer 29:11. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Job's sorest complaint, and indeed the sorrowful accent of all his complaints, on which he laid the greatest emphasis, was that God appeared against him. But now God plainly appeared for him, and watched over him to build and to plant, like as he had (at least in his apprehension) watched over him to pluck up and to throw down, Jer 31:28. This put a new face upon his affairs immediately, and every thing now looked as pleasing and promising as before it had looked gloomy and frightful. 1. God turned his captivity, that is, he redressed his grievances and took away all the causes of his complaints; he loosed him from the bond with which Satan had now, for a great while, bound him, and delivered him out of those cruel hands into which he had delivered him. We may suppose that now all his bodily pains and distempers were healed so suddenly and so thoroughly that the cure was next to miraculous: His flesh became fresher than a child's, and he returned to the days of his youth; and, what was more, he felt a very great alteration in his mind; it was calm and easy, and the tumult was all over, his disquieting thoughts had all vanished, his fears were silenced, and the consolations of God were now as much the delight of his soul as his terrors had been its burden. The tide thus turned, his troubles began to ebb as fast as they had flowed, just then when he was praying for his friends, praying over his sacrifice which he offered for them. Mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for God is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then God completed his remission by turning his captivity. Note, We are really doing our business when we are praying for our friends, if we pray in a right manner, for in those prayers there is not only faith, but love. Christ has taught us to pray with and for others in teaching us to say, Our Father; and, in seeking mercy for others, we may find mercy ourselves. Our Lord Jesus has his exaltation and dominion there, where he ever lives making intercession. Some, by the turning of Job's captivity, understand the restitution which the Sabeans and Chaldeans made of the cattle which they had taken from him, God wonderfully inclining them to do it; and with these he began the world again. Probably it was so; those spoilers had swallowed down his riches, but they were forced to vomit them up again, Job 20:15. But I rather understand this more generally of the turn now given. 2. God doubled his possessions: Also the Lord gave Job twice as much as he had before. It is probable that he did at first, in some way or other, intimate to him that it was his gracious purpose, by degrees, in due time to bring him to such a height of prosperity that he should have twice as much as ever he had, for the encouraging of his hope and the quickening of his industry, and that it might appear that this wonderful increase was a special token of God's favour. And it may be considered as intended, (1.) To balance his losses. He suffered for the glory of God, and therefore God made it up to him with advantage, and allowed him more than interest upon interest. God will take care that none shall lose by him. (2.) To recompense his patience and his confidence in God, which (notwithstanding the workings of corruption) he did not cast away, but still held fast, and that is it which has a great recompence of reward, Heb 10:35. Job's friends had often put their severe censure of Job upon this issue, If thou wert pure and upright, surely now he would awake for thee, Job 8:6. But he does not awake for thee; therefore thou art not upright. "Well," says God, "though your argument be not conclusive, I will even by that demonstrate the integrity of my servant Job; his latter end shall greatly increase, and by that it shall appear, since you will have it so, that it was not for any injustice in his hands that he suffered the loss of all things." Now it appeared that Job had reason to bless God for taking away (as he did, Job 1:21), since it made so good a return. II. His old acquaintance, neighbours, and relations, were very kind to him, Job 42:11. They had been estranged from him, and this was not the least of the grievances of his afflicted state; he bitterly complained of their unkindness, Job 19:13, etc. But now they visited him with all possible expressions of affection and respect. 1. They put honour upon him, in coming to dine with him as formerly, but (we may suppose) privately bringing their entertainment along with them, so that he had the reputation of feasting them without the expense. 2. They sympathized with him, and showed a tender concern for him, such as becomes brethren. They bemoaned him when they talked over all the calamities of his afflicted state, and comforted him when they took notice of God's gracious returns to him. They wept for his griefs, and rejoiced in his joys, and proved not such miserable comforters as his three friends, that, at first, were so forward and officious to attend him. These were not such great men nor such learned and eloquent men as those, but they proved much more skilful and kind in comforting Job. God sometimes chooses the foolish and weak things of the world, as for conviction, so for comfort. 3. They made a collection among them for the repair of his losses and the setting of him up again. They did not think it enough to say, Be warmed, Be filled, but gave him such things as would be of use to him, Jam 2:16. Every one gave him a piece of money (some more, it is likely, and some less, according to their ability) and every one an ear-ring of gold (an ornament much used by the children of the east), which would be as good as money to him: this was a superfluity which they could well spare, and the rule is, That our abundance must be a supply to our brethren's necessity. But why did Job's relations now, at length, show this kindness to him? (1.) God put it in their hearts to do so; and every creature is that to us which he makes it to be. Job had acknowledged God in their estrangement from him, for which he now rewarded him in turning them to him again. (2.) Perhaps some of them withdrew from him because they thought him a hypocrite, but, now that his integrity was made manifest, they returned to him and to communion with him again. When God was friendly to him they were all willing to be friendly too, Psa 119:74, Psa 119:79. Others of them, it may be, withdrew because he was poor, and sore, and a rueful spectacle, but now that he began to recover they were willing to renew their acquaintance with him. Swallow-friends, that are gone in winter, will return in the spring, though their friendship is of little value. (3.) Perhaps the rebuke which God had given to Eliphaz and the other two for their unkindness to Job awakened the rest of his friends to return to their duty. Reproofs to others we should thus take as admonitions and instructions to us. 4. Job prayed for his friends, and then they flocked about him, overcome by his kindness, and every one desiring an interest in his prayers. The more we pray for our friends and relations the more comfort we may expect in them. III. His estate strangely increased, by the blessing of God upon the little that his friends gave him. He thankfully received their courtesy, and did not think it below him to have his estate repaired by contributions. He did not, on the one hand, urge his friends to raise money for him; he acquits himself from that (Job 6:22), Did I say, Bring unto me or give me a reward of your substance? Yet what they brought he thankfully accepted, and did not upbraid them with their former unkindnesses, nor ask them why they did not do this sooner. He was neither so covetous and griping as to ask their charity, nor so proud and ill-natured as to refuse it when they offered it; and, being in so good a temper, God gave him that which was far better than their money and ear-rings, and that was his blessing, Job 42:12. The Lord comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. Observe, 1. The blessing of the Lord makes rich; it is he that gives us power to get wealth and gives success in honest endeavours. Those therefore that would thrive must have an eye to God's blessing, and never to out of it, no, not into the warm sun; and those that have thriven must not sacrifice to their own net, but acknowledge their obligations to God for his blessing. 2. That blessing can make very rich and sometimes makes good people so. Those that become rich by getting think they can easily make themselves very rich by saving; but, as those that have little must depend upon God to make it much, so those that have much must depend upon God to make it more and to double it; else you have sown much and bring in little, Hag 1:6. 3. The last days of a good man sometimes prove his best days, his last works his best works, his last comforts his best comforts; for his path, like that of the morning-light, shines more and more to the perfect day. Of a wicked man it is said, His last state is worse than his first (Luk 11:26), but of the upright man, His end is peace; and sometimes the nearer it is the clearer are the views of it. In respect of outward prosperity God is pleased sometimes to make the latter end of a good man's life more comfortable than the former part of it has been, and strangely to outdo the expectations of his afflicted people, who thought they should never live to see better days, that we may not despair even in the depths of adversity. We know not what good times we may yet be reserved for in our latter end. Non, si male nunc, et olim sic erit - It may yet be well with us, though now it is otherwise. Job, in his affliction, had wished to be as in months past, as rich as he had been before, and quite despaired of that; but God is often better to us than our own fears, nay, than our own wishes, for Job's possessions were doubled to him; the number of his cattle, his sheep and camels, his oxen and she-asses, is just double here to what it was, Job 1:3. This is a remarkable instance of the extent of the divine providence to things that seem minute, as this of the exact number of a man's cattle, as also of the harmony of providence, and the reference of one event to another; for known unto God are all his works, from the beginning to the end. Job's other possessions, no doubt, were increased in proportion to his cattle, lands, money, servants, etc. So that if, before, he was the greatest of all the men of the east, what was he now? IV. His family was built up again, and he had great comfort in his children, Job 42:13-15. The last of his afflictions that are recorded (ch. 1), and the most grievous, was the death of all his children at once. His friends upbraided him with it (Job 8:4), but God repaired even that breach in process of time, either by the same wife, or, she being dead, by another. 1. The number of his children was the same as before, seven sons and three daughters. Some give this reason why they were not doubled as his cattle were, because his children that were dead were not lost, but gone before to a better world; and therefore, if he have but the same number of them, they may be reckoned doubled, for he has two fleeces of children (as I may say) mahanaim - two hosts, one in heaven, the other on earth, and in both he is rich. 2. The names of his daughters are here registered (Job 42:14), because, in the significations of them, they seemed designed to perpetuate the remembrance of God's great goodness to him in the surprising change of his condition. He called the first Jemima - The day (whence perhaps Diana had her name), because of the shining forth of his prosperity after a dark night of affliction. The next Kezia, a spice of a very fragrant smell, because (says bishop Patrick) God had healed his ulcers, the smell of which was offensive. The third Keren-happuch (that is Plenty restored, or A horn of paint), because (says he) God had wiped away the tears which fouled his face, Job 16:16. Concerning these daughters we are here told, (1.) That God adorned them with great beauty, no women so fair as the daughters of Job, Job 42:15. In the Old Testament we often find women praised for their beauty, as Sarah, Rebekah, and many others; but we never find any women in the New Testament whose beauty is in the least taken notice of, no, not the virgin Mary herself, because the beauty of holiness is that which is brought to a much clearer light by the gospel. (2.) That their father (God enabling him to do it) supplied them with great fortunes: He gave them inheritance among their brethren, and did not turn them off with small portions, as most did. It is probable that they had some extraordinary personal merit, which Job had an eye to in the extraordinary favour he showed them. Perhaps they excelled their brethren in wisdom and piety; and therefore, that they might continue in his family, to be a stay and blessing to it, he made them co-heirs with their brethren. V. His life was long. What age he was when his troubles came we are nowhere told, but here we are told he lived 140 years, whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions. 1. He lived to have much of the comfort of this life, for he saw his posterity to the fourth generation, Job 42:16. Though his children were not doubled to him, yet in his children's children (and those are the crown of old men) they were more than doubled. As God appointed to Adam another seed instead of that which was slain (Gen 4:25), so he did to Job with advantage. God has ways to repair the losses and balance the griefs of those who are written childless, as Job was when he had buried all his children. 2. He lived till he was satisfied, for he died full of days, satisfied with living in this world, and willing to leave it; not peevishly so, as in the days of his affliction, but piously so, and thus, as Eliphaz had encouraged him to hope, he came to his grave like a shock of corn in his season.

Verse 1

42:1-6 Job understood the message of God’s speeches: I know that you can do anything. Nothing is too hard for God (Gen 18:14; Jer 32:17; Matt 19:26) and nothing can stop his plan (Job 23:13; Isa 14:27; 46:10). Job realized how unlike God he was.

Verse 5

42:5 now I have seen you: Up to this point, Job had not seen God (see 23:8); now, like Isaiah, he had been in God’s presence and was overwhelmed by God’s holiness (Isa 6:1).

Verse 7

42:7 Eliphaz the Temanite was the spokesman for the friends, which probably indicates his seniority. Eliphaz had falsely implied that his advice originated in prophetic visions (4:12-16); now God did speak to him, but not to affirm his message. • Unlike his three friends (cp. 13:7-10), Job had spoken accurately about God. Job’s blunt questions were better suited to arriving at the truth about God than the friends’ superficial orthodox doctrine.

Verse 8

42:8-9 The Lord made Job the mediator that Job had hoped to find for himself (9:33; 16:19-21; 19:25) and that Elihu desired to be (32:1–37:24). • go to my servant Job: God wanted Job’s friends to be reconciled with Job before they presented their offerings (Matt 5:23-24). • My servant Job will pray for you; he had also prayed for his children (1:5; cp. Jas 5:16; 1 Jn 5:16). • When the Lord accepted Job’s prayer, it ironically fulfilled Eliphaz’s promise (Job 22:26-30).

Verse 10

42:10 Job’s fortunes probably included his health (42:16-17). God created humans in order to bless them, not curse them.

Verse 11

42:11 Although Job was restored, he still needed to be consoled and comforted for the loss of his children. Following Job’s own earlier practice (4:4; 16:5), his family and former friends took up where the three other friends left off (2:11; cp. 2 Cor 7:6). • The gift of money was not so much charity to provide a financial basis for Job’s restored fortune as it was to honor and seek the favor of an influential man (e.g., Prov 18:16), and perhaps even to assuage disfavor (e.g., Gen 32:20; 33:10; 43:11; 1 Sam 25:27). • A gold ring was worn in a woman’s nose (Gen 24:47; Prov 11:22; Isa 3:21) or on the ears of either men or women (Gen 35:4; Exod 32:2-3; Judg 8:24).

Verse 12

42:12 When God blessed Job, it ironically fulfilled Bildad’s promise (8:7).

Verse 14

42:14 The beautiful names of Job’s new daughters spoke of Job’s renewed and pleasant good fortunes. • Jemimah means “dove” (see Song 2:14). • Keziah means “cassia” or “cinnamon flower” (see Ps 45:8). • Keren-happuch means “horn of antimony,” which refers to a lustrous container for cosmetics.

Verse 15

42:15 their father put them into his will: Daughters normally inherited only when there were no male heirs (Num 27; 36). Perhaps Job’s unusual action expressed his superabundant prosperity; only a wealthy man could afford to pass some of his wealth to the families into which his daughters would marry.

Verse 16

42:16 140 years was twice the normal life span (Ps 90:10). If the analogy of double restoration holds (Job 42:10), Job might have been 70 already and then lived another 140 years. A life span of 210 years would not be out of keeping with the patriarchal setting of the book (see Gen 25:7; 35:28; 47:28; 50:26; Deut 34:7; Josh 24:29). • living to see four generations of his children and grandchildren: Job’s blessing extended to watching his multigenerational family grow (Gen 50:23; Ps 128:6).

Verse 17

42:17 Like Abraham and Isaac, who also died at a ripe old age (Gen 25:8; 35:29), Job lived a long, full life, fulfilling Eliphaz’s promise (Job 5:26), which was based on God’s general promise (Deut 6:2; Ps 91:16). • At the end of the book, the Greek Old Testament adds a note declaring that Job will rise from the dead at the resurrection. It goes on to provide information about where and when Job and his descendants lived.

Mark of a True Prophet

(Job: An Epic in Brokenness) 1. in the Crucible of Suffering

(Job: An Epic in Brokenness) 4. God's Voice From the Whirlwind

Finishing the Course - 03 the Ministry of the Holy Spirit

(Job: An Epic in Brokenness) 5. the Happy Ending

With Nothing but God

Physicians of No Value

Wilderness Testing

(Through the Bible) Job 1-4

The Goodness of the Lord in the Land of the Living

The Greatness of God (Isaiah 6) - Part 3

Our Light Affliction

If It Be Thou, Bid Me Come

(Through the Bible) Job 38-42

Bankrupt Before God

A Non-Judgmental Life

Ger-17 True Repentance for the German

(Divine Attributes) 05 God Mysterious

The Purpose of Trials

God Chooses and Uses Nobodies

Job, 1975 Part 2

The Poor in Spirit Possess God's Kingdom

Job - Part 2

Job-Faith Facing Facts

Threefold Vision (Alternative 2)

Introduction

Verse 2

Verse 3

Verse 5

Verse 6

Verse 7

Verse 8

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Introduction

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 1

Verse 4

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11