Verse-by-Verse Bible Commentary
Job 42:11

Clarke's Commentary

Verse 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.

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. Genesis 33:19, where the subject is largely considered. The Vulgate, Chaldee, Septuagint, Arabic, and Syriac, have one lamb or sheep; so it appears that they did not understand the kesitah as implying a piece of money of any kind, but a sheep or a lamb.

Earring of gold — Literally, a nose-jewel. The Septuagint translate, τετραδραχμον χρυσου, a tetra-drachm of gold, or golden daric; but by adding καιασημου, unstamped, they intimate that it was four drachms of uncoined gold.

Bridgeway Bible Commentary

God exalts Job (42:7-17)

The three friends, in spite of the truths mixed in with their speeches, are now declared wrong. Job, in spite of his rash speech and irreverent protest, is now declared right. In accusing Job of great sin, the three friends had not spoken the truth, whereas Job, in claiming to be upright and not guilty of great sin, is now proved to be truthful. The friends’ theory that suffering is always the result of personal sin is proved wrong, whereas Job’s desire for a just God is satisfied. The friends had relied upon traditional theories, whereas Job had searched for the truth. The friends talked about God, whereas Job talked to God (7-8).
Job was not haughty in victory, nor were the friends bitter in defeat. In loving forgiveness, Job prayed for the friends, and in humble repentance the friends asked God’s forgiveness by offering the sacrifices he demanded of them (9).
Apparently Job still did not know (and possibly never knew) that the main reason for his sufferings was an accusation made against him by Satan (see 1:11; 2:5). Now that Satan had been proved wrong, it was only fair that Job’s former prosperity and family happiness should return. At the same time it might have shown to Job’s fellow citizens, in the only way they understood, that God was pleased with Job. The turning point in Job’s sufferings came when he prayed for his critics. His disease was healed, good health returned, children were born to replace those who had died, and his wealth grew to twice that of former days (10-17).

Coffman's Commentaries on the Bible

“Then there came unto him, all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that Jehovah had brought upon him: every man also gave him a piece of money, and every one a ring of gold.”

“Concerning all the evil that Jehovah had brought upon him” One thing that is absolutely clear in the Book of Job is the fact that it was Satan, not Jehovah, who slaughtered Job’s children, impoverished him, and reduced him to the utmost suffering and disease; yet here, it is stated that, “Jehovah had brought” all these things upon him. Here we have enunciated the Biblical premise that God indeed “does” that which he allows to happen. Thus Job was by no means in error when he spoke of the terrible things that God had done to him. There is another principle somewhat akin to this, namely, that whatever a man commands another to do, it is also true that he himself does it.

“Every man gave him a piece of money… gold ring…etc.” These things were not what increased Job’s wealth, “For these gifts were tokens of love and esteem, rather than gifts to alleviate his poverty.”The New Layman’s Bible Commentary, p. 591

Barnes' Notes on the Whole Bible

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 Psalms 41:9; Proverbs 9:5; Proverbs 23:6; Jeremiah 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^eśı̂yṭâh), occurs only in this place and in Genesis 33:19, where it is rendered “pieces of money,” and in Joshua 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 Genesis 33:19; Joshua 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 Genesis 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, Psalms 60:6; Proverbs 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; Genesis 17:12-13; Genesis 47:16.

(6) The statement in Acts 7:16, leads to the supposition that “money” is referred to by the word as used in Genesis 33:19. If, as is there supposed, the purchase of the same field is referred to in Genesis 23:16; Genesis 23:19, then it is clear that money is referred to by the word. In Genesis 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 Genesis 24:47; Isaiah 3:21; Proverbs 11:22; Hosea 2:13, as well as for the ear, Genesis 35:4. The word “ring” would better express the sense here without specifying its particular use; compare Judges 8:24-25; Proverbs 25:12. Ornaments of this kind were much worn by the ancients (compare Isaiah 3:0; Genesis 24:22), and a contribution of these from each one of the friends of Job would constitute a valuable property; compare Exodus 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, 2 Chronicles 32:23.

Smith's Bible Commentary

Chapter 42

Then Job answered the LORD, and said, I know that you can do everything, and that no thought can be withheld from thee ( Job 42:1-2 ).

Pretty important: "I know God can do everything." Secondly, "I know that you can't hide a single thought from God."

The Bible says concerning Jesus that He didn't need anyone to come and tell Him of other people because He knew man and He knew what was in man. You can't hide any thoughts from God. The Bible tells us that some day our very thoughts are to be judged, for God is a discerner of the thoughts and the intents of a man's heart. We are going to be judged not so much by what we do but by what motivated us to do the things that we did. Now you may be doing many right things but with a wrong motivation. Jesus said, "Take heed to yourself that you do not your righteousness before men to be seen of men" ( Matthew 6:1 ) to be looked upon by men as righteous and holy, and therefore you're doing your deeds in order to get this accolade of man is wrong. God's going to judge the motivation. Our works are to be tried by fire and many of them will be burned like wood, hay and stubble. Those that remain will be rewarded for, but much of our works, done out of wrong motivation, will not endure the testing of fire. God is a searcher of the thoughts, the intents of a man's heart.

So Job says, "Lord, I know that I can't hide any thought from You."

Who is he that hides the counsel without knowledge? therefore I have uttered what I ( Job 42:3 )

Now Job is confessing.

I have uttered what I did not understand; things that were too wonderful for me, which I did not know ( Job 42:3 ).

I've been talking, Lord, out of my hat. I don't even know what I was talking about.

Hear, I beseech thee, and I will speak: I will demand of thee, declare thou unto me. For I have heard of thee by the hearing of the ear: but now my eye seeth thee ( Job 42:4-5 ).

And so Job, the discovery of God. "God, I've heard of You. I've been talking about things that I've heard, but now I see. My eye seeth Thee." It's always a glorious day in our lives when God is moved from our heads to our hearts. From just a knowledge to an experience. "I've heard of Thee, God, with my ears. I've heard people talk about You. I've talked about You. But, God, I was talking about things I didn't really know, I didn't really understand, I didn't really see. I've heard about You with the hearing of my ears, but now I really see You." And what a difference it makes when our eyes are open and we actually begin to see God. "Blessed are the pure in heart, they shall see God" ( Matthew 5:8 ). And how glorious when our eyes behold, when the spiritual eyes are opened and I really begin to have a real experience with God in my life. And the scriptures are suddenly opened up. A whole new dimension of spiritual life is open to me as I am born again by the Spirit and come into the spiritual dimension. No longer just hearing about God, but now actually seeing, comprehending God. And in the discovery of God there comes the resultant discovery of self.

Wherefore I abhor myself, I repent in dust and ashes ( Job 42:6 ).

Daniel spoke about when God gave to him this revelation when he saw the glory of God in this revelation, he said, "Then was my comeliness turned into ugliness within me" ( Daniel 10:8 ). When Peter saw Jesus, he said, "Depart from me. I am a sinful man" ( Luke 5:8 ). When Isaiah saw the Lord, he said, "Woe is me, I am undone. I am a man of unclean lips and I dwell amongst people of unclean lips" ( Isaiah 6:5 ). Seeing God gives you the greatest insight on yourself you've ever had. So many times a person is, "Oh, I'm pretty good. I'm, you know... " Once they see God, that's all it takes to bring a man down to his knees begging for mercy, "God be merciful to me, a sinner." When I can see me as God sees me, a sinful, hopeless wretch, no longer looking at myself, deceiving myself, justifying myself, but seeing me as God sees me. But that can't happen until I first see God. "Lord, I've heard of You, now I see You, now I see me. I abhor myself."

And it was so, that after the LORD had spoken these words to Job, the LORD turned to his friends, to Eliphaz the Temanite, and he said, My wrath is kindled against thee, and against your two friends: for you have not spoken of me the thing that is right, as my servant Job has. 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 pray for you: for him will I accept: lest I deal with you after your folly, in that which ye have not spoken of me the thing which is right, like my servant Job ( Job 42:7-8 ).

Now, let me say that God doesn't like you going around saying false things about Him. He doesn't appreciate that at all. Or going around speaking for Him things that He has not said. Now there are many people who are guilty of spreading false concepts about God. God does not look kindly upon that at all. And He told Eliphaz, "You guys haven't been speaking right about Me. Now, you offer, and you ask Job to pray for you. I'm going to listen to him; I won't listen you because you have not spoken things that are true about Me. And so you'd better get Job to pray for you."

So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: and the LORD also accepted Job. And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Then came there unto him all of his brothers, and all of his sisters ( Job 42:9-11 ),

Where were they, I wonder, when he was in affliction?

and all of they that had been his acquaintance before, and they 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. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, a thousand she asses. He had also seven sons and three daughters. And he called the name of the first, Jemima ( Job 42:11-14 );

Which means "a dove."

and the name of the second was Kezia ( Job 42:14 );

Which is a sort of a spice.

and the name of the third was Kerenhappuch ( Job 42:14 ).

Which means "a horn of paint." Now I don't know why they would call a girl "a horn of paint."

And in all of the land there were no women found so fair as the daughters of Job: and their father gave them an inheritance along with their brothers. And after this Job lived for a hundred and forty years ( Job 42:15-16 ),

Now if Job indeed was a contemporary to Abraham as is thought, 180 years is not unusual. Abraham lived to be 180 years old. This was actually just about two generations after the flood. And so longevity was still common in those days. And so after this experience, Job lived for another 140 years.

and he saw his sons, and his sons' sons, even to four generations. ( Job 42:16 )

So he had his great great grandkids all around him.

So Job died, being old and full of days ( Job 42:17 ).

The interesting story of Job. A story that deals with the problems of pain, the problems of suffering. Why do the righteous suffer? Why are the ungodly oftentimes prosperous? And yet, though it deals with the issues, it doesn't come up with any firm answers. Righteous people often suffer, and what we know is we don't know the reason. Good people often experience pain; we don't know the reason. Godly people sometimes die young; we don't know the reason. Righteous people are often sick; we don't know the reason. Sinners are many times prosperous; we don't know the reason. Now because we don't know the reasons, we should not draw false conclusions as Job did. "It doesn't pay to try to live right. It doesn't pay to try to be good, because you're going to get afflicted anyhow." Those were wrong conclusions that Job drew from his experiences.

What we need to realize is that this present suffering is not worthy to be compared with the glory that is going to be revealed in us when Jesus comes for us. So if we do experience hardship or suffering or disappointment, you can't compare it with the glory that God is going to bestow upon us eternally. "For this present suffering, which is but for a moment, worketh an exceeding eternal weight of glory" ( 2 Corinthians 4:17 ). Now, it is important that we remember that as God deals with us He always has eternity in mind. I always have today and tomorrow in mind. And I am oftentimes concerned with my present comfort, with my present ease, with my present prosperity. God is interested in my eternal comfort, in my eternal prosperity and He's dealing with me over the eternal things, where I am so often only thinking in the time things. But when God is working in your life, He's always got eternity in mind, for He wants you to enjoy the blessings of His kingdom forever.

Now, there may be things right now that are stumbling you and could drag you into the pit. And so God, because He loves you and wants you to be with Him eternally, will oftentimes take away something that could deter you or turn your mind from Him or to deter you from the path that He wants you to walk. And it isn't that God doesn't love you, it isn't that God is angry with you, it isn't that God is actually punishing you. God is looking out for your welfare because He knows so much better than you know about your life and about the world around you and about your weaknesses, and God is trying to shield you and protect you.

I can remember when my boys were small. They were fascinated with my shaving. And I would lather up my face and say, "Ho, ho, ho." You know. And they used to love to watch me shave. And as I would change the blades in the razor, they tried to grab the blade and I slapped their hands. And I said, "No, you can't play with that." "Oh, we want to play with it, Daddy." "No, you can't." "Ohhhhhh, mean Daddy." No, I wasn't mean. I love them. I knew the dangers of their playing with the razorblade; they didn't. It looked like it would be fun to take that and cut things with it. That would be a lot of fun. What they didn't realize is that they would be cutting their fingers, their hands. I knew that. I restrained them.

I think that many times we're yelling at God and angry with God, "Oh, God, I wanted that. Oh, Lord, You know I wanted that." You know, "Why don't You let me play with that?" And God knows that it could hurt you. God knows that it could destroy you. And God is always, always looking at you with the eternity in mind. And He deals with us with eternity in mind and thereby we do not always understand the present inconveniences or deprivations. But God, looking at the eternal, is working in you His eternal purposes. And if you keep that in mind, then you won't be troubled when you see the ungodly prospering, because you know they're going to be cut down in a moment. Then you won't be troubled when you may be going through a hard experience, because you know that God is working in your life in more exceeding, abundant reward in the kingdom. That is why we are told, "Count it all joy when you have these tribulations" ( James 1:2 ). "Oh, praise the Lord, I had the worst tribulation this week!" God's working; He must love me, putting me through the fire. Better that I go through the fire now, better that I be purified now that I might have remaining works rather than to watch all of my works go up in a puff of smoke and enter into heaven by the skin of my teeth. God loves you and God has eternity in His mind and He's dealing with you in light of eternity.

Father, we thank You for Your dealings with us. Forgive us, Lord, for our complaints, for our folly, for the foolish charges that we make against Thee. God, they are done out of the rashness of our own immaturity, our own lack of understanding. Help us to know Thy ways. Lead us in Thy paths. Lord, may we also have eternity in mind. In Jesus' name. Amen. "

Dr. Constable's Expository Notes

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 (Job 42:7-9) and then Job’s fortunes (Job 42:10-17).

". . . 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." [Note: Parsons, p. 142.]

Dr. Constable's Expository Notes

B. Job’s Fortune 42:10-17

Notice that God began to prosper Job again after he interceded for his friends (Job 42:10), 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. Matthew 6:15).

The Lord increased all that Job possessed twofold (Job 42:10).

Female donkeys were more valuable than male donkeys because the females produced milk and foals. The names of Job’s daughters (Job 42:14) corroborate the statement that they were exceptionally beautiful (Job 42:15). "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. The 70 and 210 year figures are traditional. [Note: See Zuck, Job, p. 188.]

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. [Note: Parsons, p. 145; Andersen, p. 294.] 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. Romans 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." [Note: Rowley, p. 266.]

Job apparently lived 140 years after his affliction (Job 42:16), suggesting that God blessed him with twice the normal lifespan of "threescore years and ten" (Psalms 90:10 AV) after his trials ended. This assumes that Job was 70 when his trails began (the perfect age?) and that he lived twice as long after his trails ended. The Septuagint preserves a Jewish tradition that Job died at the age of 240, though a variant reading has 248. [Note: See Hartley, p. 543.]

"This chapter assures us that, no matter what happens to us, God always writes the last chapter. Therefore, we don’t have to be afraid. We can trust God to do what is right, no matter how painful our situation might be. . . .

"His [Job’s] greatest blessing was knowing God better and understanding His working in a deeper way." [Note: Wiersbe, p. 82.]

Gill's Exposition of the Whole Bible

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, Amos 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

Genesis 33:19, compared with Acts 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, Judges 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 1 Samuel 9:7.

r Plin. Nat. Hist. l. 18. c. 3. & l. 33. c. 3. Alex. ab. Alex. Genial. Dier. l. 4. c. 15. s T Bab. Roshhashanah, fol. 26. 1.

Henry's Complete Commentary on the Bible

      10 And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.   11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him 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.   12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.   13 He had also seven sons and three daughters.   14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch.   15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.   16 After this lived Job a hundred and forty years, and saw his sons, and his sons' sons, even four generations.   17 So Job died, being old and full of days.

      You have heard of the patience of Job (says the apostle, James 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 (James 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,Jeremiah 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,Jeremiah 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; 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,Hebrews 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; 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; 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; 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 19:13-22; Job 19:13-22, c. 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, James 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, Psalms 119:74; Psalms 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; 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; 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,Haggai 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 (Luke 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; 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, c. 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; Job 42:13-15. The last of his afflictions that are recorded (Job 1:13-19; Job 1:13-19), and the most grievous, was the death of all his children at once. His friends upbraided him with it (Job 8:4; 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; 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; 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; 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; 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 (Genesis 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.