Verse-by-Verse Bible Commentary
Job 42:17

Clarke's Commentary

Verse Job 42:17. Job died, being old and full of days. — He had seen life in all its varieties; he had risen higher than all the men of the East, and sunk lower in affliction, poverty, and distress, than any other human being that had existed before, or has lived since. He died when he was satisfied with this life; this the word שבע seba implies. He knew the worst and the best of human life; and in himself the whole history of Providence was exemplified and illustrated, and many of its mysteries unfolded.

We have now seen the end of the life of Job, and the end or design which God had in view by his afflictions and trials, in which he has shown us that he is very pitiful, and of tender mercy, James 5:11; and to discern this end of the Lord should be the object of every person who reads or studies it. Laus in excelsis Deo!

Both in the Arabic and Septuagint there is a considerable and important addition at the end of the seventeenth verse, which extends to many lines; of this, with its variations, I have given a translation in the PREFACE.

At the end of the Syriac version we have the following subscription: -

"The Book of the righteous and renowned Job is finished, and contains 2553 verses."

At the end of the Arabic is the following: -

"It is completed by the assistance of the Most High God. The author of this copy would record that this book has been translated into Arabic from the Syriac language." "Glory be to God, the giver of understanding!" "The Book of Job is completed; and his age was two hundred and forty years." "Praise be to God for ever!"

So closely does the Arabic translator copy the Syriac, that in the Polyglots one Latin version serves for both, with the exception of a few marginal readings at the bottom of the column to show where the Syriac varies.

MASORETIC NOTES

Number of verses, one thousand and seventy. Middle verse, Job 22:16. Sections, eight.

AT the close of a book I have usually endeavoured to give some account of the author, or of him who was its chief subject. But the Book of Job is so unique in its subject and circumstances, that it is almost impossible to say any thing satisfactorily upon it, except in the way of notes on the text. There has been so much controversy on the person and era of Job, that he has almost been reduced to an ideal being, and the book itself considered rather as a splendid poem on an ethic subject than a real history of the man whose name it bears.

The author, as we have already seen in the preface, is not known. It has been attributed to Job himself; to Elihu, one of his friends; to Moses; to some ancient Hebrew, whose name is unknown; to Solomon; to Isaiah the prophet; and to Ezra the scribe.

The time is involved in equal darkness: before Moses, in the time of the exodus, or a little after; in the days of Solomon; during the Babylonish captivity, or even later; have all been mentioned as probable eras.

How it was originally written, and in what language, have also been questions on which great and learned men have divided. Some think it was originally written in prose, and afterwards reduced to poetry, and the substance of the different speeches being retained, but much added by way of embellishment. Theodore, bishop of Mopsuestia in Cilicia, a writer of the fourth century, distinguishes between Job and the author of the book that goes under his name, whom he accuses of a vain ostentation of profane sciences; of writing a fabulous and poetical history; of making Job speak things inconsistent with his religion and piety, and more proper to give offense than to edify. As Theodore had only seen the Book of Job in the Greek version, it must be owned that he had too much ground for his severe criticism, as there are in that version several allusions to the mythology of the Greeks, some of which are cursorily mentioned in the notes. Among these may be reckoned the names of constellations in chapters ix. and xxxviii., and the naming one of Job's daughters Keren-happuch, the horn of Amalthea, Job 42:14.

We need not confound the time of Job and the time of the author of the book that goes under his name. Job may have been the same as Jobab, 1 Chronicles 1:35-44, and the fifth in descent from Abraham; while the author or poet, who reduced the memoirs into verse, may have lived as late as the Babylonish captivity.

As to the language, though nervous and elevated, it is rather a compound of dialects than a regular language. Though Hebrew be the basis, yet many of the words, and frequently the idiom, are pure Arabic, and a Chaldee phraseology is in many places apparent.

Whoever was the author, and in whatsoever time it may have been written, the Jewish and Christian Church have ever received it as a canonical book, recommended by the inspiration of the Almighty. It is in many respects an obscure book, because it refers to all the wisdom of the East. If we understood all its allusions, I have little doubt that the best judges would not hesitate to declare it the Idumean Encyclopaedia. It most obviously makes continual references to sciences the most exalted and useful, and to arts the most difficult and ornamental. Of these the notes have produced frequent proofs.

The author was well acquainted with all the wisdom and learning of the ancient world, and of his own times; and as a poet he stands next to David and Isaiah: and as his subjects have been more varied than theirs, he knew well how to avail himself of this circumstance; and has pressed into his service all the influence and beauty of his art, to make the four persons, whom he brings upon the stage, keep up each his proper character, and maintain the opinions which they respectively undertook to defend. "The history," says Calmet, "as to the substance and circumstances, is exactly true. The sentiments, reasons, and arguments of the several persons, are very faithfully expressed; but it is very probable that the terms and turns of expression are the poet's, or the writer's, whosoever he may be."

The authority of this book has been as much acknowledged as its Divine inspiration. The Prophet Ezekiel is the first who quotes it, Ezekiel 14:14-20, where he mentions Job with Noah and Daniel, in such a way as makes his identity equal with theirs; and of their personal existence no one ever doubted.

The Apostle James, James 5:11, mentions him also, and celebrates his patience, and refers so particularly to the termination and happy issue of his trials, as leaves us no room to doubt that he had seen his history, as here stated, in the book that bears his name.

St. Paul seems also to quote him. Compare Romans 2:11, "For there is no respect of persons with God," with Job 34:19, "God accepteth not the person of princes, nor regardeth the rich more than the poor; for they are all the work of his hands."

1 Timothy 6:7: "For we brought nothing into this world; and it is certain we can carry nothing out." Job 1:21: "Naked came I out of my mother's womb; and naked shall I return thither."

Hebrews 12:5: "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him." Job 5:17: "Happy is the man whom God correcteth; therefore despise not thou the chastening of the Almighty." A similar saying is found Proverbs 3:11, probably all coming from the same source. See the comparisons from the writings of Solomon, in the preface.

Job is to be found in the ancient martyrologies, with the title of prophet, saint, and martyr, and the Greek Church celebrates a festival in his honour on the fifth of May; and the corrupt Churches of Arabia, Egypt, Ethiopia, Russia, and Muscovy, follow it in their worship of Saint Job!

But no Church has proceeded so far both to honour and disgrace this excellent man as the Church of Rome. I shall quote the words of Dom. Calmet, one of the most learned and judicious divines that Church could ever boast of. "The Latins keep his festival on the tenth of May. This, next to the Maccabees, brothers and martyrs, is the first saint to whom the western Church has decreed public and religious honours, and we know not of any saint among the patriarchs and prophets to whom churches have been consecrated, or chapels dedicated in greater number, than to this holy man. We see abundance of them, particularly in Spain and Italy. And he is invoked principally against the leprosy, itch, foul disease, and other distempers which relate to these." See Baillie's Lives of the Saints.

Calmet goes on to say that "there are several reputable commentators who maintain that Job was afflicted with this scandalous disease; among whom are Vatablus, Cyprian, Cisterc. Bolducius, and Pineda, in their commentaries on Job; and Desganges in Epist. Medicin. Hist. De Lue Venerea. The Latin Church invokes Saint Job in diseases of this nature; and lazarettos and hospitals, wherein care is taken of persons who have this scandalous distemper upon them, are for the most part dedicated to him." See Calmet's Dissertation sur la maladie de Job, and his Dictionary, under the article JOB.

The conduct of this Church, relative to this holy man, forms one of the foulest calumnies ever inflicted on the character of either saint or sinner; and to make him the patron of every diseased prostitute and debauchee through the whole extent of the papal dominions and influence, is a conduct the most execrable, and little short of blasphemy against the holiness of God. As to their lazarettos, hospitals, and chapels, dedicated to this eminent man on these scandalous grounds, better raze them from their foundations, carry their materials to an unclean place, or transport them to the valley of the son of Hinnom, and consume them there; and then openly build others dedicated ad fornicantem Jovem, in conjunction with Baal Peor and Ashtaroth, the Priapus and Venus of their predecessors!

If those of that communion should think these reflections severe, let them know that the stroke is heavier than the groan; and let them put away from among them what is a dishonour to God, a disgrace to his saints, and their own ineffable reproach.

Of the disease under which Job laboured, enough has been said in the notes. On this head many writers have run into great extravagance. Bartholinus and Calmet state that he was afflicted with twelve several diseases; the latter specifies them. Pineda enumerates thirty-one or thirty-two; and St. Chrysostom says he was afflicted with all the maladies of which the human body is capable; that he suffered them in their utmost extremities; and, in a word, that on his one body all the maladies of the world were accumulated! How true is the saying, "Over-doing is un-doing!" It is enough to say, that this great man was afflicted in his property, family, body, and soul; and perhaps none, before or since his time, to a greater degree in all these kinds.

On Job's character his own words are the best comment. Were we to believe his mistaken and uncharitable friends, he, by assertion and inuendo, was guilty of almost every species of crime; but every charge of this kind is rebutted by his own defense, and the character given to him by the God whom he worshipped, frees him from even the suspicion of guilt.

His patience, resignation, and submission to the Divine will, are the most prominent parts of his character which are presented to our view. He bore the loss of every thing which a worldly man values without one unsanctified feeling or murmuring word. And it is in this respect that he is recommended to our notice and to our imitation. His wailings relative to the mental agonies through which he passed, do not at all affect this part of his character. He bore the loss of his goods, the total ruin of his extensive and invaluable establishment, and the destruction of his hopes in the awful death of his children, without uttering a reprehensible word, or indulging an irreligious feeling.

If however we carefully examine our translation of this poem, we shall find many things in Job's speeches that appear to be blemishes in his character. Even his own concessions appear to be heavy taxes on the high reputation he has had for patience and humble submission to the Divine will. In several cases these apparent blemishes are so contrasted with declarations of the highest integrity and innocence that they amount nearly to contradictions. Dr. Kennicott has examined this subject closely, and has thought deeply upon it, and strongly asserts that this apparent inconsistency arises from a misapprehension of Job's words in some cases, and mistranslation of them in others.

I shall take a large quotation on this subject from his "Remarks on Select Passages of Scripture." "The integrity or righteousness of Job's character being resolutely maintained by Job himself, and the whole poem turning on the multiplied miseries of a man eminently good, the grand difficulty through the poem seems to be, how these positions can consist with the several passages where Job is now made to own himself a very grievous sinner. This matter, as being of great moment, should be carefully examined.

"In Job 7:20, Job 7:21, he says, 'I have sinned; What shall I do unto thee, O thou Preserver of men? Why dost thou not pardon my transgression, and take away mine iniquity?'

"In Job 9:20: 'If I justify myself, mine own mouth shall condemn me: If I say, I am perfect, it shall also prove me perverse. I know that thou wilt not hold me innocent.' Job 9:30, Job 9:31: 'If I wash myself with snow-water, yet shalt thou plunge me in the ditch, and my own clothes shall abhor me.' Lastly, in Job 42:6: 'I abhor myself, and repent in dust and ashes.'

"Whereas he says, in Job 10:7, 'Thou knowest that I am not wicked.' Job 13:15: 'I will maintain my own ways before him.' Job 13:18. 'I know that I shall be justified.' Job 23:10: 'He knoweth the way that I take; when he hath tried me, I shall come forth as gold.' Job 23:11: 'My foot hath held his steps; his way have I kept, and not declined.' And lastly, in Job 27:5: 'Till I die I will not remove my integrity from me.' Job 27:6: 'My righteousness I hold fast; I will not let it go: my heart shall not reproach me so long as I live.'

"And now if any one, ascribing these contrarieties to Job's inconsistency with himself, should pronounce him right in owning himself a great sinner, and wrong in pleading his own integrity, he will soon see it necessary to infer the contrary. Had Job really been, and owned himself to be, a great sinner, his great sufferings had been then accounted for, agreeably to the maxims of his friends, and all difficulty and dispute had been at an end. But as the whole poem turns on Job's uncommon goodness, and yet uncommon misery, so this goodness or innocence, this righteousness or integrity, is not only insisted upon by Job, but expressly admitted by God himself, both in the beginning of this book and at the end of it. See Job 1:8, Job 1:21; Job 2:3; Job 42:7, Job 42:8.

"That Job did not here plead guilty, or contradict the asseveration of his innocence, appears farther from the subsequent speeches. So Bildad, who spoke next, understood him, Job 8:6. So Zophar understood him, Job 11:4. So Eliphaz, to whom he spoke the former words, understood him likewise, Job 15:13, Job 15:14. And, lastly, Elihu, after hearing all the replies of Job to his friends, tells him, (Job 33:8, Job 33:9,) 'Surely, thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean, without transgression; I am innocent, neither is there iniquity in me.'

"If therefore this inconsistency in Job's declaration concerning himself cannot have obtained in this book at first, it must arise from some misrepresentation of the true sense. And as it relates to Job's confession of guilt, expressed in the three chapters, vii., ix., and xlii., on these passages I shall make a few remarks, in hopes of removing one of the greatest general difficulties which now attend this poem.

"As to the first instance, Job appears, at least from our English version of Job 7:20, to be confessing his sins to God, whereas he is really speaking there in reply to Eliphaz; and it is obvious that the same words, applied thus differently, must carry very different ideas. Who does not see the humility and sorrow with which Job would say, 'I have sinned against thee, O God?' and yet see the resentment and force with which he would say to Eliphaz, I have sinned, you say; but, granting this, What is it to YOU? to (or against) thee, O Eliphaz! what crime have I committed? That Job, in other places, repeats ironically, and confutes by quoting the sayings of his friends, will appear hereafter.

"Eliphaz had been attempting to terrify him by the recital of a vision, and the long speech of a spirit, Job 4:12-21. Job in reply, (Job 6:15-27,) complains of the cruel treatment he had begun to experience from his nominal friends, and false brethren; and (Job 7:14) particularly complains that he (Eliphaz) had terrified him with dreams and visions, Job then goes on, (Job 7:17, &c.,) What is a miserable man, like myself, that thou makest so much of him? 1 Samuel 26:24: That thou settest thy heart upon him? that, with such officious affection, thou visitest him every morning, and art trying him every moment? How long will it be till thou depart from me; and leave me at liberty to breathe, and even swallow down my spittle? You say, I must have been a sinner; what then? I have not sinned against THEE. O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust; to-morrow, perhaps, I shall be sought in vain.

"As the first part of this difficulty arose from Job's first reply to Eliphaz, the second part of the same difficulty arises from Job's first reply to Bildad, in chap. ix., when Job is now made to say as follows, (Job 9:2, Job 9:4) 'How shouldst thou be just with God? Who hath hardened himself against him and prospered?' Job 9:20: 'If I justify myself, my own mouth shall condemn me;' with many other self-accusatory observations, which have been already quoted from Job 9:28, Job 9:30, Job 9:31. Now this chapter, which in our present version of it is very unintelligible, will perhaps recover its original meaning, and prove beautifully consistent, upon these two principles: That from Job 9:2-24, Job is really exposing his friends, by ironically quoting some of their absurd maxims; and that in Job 9:28, Job 9:31 he is speaking, not to God, but in reply to Bildad.

"Thus, in Job 9:2, 'I know it is so of a truth;' i.e., Verily I perceive that with you the matter stands thus, as, How shall man be just with God; and again, God is omnipotent; which is granted and enlarged upon.

"Job 9:15, Job 9:16 strongly confirm the idea of Job's irony on the maxims of his friends, thus: Whom (God) I am not to answer, you say, even though I were righteous; but I am to make supplication to my Judge. Nay; If I have called to God, and he hath really answered me, I am not to believe that he hath heard my voice, Because, &c. So again, as to Job 9:20-22: If I justify myself, then you say, My own mouth proves me wicked! If I say, I am perfect, then it proves me perverse. And even supposing that I am perfect and upright, yet am I not to know it. In short, my soul loatheth my very life; i.e., I am almost tired to death with such nonsense.

"Whereas the one sole true conclusion is this, which, therefore, I resolutely maintain: 'God destroyeth the perfect and the wicked.' And as to Job 9:28, Job 9:31, the whole embarrassment attending them is removed when we consider them as directed to Bildad; who, by the vehemence of his speech, hath shown that he would continue to insist upon Job's guilt: 'If I wash myself in snow-water, and make my hands ever so clean; yet wilt thou (Bildad) plunge me in the ditch,' &c.

"Let us proceed, therefore, to the third and last part of this general difficulty, which arises at present from Job's confession in Job 42:5, Job 42:6: 'I abhor myself, and repent in dust and ashes.' But repent of what? and why abhor himself? He was at that instant in the very situation he had been earnestly wishing and often praying for: and was it possible for him not to seize that favourable moment? What he had so often wished was, that God would appear, and permit him to ask the reason for his uncommon sufferings. See Job 10:2; Job 13:3, Job 13:18-23; Job 19:7; Job 23:3-10; Job 31:35-37, &c. And now when God does appear, we see that Job, immediately attentive to this matter, resolves to put the question, and declares this resolution: 'Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear; but now mine eye seeth thee.' What now becomes of Job's question? Does he put any? Far, at present, are the next words from any such meaning, at least in our present version; for there the verse expresses nothing but sorrow for sin, which sets the poem at variance with itself. It also loses all sight of the question, for which the poem had been preparing, and which Job himself declares he would now put. Add, that in the first of these two lines the verb does not signify, I abhor myself; that the first hemistich is evidently too short, and that the second is not properly IN dust, but le al, UPON dust and ashes."

"It is therefore submitted to the learned, whether the restoration of two letters, which at the same time that they lengthen the line, will remove the inconsistency, and give the very question here wanted, be not strongly and effectually recommended by the exigence of the place. As על כן al ken, is properly therefore, and על מה al mah (Job 10:2) is wherefore, מה mah was easily dropped before כן ken; it not being recollected that כן ken here is connected, not with the preposition before it, but with the verb after it, and signifies hoc modo. The true reading, therefore, and the true sense I humbly conceive to stand thus:—

Hear, I beseech thee, and I will speak;

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

I have heard of thee by the hearing of the ear;

But now mine eye seeth thee.

WHEREFORE (על מה) am I thus become loathsome

And scorched up, upon dust and ashes?

"See Job 7:5: 'My flesh is clothed with worms, and clods of dust; my skin is broken (וימאס) and become loathsome.' See also Job 30:30: 'My skin is black upon me, and my bones are burnt with heat;' and Job 2:8; Job 10:2; Job 16:15."

So far Dr. Kennicott in vindication of Job; and the reader will do justice to his learning and ingenuity. Allowing his general positions to be true, he has, in my opinion, pushed his consequences too far. Job certainly was not a grievous sinner, but a most upright man. This point is sufficiently proved; but that he accuses himself of nothing wrong, of no inward evil, is certainly not correct. He thought too highly of himself; he presumed too much on what was without; but when God shone upon his heart, he saw that he was vile, and therefore might most properly loathe himself. There are multitudes who are decent and correct in their outward behaviour, whose hearts may be deceitful and desperately wicked. Even the Pharisees made clean the outside of the cup and platter. Job was a very righteous and upright man: but at the time in question, he was not cleansed from all inward sin. This removes all contradiction from what he asserts, and from what he concedes. With this abatement, Dr. Kennicott's criticism may fairly stand. When a man sees himself in the light of God, he sees what, by his own discernment, wisdom, and reason, he had never seen before. His mind might have been previously deeply imbued with the principles of justice, righteousness, and truth, his whole conduct be regulated by them, and he be conscious to himself that he had not wickedly departed from the laws imposed on him by these principles. But when the light that maketh manifest shines through the inmost recesses of the heart, and vibrates through the soul, then spiritual wickedness becomes evident, and the deceitfulness of the heart is discovered. That light refers every thing to the Divine standard, the holiness of God; and the man's own righteousness in this comparison is found to be imperfection itself, and little short of impurity. Job appears to have been in this state: he thought himself rich and increased in goods, and to have need of nothing; but when God shone in upon his heart, he found himself to be wretched, and miserable, and poor, and blind, and naked; and he was now as ready to confess his great vileness, as he was before to assert and vindicate the unimpeachable righteousness of his conduct. Here was no contradiction. His friends attacked him on the ground of his being a bad and wicked man: this charge he repels with indignation, and dared them to the proof. They had nothing to allege but their system and their suspicions: but he who suffers must have sinned. Job, being conscious that this was false as applied to him, knowing his own innocence, boldly requires on their ground to know why God contended with him? God answers for himself; humbles the self-confident yet upright man; shines into his heart, and then he sees that he is vile. When a beam of the solar light is admitted into an apartment we see ten thousand atoms or motes dancing in that beam. These are no particles of light, nor did the light bring them there; they were there before, but there was not light sufficient to make them manifest. Just so when the light of God visits the soul of a sincere man, who has been labouring in all his outward conduct to stand approved of God; he is astonished at his inward impurity, loathes himself, and is ready to think that many devils have suddenly entered into him. No: all the evils thou seest were there before, but thou hadst not light sufficient to make them manifest. Shall it be said after this, that the conduct of Divine Providence cannot be vindicated in suffering an upright man to become a butt for the malice of Satan for so long a time, and for no purpose? The greatest, the most important purposes were accomplished by this trial. Job became a much better man than he ever was before; the dispensations of God's providence were illustrated and justified; Satan's devices unmasked; patience crowned and rewarded; and the Church of God greatly enriched by having bequeathed to it the vast treasury of Divine truth which is found in the BOOK OF JOB.

Corrected for a new edition, March 1st, 1829.—A. C.

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

“And after this Job lived a hundred and forty years, and saw his sons, and his sons’ sons, even four generations. So Job died, being old and full of days.”

The importance of Job is again apparent in this narrative, because his age corresponded to that of the patriarchs, such as Abraham, Isaac, and Jacob. This fact alone lifts him out of the category of ordinary persons, and endows this narrative of his life with special significance.

Barnes' Notes on the Whole Bible

So Job died, being old and full of days - Having filled up the ordinary term of human life at that period of the world. He reached an honored old age, and when he died was not prematurely cut down. He was “regarded” as an old man. The translators of the Septuagint, at the close of their version, make the following addition: “And it is written that he will rise again with those whom the Lord will raise up.” This is translated out of a Syrian book. “He dwelt indeed in the land of Ausitis, on the confines of Idumea and Arabia. His first name was Jobab; and having married an Arabian woman, he had by her a son whose name was Ennon. He was himself a son of Zare, one of the sons of Esau; and his mother’s name was Bosorra; so that he was the fifth in descent from Abraham. And these were the kings who reigned in Edom, over which country he also bore rule. The first was Balak, the son of Beor, and the name of his city was Dannaba. And after Balak, Jobab, who is called Job; and after him, Asom, who was governor (ἡγεμών hēgemōn) from the region of Thaimanitis; and after him, Adad, son of Barad, who smote Madian in the plain of Moab; and the name of his city was Getham. And the friends who came to him were Eliphaz of the sons of Esau, the king of the Thaimanites; Bildad, the sovereign (τύραννος turannos) of the Saueheans; and Sopher, the king of the Manaians.” What is the authority for this statement is now entirely unknown, nor is it known from where it was derived. The remark with which it is introduced, that it is written that he would be raised up again in the resurrection, looks as if it were a forgery made after the coming of the Savior, and has much the appearance of being an attempt to support the doctrine of the resurrection by the authority of this ancient book. It is, at all events, an unauthorized addition to the book, as nothing like it occurs in the Hebrew.

Concluding Remarks

We have now gone through with an exposition of the most ancient book in the world, and the most difficult one in the sacred volume. We have seen how sagacious men reason on the mysterious events of Divine Providence, and how little light can be thrown on the ways of God by the profoundest thinking, or the acutest observation. We have seen a good man subjected to severe trials by the loss of all his property and children, by a painful and loathsome disease, by acute mental sorrows, by the reproaches of his wife, by the estrangement of his surviving kindred, and then by the labored efforts of his friends to prove that he was a hypocrite, and that all his calamities had come upon him as a demonstration that he was at heart a bad man. We have seen that man struggling with those arguments; embarrassed and perplexed by their ingenuity; tortured by the keenness of the reproaches of his friends; and under the excitement of his feelings, and the pressure of his woes, giving vent to expressions of impatience and irreverent reflection on the government of God, which he afterward had occasion abundantly to regret. We have seen that man brought safely through all his trials; showing that, after all that “they” had said and that “he” had said and suffered, he was a good man. We have seen the divine interposition in his favor at the close of the controversy; the divine approbation of his general character and spirit; and the divine goodness shown him in the removal of his calamities, in his restoration to health, in the bestowment on him of double his former possessions; and in the lengthening out his days to an honored old age. In his latter days we have seen his friends coming around him again with returning affection and confidence; and a happy family growing up to cheer him in his declining years, and to make him honored in the earth. In view of all these things, and especially of the statements in the chapter which closes the book, we may make the following remarks:

(1) The upright will be ultimately honored by God and man. God may bring afflictions upon them, and they may “seem” to be objects of his displeasure; but the period will arrive when he will show them marks of his favor. This may not “always,” indeed, be in the present life, but there will be a period when all these clouds will be dissipated, and when the good, the pious, the sincere friends of God, shall enjoy the returning tokens of his friendship. If his approbation of them is declared in no intelligible way in this life, it will be at the day of judgment in a more sublime manner even than it was announced to Job; if the whole of this life should be dark with storms, yet there is a heaven where, through eternity, there will be pure and unclouded day. In like manner, honor will be ultimately shown to the good and just by the world. At present friends may withdraw; enemies may be multiplied; suspicions may attach to a man’s name; calumny and slander may come over his reputation like a mist from the ocean.

But things will ultimately work themselves right. A man in the end will have all the reputation which he ought to have. He who has a character that “ought” to be loved, honored, and remembered, will be loved, honored, and remembered; and he who has such a character that he ought to be hated or forgotten, will be. It may not “always,” indeed, be in the present life; but there is a current of public favor and esteem setting toward a good man while living, which always comes up to him when he is dead. The world will do justice to his character; and a holy man, if calumniated while he lives, may safely commit his character to God and to the “charitable speeches” (“Bacon,”) of men, and to distant times, when he dies. But in most instances, as in the case of Job, if life is lengthened out, the calumniated, the reproached, and the injured, will find justice done them before they die. Reproaches in early or middle life will be succeeded by a fair and wide reputation in old age; the returning confidence of friends will be all the compensation which this world can furnish for the injury which was done, and the evening of life spent in the enjoyment of friendship and affection, will but precede the entrance on a better life, to be spent in the eternal friendship of God and of all holy beings.

(2) We should adhere to our integrity when passing through trials. They may be long and severe. The storm that rolls over us may be very dark, and the lightning’s flash may be vivid, and the thunder deep and long. Our friends may withdraw and reproach us; those who should console us may entreat us to curse God and die; one woe may succeed another in rapid succession, and each successive stroke be heavier than the last; years may roll on in which we may find no comfort or peace; but we should not despair. We should not let go our integrity. We should not blame our Maker. We should not allow the language of complaint or murmuring to pass our lips, nor ever doubt that God is good and true. There is a good reason for all that he does; and in due time we shall meet the recompense of our trials and our fidelity. No pious and submissive sufferer ever yet failed of ultimately receiving the tokens of the divine favor and love.

(3) The expressions of divine favor and love are not to be expected in the midst of angry controversy and heated debate. Neither Job nor his friends appear to have enjoyed communion with God, or to have tasted much of the happiness of religion, while the controversy was going on. They were excited by the discussion; the argument was the main thing; and on both sides they gave vent to emotions that were little consistent with the reigning love of God in the heart, and with the enjoyment of religion. There were high words; mutual criminations and recriminations; strong doubts expressed about the sincerity and purity of each other’s character; and many things were said on both sides, as there usually is in such cases, derogatory to the character and government of God. It was only after the argument was closed, and the disputants were silenced, that God appeared in mercy to them, and imparted to them the tokens of his favor.

Theological combatants usually enjoy little religion. In stormy debate and heated discussion there is usually little communion with God and little enjoyment of true piety. It is rare that such discussions are carried on without engendering feelings wholly hostile to religion; and it is rare that such a controversy is continued long, in which much is not said on both sides injurious to God - in which there are not severe reflections on his government, and in which opinions are not advanced which give abundant occasion for bitter regret. In a heated argument a man becomes insensibly more concerned for the success of his cause than for the honor of God, and will often advance sentiments even severely reflecting on the divine governmcnt, rather than confess the weakness of his own cause, and yield the point in debate. In such times it is not an inconceivable thing that even good people should be more anxious to maintain their own opinions than to vindicate the cause of God, and would be more willing to express hard sentiments about their Maker than to acknowledge their own defeat.

(4) From the chapter before us Job 42:11, we are presented with an interesting fact, such as often occurs. It is this: friends return to us, and become exceedingly kind “after” calamity has passed by. The kindred and acquaintances of Job withdrew when his afflictions were heavy upon him; they returned only with returning prosperity. When afflicted, they lost their interest in him. Many of them, perhaps, had been dependent on him, and when his property was gone, and he could no longer aid them, they disappeared of course. Many of them, perhaps, professed friendship for him “because” he was a man of rank, and property, and honor; and when he was reduced to poverty and wretchedness, they also disappeared of course. Many of them, perhaps, had regarded him as a man of piety; but when these calamities came upon him, in accordance with the common sentiments of the age, they regarded him as a bad man, and they also withdrew from him of course.

When there were evidences of returning prosperity, and of the renewed favor of God, these friends and acquaintances again returned. Some of them doubtless came back “because” he was thus restored. “Swallow-friends, that are gone in the winter, will return in the spring, though their friendship is of little value.” “Henry.” That portion of them who had been sincerely attached to him as a good man, though their confidence in his piety had been shaken by his calamities, now returned, doubtless with sincere hearts, and disposed to do him good. They contributed to his needs; they helped him to begin the world again they were the means of laying the foundation of his future prosperity; and in a time of real need their aid was valuable, and they did all that they could to minister consolation to the man who had been so sorely afflicted. In adversity, it is said, a man will know who are his real friends. If this is true, then this distinguished and holy patriarch had few friends who were truly attached to him, and who were not bound to him by some consideration of selfishness. Probably this is always the case with those who occupy prominent and elevated situations in life. True friendship is oftenest found in humble walks and in lowly vales.

(5) We should overcome the unkindness of our friends by praying for them; see Job 42:8, note; Job 42:10, note. This is the true way of meeting harsh reproaches and unkind reflections on our character. Whatever may be the severity with which we are treated by others; whatever charges they may bring against us of hypocrisy or wickedness; however ingenious may be their arguments to prove this, or however cutting their sarcasm and retorts, we should never refuse to pray for them. We should always be willing to seek the blessing of God upon them, and be ready to bear them on our hearts before the throne of mercy. It is one of the privileges of good people thus to pray for their calumniators and slanderers; and one of our highest honors, and it may be the source of our highest joys, is that of being made the instruments of calling down the divine blessing on those who have injured us. It is not that we delight to triumph over them; it is not that we are now proud that “we” have the evidence of divine favor; it is not that we exult that they are humbled, and that we now are exalted; it is that we may be the means of permanent happiness to those who have greatly injured us.

(6) The last days of a good man are not unfrequently his best and happiest days. The early part of his life may be harassed with cares; the middle may be filled up with trials; but returning prosperity may smile upon his old age, and his sun go down without, a cloud. His heart may be weaned from the world by his trials; his true friends may have been ascertained by their adhering to him in reverses of fortune, and the favor of God may so crown the evening of his life, that to him, and to all, it shall be evident that he is ripening for glory. God is often pleased also to impart unexpected comforts to his friends in their old age; and though they have suffered much and lost much, and thought that they should never “again see good,” yet he often disappoints the expectations of his people, and the most prosperous times come when they thought all their comforts were dead. In the trials through which we pass in life, it is not improper to look forward to brighter and better days, as to be yet possibly our portion in this world; at all events, if we are the friends of God, we may look forward to certain and enduring happiness in the world that is to come.

(7) The book, through whose exposition we have now passed, is a most beautiful and invaluable argument. It relates to the most important subject that can come before our minds - the government of God, and the principles on which his administration is conducted. It shows how this appeared to the reflecting people of the earliest times. It shows how their minds were perplexed with it, and what difficulties attended the subject after the most careful observation. It shows how little can be accomplished in removing those difficulties by human reasoning, and how little light the most careful observation, and the most sagacious reflections, can throw on this perplexing subject. Arguments more beautiful, illustrations more happy, sentiments more terse and profound, and views of God more large and comprehensive, than those which occur in this book, can be found in no works of philosophy; nor has the human mind in its own efforts ever gone beyond the reasonings of these sages in casting light on the mysterious ways of God. They brought to the investigation the wisdom collected by their fathers and preserved in proverbs; they brought the results of the long reflection and observation of their own minds; and yet they threw scarce a ray of light on the mysterious subject before them, and at the close of their discussions we feel that the whole question is just as much involved in mystery as ever. So we feel at the end of all the arguments of man without the aid of revelation, on the great subjects pertaining to the divine government over this world. The reasonings of philosophy now are no more satisfactory than were those of Eliphaz, Zophar, and Bildad, and it may be doubted whether, since this book was written, the slightest advance has been made in removing the perplexities on the subject of the divine administration, so beautifully stated in the book of Job.

(8) The reasonings in this book show the desirableness and the value of revelation. It is to be remembered that the place which the reasonings in this book should be regarded as occupying, is properly “before” any revelation had been given to people, or before any was recorded. If it is the most ancient book in the world, this is clear; and in the volume of revealed truth it should be regarded as occupying the first place in the order in which the books of revelation were given to man. As introductory to the whole volume of revelation - for so it should be considered - the book of Job is of inestimable worth and importance. It shows how “little” advance the human mind can make in questions of the deepest importance, and what painful perplexity is left after all the investigations that man can make. It shows what clouds of obscurity rest on the mind, whenever man by himself undertakes to explain and unfold the purposes of Deity. It shows how little philosophy and careful observation can accomplish to explain the mysteries of the divine dealings, and to give the mind solid peace in the contemplation of the various subjects that so much perplex man.

There was no better way of showing this than that adopted here. A great and good man falls. His comforts all depart. He sinks to the lowest degree of wretchedness. To explain this, and all kindred subjects, his own mind is taxed to the utmost, and four men of distinguished sagacity and extent of observation are introduced - the representatives of the wisdom of the world - to explain the fact. They adduce all that they had learned by tradition, and all that their own observation had suggested, and all the considerations which reason would suggest to them; but all in vain. They make no advances in the explanation, and the subject at the close is left as dark as when they began. Such an effect, and such a train of discussion, is admirably fitted to prepare the mind to welcome the teachings of revelation, and to be grateful for that volume of revealed truth which casts such abundant light on the questions that so perplexed these ancient sages. Before the book of revelation was given, it was well to have on record the result of the best efforts which man could make to explain the mysteries of the divine administration.

As a specimen of early poetry, and an illustration of the early views of science and the state of the arts, of incomparable beauty and sublimity, also, this book is invaluable. Almost four thousand years have passed away since this patriarch lived, and since the arguments recorded in the book were made and recorded. Men have made great advances since in science and the arts. The highest efforts, probably, of which the human mind is capable, have since been made in the department of poetry, and works have been produced destined certainly to live on to the consummation of all things. But the sublimity and beauty of the poetry in this book stand still unsurpassed, unrivaled. As a mere specimen of composition, apart from all the questions of its theological bearing; as the oldest book in the world; as reflecting the manners, habits, and opinions of an ancient generation; as illustrating more than any other book extant the state of the sciences, the ancient views of astronomy, geology, geography, natural history, and the advances made in the arts, this book has a higher value than can be attached to any other record of the past, and demands the profound attention of those who would make themselves familiar with the history of the race.

The theologian should study it as an invaluable introduction to the volume of inspired truth; the humble Christian, to obtain elevated views of God; the philosopher, to see how little the human mind can accomplish on the most important of all subjects without the aid of revelation; the child of sorrow, to learn the lessons of patient submission; the man of science, to know what was understood in the far distant periods of the past; the man of taste, as an incomparable specimen of poetic beauty and sublimity. It will teach invaluable lessons to each advancing generation; and to the end of time true piety and taste will find consolation and pleasure in the study of the Book of Job. God grant that this effort to explain it may contribute to this result. To that God who inclined my heart to engage in the attempt to explain this ancient book, and who has given me health, and strength, and the means to prosecute the study with advantage, I now devote this exposition. I trust it may do good to others; it has been profitable and pleasant to my own soul.

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

So Job died,.... As every man does, though he lived so long, and as Methuselah the oldest man did, Genesis 5:27; and though a good man, the best of men die as well as others: so Job died, as a good man, in the Lord, in faith and hope of eternal life and happiness; and so he died in all his outward prosperity and happiness, having great substance and a numerous offspring;

[being] old; as he might be truly called, being two hundred years of age or thereabout:

and full of days; lived out all his days, the full term of life in common, and longer than it was usual for men to live. He had a long life to satisfaction, as is promised, Psalms 91:16. He lived as long as he desired to live, was quite satisfied with living; not that he loathed life, as he once did, and in that sense he did, and from such principles and with such views as he then had, Job 7:15. But he had enough of life, and was willing to die; and came to his grave, as Eliphaz said, "like a shock of corn in his season", Job 5:26. Adrichomius b, from certain travellers, speaks of the sepulchre of Job, in the form of a pyramid, in the plains of the land of Uz, to the east of the city Sueta, shown to this day, and had in great honour by Greeks and others; and which is more probable than what some say c, that his grave is in Constantinople, where there is a gate called Job's gate, from thence: but the Job there buried was a general of the Saracens, who died besieging that city with a numerous army, and was there buried, A. D. 675 d. There is a fragment at the end of the Septuagint and Arabic versions of this book, said to be translated from a Syriac copy, which gives a very particular account of Job's descent as,

"that he dwelt in the land of Ausitis, on the borders of Idumaea and Arabia; that his name was first Jobab; that he married an Arabian woman, and begot a son, whose name was Ennon; that his father was Zare, a son of the sons of Esau; that his mother was Bosorra (or Bosra); and that he was the fifth from Abraham. And these are the kings that reigned in Edom, which country he reigned over; the first was Balac, the son of Beor, the name of whose city was Dennaba; after Balac, Jobab, called Job; after him Asom, who was governor in the country of Theman; after him Adad, the son of Barad, who cut off Midian in the field of Moab, the name of whose city was Gethaim. The friends that came to him (Job) were Eliphaz, of the sons of Esau, the king of the Themanites; Baldad, king of the Sauchseans; and Sophar, king of the Minaeans.''

The substance of this is confirmed by Aristaeus, Philo, and Polyhistor e, ancient historians.

b Theatrum Terrae S. p. 93. c Juchasin, fol. 9. 2. d Schindler. Lexic. Pentaglott. col. 64. e Apud Euseb. Praepar. Evangel. l. 9. c. 25.

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.