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Job 42:6
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Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
myself--rather "I abhor," and retract the rash speeches I made against thee (Job 42:3-4) [UMBREIT].
John Gill Bible Commentary
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.
Job 42:6
Job Submits Himself to the LORD
5My ears had heard of You, but now my eyes have seen You. 6Therefore I retract my words, and I repent in dust and ashes.”
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The Greatness of God (Isaiah 6) - Part 3
By Paul Washer2.2K39:10JOB 42:6ISA 6:5HAB 3:16LUK 5:8LUK 5:10ROM 10:9REV 3:20In this sermon, the preacher emphasizes the importance of recognizing the greatness of Christ and the impending judgment day. He describes a scene where the greatest creatures in existence are fleeing in terror from Christ's presence, while humans are being forced to march towards Him. The preacher challenges the audience to examine the language used in evangelism throughout history and highlights the call to repent and believe in Christ. He also discusses the concept of common grace and how it restrains the evil in individuals, even those who are not yet converted. The sermon concludes with a comparison between the Old Testament prophet Isaiah's encounter with God and Peter's encounter with Jesus in the New Testament, highlighting the transformative power of encountering God's glory.
(Divine Attributes) 05 God Mysterious
By Denny Kenaston1.7K58:17Character Of GodJOB 42:6ISA 6:5ISA 66:1REV 1:12In this sermon, Brother Denny emphasizes the importance of understanding and relating to God. He describes God as the high and lofty one, sitting on a throne above the heavens. God desires to look upon those who are poor in spirit, contrite, and trembling at His word. The prophet Isaiah attempts to describe God's greatness by comparing His throne to the heavens and His footstool to the earth. Ultimately, Brother Denny encourages listeners to have a deep reverence and awe for God, recognizing His holiness and seeking to understand and worship Him.
The Poor in Spirit Possess God's Kingdom
By Zac Poonen1.4K57:40JOB 42:6PRO 8:34MAT 5:3LUK 17:10LUK 18:1JHN 3:171CO 10:10This sermon emphasizes the importance of being poor in spirit, highlighting how true holiness comes with brokenness and humility. It contrasts legalism with genuine compassion and the need to focus on personal transformation rather than condemning others. The speaker draws insights from the story of Job, showcasing the significance of repentance, humility, and a deep encounter with God in spiritual growth.
Crumbs for Dogs
By Phil Beach Jr.2054:41Christian LifeHumilityGrace and MercyJOB 42:6MAT 11:6MAT 15:21JHN 2:24JHN 3:19Phil Beach Jr. emphasizes the profound love of Jesus for His enemies, illustrating how we often resist acknowledging our own sins and shortcomings. He reflects on the story of the Canaanite woman, who humbly accepted her status as a 'dog' in need of mercy, demonstrating that true faith comes from recognizing our need for grace. Beach challenges the congregation to confront their pride and self-righteousness, urging them to embrace humility and seek forgiveness at the foot of the cross. He reminds us that human love can turn to hatred when our self-image is threatened, but Jesus calls us to love our enemies as He loves us. Ultimately, the sermon calls for a deep, honest relationship with God, where we acknowledge our sins and accept His mercy.
"Who Shall Ascend?"
By T. Austin-Sparks0JOB 42:6PSA 22:6PSA 24:3EPH 1:20PHP 3:13HEB 13:201PE 5:4REV 14:1T. Austin-Sparks delves into the profound question posed in Psalms 24:3 about who can ascend to the hill of the Lord and stand in His holy place, providing an answer from Revelation 14:1-5 where the Lamb stands on mount Zion with a select group of 144,000. The sermon emphasizes the journey from the Cross to the glory, portraying the Lamb's victory and the company's complete oneness with Him. It highlights the end goal of God to have a company fully united with His Son, reflecting His nature and character, and serving a significant vocation in the ages to come.
A Very Little Worm
By Thomas Brooks0Assurance in GodHumilityGEN 18:27GEN 32:10NUM 12:3JOB 42:6PSA 22:6ISA 66:2EPH 3:8PHP 2:3JAS 4:101PE 5:5Thomas Brooks emphasizes that true assurance in God is accompanied by profound humility, as demonstrated by biblical figures like David, Abraham, Jacob, Job, Moses, and Paul. Each of these individuals, despite their close relationship with God, recognized their insignificance and unworthiness, illustrating that genuine assurance does not lead to pride but rather to a humble acknowledgment of one's smallness before God. Brooks warns against the delusion of presumption, which inflates one's self-worth and leads to spiritual pride, contrasting it with the humility that comes from a true understanding of God's grace.
Hope and Comfort Usually Follow Genuine Humiliation and Repentance
By Jonathan Edwards0EXO 14:14DEU 8:2JOB 33:16JOB 42:6PSA 30:5PSA 51:17PSA 97:11ISA 54:7ISA 61:7HOS 2:152CO 7:11Jonathan Edwards preaches about the process of finding hope and comfort after genuine humiliation and repentance. He explains how God brings His people into the wilderness of trouble and distress to humble them, leading to a deeper reliance on Christ for comfort. Edwards emphasizes the importance of slaying sin, acknowledging one's helplessness, and valuing the restoration of hope and comfort as a work of divine power and grace. He illustrates how trouble and humbling prepare the heart to acknowledge God's mercy and to avoid self-reliance, ensuring that hope and comfort are attributed to God's work and not human efforts.
Useful to God
By David Brainerd0JOB 42:6EZK 36:262CO 12:9PHP 4:131PE 5:6David Brainerd reflects on his unworthiness and struggles with feeling vile and inadequate to preach the gospel, expressing a deep sense of repentance and self-abhorrence. Despite his inner turmoil, he acknowledges his need for God's special help to be faithful in his ministry and experiences God's goodness and enabling power during a challenging preaching session. Brainerd's journey highlights the constant battle between personal unworthiness and divine empowerment in serving God.
Letter 145.
By James Bourne0JOB 42:6PSA 33:18PRO 3:5ISA 43:1EZK 20:37James Bourne, in a letter to Mrs. Jones, emphasizes the importance of heeding the Lord's admonition and not allowing unbelief to weigh down one's spiritual light. He encourages Mrs. Jones to call upon God and not remain in a state of spiritual slumber, highlighting the need to fully repent and surrender to God's mercy. Bourne reminds her that through repentance and submission to God's chastening, one can experience the purging of unbelief and find true light and gladness in Christ Jesus. He concludes by urging her to fear the Lord, trust in His mercy, and rejoice in Him for delivering and sustaining those who hope in Him.
They Are Attended With Evangelical Humiliation.
By Jonathan Edwards0JOB 42:6PSA 34:18PSA 51:17EZK 36:26HAB 2:4MAT 5:3MAT 18:4LUK 18:13COL 3:12Jonathan Edwards preaches about the importance of evangelical humiliation in true Christianity, emphasizing the distinction between legal and evangelical humility. He explains that evangelical humiliation involves a deep sense of one's insufficiency and odiousness, leading to a humble disposition to exalt God alone. Edwards highlights that this humility is essential in true religion, as it reflects a mean esteem of oneself and a free renunciation of personal glory. He warns against hypocritical displays of humility and emphasizes the need for genuine self-denial and annihilation of self in evangelical humility.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
myself--rather "I abhor," and retract the rash speeches I made against thee (Job 42:3-4) [UMBREIT].
John Gill Bible Commentary
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.