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62 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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Title = 'The Book of Job';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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<p id="Chapter42" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 42
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<p id="Job42_1"><a onclick="return mV('Job',42,'1-6');">Job 42:1-6</a>. JOB'S PENITENT REPLY.
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<p id="Job42_2"><b>2.</b> In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (<a onclick="return mV('Job',40,15);">Job 40:15</a>; <a onclick="return mV('Job',41,34);">41:34</a>); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (<a onclick="return mV('Job',42,6);">Job 42:6</a>), and incompetence to deal with the wicked as a just judge (<a onclick="return mV('Job',40,'8-14');">Job 40:8-14</a>).
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<br><br><b>thought</b>—"purpose," as in <a onclick="return mV('Job',17,11);">Job 17:11</a>; but it is usually applied to <i>evil devices</i> (<a onclick="return mV('Job',21,27);">Job 21:27</a>; <a onclick="return mV('Psa',10,2);">Psa 10:2</a>): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (<a onclick="return mV('Jam',1,13, 17);">Jam 1:13, 17</a>); but it is His prerogative to overrule evil to good.
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<p id="Job42_3"><b>3.</b> I am the man! Job <i>in God's own words</i> (<a onclick="return mV('Job',38,2);">Job 38:2</a>) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (<a onclick="return mV('Job',38,2);">Job 38:2</a>), goes even further than God's accusation. Not merely my <i>words,</i> but my whole thoughts and ways were "without knowledge."
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<br><br><b>too wonderful</b>—I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.
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<p id="Job42_4"><b>4.</b> When I said, "Hear," etc., Job's <i>demand</i> (<a onclick="return mV('Job',13,22);">Job 13:22</a>) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.
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<p id="Job42_5"><b>5. hearing of the ear</b>— (<a onclick="return mV('Psa',18,44);">Psa 18:44</a>, <i>Margin</i>). <i>Hearing</i> and <i>seeing</i> are often in antithesis (<a onclick="return mV('Job',29,11);">Job 29:11</a>; <a onclick="return mV('Psa',18,8);">Psa 18:8</a>).
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<br><br><b>seeth</b>—not God's <i>face</i> (<a onclick="return mV('Exd',33,20);">Exd 33:20</a>), but His presence in the veil of a dark cloud (<a onclick="return mV('Job',38,1);">Job 38:1</a>). Job implies also that, besides this literal <i>seeing,</i> he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a <i>literal</i> sense before, at the beginning of God's speech, but he had not seen <i>spiritually</i> till "now" at its close.
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<p id="Job42_6"><b>6. myself</b>—rather "I abhor," and retract <i>the rash speeches</i> I made against thee (<a onclick="return mV('Job',42,3,4);">Job 42:3-4</a>) [UMBREIT].
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<p id="Job42_7"><a onclick="return mV('Job',42,'7-17');">Job 42:7-17</a>. EPILOGUE, in prose.
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<p><b>7. to Eliphaz</b>—because he was the foremost of the three friends; their speeches were but the echo of his.
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<br><br><b>right</b>—literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (<a onclick="return mV('Job',13,7);">Job 13:7</a>); (namely, that calamities always prove <i>peculiar</i> guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (<a onclick="return mV('Job',13,10);">Job 13:10</a>).
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<br><br><b>as...Job hath</b>—Job had spoken rightly in relation to <i>them</i> and their argument, denying their <i>theory,</i> and the <i>fact</i> which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to <i>God,</i> when he fell into the opposite extreme of almost denying <i>all</i> guilt. This extreme <i>he</i> has now repented of, and therefore God speaks of him as now altogether "right."
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<p id="Job42_8"><b>8. seven</b>—(See JFB for <a href="./Comm/jfb/Job/Job000.html"><i>Introduction</i></a>). The number offered by the Gentile prophet (<a onclick="return mV('Num',23,1);">Num 23:1</a>). Job plainly lived before the legal priesthood, etc. The patriarchs acted as priests for their families; and sometimes as praying mediators (<a onclick="return mV('Gen',20,17);">Gen 20:17</a>), thus foreshadowing the true Mediator (<a onclick="return mV('1Ti',2,5);">1Ti 2:5</a>), but sacrifice accompanies and is the groundwork on which the mediation rests.
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<br><br><b>him</b>—rather, "His <i>person</i> [face] only" (see on JFB for <a href="./Comm/jfb/Job/Job022.html#Job22_30">Job 22:30</a>). The "person," must be first accepted, before God can accept his offering and work (<a onclick="return mV('Gen',4,4);">Gen 4:4</a>); <i>that</i> can be only through Jesus Christ.
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<br><br><b>folly</b>—impiety (<a onclick="return mV('Job',1,22);">Job 1:22</a>; <a onclick="return mV('Job',2,10);">2:10</a>).
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<p id="Job42_9"><b>9.</b> The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (<a onclick="return mV('Mat',5,44);">Mat 5:44</a>; <a onclick="return mV('Luk',23,34);">Luk 23:34</a>; <a onclick="return mV('Act',7,60);">Act 7:60</a>; <a onclick="return mV('Act',16,24,28,30,31);">16:24, 28, 30-31</a>).
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<p id="Job42_10"><b>10. turned...captivity</b>—proverbial for <i>restored,</i> or <i>amply indemnified him for all he had lost</i> (<a onclick="return mV('Eze',16,53);">Eze 16:53</a>; <a onclick="return mV('Psa',14,7);">Psa 14:7</a>; <a onclick="return mV('Hsa',6,11);">Hsa 6:11</a>). Thus the future vindication of man, body and soul, against Satan (<a onclick="return mV('Job',1,'9-12');">Job 1:9-12</a>), at the resurrection (<a onclick="return mV('Job',19,'25-27');">Job 19:25-27</a>), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person.
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<br><br><b>twice</b>—so to the afflicted literal and spiritual Jerusalem (<a onclick="return mV('Isa',40,2);">Isa 40:2</a>; <a onclick="return mV('Isa',60,7);">60:7</a>; <a onclick="return mV('Isa',61,7);">61:7</a>; <a onclick="return mV('Zec',9,12);">Zec 9:12</a>). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (<a onclick="return mV('Isa',53,12);">Isa 53:12</a>).
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<p id="Job42_11"><b>11.</b> It was Job's complaint in his misery that his "brethren," were "estranged" from him (<a onclick="return mV('Job',19,13);">Job 19:13</a>); these now return with the return of his prosperity (<a onclick="return mV('Pro',14,20);">Pro 14:20</a>; <a onclick="return mV('Pro',19,6,7);">19:6-7</a>); the true friend loveth at all times (<a onclick="return mV('Pro',17,17);">Pro 17:17</a>; <a onclick="return mV('Pro',18,24);">18:24</a>). "Swallow friends leave in the winter and return with the spring" [HENRY].
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<br><br><b>eat bread</b>—in token of friendship (<a onclick="return mV('Psa',41,9);">Psa 41:9</a>).
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<br><br><b>piece of money</b>—Presents are usual in visiting a man of rank in the East, especially after a calamity (<a onclick="return mV('2Ch',32,23);">2Ch 32:23</a>). <i>Hebrew, kesita.</i> MAGEE translates "<i>a lamb</i>" (the medium of exchange then before money was used), as it is in <i>Margin</i> of <a onclick="return mV('Gen',33,19);">Gen 33:19</a>; <a onclick="return mV('Jos',24,32);">Jos 24:32</a>. But it is from the <i>Arabic kasat,</i> "weighed out" [UMBREIT], not coined; so <a onclick="return mV('Gen',42,35);">Gen 42:35</a>; <a onclick="return mV('Gen',33,19);">33:19</a>; compare with <a onclick="return mV('Gen',23,15);">Gen 23:15</a>, makes it likely it was equal to four shekels; <i>Hebrew kashat,</i> "pure," namely, metal. The term, instead of the usual "shekel," etc., is a mark of antiquity.
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<br><br><b>earring</b>—whether for the nose or ear (<a onclick="return mV('Gen',35,4);">Gen 35:4</a>; <a onclick="return mV('Isa',3,21);">Isa 3:21</a>). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.
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<p id="Job42_12"><b>12.</b> Probably by degrees, not all at once.
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<p id="Job42_13"><b>13.</b> The same number as before, <a onclick="return mV('Job',1,2);">Job 1:2</a>; perhaps by a second wife; in <a onclick="return mV('Job',19,17);">Job 19:17</a> his wife is last mentioned.
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<p id="Job42_14"><b>14.</b> Names significant of his restored prosperity (<a onclick="return mV('Gen',4,25);">Gen 4:25</a>; <a onclick="return mV('Gen',5,29);">5:29</a>).
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<br><br><b>Jemima</b>—"daylight," after his "night" of calamity; but MAURER, "a dove."
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<br><br><b>Kezia</b>—"cassia," an aromatic herb (<a onclick="return mV('Psa',45,8);">Psa 45:8</a>), instead of his offensive breath and ulcers.
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<br><br><b>Keren-happuch</b>—"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (<a onclick="return mV('Job',16,15);">Job 16:15</a>). The names also imply the beauty of his daughters.
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<p id="Job42_15"><b>15. inheritance among...brethren</b>—An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (<a onclick="return mV('Num',27,8);">Num 27:8</a>), a proof of wealth and unanimity.
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<p id="Job42_16"><b>16.</b> The <i>Septuagint</i> makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in <i>Hebrew</i> text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, fill it reached threescore and ten in Moses' time (<a onclick="return mV('Psa',90,10);">Psa 90:10</a>).
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<br><br><b>sons' sons</b>—a proof of divine favor (<a onclick="return mV('Gen',50,23);">Gen 50:23</a>; <a onclick="return mV('Psa',128,6);">Psa 128:6</a>; <a onclick="return mV('Pro',17,6);">Pro 17:6</a>).
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<p id="Job42_17"><b>17. full of days</b>—<i>fully sated and contented</i> with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (<a onclick="return mV('Job',5,26);">Job 5:26</a>; <a onclick="return mV('Psa',91,16);">Psa 91:16</a>; <a onclick="return mV('Gen',25,8);">Gen 25:8</a>; <a onclick="return mV('Gen',35,29);">35:29</a>). The <i>Septuagint</i> adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare <a onclick="return mV('Mat',27,52,53);">Mat 27:52-53</a>, from which it perhaps was derived spuriously.
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