Text -- Job 42:1-15 (NET)

Job’s Confession

42:1 Then Job answered the Lord: 42:2 “I know that you can do all things; no purpose of yours can be thwarted; 42:3 you asked, ‘Who is this who darkens counsel without knowledge?’ But I have declared without understanding things too wonderful for me to know. 42:4 You said, ‘Pay attention, and I will speak; I will question you, and you will answer me.’ 42:5 I had heard of you by the hearing of the ear, but now my eye has seen you. 42:6 Therefore I despise myself, and I repent in dust and ashes!

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he said to Eliphaz the Temanite, “My anger is stirred up against you and your two friends, because you have not spoken about me what is right, as my servant Job has. 42:8 So now take seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede for you, and I will respect him, so that I do not deal with you according to your folly, because you have not spoken about me what is right, as my servant Job has.” 42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. 42:10 So the Lord restored what Job had lost after he prayed for his friends, and the Lord doubled all that had belonged to Job. 42:11 So they came to him, all his brothers and sisters and all who had known him before, and they dined with him in his house. They comforted him and consoled him for all the trouble the Lord had brought on him, and each one gave him a piece of silver and a gold ring. 42:12 So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys. 42:13 And he also had seven sons and three daughters. 42:14 The first daughter he named Jemimah, the second Keziah, and the third Keren-Happuch. 42:15 Nowhere in all the land could women be found who were as beautiful as Job’s daughters, and their father granted them an inheritance alongside their brothers.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 42:2

_Job here subscribes to God's unlimited power, knowledge and dominion, to prove which was the scope of God's discourse out of the whirlwind. And his judgment being convinced of these, his conscience also was convinced, of his own folly in speaking so irreverently concerning him.

Wesley: Job 42:2

No thought of ours can be withholden from thy knowledge. And there is no thought of thine, which thou canst be hindered from bringing into execution.

Wesley: Job 42:3

What am I that I should be guilty of such madness! Therefore - Because my mind was without knowledge.

Wesley: Job 42:3

I have spoken foolishly and unadvisedly of all things far above my reach.

Wesley: Job 42:4

Hear and accept my humble confession.

Wesley: Job 42:4

I will no more dispute the matter with thee, but beg information from thee. The words which God had uttered to Job by way of challenge, Job returns to him in way of submission.

Wesley: Job 42:5

The knowledge which I had of thy nature, perfections and counsels, was hitherto grounded chiefly, upon the instructions of men; but now it is clear and certain, as being immediately inspired into my mind by this thy glorious apparition and revelation, and by the operation of thy holy spirit; which makes these things as evident to me, as if I saw them with my bodily eyes. When the mind is enlightened by the spirit of God, our knowledge of Divine things as far exceeds what we had before, as knowledge by ocular demonstration, exceeds, that by common fame.

Wesley: Job 42:7

As the eldest of the three, and because he spoke first, and by his example led the rest into the same miscarriages.

Wesley: Job 42:7

Elihu is not here reproved, because he dealt more mercifully with Job, and did not condemn his person, but only rebuked his sinful expressions.

Wesley: Job 42:7

This is not to be understood absolutely, but comparatively. Job was not so much to be blamed as they, because his opinion concerning the methods of God's providence, and the indifferency of its dispensations towards good and bad men was truer than theirs, which was, that God did always reward good men and punish sinners in this life.

Wesley: Job 42:8

Whom though you condemned as an hypocrite, I own for my faithful servant.

Wesley: Job 42:8

By the hand of Job, whom I hereby constitute your priest to pray and sacrifice for you.

Wesley: Job 42:8

Lest my just judgment take hold of you for your false and foolish speeches.

Wesley: Job 42:9

And as Job prayed and offered sacrifice for those who had grieved and wounded his spirit, so Christ prayed and died for his persecutors, and ever lives, making intercession for transgressors.

Wesley: Job 42:10

All his bodily distempers were thoroughly healed, and probably in a moment. His mind was calmed, his peace returned, and the consolations of God were not small with him.

Wesley: Job 42:10

Whereby he manifests his obedience to God and his true love to them.

Wesley: Job 42:11

When Job had humbled himself, and God was reconciled to him.

Wesley: Job 42:11

His kindred.

Wesley: Job 42:11

Feasted with him, to congratulate with him God's great and glorious favour.

Wesley: Job 42:11

They declared the sense which they had of his calamities while they were upon him, although they had hitherto wanted opportunity to express it.

Wesley: Job 42:12

Not only with spiritual, but also with temporal blessings. Just double to what they were, Job 1:3. This is a remarkable instance of the extent of the Divine providence, to things that seem minute as this, 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.

Wesley: Job 42:14

The day, either because of her eminent beauty, or because she was born in the day of his prosperity, after a dark night of affliction. Kezia is the name of a spice of a very fragrant smell, commonly called Cassia.

Wesley: Job 42:14

happuch signifies plenty restored.

Wesley: Job 42:15

In the Old Testament we often find women praised for their beauty, but never in the New, because the beauty of holiness is brought to a much clearer light by the gospel.

JFB: Job 42:2

"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.

JFB: Job 42:3

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."

JFB: Job 42:3

I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.

JFB: Job 42:4

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.

JFB: Job 42:5

(Psa 18:44, Margin). Hearing and seeing are often in antithesis (Job 29:11; Psa 18:8).

JFB: Job 42:5

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.

JFB: Job 42:6

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

JFB: Job 42:7

EPILOGUE, in prose. (Job 42:7-17)

JFB: Job 42:7

Because he was the foremost of the three friends; their speeches were but the echo of his.

JFB: Job 42:7

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).

JFB: Job 42:7

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."

JFB: Job 42:8

(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 (1Ti 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests.

JFB: Job 42:8

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.

JFB: Job 42:8

Impiety (Job 1:22; Job 2:10).

JFB: Job 42:9

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).

JFB: Job 42:10

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.

JFB: Job 42:10

So to the afflicted literal and spiritual Jerusalem (Isa 40:2; Isa 60:7; Isa 61:7; Zec 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Isa 53:12).

JFB: Job 42:11

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].

JFB: Job 42:11

In token of friendship (Psa 41:9).

JFB: Job 42:11

Presents are usual in visiting a man of rank in the East, especially after a calamity (2Ch 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.

JFB: Job 42:11

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.

JFB: Job 42:12

Probably by degrees, not all at once.

JFB: Job 42:13

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

JFB: Job 42:14

Names significant of his restored prosperity (Gen 4:25; Gen 5:29).

JFB: Job 42:14

"daylight," after his "night" of calamity; but MAURER, "a dove."

JFB: Job 42:14

"cassia," an aromatic herb (Psa 45:8), instead of his offensive breath and ulcers.

JFB: Job 42:14

"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.

JFB: Job 42:15

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.

Clarke: Job 42:2

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

Clarke: Job 42:3

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

Clarke: Job 42:3

Things too wonderful - I have spoken of thy judgments, which I did not comprehend.

Clarke: Job 42:5

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.

Clarke: Job 42:6

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.

Clarke: Job 42:6

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.

Clarke: Job 42:7

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."

Clarke: Job 42:8

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.

Clarke: Job 42:10

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.

Clarke: Job 42:11

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

Clarke: Job 42:11

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

Clarke: Job 42:11

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.

Clarke: Job 42:12

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

Clarke: Job 42:12

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.

Clarke: Job 42:13

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."

Clarke: Job 42:14

The name of the first Jemima - ימימה yemimah , days upon days. Kezia - קציעה ketsiah , cassia, a well-known aromatic plant

Clarke: Job 42:14

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.

Clarke: Job 42:15

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.

Defender: Job 42:7

God rebuked Eliphaz, as the chief spokesman of the three friends. Elihu had already been indirectly rebuked and was evidently ignored here, since he had merely restated the Eliphaz arguments. What Job had said about God was right; what the others said was wrong. Job had endured the worse tests Satan could devise, yet retained his faith in God; that was the real issue. But even Job had to confess his sin of failing to submit fully to God as Creator. God has every right to do whatever He wills with respect to those He has created, and we do not have to know why. In the scale of eternity, whatever He does is for our ultimate good. "Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator" (1Pe 4:19)."

Defender: Job 42:10

Job had actually been captive under Satan's control, just as the Lord later allowed Satan to have Peter (Luk 21:31, Luk 21:32), and no doubt others as well. But "through death" Christ has destroyed "him that had the power of death, that is, the devil" (Heb 2:14).

Defender: Job 42:10

Job only acquired the same number of children as before, but his earlier family still belonged to him, safe in the Lord, awaiting a reunion with their new siblings when all later would be together with the Lord."

TSK: Job 42:2

thou : Gen 18:14; Isa 43:13; Jer 32:17; Mat 19:26; Mar 10:27, Mar 14:36; Luk 18:27

no : Psa 44:21, Psa 139:2; Jer 17:10; Eze 38:10; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:12, Heb 4:13

can be withholden from thee : or, of thine can be hindered, Job 23:13; Pro 19:21; Ecc 3:14; Isa 14:27, Isa 46:10; Dan 4:35; Eph 1:11

TSK: Job 42:3

Who : Job 38:2

things : Psa 40:5, Psa 131:1, Psa 139:6; Pro 30:2-4

TSK: Job 42:4

Hear : Gen 18:27, Gen 18:30-32

I will : Job 38:3, Job 40:7

TSK: Job 42:5

heard : Job 4:12, Job 28:22, Job 33:16; Rom 10:17

mine : Job 23:8, Job 23:9; Num 12:6-8; Isa 6:1; Joh 1:18, Joh 12:41, Joh 12:45; Act 7:55, Act 7:56

TSK: Job 42:6

I : Job 9:31, Job 40:3, Job 40:4; Ezr 9:6; Psa 51:17; Isa 5:5; Jer 31:19; Eze 16:63; Eze 20:43, Eze 36:31; Luk 15:18, Luk 15:19; 1Co 15:8, 1Co 15:9; 1Ti 1:13-16; Jam 4:7-10

repent : Job 2:8, Job 30:19; 1Ki 21:27; Est 4:1-3; Isa 58:5; Dan 9:3; Jon 3:6-10; Mat 11:21; Luk 10:13

TSK: Job 42:7

Eliphaz : Job 2:11, Job 4:1, Job 8:1, Job 11:1

My : Job 32:2, Job 32:3, Job 32:5

ye have : Job 11:5, Job 11:6; Psa 51:4

TSK: Job 42:8

Therefore : From this it appears that Job was considered as a priest, not only to his own family, but also to 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.

seven bullocks : Num 23:1, Num 23:14, Num 23:29; 1Ch 15:26; 2Ch 29:21; Eze 45:23; Heb 10:4, Heb 10:10-14

go : Mat 5:23, Mat 5:24

offer : Job 1:5; Exo 18:12

my servant Job shall : Gen 20:17; Isa 60:14; Jer 14:11, Jer 15:1; Eze 14:14; Heb 7:25; Jam 5:14; 1Jo 5:6; Rev 3:9

him : Heb. his face, or person, Job 42:9; 1Sa 25:35; Mal 1:8, Mal 1:9; Mat 3:17; Eph 1:6

lest : Psa 103:10; 2Ti 4:14

TSK: Job 42:9

did : Job 34:31, Job 34:32; Isa 60:14; Mat 7:24; Joh 2:5; Act 9:6, Act 10:33; Heb 11:8

Job : Heb. the face of Job, Job 42:8, Job 22:27; Pro 3:11, Pro 3:12; Ecc 9:7

TSK: Job 42:10

turned : Job 5:18-20; Deu 30:3; Psa 14:7, Psa 53:6, Psa 126:1, Psa 126:4

when : Gen 20:17; Exo 17:4, Exo 17:5; Num 12:2, Num 12:13, Num 14:1-4, Num 14:10, Num 14:13-20, Num 16:21, Num 16:22, Num 16:46-48; Deu 9:20; Luk 16:27; Act 7:50, Act 7:60

the Lord : Job 8:6, Job 8:7, Job 22:24, Job 22:25; Deu 8:18; 1Sa 2:7; 2Ch 25:9; Pro 22:4; Hag 2:8

gave Job twice as much as he had before : Heb. added all that had been to Job unto the double, Isa 40:2, Isa 61:7

TSK: Job 42:11

all his brethren : Job 19:13, Job 19:14; Pro 16:7

they bemoaned : Job 2:11, Job 4:4, Job 16:5; Gen 37:35; Isa 35:3, Isa 35:4; Joh 11:19; Rom 12:15; 1Co 12:26; Heb 12:12, Heb 13:3

every man : Job 6:22, Job 6:23; Gen 24:22, Gen 24:53; 1Sa 10:27

TSK: Job 42:12

So : Job 8:7; Deu 8:16; Pro 10:22; Ecc 7:8; 1Ti 6:17; Jam 5:11

he had : Job 1:3; Gen 24:35, Gen 26:12-14; Psa 107:38, Psa 144:13-15

TSK: Job 42:13

Job 1:2; Psa 107:41, Psa 127:3; Isa 49:20

TSK: Job 42:15

no : Psa 144:12; Act 7:20

gave : Num 27:7; Jos 15:18, Jos 15:19, Jos 18:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 42:2

I know that thou canst do everything - This is said by Job in view of what had been declared by the Almighty in the previous chapters. It is an acknowledgment that God was omnipotent, and that man ought to be submissive, under the putting forth of his infinite power. One great object of the address of the Almighty was to convince Job of his majesty, and that object was fully accomplished.

And that no thought - No purpose or plan of thine. God was able to execute all his designs.

Can be withholden from thee - Margin, "or, of thine can be hindered."Literally, "cut off"- בצר bâtsar . The word, however, means also "to cut off access to,"and then to prevent, hinder, restrain. This is its meaning here; so Gen 11:6, "Nothing will be restrained ( יבצר yibâtsar ) from them, which they have imagined to do."

Barnes: Job 42:3

Who is he that hideth counsel without knowledge? - This is repeated from Job 38:2. As used there these are the words of the Almighty, uttered as a reproof of Job for the manner in which he had undertaken to explain the dealings of God; see the notes at that verse. As repeated here by Job, they are an acknowledgment of the truth of what is there implied, that "he"had been guilty of hiding counsel in this manner, and the repetition here is a part of his confession. He acknowledges that he "had"entertained and expressed such views of God as were in fact clothing the whole subject in darkness instead of explaining it. The meaning is, "Who indeed is it, as thou saidst, that undertakes to judge of great and profound purposes without knowledge? I am that presumptuous man? Ilgen."

Therefore have I uttered that I understood not - I have pronounced an opinion on subjects altogether too profound for my comprehension. This is the language of true humility and penitence, and shows that Job had at heart a profound veneration for God, however much he had been led away by the severity of his sufferings to give vent to improper expressions. It is no uncommon thing for even good people to be brought to see that they have spoken presumptuously of God, and have engaged, in discussions and ventured to pronounce opinions on matters pertaining to the divine administration, that were wholly beyond their comprehension.

Barnes: Job 42:4

Hear, I beseech thee, and I will speak - This is the language of humble, docile submission. On former occasions he had spoken confidently and boldly of God; he had called in question the equity of his dealings with him; he had demanded that he might be permitted to carry his cause before him, and argue it there himself; Notes, Job 13:3, and notes Job 13:20-22. Now he is wholly changed. His is the submissive language of a docile child, and he begs to be permitted to sit down before God, and humbly to inquire of him what was truth. "This is true religion."

I will demand of thee - Or rather, "I will ask of thee."The word "demand"implies more than there is of necessity in the original word ( שׁאל shâ'al ). That means simply "to ask,"and it may be done with the deepest humility and desire of instruction. That was now the temper of Job.

And declare thou unto me - Job was not now disposed to debate the matter, or to enter into a controversy with God. He was willing to sit down and receive instruction from God, and earnestly desired that he would "teach"him of his ways. It should be added, that very respectable critics suppose that in this verse Job designs to make confession of the impropriety of his language on former occasions, in the presumptuous and irreverent manner in which he had demanded a trial of argument with God. It would then require to be rendered as a quotation from his own words formerly.

"I have indeed uttered what I understood not,

Things too wonderful for me, which I know not,

(When I said) Hear now, I will speak,

I will demand of thee, and do thou teach me"

This is adopted by Umbreit, and has much in its favor that is plausible; but on the whole the usual interpretation seems to be most simple and proper.

Barnes: Job 42:5

I have heard of thee by the hearing of the ear - Referring to the indistinct views which we have of anything by merely hearing of it, compared with the clear apprehension which is furnished by sight. Job had had such views of God as one may obtain by being told of him; he now had such views as are furnished by the sight. The meaning is, that his views of God before were dark and obscure.

But now mine eye seeth thee - We are not to suppose that Job means to say that he actually "saw"God, but that his apprehensions of him were clear and bright "as if"he did. There is no evidence that God appeared to Job in any visible form. He is said, indeed, to have spoken from the whirlwind, but no visible manifestation of Yahweh is mentioned.

Barnes: Job 42:6

Wherefore I abhor myself - I see that I am a sinner to be loathed and abhorred. Job, though he did not claim to be perfect, had yet unquestionably been unduly exalted with the conception of his own righteousness, and in the zeal of his argument, and under the excitement of his feelings when reproached by his friends, had indulged in indefensible language respecting his own integrity. He now saw the error and folly of this, and desired to take the lowest place of humiliation. Compared with a pure and holy God, he saw that he was utterly vile and loathsome, and was not unwilling now to confess it. "And repent."Of the spirit which I have evinced; of the language used in self-vindication; of the manner in which I have spoken of God. Of the general sentiments which he had maintained in regard to the divine administration as contrasted with those of his friends he had no occasion to repent, for they were correct Job 42:8, nor had he occasion to repent "as if"he had never been a true penitent or a pious man. But he now saw that in the spirit which he had evinced under his afflictions, and in his argument, there was much to regret; and he doubtless saw that there had been much in his former life which had furnished occasion for bringing these trials upon him, over which he ought now to mourn.

In dust and ashes - In the most lowly manner, and with the most expressive symbols of humiliation. It was customary in times of grief, whether in view of sin or from calamity, to sit down in ashes (see the notes at Job 2:8; compare Dan 9:3; Jon 3:6; Mat 11:21); or on such an occasion the sufferer and the penitent would strew ashes over himself; compare Isa 58:5. The philosophy of this was - like the custom of wearing "black"for mourning apparel - that the external appearance ought to correspond with the internal emotions, and that deep sorrow would be appropriately expressed by disfiguring the outward aspect as much as possible. The sense here is, that Job meant to give expression to the profoundest and sincerest feelings of penitence for his sins. From this effect produced on his mind by the address of the Almighty, we may learn the following lessons:

(1) That a correct view of the character and presence of God is adapted to produce humility and penitence; compare Job 40:4-5. This effect was produced on the mind of Peter when, astonished by a miracle performed by the Savior which none but a divine being could have done, he said, "Depart from me, for I am a sinful man, O Lord;"Luk 5:8. The same effect; was produced on the mind of Isaiah after he had seen Yahweh of Hosts in the temple: "Then said I, Wo is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the king, the Lord of Hosts;"Isa 6:5. No man can have any elevated views of his own importance or purity, who has right apprehensions of the holiness of his Creator.

(2) Such a view of the presence of God will produce what no argument can in causing penitence and humility. The friends of Job had reasoned with him in vain to secure just this state of mind; they had endeavored to convince him that he was a great sinner, and "ought"to exercise repentance. But he met argument with argument; and all their arguments, denunciations, and appeals, made no impression on his mind. When, however, God manifested himself to him, he was melted into contrition, and was ready to make the most penitent and humble confession. So it is now. The arguments of a preacher or a friend often make no impression on the mind of a sinner. He can guard himself against them. He can meet argument with argument, or can coolly turn the ear away. But he has no such power to resist God, and when "he"manifests himself to the soul, the heart is subdued, and the proud and self-confident unbeliever becomes humbled, and sues for mercy.

(3) A good man will be willing to confess that he is vile, when he has any clear views of God. He will be so affected with a sense of the majesty and holiness of his Maker, that he will be overwhelmed with a sense of his own unworthiness.

(4) The most holy men may have occasion to repent of their presumptuous manner of speaking of God. We all err in the same way in which Job did. We reason about God with irreverence; we speak of his government as if we could comprehend it; we discourse of him as if he were an equal; and when we come to have any just views of him, we see that there has been much improper boldness, much self-confidence, much irreverence of thought and manner, in our estimation of the divine wisdom and plans. The bitter experience of Job should lead us to the utmost carefulness in the manner in which we speak of our Maker.

Barnes: Job 42:7

And it was so, that after the Lord had spoken these words unto Job - Had the matter been left according to the record in Job 42:6, a wholly erroneous impression would have been made. Job was overwhelmed with the conviction of his guilt, and had nothing been said to his friends, the impression would have been that he was wholly in the wrong. It was important, therefore, and was indeed essential to the plan of the book, that the divine judgment should be pronounced on the conduct of his three friends.

The Lord said to Eliphaz the Temanite - Eliphaz had been uniformly first in the argument with Job, and hence, he is particularly addressed here. He seems to have been the most aged and respectable of the three friends, and in fact the speeches of the others are often a mere echo of his.

My wrath is kindled - Wrath, or anger, is often represented as enkindled, or burning.

For ye have not spoken of me the thing that is right, as my servant Job hath - This must be understood comparatively. God did not approve of all that Job had said, but the meaning is, that his general views of his government were just. The main position which he had defended in contradistinction from his friends was correct, for his arguments tended to vindicate the divine character, and to uphold the divine government. It is to be remembered, also, as Bouiller has remarked, that there was a great difference in the circumstances of Job and the three friends - circumstances modifying the degrees of blameworthiness chargeable to each. Job uttered indeed, some improper sentiments about God and his government; he expressed himself with irreverence and impatience; he used a language of boldness and complaint wholly improper, but this was done in the agony of mental and bodily suffering, and when provoked by the severe and improper charges of hypocrisy brought by his friends. What "they"said, on the contrary, was unprovoked. It was when they were free from suffering, and when they were urged to it by no severity of trial. It was, moreover, when every consideration required them to express the language of condolence, and to comfort a suffering friend.

Barnes: Job 42:8

Therefore take unto you - Or, FOR yourselves.

Seven bullocks and seven rams - The number "seven"was a common number in offering animals for sacrifice; see Lev 23:18; Num 29:32. It was not a number, however, confined at all to Jewish sacrifices, for we find that Balaam gave the direction to Balak, king of Moab, to prepare just this number for sacrifice. "And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams;"Num 23:1, Num 23:29. The number "seven"was early regarded as a perfect number, and it was probably with reference to this that that number of victims was selected, with an intention of offering a sacrifice that would be complete or perfect.

And go to my servant Job - An acknowledgment of his superiority. It is probably to be understood, also, that Job would act as the officiating priest in offering up the sacrifice. It is observable that no allusion is made in this book to the priestly office, and the conclusion is obvious that the scene is laid before the institution of that office among the Jews; compare the notes at Job 1:5.

And offer up for yourselves - That is, by the aid of Job. They were to make the offering, though Job was evidently to be the officiating priest.

A burnt-offering - Notes, Job 1:5.

And my servant Job shall pray for you - In connection with the offering, or as the officiating priest. This is a beautiful instance of the nature and propriety of intercession for others. Job was a holy man; his prayers would be acceptable to God, and his friends were permitted to avail themselves of his powerful intercession in their behalf. It is also an instance showing the nature of the patriarchal worship. It did not consist merely in offering sacrifices. Prayer was to be connected with sacrifices, nor is there any evidence that bloody offerings were regarded as available in securing acceptance with God, except in connection with fervent prayer. It is also an instance showing the nature of the patriarchal "piety."It was "presumed"that Job would be ready to do this, and would not hesitate thus to pray for his "friends."Yet it could not be forgotten how much they had wounded his feelings; how severe had been their reproaches; nor how confidently they had maintained that he was an eminently bad man. But it was presumed now that Job would be ready to forgive all this; to welcome his friends to a participation in the same act of worship with him, and to pray for them that their sins might be forgiven. Such is religion, alike in the patriarchal age and under the gospel, prompting us to be ready to forgive those who have pained or injured us, and making us ready to pray that God would pardon and bless them.

For him will I accept - Margin, "his face,"or "person."So the Hebrew. So in Gen 19:21 ("margin,") compare Deu 28:50. The word "face"is thus used to denote the "person,"or man. The meaning is, that Job was so holy and upright that God would regard his prayers.

Lest I deal with you after your folly - As their folly had deserved. There is particular reference here to the sentiments which they had advanced respecting the divine character and government.

Barnes: Job 42:9

The Lord also accepted Job - Margin, as in Job 42:8, "the face of."The meaning is, that he accepted his prayers and offerings in behalf of his friends.

Barnes: Job 42:10

And the Load turned the captivity of Job - Restored him to his former prosperity. The language is taken from restoration to country and home after having been a captive in a foreign land. This language is often applied in the Scriptures to the return of the Jews from their captivity in Babylon, and some writers have made use of it as an argument to show that Job lived "after"that event. But this conclusion is unwarranted. The language is so general that it might be taken from the return from "any"captivity, and is such as would naturally be employed in the early periods of the world to denote restoration from calamity. It was common in the earliest ages to convey captives in war to the land of the conqueror, and thus make a land desolate by the removal of its inhabitants; and it would be natural to use the language expressive of their return to denote a restoration from "any"great calamity to former privileges and comforts. Such is undoubtedly its meaning as applied to the case of Job. He was restored from his series of protracted trials to a state of prosperity.

When he prayed for his friends - Or after he had prayed for his friends. It is not implied of necessity that his praying for them had any particular effect in restoring his prosperity.

Also the Lord gave Job twice as much as he had before - Margin, "added all that"had been to "Job unto the double."The margin is a literal translation, but the meaning is the same. It is not to be understood that this occurred at once - for many of these blessings were bestowed gradually. Nor are we to understand it in every respect literally - for he had the same number of sons and daughters as before; but it is a general declaration, and was true in all essential respects.

Barnes: Job 42:11

Then came there unto him all his brethren ... - It seems remarkable that none of these friends came near to him during his afflictions, and especially that his "sisters"should not have been with him to sympathize with him. But it was one of the bitter sources of his affliction, and one of the grounds of his complaint, that in his trials his kindred stood aloof from him; so in Job 19:13-14, he says, "He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have forgotten me."It is not easy to account for this. It may have been, however, that a part were kept from showing any sympathy, in accordance with the general fact that there are always professed friends, and sometimes kindred, who forsake a man in affliction; and that a part regarded him as abandoned by God, and forsook him on that account - from a mistaken view of what they regarded as duty, that they ought to forsake one whom God had forsaken. When his calamities had passed by, however, and he again enjoyed the tokens of the divine favor, all returned to him full of condolence and kindness; part, probably, because friends always cluster around one who comes out of calamity and rises again to honor, and the other portion because they supposed that as "God"regarded him now with approbation, it was proper for "them"to do it also. A man who has been unfortunate, and who is visited with returning prosperity, never lacks friends. The rising sun reveals many friends that darkness had driven away, or brings to light many - real or professed - who were concealed at midnight.

And did eat bread with him in his house - An ancient token of friendship and affection; compare Psa 41:9; Pro 9:5; Pro 23:6; Jer 41:1.

And every man also gave him a piece of money - This is probably one of the earliest instances in which money is mentioned in history. It is, of course, impossible now to determine the form or value of the "piece of money"here referred to. The Hebrew word ( קשׂיטה q^e śı̂yṭâh ), occurs only in this place and in Gen 33:19, where it is rendered "pieces of money,"and in Jos 24:32, where it is rendered "pieces of silver."It is evident, therefore, that it was one of the earliest names given to coin, and its use here is an argument that the book of Job is of very early origin. Had it been composed at a later age, the word "shekel,"or some word in common use to denote money, would have been used. The Vulgate here renders the word "ovem," a sheep; the Septuagint in like manner, ἀμνάδα amnada , "a lamb;"and so also the Chaldee. In the margin, in both the other places where the word occurs Gen 33:19; Jos 24:32, it is also rendered "lambs."

The reason why it is so rendered is unknown. it may have been supposed that in early times a sheep or lamb having something like a fixed value, might have been the standard by which to estimate the value of other things; but there is nothing in the etymology of the word to support this interpretation. The word in Arabic ( kasat ) means to divide out equally, to measure; and the Hebrew word probably had some such signification, denoting that which was measured or weighed out, and hence became the name of a certain "weight"or "amount"of money. It is altogether probable that the first money consisted of a certain amount of the precious metals "weighed out,"without being "coined"in any way. It is not an improbable supposition, however, that the figure of a sheep or lamb was the first figure stamped on coins, and this may be the reason why the word used here was rendered in this manner in the ancient versions. On the meaning of the word, Bochart may be consulted, "Hieroz."P. i. Lib. c. xliii. pp. 433-437; Rosenmuller on Gen 33:19; Schultens " in loc ;"and the following work in Ugolin’ s "Thes. Antiq. Sacr."Tom. xxviii., "Otthonis Sperlingii Diss. de nummis non cusis,"pp. 251-253, 298-306. The arguments of Bochart to prove that this word denotes a piece of money, and not a lamb, as it is rendered by the Vulgate, the Septuagint, the Syriac, the Arabic, and by Onkelos, are briefly:

(1) That in more than an hundred places where reference is made in the Scriptures to a lamb or a sheep, this word is not used. Other words are constantly employed.

(2) The testimony of the rabbis is uniform that it denotes a piece of money. Akiba says that when he traveled into Africa he found there a coin which they called kesita . So Rabbi Solomon, and Levi Ben Gerson, in their commentaries, and Kimchi, Pomarius, and Aquinas, in their Lexicons.

(3) The authority of the Masoretes in relation to the Hebrew word is the same. According to Bochart, the word is the same as קשׁט qāshaṭ or קשׁט qosheṭ , changing the Hebrew letter שׁ for the Hebrew letter שׂ . The word means true, sincere, Psa 60:6; Pro 22:21. According to this, the name was given to the coin because it was made of pure metal - unadulterated silver or gold. See this argument at length in Bochart.

(4) The feminine form of the noun used here shows that it does not mean a lamb - it being wholly improbable that the friends of Job would send him ewe lambs only.

(5) In the early times of the patriarchs - as early as the time of Jacob - money was in common use, and the affairs of merchandise were conducted by that as a medium; Gen 17:12-13; Gen 47:16.

(6) The statement in Act 7:16, leads to the supposition that "money"is referred to by the word as used in Gen 33:19. If, as is there supposed, the purchase of the same field is referred to in Gen 23:16; Gen 23:19, then it is clear that money is referred to by the word. In Gen 23:16 it is said that Abraham paid for the field of Ephron iu Macpelah "four hundred shekels of silver, current money with the merchant."And if the same purchase is referred to in both these places, then by a comparison of the two, it appears that the kesita was heavier than the shekel, and contained about four shekels. It is not easy, however, to determine its value.

And every one an earring of gold - The word rendered "earring"( נזם nezem ) may mean a ring for the nose Gen 24:47; Isa 3:21; Pro 11:22; Hos 2:13, as well as for the ear, Gen 35:4. The word "ring"would better express the sense here without specifying its particular use; compare Jdg 8:24-25; Pro 25:12. Ornaments of this kind were much worn by the ancients (compare Isa. 3; Gen 24:22), and a contribution of these from each one of the friends of Job would constitute a valuable property; compare Exo 32:2-3. It was not uncommon for friends thus to bring presents to one who was restored from great calamity. See the case of Hezekiah, 2Ch 32:23.

Barnes: Job 42:12

So the Lord blessed the latter end of Job - To wit, by giving him double what he had possessed before his calamities came upon him; see Job 42:10.

For he had fourteen thousand sheep ... - The possessions which are here enumerated are in each instance just twice as much as he possessed in the early part of his life. In regard to their value, and the rank in society which they indicated, see the notes at Job 1:3. The only thing which is omitted here, and which it is not said was doubled, was his "household,"or "husbandry"(Job 1:3, "margin"), but it is evident that this must have been increased in a corresponding manner to have enabled him to keep and maintain such flocks and herds. We are not to suppose that these were granted to him at once, but as he lived an hundred and forty years after his afflictions, he had ample time to accumulate this property.

Barnes: Job 42:13

He had also seven sons and three daughters - The same number which he had before his trials. Nothing is said of his wife, or whether these children were, or were not, by a second marriage. The last mention that is made of his wife is in Job 19:17, where he says that "his breath was strange to his wife, though he entreated her for the children’ s sake of his own body."The character of this woman does not appear to have been such as to have deserved further notice than the fact, that she contributed greatly to increase the calamities of her husband. It falls in with the design of the book to notice her only in this respect, and having done this, the sacred writer makes no further reference to her. The strong presumption is, that the second family of children was by a second marriage. See Prof. Lee on Job, p. 26. It would not, however, have fallen in with the usual manner in which "a wife"is mentioned in the Scriptures, to represent her removal as "in any circumstances"a felicitous event, and, as it could have been represented in no other light, if it had actually occurred, it is delicately passed over in silence. Even under all these circumstanccs - with a former wife who was impious and unfeeling; who served only to aggravate the woes of her holy and much afflicted husband; who saw him pass through his trials without sympathy and compassion - a second marriage is not mentioned as a desirable event, nor is it referred to as one of the grounds on which Job could felicitate himself on his return to prosperity. The children are mentioned; the whole reference to the second marriage relation, if it occurred, is delicately passed over. Under no circumstances would the sacred penman mention it as an event laying the ground for felicitation.

Barnes: Job 42:14

And he called the name of the first, Jemima - It is remarkable that in the former account of the family of Job, the names of none of his children are mentioned, and in this account the names of the daughters only are designated. "Why"the names of the daughters are here specified, is not intimated. They are significant, and they are "so"mentioned as to show that they contributed greatly to the happiness of Job on the return of his prosperity, and were among the chief blessings which gladdened his old age. The name Jemima ( ימימה y^e mı̂ymâh ) is rendered by the Vulgate "Diem," and by the Septuagint, Ἡμέραν Hēmeran , "Day."The Chaldee adds this remark: "He gave her the name Jemima, because her beauty was like the day."The Vulgate, Septuagint, and Chaldee, evidently regarded the name as derived from יום yôm , "day,"and this is the most natural and obvious derivation. The name thus conferred would indicate that Job had now emerged from the "night"of affliction, and that returning light shone again on his tabernacle. It was usual in the earliest periods to bestow names because they were significant of returning prosperity (see Gen 4:25), or because they indicated hope of what would be in their time Gen 5:29, or because they were a pledge of some permanent tokens of the divine favor; see the notes at Isa 8:18. Thomas Roe remarks ("Travels,"425), that among the Persians it is common to give names to their daughters derived from spices, unguents, pearls, and precious stones, or anything which is regarded as beautiful or valuable. See Rosenmuller, "Alte u. neue Morgenland,"No. 779.

And the name of the second Kezia - The name Kezia ( קציעה q^e tsı̂y‛âh ) means cassia, a bark resembling cinnamon, but less aromatic. "Gesenius."It grew in Arabia, and was used as a perfume. The Chaldee paraphrasist explains this as meaning that he gave her this name because "she was as precious as cassia."Cassia is mentioned in Psa 45:8. as among the precious perfumes. "All thy garments smell of myrrh, and aloes, and cassia."The agreeableness or pleasantness of the perfume was the reason why the name was chosen to be given to a daughter.

And the name of the third, Keren-happuch - Properly, "horn of stibium."The "stibium"( פוך pûk ), was a paint or dye made originally, it is supposed, from sea-weed, and afterward from antimony, with which females tinged their eye-lashes; see the notes at Isa 54:11. It was esteemed as an ornament of great beauty, chiefly because it served to make the eye appear larger. Large eyes are considered in the East as a mark of beauty, and the painting of black borders around them gives them an enlarged appearance. It is remarkable that this species of ornament was known so early as the time of Job, and this is one of the cases, constantly occurring in the East, showing that fashions there do not change. It is also remarkable that the fact of painting in this manner should have been considered so respectable as to be incorporated into the name of a daughter; and this shows that there was no attempt at "concealing"the habit. This also accords with the customs which prevail still in the East. With us, the materials and instruments of personal adorning are kept in the back-ground, but the Orientals obtrude them constantly on the attention, as objects adapted to suggest agreeable ideas. The "process"of painting the eye is described by a recent traveler to be this: "The eye is closed, and a small ebony rod smeared with the composition is squeezed between the lids so as to tinge the edges with the color. This is considered to add greatly to the brilliancy and power of the eye, and to deepen the effect of the long black eye-lashes of which the Orientals are proud. The same drug is employed on their eye-brows; used thus, it is intended to elongate, not to elevate the arc, so that the inner extremities are usually represented as meeting between the eyes. To Europeans the effect is at first seldom pleasing; but it soon becomes so."The foregoing cuts give a representation of the vessels of stibium now in use.

Barnes: Job 42:15

And their father gave them inheritance among their brethren - This is mentioned as a proof of his special regard, and is also recorded because it was not common. Among the Hebrews the daughter inherited only in the case where there was no son, Num 27:8. The property was divided equally among the sons, with the exception that the oldest received a double portion; see Jahn’ s "Bib. Arch."section 168. This custom, prevailing still extensively in the East, it seems existed in the time of Job, and it is mentioned as a remarkable circumstance that he made his daughters heirs to his property with their brothers. It would also be rather implied in the passage before us that they were equal heirs.

Poole: Job 42:2

Thou canst do not only by power, (for that he always thought,) but also by right; about which he had in some sort doubted and disputed. It is a maxim in law, that a man can only do that which he hath a right to do.

Every thing whatsoever it pleaseth thee to do with thy creatures.

No thought can be withholden from thee he speaks either,

1. Of Job’ s thoughts. Thou knowest me and all my sinful and unworthy thoughts of thy providential dealings with me, though I was not able to see the evil of them. Or,

2. Of God’ s thoughts. Whatsoever thou thinkest or proposest to do thou canst or mayst do it; and neither I nor any of thy creatures can either restrain thee from it, or condemn thee for it, as I have boldly and wickedly presumed to do. So this last clause of the verse explains the former.

Poole: Job 42:3

Who is he? i.e. what am I, that I should dare to do so? Ah silly audacious wretch that I am, that I should be guilty of such madness!

That hideth counsel without knowledge which words are repeated out of Job 38:2 , where they are explained.

Therefore because my mind was without knowledge, therefore my speech was ignorant and foolish. Or, being sensible of my ignorance and rashness, I think fit to make this humble and ingenuous confession.

Things too wonderful for me, which I knew not I have spoken foolishly and unadvisedly of things far above my reach, even of God’ s infinite and sovereign majesty, and of his deep and unsearchable counsels and providence.

Poole: Job 42:4

Hear and accept my humble and penitent confession and recantation.

I will demand of thee or, and inquire , to wit, counsel or instruction, as a scholar doth of his master, as the following words note. I will no more saucily dispute the matter with thee, but beg information from thee. The words which God had uttered to Job by way of challenge, Job 38:3 40:7 , Job returns to him again in way of submission.

Poole: Job 42:5

The knowledge which I had of thy Divine nature, and perfections, and counsels, was hitherto dark, and doubtful, and conjectural, being grounded chiefly, if not only, upon the instructions and reports of other men; but now it is clear and certain, as being immediately inspired into my mind by this thy glorious apparition and revelation, and by the operation of thy Holy Spirit; which makes these things as certain and evident to me, as if I saw them with my bodily eyes.

Poole: Job 42:6

I abhor i.e. dislike, and detest, and loathe

myself or my former words and carriage . One of these or some like supplement is necessary to complete the sense, and is clearly gathered from the following words.

In dust and ashes sitting in dust and ashes; which hitherto I have done in token of my grief for my affliction; but now I desire and resolve to do in testimony of my penitence for my sins.

Poole: Job 42:7

To Eliphaz the Temanite as the eldest of the three, and because he spoke first, and by his evil example led the rest into the same mistakes and miscarriages.

Thy two friends to wit, Bildad and Zophar, who are not excused, but severely reproved, although they, were drawn into the sin by Eliphaz’ s authority and influence. Elihu is not here reproved, because he dealt more justly and mercifully with Job, and did not condemn his person, but only rebuke his sinful expressions.

As my servant Job hath either,

1. As Job hath now spoken: you have not acknowledged your errors as he hath done. Or rather,

2. As Job did in his discourses with you; which is not to be understood simply and absolutely, (as is manifest from God’ s censure upon Job for his hard and evil speeches of him,) but comparatively, because Job was not so much to be blamed as they; partly, because his opinion concerning the methods of God’ s providence, and the indifferency and promiscuousness of its dispensations towards good and bad men, was truer than theirs, which was that God did generally reward good men and punish sinners in this life; partly, because their misbelief of God’ s counsels and dealings with men was attended with horrid uncharitableness and cruelty towards Job, whom they wounded with bitter and injurious speeches, and condemned as a hypocrite, not only without sufficient evidence, as not being able to search his heart, but upon false and frivolous grounds, to wit, his sore afflictions, and against many evidences of piety which Job had given; and partly, because Job’ s heavy pressures might easily cloud and darken his mind, and draw forth his impatience and passionate speeches; which although it did not wholly excuse Job, yet did certainly much extenuate his offences; whereas they were under no such temptations or provocations, either from God or from Job, but voluntarily broke forth into their hard, and severe, and untrue expressions concerning God’ s counsels and Job’ s conditions, thereby adding affliction to him whom God did sorely afflict, which was most unfriendly and inhuman.

Poole: Job 42:8

Go to my servant Job whom though you have censured and condemned as a hypocrite, I own for my faithful servant, human infirmity excepted.

Offer up by the hand of Job, whom I do hereby constitute your priest, to pray and sacrifice for you.

Him will I accept to wit, on your behalf, as well as on his own.

Lest I deal with you after your folly lest my wrath and just judgment take hold of you for your false and foolish speeches.

Poole: Job 42:9

Did according as the Lord commanded them showing their repentance by their submission to God, and to Job for God’ s sake, and by taking shame to themselves.

The Lord also accepted Job both for his friends and for himself, as the next verse explains it.

Poole: Job 42:10

Turned the captivity of Job i.e. brought him out of that state of bondage in which he had been so long held by Satan and by his own Spirit, and out of all his distresses and miseries. Or, returned Job’ s captivity , i.e. the persons and things which had been taken from him; not the same which he had lost, but other equivalent to them, and that with advantage.

When he prayed for his friends whereby he manifesteth his obedience to God, and his true love and charity to them, in being so ready to forgive them, and heartily to pray for them; for which God would not let him lose his reward.

Also an emphatical particle. He not only gave him as much as he lost, but double to it.

Poole: Job 42:11

Then when Job had humbled himself, and God was reconciled to Job, he quickly turned the hearts of his friends to favour him, according to Pro 16:7 ; as during his impenitency, and for his trial and humiliation, lie had alienated their hearts from him, of which Job so sadly complains.

His brethren and his sisters largely so called, according to the Scripture use of these titles, to wit, his kindred distinguished from his other acquaintance.

Did eat bread with him i.e. feasted with him, as that phrase is commonly used in Scripture, to congratulate with him for God’ s great and glorious favour already vouchsafed to him in so eminent a vision and revelation.

They bemoaned him they declared the sense which they had of his calamities whilst they were upon him, although they had hitherto wanted opportunity to express it.

Over all the evil or, concerning all the evil ; which though it was bitter to endure when it was present, yet the remembrance of it revived in him by the discourses of his friends was very delightful, as is usual in such cases.

Every man also gave him a piece of money, and every one an earring of gold partly to make up his former losses, and partly as a testimony of their honourable respect to him.

Poole: Job 42:12

The Lord blessed Job not only with spiritual, but also with temporal and earthly blessings.

Poole: Job 42:14

Giving them such excellent names as signify their excellent beauty, of which see my Latin Synopsis.

Poole: Job 42:15

Gave his daughters a share, and possibly an equal share, with his sons in his inheritance; which in so plentiful an estate he might easily do, especially to such amiable sisters, without the envy of their brethren; and which peradventure he did to oblige them to settle themselves amongst their brethren, and to marry into their own religious kindred, not to strangers, who in those times were generally swallowed up in the gulf of idolatry.

Haydock: Job 42:2

I know. So the Keri orders us to translate, with all the ancient versions, as the Hebrew text has, "thou knowest;" which Prof. Chappelow and Schultens deem more "sublime," though one would think it was hardly "sense." (Kennicott) ---

Hid. Hebrew, "of thine can be hindered." All thy orders must be obeyed. It is in vain to keep silence: (chap. xxxix. 34.) I will confess openly thy justice and power. (Haydock) -- He acknowledges his error, in not having before spoken enough of a just Providence. (Worthington)

Haydock: Job 42:3

Who. Hebrew, "Who is he that hideth counsel without knowledge?" (Protestants) This seems to allude to the words of God, chap. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. (Haydock) ---

Unwisely. See chap. xxxix. 35. (Worthington) (Du Hamel) ---

Hebrew, "without knowledge, thing wonderful to me, which I knew not." (Haydock) ---

Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, ver. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, ver. 6. (Houbigant) ---

Septuagint, "I have been told what I knew not, things great and wonderful, of which I was not apprized." (Haydock) ---

Who can deny God's providence? (Du Hamel)

Haydock: Job 42:5

Seeth thee. Some have thought that God now manifested himself from the cloud. (Eusebius, Dem. i. 4.; Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. (Calmet) ---

Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c., ver. 4. The rest of this book is in prose. (Tirinus)

Haydock: Job 42:6

Reprehend. Hebrew and Septuagint, "vilify." (Haydock) ---

I recall the obscure expression which has occasioned my friends to mistake. (Du Hamel) ---

Penance. Hebrew, "groan." Septuagint, "pine away, I look upon myself as dust and ashes." Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. (Haydock) ---

I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, ver. 8. (Houbigant) ---

Chaldean, "I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes." I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. (Calmet) ---

Job waits not for God's answer, ver. 4. He at once feels an interior light, and is resigned. (Haydock) ---

He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. (Worthington)

Haydock: Job 42:7

Two friends. It is astonishing that Eliu is not also reprehended, as he was no better than the rest. Some answer, that god had passed sentence upon him first. Others maintain, that he spoke with greater dignity of God's judgments, and that his ignorance was blameless; while others remark, that he was connected with some of the three friends, or only came accidentally to enter into the debate. God gives sentence in favour of Job, though with some reproof for his manner of speaking. ---

As. They had maintained false doctrines, and shewed a want of due respect and compassion for their friend; (Tirinus) whereas Job's assertions were true. (Calmet) ---

How then can he be accused of denying the divine justice, or of speaking disrespectfully of Providence? God seemed to interrogate him on this account, though he approved of his sentiments, because some might draw such inferences from his words as all his friends did. But Job entertained no such ideas. He was not guilty of such folly, ver. 8. Septuagint, "Thou hast sinned, and thy two friends, for you have spoken in my presence nothing true like my servant Job."

Haydock: Job 42:8

Offer. Septuagint, "Thou shalt make an oblation, Greek: karpoma, for you." (Haydock) ---

Yet holocausts seem to have been the only species of sacrifice before Moses. The number seven, has always been in a manner sacred; (Calmet) being doubled, it shews the greatness of the offence. (St. Gregory) (Worthington) ---

Job was to present these victims to God, (Calmet) as the priest and mediator, (Du Hamel) of whom God approved. He officiated for his family, (Calmet) and was the most honourable person there. (Haydock) ---

It seems Job was not present when God gave this injunction; perhaps some time after their debates. (Calmet) ---

Pray. Behold the efficacy of the prayers of the saints, even while upon earth. How much greater will it be, when their charity is greater and unfailing! (Haydock) ---

The many sacrifices would not have sufficed, if Job had not joined his prayer, as St. Chrysostom (or 5 con. Judœos) observes. His mediation did not derogate from God's mercy, under the law of nature; not does that of other men injure Christ's under the law of grace, 2 Corinthians i. 11. We have here also a proof that both sacrifice and the devotion of the offerer, have their distinct effects; opus operatum, and opus operantis, as the schoolmen speak. Thus Job was honourably acquitted, while his friends were justly rebuked. Eliu needed no express condemnation; as what God says to one, must be applied to another in the same circumstances, chap. xxxiii. 14. Protestants are therefore inexcusable, who preach a doctrine not only condemned in their fellows, Luther, &c., but long before in ancient heretics: as the justification by faith alone was in the apostles' time, the rejection of the ceremonies of baptism, of confirmation and penance, in the Novatians, &c. See St. Cyprian iv. ep. 2. (Worthington) ---

Face. Septuagint, "For I would not accept his face, and if it were not on his account, I had surely destroyed you. For you have not said to me any thing good (Roman Septuagint, true, ) against (or concerning, Greek: kata, ) my servant Job." They acted both against charity and truth. (Haydock) ---

Before. Protestants, "of me the thing which is right." The words underlined were not so in the earlier edition by Barker, printer to James I, (1613) where some of the margin translations are also omitted, ver. 14, &c. The matter is of no farther consequence, than to shew that alterations have taken place since the days of James I, who Bible is supposed to be the standard of the English Church. The marginal version is also frequently neglected altogether, (the year of our Lord 1706) though the authors seem to have looked upon it as equally probable with that in the text. (Pref.) (Haydock)

Haydock: Job 42:10

Penance. Hebrew, "return." He resolved to restore him to his former prosperous condition, while he prayed for those who had so cruelly exercised his patience. (Calmet) ---

Protestants and Vatable, "the Lord turned the captivity of Job:" so any great distress may be styled, though Job was in a manner abandoned to the power and bondage of satan. Septuagint, "But the Lord gave an increase to Job, and while he was praying for his friends, He forgave them their sin. And," &c. (Haydock) ---

Twice, excepting children, who were living (Worthington) with God. (Rabbins) (St. Gregory, &c.) ---

Some also include the years of Job's life, but that is not clear, (see Spanheim, c. 7.; Calmet) though not improbable; as he might very well live twice as long as he had done, if we suppose that the was about (Haydock) 50 when he was so much distressed (Petau); and thus arrived at the age of 140, ver. 16. (Haydock)

Haydock: Job 42:11

Brethren. Who had before shamefully abandoned him, chap. vi. 13. (Calmet) ---

Bemoaned. Literally, "shaked their heads at him," (Haydock) out of pity, (Menochius) or astonishment, (Tirinus; Calmet) at his fallen state, and at the present change for the better. They helped to restore him to affluence, in conformity with the will of God, who caused their presents of multiply. The kindred and friends of Job were undoubtedly numerous. (Haydock) ---

Ewe. Kesita, "lamb," as most of the ancients agree, (Spanheim) or a piece of money, (Bochart) marked with the figure of a lamb. (Grotius) See Genesis xxxiii. 19. (Calmet) ---

Ear-ring. Hebrew Nezem, an ornament (Haydock) "for the nose," still very common in the East. Symmachus adds, "it was unadorned," (Calmet) or plain. Septuagint, "a piece of gold worth four drachms, and not coined," Greek: asemon. (Haydock) ---

Oleaster supposes that the nose was perforated, like the ear. But the ornament would thus be very inconvenient, and we may rather conclude that it hung down from the forehead upon the nose. (St. Jerome, in Ezechiel xvi.) (Pineda)

Haydock: Job 42:12

Asses. Septuagint, "droves of," &c., which would greatly increase the number.

Haydock: Job 42:14

Dies, &c. "Day....cassia....and horn of antimony." (Hebrew) ---

Yemima....Ketsiha....Keren hapuc. This last may signify (Haydock) "horn of change," (Pagnin) in allusion to Job's different states. (Menochius) (Du Hamel) ---

Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Protestants, Jemima, "handsome as the day." Kezia, "superficies, angle, or cassia." Keren-happuch, "the horn or child of beauty." The marginal explanations are given at least in the edition Edinb. 1787. (Haydock) ---

Cassia, an aromatic herb, which is perhaps not now found to be found in Europe, Matthiol. in Dios. i. 12. ---

The Arabs like to give such names to their children. (Spanheim, Hist. Job.) ---

Cornustibii, (Hebrew Puc ) means a sort of paint, used to blacken the eyelids, (4 Kings ix. 30.) or a precious stone, Isaias liv. 11. Chaldean, "brilliant as an emerald." She was so styled, on account of her great beauty, (Calmet) in which she was not inferior to her two sisters. Septuagint, "Horn of Amalthea," (Haydock) or of plenty, (Calmet) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. (Nicetas.) ---

Cassia might remind him of the bad smells to which he had been exposed. (Menochius) (Tirinus)

Haydock: Job 42:15

Daughters. Alexandrian Septuagint adds, "and sons." ---

Brethren. This was contrary to the custom of the Jews, (Numbers xxvii. 8.) but conformable to the Roman laws, and to the Koran. (Sur. 4.) (Calmet)

Gill: Job 42:1

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.

Gill: Job 42:2

I 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.

Gill: Job 42:3

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.

Gill: Job 42:4

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.

Gill: Job 42:5

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.

Gill: Job 42:6

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 Zec 12:10.

Gill: Job 42:7

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.

Gill: Job 42:8

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.

Gill: Job 42:9

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.''

Gill: Job 42:10

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 Zec 9:12.

Gill: Job 42:11

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 1Sa 9:7.

Gill: Job 42:12

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.

Gill: Job 42:13

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.

Gill: Job 42:14

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, 2Ki 9:30; or "the ray of a precious stone"; some say the carbuncle ^y or ruby; according to the Targum, the emerald; in 1Ch 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 Son 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.

Gill: Job 42:15

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 42:3

¹ tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.

² tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.

³ tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”

⁴ tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.

NET Notes: Job 42:4

¹ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

NET Notes: Job 42:5

¹ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

NET Notes: Job 42:6

¹ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

NET Notes: Job 42:7

¹ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

² tn Heb “is kindled.”

³ tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.

NET Notes: Job 42:8

¹ tn The imperatives in this verse are plural, so all three had to do this together.

² tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

³ tn Heb “I will lift up his face,” meaning, “I will regard him.”

⁴ tn This clause is a result clause, using the negated infinitive construct.

⁵ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

⁶ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

NET Notes: Job 42:9

¹ tn The expression “had respect for Job” means God answered his prayer.

NET Notes: Job 42:10

¹ tn The paragraph begins with the disjunctive vav, “Now as for the Lord, he….”

² sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.

³ tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration – to pray for them.

⁴ tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).

NET Notes: Job 42:11

¹ tn Heb “ate bread.”

² tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown.

sn The Hebrew word refers to a piece of silver, yet uncoined. It is the kind used in Gen 33:19 and Josh 24:32. It is what would be expected of a story set in the patriarchal age.

³ sn This gold ring was worn by women in the nose, or men and women in the ear.

NET Notes: Job 42:13

¹ tn The word for “seven” is spelled in an unusual way. From this some have thought it means “twice seven,” or fourteen sons. Several commentators take this view; but it is probably not warranted.

NET Notes: Job 42:14

¹ sn The Hebrew name Jemimah means “dove.”

² sn The Hebrew name Keziah means “cassia.”

³ sn The Hebrew name Keren-Happuch means “horn of eye-paint.”

Geneva Bible: Job 42:2

I know that thou canst do every [thing], and [that] no ^{( a )} thought can be withholden from thee.

^{( a )} No thought so secret but you see it, nor anything that you think but that you can bring it to pass.

Geneva Bible: Job 42:3

Who [is] he that hideth counsel without ^{( b )} knowledge? therefore have I uttered that I understood not; things too wonderful for me, ^{( c )} which I knew not.

^{( b )} Is there any but I? for this God laid to his charge, (Job 38:2).

^{( c )} I confess in this my ignorance, and that I spoke of what I did not know.

Geneva Bible: Job 42:4

Hear, I beseech thee, and I will speak: I will demand of thee, ^{( d )} and declare thou unto me.

^{( d )} He shows that he will be God's scholar to learn of him.

Geneva Bible: Job 42:5

I have ^{( e )} heard of thee by the hearing of the ear: but now mine eye seeth thee.

^{( e )} I knew you only before by hearsay, but now you have caused me to feel what you are to me, that I may resign myself over to you.

Geneva Bible: Job 42:7

And it was [so], that after the LORD had spoken these words unto Job, the LORD 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] ^{( f )} right, as my servant ^{( g )} Job [hath].

^{( f )} You took in hand an evil cause, in that you condemned him by his outward afflictions, and not comforted him with my mercies.

^{( g )} Who had a good cause, but handled it evil.

Geneva Bible: Job 42:8

Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall ^{( h )} pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job.

^{( h )} When you have reconciled yourselves to him for the faults that you have committed against him, he will pray for you, and I will hear him.

Geneva Bible: Job 42:10

And the LORD turned the ^{( i )} captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.

^{( i )} He delivered him out of the affliction he was in.

Geneva Bible: Job 42:11

Then came there unto him all his ^{( k )} 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 over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

^{( k )} That is, all his kindred, read (Job 19:13).

Geneva Bible: Job 42:12

So the LORD blessed the latter end of Job more than his beginning: for he had ^{( l )} fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

^{( l )} God made him twice as rich in cattle as he was before, and gave him as many children as he had taken from him.

Geneva Bible: Job 42:14

And he called the name of the first, ^{( m )} Jemima; and the name of the second, ^{( n )} Kezia; and the name of the third, ^{( o )} Kerenhappuch.

^{( m )} That is, of long life, or beautiful as the day.

^{( n )} As pleasant as cassia or sweet spice.

^{( o )} That is, the horn of beauty.

Commentary -- Verse Range Notes

TSK Synopsis: Job 42:1-17

1 Job submits himself unto God.

7 God, preferring Job's cause, makes his friends submit themselves, and accepts him.

10 He magnifies and blesses Job.

16 Job's age and death.

MHCC: Job 42:1-6

Job was now sensible of his guilt; he would no longer speak in his own excuse; he abhorred himself as a sinner in heart and life, especially for murmuring against God, and took shame to himself. When the understanding is enlightened by the Spirit of grace, our knowledge of Divine things as far exceeds what we had before, as the sight of the eyes excels 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 changes us into the same image, 2Co 3:18. It concerns us to be deeply humbled for the sins of which we are convinced. Self-loathing is ever the companion of true repentance. The Lord will bring those whom he loveth, to adore him in self-abasement; while true grace will always lead them to confess their sins without self-justifying.

MHCC: Job 42:7-9

After the Lord had convinced and humbled Job, and brought him to repentance, he owned him, comforted him, and put honour upon him. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but if God say, Well done, thou good and faithful servant, it is of little consequence who says otherwise. Job's friends had wronged God, by making prosperity a mark of the true church, and affliction a certain proof of God's wrath. Job had referred things to the future judgment and the future state, more than his friends, therefore he spake of God that which was right, better than his friends had done. And as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so Christ prayed for his persecutors, and ever lives, making intercession for the transgressors. Job's friends were good men, and belonged to God, and He would not let them be in their mistake any more than Job; but having humbled him by a discourse out of the whirlwind, he takes another way to humble them. They are not to argue the matter again, but they must agree in a sacrifice and a prayer, and that must reconcile them, Those who differ in judgment about lesser things, yet are one in Christ the great Sacrifice, and ought therefore to love and bear with one another. When God was angry with Job's friends, he put them in a way to make peace with him. Our quarrels with God always begin on our part, but the making peace begins on his. Peace with God is to be had only in his own way, and upon his own terms. These will never seem hard to those who know how to value this blessing: they will be glad of it, like Job's friends, upon any terms, though ever so humbling. Job did not insult over his friends, but God being graciously reconciled to him, he was easily reconciled to them. In all our prayers and services we should aim to be accepted of the Lord; not to have praise of men, but to please God.

MHCC: Job 42:10-17

In the beginning of this book we had Job's patience under his troubles, for an example; here, for our encouragement to follow that example, we have his happy end. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Mercy did not return when Job was disputing with his friends, but when he was praying for them. God is served and pleased with our warm devotions, not with our warm disputes. God doubled Job's possessions. We may lose much for the Lord, but we shall not lose any thing by him. Whether the Lord gives us health and temporal blessings or not, if we patiently suffer according to his will, in the end we shall be happy. Job's estate increased. The blessing of the Lord makes rich; it is he that gives us power to get wealth, and gives success in honest endeavours. The last days of a good man sometimes prove his best, 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 unto the perfect day.

Matthew Henry: Job 42:1-6

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, 2Ti 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, 2Co 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, 2Co 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.

Matthew Henry: Job 42:7-9

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 1Pe 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.

Matthew Henry: Job 42:10-17

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.

Keil-Delitzsch: Job 42:1-3

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 .

Keil-Delitzsch: Job 42:4-6

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 ( Doppelgänger ) 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 behêmoth, 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?

Keil-Delitzsch: Job 42:7

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.

Keil-Delitzsch: Job 42:8

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., Fürst's Perlenschnûre , S. 80): או איתותא או חברא כחברי איוב , either a friend like Job's friends or death!)

Keil-Delitzsch: Job 42:9

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.

Keil-Delitzsch: Job 42:10

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.

Keil-Delitzsch: Job 42:11

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 Kesitâ, 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.

Keil-Delitzsch: Job 42:12

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.

Keil-Delitzsch: Job 42:13

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, 2Sa 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; Rth 1:19): a septiad of sons. The names of the sons are passed over in silence, but those of the daughters are designedly given.

Keil-Delitzsch: Job 42:14

14 And the one was called Jemîma, and the second Kezia, and the third Keren ha-pûch.

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

Keil-Delitzsch: Job 42:15

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:

Constable: Job 38:1--42:7

G. The Cycle of Speeches between Job and God chs. 38:1-42:6

Finally God spoke to Job and gave revelation that Job had been demanding for so long (cf. 13:22; 31:35). There was now no need for the middle-man that Job had requested who could mediate between them (cf. 9:33; 16:19). Yahweh spoke directly to Job, and Job had the opportunity to respond directly to God.

What God did not say to Job is as surprising as what He did say. He did not mention Job's suffering, He gave no explanation of the problem of evil, and He did not defend Himself against Job's charge of injustice. God simply revealed Himself to Job and his companions to a greater degree than they had known, and that greater revelation dissolved their difficulties.

"The reader is told why Job was suffering in the Prologue, but that is to show that Job was innocent. Job was never told this; had he been told, the book would immediately lose its message to all other sufferers. So the book is teaching us through the divine theophany that there is something more fundamental than an intellectual solution to the mystery of innocent suffering. Though the message reaches Job through his intellect, it is for his spirit."¹⁵³

"To Elihu the suffering may bring enrichment; to the author of the book of Job it is the presence of God that is enriching, and that presence is given to men of integrity and piety in prosperity and in adversity alike."¹⁵⁴

". . . whereas the advice of Elihu is to learn his lessons that his prosperity may be restored, the effect of the Divine speeches is to make Job realize that he may have the Divine fellowship in his sufferings, and not merely when he has been delivered from them."¹⁵⁵

God's role in His speeches was not that of the defendant on trial whom prosecutor Job was charging with injustice. Rather He was the prosecutor who was asking the questions of Job, the defendant. He asked him more than 70 unanswerable questions and proved him both ignorant and impotent. Since Job could not understand or determine God's ways with nature, he obviously could not comprehend or control God's dealings with people.

Constable: Job 40:6--42:1

3. God's second speech 40:6-41:34

This second divine discourse is similar to, yet different from, the first. It began as the first one did with a challenge to Job (40:6-14; cf. 38:1-3), but it did not end with one (cf. 40:1-2). In the first speech Yahweh spoke of His inanimate creation and of His animate creation, specifically 10 animals. In the second speech He concentrated on only two creatures: Behemoth and Leviathan.

"The second speech is not a mere afterthought about two creatures left out of the first speech. Here God accomplishes more than in the first speech, where He merely humbled Job by showing him how He is Creator and Sustainer of the natural world. Now He will convince Job He is also Lord of the moral order, one whose justice Job cannot discredit. And appropriately Job's response this time is repentance (42:1-6)."¹⁶⁷

"In spite of its aggressive tone, this speech is not really a contradiction of anything that Job has said. In many respects it is very close to his own thought, and endorses his sustained contention that justice must be left to God. But it brings Job to the end of his quest by convincing him that he may and must hand the whole matter over completely to God more trustingly, less fretfully. And do it without insisting that God should first answer all his questions and give him a formal acquittal.

"Here, if we have rightly found the heart of the theology of the whole book, is a very great depth. There is a rebuke in it for any person who, by complaining about particular events in his live, implies that he could propose to God better ways of running the universe than those God currently uses."¹⁶⁸

Constable: Job 40:15--42:1

God's questions 40:15-41:34

Yahweh's purpose in directing Job's attention to such inexplicable animals on land (Behemoth) and in the water (Leviathan) seems to have been the same as His purpose in His first speech. He intended to humble Job by reminding him of his very limited power and wisdom compared with God's so Job would trust and obey Him.

Scholars disagree on the question of whether the Behemoth and Leviathan that the writer described here were real or mythological creatures. Some of the descriptions, if taken literally, could hardly refer to real animals that are alive today (e.g., 41:18-22). Nevertheless this is poetic literature and these descriptions may be figurative, specifically hyperbole (overstatement to emphasize one or more characteristics, similar to a caricature).

"Our poet can hardly write a line without including a simile, a habit which many critics censure as artistic over-kill."¹⁷⁰

Those who prefer the mythological monster interpretation do so mainly because Leviathan almost certainly describes a mythical creature in 3:8, Psalms 74:14, and Isaiah 27:1, and perhaps elsewhere in Scripture. Also the description of Leviathan in 41:18-22 seems to picture an unreal sea monster. Furthermore there are similar descriptions of this sea monster in ancient Near Eastern mythology. Nevertheless it seems to most of the commentators and to me that Leviathan here, but not everywhere in Scripture, describes a real animal for the following reasons. The details of the description point to a real animal. Moreover both Behemoth and Leviathan occur elsewhere in Scripture apart from mythical connotations (e.g., Joel 1:20 where the Hebrew word translated "Behemoth" in Job 40:15 reads "beasts"; cf. Ps. 104:26). Additionally Scripture states that God created Behemoth (Job 40:15) and Leviathan (Ps. 104:26) as well as Job.

Yahweh reminded Job that Behemoth was a creature as he was (40:15). Job was not the Creator; he was on a lower level. The Hebrew word translated "Behemoth" is the plural of the word usually rendered "beast." Consequently some believe verse 15a is an introductory statement for what God says about both animals that follows. However in verses 15b-24 God had one particular animal in view. Since He gave a name to the second animal (41:1), He probably intended that we understand "Behemoth" as a name for the first animal.

Bible students have nominated several animals as Behemoth because of its description in 40:15-24. Some of these are the elephant,¹⁷¹ the extinct rhinoceros that had no horn,¹⁷² the extinct brontosaurus dinosaur,¹⁷³ the water buffalo,¹⁷⁴ and most popularly the hippopotamus.¹⁷⁵ I think both Behemoth and Leviathan may refer to dinosaurs of different types or perhaps other ancient animals that have now become extinct.

Verse 19a probably means Behemoth is the first in size and strength perhaps among animals of its kind or among animals in Job's area.

"The adult hippopotamus weighs up to eight thousand pounds."¹⁷⁶

Verse 19b may mean that only its Maker should dare go near it for hand-to-hand combat; no human being would defeat it.¹⁷⁷ The definite article "the" before "Jordan" in verse 23b is absent in the Hebrew text. This may mean that God had any swift river in mind, any Jordan.¹⁷⁸ "When he is on watch" (v. 24a) is literally "by the eyes," the only parts of a submerged hippopotamus, along with its nose (v. 24b), that are visible above the water.

Various writers have identified Leviathan in 41:1 as a mythical sea monster,¹⁷⁹ a marine dinosaur,¹⁸⁰ a whale, a dolphin, even a "tunny" (tuna?) fish, and most commonly a crocodile.

This section (ch. 41) contains the longest and last description of an animal in the book. As such it is climactic. God first drew Job's attention to the fact that Leviathan was very hard for people to capture and use (vv. 1-11). Since Job could not challenge Leviathan successfully, he should hardly expect to challenge its Creator successfully (v. 10). Job should not think that because he had a little wisdom and strength he could get the best of God in a contest. He could not even overcome Leviathan, one of God's creatures. "Given to" (v. 11a) is literally "anticipated."

"The argument to the superior strength of God is made, not to discourage men from trying to have dealings with God, but to enhance God's capability of managing the affairs of the universe so that men will trust Him."¹⁸¹

Verses 12-25 emphasize Leviathan's anatomy. "His sneezes flash forth light" (v. 18a) may mean that in the proper light the spray from his nostrils looked like jets of light.¹⁸² Its eyes may be like the "eyelids of the morning" (v. 18b) in that they were the first part of the animal to become visible as it rose to the water's surface.¹⁸³ Verses 19-21 may describe its release of "pent-up breath together with water in a hot stream from its mouth [that] looks like a stream of fire in the sunshine."¹⁸⁴

The last section of this description (vv. 26-34) emphasizes man's inability to capture Leviathan. Verse 31b may allude to the foam that formed on the top of a pot when someone was preparing ointment.¹⁸⁵ The deep appeared grey-headed (v. 32b) perhaps when the animal's wake made whitecaps on the water. The section concludes by stressing this beast's fearless confidence. If people cannot shake the confidence of one of God's creatures, how foolish it was for Job to think he could intimidate God.

To some degree Job, his three friends, and Elihu had all based their arguments on the rationality of God's acts. God reminded them of Behemoth and Leviathan partially to teach them all that His actions transcend our ability to explain everything rationally.

"Animals independent of man (38:39-39:30) and animals dangerous and repulsive to man (40:15-41:34) were all a grand zoological exhibition to help Job sense that because he had nothing to do with making, sustaining, or even subduing them, it was unthinkable that he could question their Creator."¹⁸⁶

Another writer advocated a different view with which I do not agree.

". . . the beasts themselves celebrate instead Job's triumph."¹⁸⁷

One might conclude after reading these speeches of Yahweh that God is not very compassionate. He may seem more concerned about establishing His own glory than about Job's suffering. However, we need to remember that God could have said nothing. Furthermore by directing Job's thinking as He did, God did what was best for Job. He did not just give him answers to specific questions but a vision of Himself that would transform Job's life forever after. God's words to Job may sound harsh, but He was simply responding to Job in the same vein as Job had been addressing Him (cf. 2 Sam. 22:26-27; Ps. 18:25-26). He did not do this to mock him but to make a forceful impression on him. The forcefulness of His words harmonizes with the forcefulness of His revelation and the forcefulness of His person.¹⁸⁸ God wants us to understand Him as best we can within our finite human limitations. That is evidently why He spoke to Job, and that is why He preserved this record of His revelation in Scripture.¹⁸⁹

"That no summary challenge was needed at the end of the Lord's second speech is indicative that Job's second response (42:1-6) was a willing one in contrast to his initial reluctant reply (40:3-5)."¹⁹⁰

Constable: Job 42:1-6

4. Job's second reply to God 42:1-6

Job's words reveal the changes that God's revelations had produced in him. He was aware as never before that God had all power and all wisdom. This resulted in an attitude of awe and submission (v. 2). He saw that it was foolish for him to question God's actions. God knew what He was doing.

By quoting God's first question back to him (v. 3a; 38:2) Job meant, "You were exactly right in saying, Who is this that hides counsel without knowledge.' That is just what I have been doing." He admitted having spoken presumptuously (v. 3b-c).

He also repeated what God had said when He began each of His speeches (v. 4; 38:3; 40:7). God had asked for Job's reply. Now Job gave it. However it was not the courtroom accusation he had said he wanted to deliver to God. It was instead a confession of his own folly.

"He has not only realized his folly in passing judgment on things that were beyond his understanding. He has found the answer to his problem. For at bottom this was not a problem of theodicy, but a problem of fellowship. He has not learned the cause of his sufferings or the explanation of the apparent injustices in the world, but he has found God again. For hitherto he, no less than his friends, had believed that his sufferings meant that God had cast him off and that he was isolated from him who had been his friend in days gone by. But now God had come to him and spoken to him, and he knew that he could have fellowship with God even in his sufferings. Therefore Job declares that he has found a new understanding of God, compared with which his former knowledge was but as the knowledge of rumour [sic] compared with sight. This is the climax of the book, as we should expect to find at the end of the poetic portion, for which the Prologue and Epilogue are but the setting."¹⁹¹

"To Job the supremely important thing is that God has come to him in his suffering, showing him that he is not isolated from God by his suffering. He has cried for God again and again, and God has come to him, not to enter into debate with him on the issues he has thrashed out with his friends, but to show him that now, when he most needs God, God is with him. . . . It is of the essence of its [the book's] message that Job found God in his suffering, and so found relief not from his misfortunes, but in them."¹⁹²

Job had heard of God from others previously. This limited secondhand knowledge had led him to some false conclusions. Now after more revelation he saw God more clearly. He had greater spiritual insight (v. 5).

This greater understanding of God enabled Job to understand himself better. He saw both God and himself more realistically.¹⁹³ "Retract" means to "despise" or "reject." Job evidently not only withdrew his charges against God but also despised and rejected his attitude of pride. Job had previously expressed remorse over his losses, but now he grieved over his sins. Job's repentance seems to have been more than turning from his sorrowful condition. He changed his mind and abandoned his rebellious pride and arrogance toward God.¹⁹⁴

"He does not repent of sins that have allegedly brought on the suffering; he repents of his arrogance in impugning God's justice, he repents of the attitude whereby he simply demands an answer; as if such were owed him. He repents of not having known God better . . ."¹⁹⁵

Job admitted sinning because he suffered, but he did not admit that he was suffering because he had sinned.¹⁹⁶

Job forgot his cry for vindication since he had received something much better: a revelation of the person of God and renewed fellowship with God. He had lost all, but he had found God and was now content. He had stopped asking, "Why?" since he had come to know God. We do not need to know why if we know God. This is one of the great lessons of this book.

"Suffering is sometimes a mystery. We must affirm both the mystery and God. . . . The God speeches remind us that a Person, not a principle, is Lord."¹⁹⁷

Temptation to become distressed overtakes us all when bad things happen to us. We want to know why things happen as they do. If we know that God is in control and that in His loving wisdom He has permitted our suffering, we do not need to know why we are in pain. That is not to say we should stop trying to discover reasons. Our suffering may be due to our sin, as Job's three friends said, or because God wants to teach us something, as Elihu affirmed. However suffering may not be our lot for these reasons. When we cannot determine why we are suffering we can still rest in God and continue to trust and obey Him because we know He is sovereign and loving.

This is a very important perspective to help other people who are suffering see. By sharing it we can be genuine comforters, not miserable comforters like Job's friends.

Constable: Job 42:7-17

III. EPILOGUE 42:7-17

The book closes as it opened with a prose explanation by the inspired human writer. He gave us important information about Job's friends (vv. 7-9) and then Job's fortunes (vv. 10-17).

". . . Satan and Job's wife (who are prominent in the prologue as agents of evil who try to get Job to curse God) are intentionally omitted in the epilogue. This deliberate omission emphasizes a major teaching of the book, namely, that man's relationship to God is not a give-and-get' bargain nor a business contract of mutual benefit."¹⁹⁸

Constable: Job 42:7-9

A. Job's Friends 42:7-9

God addressed Eliphaz but also had Bildad and Zophar in view. He evidently excluded Elihu because he had not misrepresented God as the other three friends had. Their error was limiting God's sovereignty. By asserting that God always punishes the wicked and rewards the righteous in this life they were limiting God and committing a sin that required a sacrifice for atonement (covering). Modern prosperity theology advocates should take note!

Job evidently forgave his friends as God had forgiven him (cf. Matt. 6:12) and prayed for them as a priest (cf. 1:5; Matt. 5:44). Job stood as a mediator between his friends and God. He had previously felt the need of a mediator himself.

Rather than judging Job, God accepted him because he was indeed His "servant," not the rebel that his friends accused him of being. The writer used the word "servant" four times in these verses.

Constable: Job 42:10-17

B. Job's Fortune 42:10-17

Notice that God began to prosper Job again after he interceded for his friends (v. 10), not just after he repented. His willingness to pray for his enemies showed the genuineness of the transformation that had taken place in his heart. He no longer felt antagonistic toward God but accepting of his enemies (cf. Matt. 6:15).

The Lord increased all that Job possessed twofold (v. 10).

Item	Before	After	Total
Sheep	7,000	7,000	14,000
Camels	3,000	3,000	6,000
Yoke of Oxen	500	500	1,000
Female Donkeys199	500	500	1,000
Sons	7	7	14
Daughters	3	3	6
Age in Years200	70	140	210

The names of Job's daughters (v. 14) corroborate the statement that they were exceptionally beautiful (v. 15). "Jemimah" means "dove," "Keziah" means "perfume," and "Keren-happuch" means "horn of eye paint." The reference to Job giving them an inheritance with their brothers, an unusual practice in the ancient Near East, reflects the extent of Job's wealth and compassion.

Does the fact that God eventually blessed Job materially in life for his godliness prove Job's three friends were right after all? Is the basis of man's relationship with God really retribution? No, God did not reward Job in life primarily because he was good but because God is gracious.²⁰¹ The basis of people's relationship with God is grace. The Book of Job does not deny the fact that God blesses the righteous. However, it shows that this principle has exceptions if we look at life only this side of the grave. Because God is sovereign He can deal with anyone as He chooses for reasons only He knows. Nevertheless He always deals justly (cf. Rom. 9:14).

"The restoration of Job's prosperity was not the reward of his piety, but the indication that the trial was over. Any judge who left a defendant to languish in prison after he had been declared innocent would be condemned as iniquitous, and if Job's trials had continued after he was acquitted it would have been similarly iniquitous."²⁰²

Commentary -- Other

Critics Ask: Job 42:7

JOB 5:13 —Why does Paul quote these words of Eliphaz if Eliphaz was rebuked by God in Job 42:7 for what he said?

PROBLEM: Eliphaz was one of the friends of Job who came to comfort him in his affliction. In Job 5:13 , Eliphaz makes the following observation which Paul quotes in 1 Corinthians 3:19 : “He [God] catches the wise in their own craftiness.” However, in Job 42:7 , God rebukes Eliphaz and his friends because “you have not spoken of Me what is right, as My servant Job has.” How could Paul quote Eliphaz since God rebuked him for not saying the right things?

SOLUTION: Although God rebuked Eliphaz for his overall view of God, this does not mean that every statement Eliphaz made was incorrect. There were manyparticular things which Job said that were not right; however, Job’s view of God was right in general. At times, even Job recognized that some things that Eliphaz and his friends said were true. Their problem was that they misdirected the truth they knew and improperly applied it to what God was doing in Job’s life.   

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• 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).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 42 (Chapter Introduction)

Overview

Job 42:1, Job submits himself unto God; Job 42:7, God, preferring Job’s cause, makes his friends submit themselves, and accepts him; Job 42:10, He magnifies and blesses Job; Job 42:16, Job’s age and death.

Poole: Job 42 (Chapter Introduction)

CHAPTER 42

Job’ s humiliation and repentance, Job 42:1-6 . God preferring Job’ s cause, reproveth his friends, for whom Job must intercede, and God will accept him, Job 42:7-9 . God magnifieth and blesseth Job, Job 42:10-15 . His age and death, Job 42:16,17 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 42 (Chapter Introduction)

(Job 42:1-6) Job humbly submits unto God.

(Job 42:7-9) Job intercedes for his friends.

(Job 42:10-17) His renewed prosperity.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 42 (Chapter 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.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 42 (Chapter 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.