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Job Chapter
Forty-two
New King James Version (NKJV)
INTRODUCTION TO JOB 42
This
chapter contains Job's answer to the last speech of the Lord's
in which he
acknowledges his omnipotence
and his certain performance of his purposes and
pleasure; owns his own folly and ignorance
and confesses his sins; for which
he abhorred himself
and of which he repented
Job 42:1; it also
gives an account of the Lord's decision of the controversy between Job and his
friends
blaming them and commending him above them; and ordered them to take
sacrifices and go to Job and offer them
who should pray for them and be
accepted
which was done
Job 42:7; and it
closes with a relation of the great prosperity Job was restored unto
in which
he lived and died
Job 42:10.
Job 42:1 Then
Job answered the Lord
and said:
YLT
1And Job answereth Jehovah
and saith: --
Then Job answered the Lord
and said. For though he
had said he would answer no more
Job 40:5; yet he
might mean not in the manner he had
complaining of God and justifying himself;
besides he might change his mind without any imputation of falsehood or a lie;
see Jeremiah 20:9; to
which may be added
that he had then said all he had to say
and did not know
he should have more: he then confessed as much as he was convinced of
but it
was not enough; and now through what the Lord had since said to him he was more
convinced of his ignorance
mistakes
and sins
and had such a sight of God and
of himself
that he could not forbear speaking; moreover an injunction was laid
upon him from the Lord to speak again
and therefore he was obliged to give in
his answer; see Job 40:7.
Job 42:2 2 “I know that You can do
everything
And that no purpose of Yours can be withheld from You.
YLT
2Thou hast known that [for]
all things Thou art able
And not withheld from Thee is [any] device:
I know that thou canst do every thing
.... As the
works of creation
and the sustentation of them
show; so the Targum
"thou
sustainest all things
'
and
can manage
every creature made by him
even such as were not tractable by men
such as behemoth and leviathan
the creatures last instanced in; and was able
to abase and bring low the proud
which Job could not do; and could also save
him by his right hand
and bring him out of his low estate in which he was
and
raise him to great prosperity again
which Job always despaired of till now;
and though he had a theoretical knowledge of the omnipotence of God before
see
Job 9:4; yet not a
practical experimental knowledge of it; at least not to such a degree as he now
had
working upon his heart
bowing his will
and bringing him to a resignation
to the will of God; he not only knew he could do all things
but that he had a
right to do what he pleased; and that whatever he did he did well and wisely
and in a righteous manner
of which before he seemed to have some doubt. And
that no thought can be withholden from thee; either no thought of men
good or
bad
of God or of themselves
and so is an acknowledgment of the omniscience of
God
and may be an appeal to that; that God
who knows the secrets of men's
hearts
knew what thoughts Job now had of God; of the wisdom
righteousness
and goodness of God in the dispensations of his providence
different from what
he had before; see John 21:17; or
rather it may be understood of every thought of God's heart
of every secret
purpose and wise counsel of his; which
as they are all well known to him
and
cannot be withheld from having effect
or the performance of them hindered
Job
now saw and was fully assured that all that had befallen him was according to
the sovereign and inscrutable purposes of God
and according to the wise
counsels of his will; he knew that not only God could do everything
but that
he also did whatever he pleased.
Job 42:3 3 You asked
‘Who is this who hides counsel without knowledge?’ Therefore I have
uttered what I did not understand
Things too wonderful for me
which I did not
know.
YLT
3`Who [is] this
hiding
counsel without knowledge?' Therefore
I have declared
and understand not
Too
wonderful for me
and I know not.
Who is he that hideth counsel without knowledge?.... It may be
understood
and supplied
as it is by Cocceius
"thou didst say"; as
the Lord had said
or to this purpose; see Gill on Job 38:2; to which
Job here replies
I am the foolish man that has done it
I own it with sorrow
shame
and confusion: or it may be interpreted as condemning every other man
that should act the like part. Schultens understands this as spoken by Job of
God
and renders the words
"who
is this that seals up counsel
which cannot be known?'
the
counsels
purposes
and decrees of God are sealed up by him
among his
treasures
in the cabinet of his own breast
and are not to be unsealed and
unlocked by creatures
but are impenetrable to them
past finding out by them
and not to be searched and pried into; and so the secret springs of Providence
are not to be known
which Job had attempted
and for which he condemns
himself;
therefore have I uttered that I understood not; concerning
the providential dealings of God with men
afflicting the righteous
and
suffering the wicked to prosper
particularly relating to his own afflictions;
in which he arraigned the wisdom
justice
and goodness of God
as if things
might have been better done than they were; but now he owns his ignorance and
folly
as Asaph did in a like case
Psalm 73:22;
things too wonderful for me
which I knew not; things out of
his reach to search into
and beyond his capacity to comprehend; what he should
have gazed upon with admiration
and there have stopped. The judgments of God
are a great deep
not to be fathomed with the line of human understanding
of
which it should be said with the apostle
"O the depth"
Romans 11:33
&c. Job ought to have done as David did
Psalm 131:1; of
which he was now convinced
and laments and confesses his folly.
Job 42:4 4 Listen
please
and let me
speak; You said
‘I will question you
and you shall answer Me.’
YLT
4`Hear
I pray thee
and I
-- I do speak
I ask thee
and cause thou me to know.'
Hear
I beseech thee
and I will speak
.... Not in
the manner he had before
complaining of God and justifying himself
but in a
way of humble entreaty of favours of him
of confession of sin before him
and
of acknowledgment of his wisdom
goodness
and justice in all his dealings with
him
which before he arraigned;
I will demand of thee; or rather "I will
make petition to thee"
as Mr. Broughton renders it; humbly ask a favour
and entreat a gracious answer; for to demand is not so agreeable to the frame
and temper of soul Job was now in;
and declare thou unto me; or make him know what he
knew not; he now in ignorance applies to God
as a God of knowledge
to inform
him in things he was in the dark about
and to increase what knowledge he had.
He was now willing to take the advice of Elihu
and pursue it
Job 34:31.
Job 42:5 5 “I have heard of You by
the hearing of the ear
But now my eye sees You.
YLT
5By the hearing of the ear I
heard Thee
And now mine eye hath seen Thee.
I have heard of thee by the hearing of the ear
.... From his
ancestors
who in a traditionary way had handed down from one to another what
they knew of God
his will and worship
his works and ways; and from those who
had the care of his education
parents and tutors
who had instilled the
principles of religion
and the knowledge of divine things
into him very
early; and from such as might instruct in matters of religion in a public
manner; and both by ordinary and extraordinary revelation made unto him
as was
sometimes granted to men in that age in which Job lived; see Job 4:16. Though he
had heard more of God through his speaking to him out of the whirlwind than
ever he did before
to which he had attentively listened; and the phrase
hearing by or with the hearing of the ear
denotes close attention; see Ezekiel 44:5;
but now mine eye seeth thee; thy Shechinah
as
Jarchi; thy divine glory and Majesty; the Logos
the Word or Son of God
who
now appeared in an human form
and spake to Job out of the whirlwind; and whom
he saw with the eyes of his body
as several of the patriarchs had seen him
and which is the sense of an ancient writerF14Euseb. Demonstr.
Evangel. l. 1. c. 5. p. 11. ; though no doubt he saw him also with the eyes of
his understanding
and had a clearer sight of his living Redeemer
the Messiah
than ever he had before; and saw more of God in Christ
of his nature
perfections
and glory
than ever he had as yet seen; and what he had heard of
him came greatly short of what he now saw; particularly he had a more clear and
distinct view of the sovereignty
wisdom
goodness
and justice of God in the
dealings of his providence with the children of men
and with himself
to which
now he humbly submitted.
Job 42:6 6 Therefore I abhor myself
And repent in dust and ashes.”
YLT
6Therefore do I loathe [it]
And I have repented on dust and ashes.
Wherefore I abhor myself
.... Or all my words
as
Aben Ezra; all the indecent expressions he had uttered concerning God; he could
not bear to think of them; he loathed them
and himself on account of them: sin
is abominable in its own nature
and makes men so; it is loathsome to God
and
so it is to all good men when they see it in its proper light; am especially
when they have a view of the purity and holiness of God
to which that is so
very contrary
and also of his grace and goodness in the forgiveness of it; see
Isaiah 6:3
Ezekiel 16:63;
and repent in dust and ashes; which was an external
ceremony used by mournful and penitent persons; see Job 2:8; and is
expressive of the truth and sincerity of repentance; and never do any more
truly mourn for sin and repent of it
are more ashamed of it
or have a more
godly sorrow for it
or more ingenuously confess it
and heartily forsake it
than those who with an eye of faith behold God in Christ as a sin forgiving
God; or behold their sins through the glass of pardoning grace and mercy; see Zechariah 12:10.
Job 42:7 7 And so it was
after the Lord had spoken
these words to Job
that the Lord said to Eliphaz the
Temanite
“My wrath is aroused against you and your two friends
for you have
not spoken of Me what is right
as My servant Job has.
YLT
7And it cometh to pass after
Jehovah's speaking these words unto Job
that Jehovah saith unto Eliphaz the
Temanite
`Burned hath Mine anger against thee
and against thy two friends
because ye have not spoken concerning Me rightly
like My servant Job.
And it was so
.... What follows came to
pass:
that after the Lord had spoken these words unto Job; which he
spake to him out of the whirlwind
and after he had heard Job's confession
and
the declaration he made of his humiliation and repentance:
the Lord said to Eliphaz the Temanite; who with his
two friends were still present and heard the speeches of the Lord to Job
and
the acknowledgment he had made of sin; though someF15Vid. Spanhem.
Hist. Jobi
c. 8. s. 1
2. think that
when the dispute ended between Job and
them
they returned to their own country
where Eliphaz is now supposed to be
and was bid with his two friends to go to Job again
which they did
as is
concluded from the following verses: but no doubt they stayed and heard what
Elihu had to say; and the voice of the Lord out of the whirlwind would command
their attention and stay; and very desirous they must be to know how the cause
would go
for or against Job; the latter of which they might expect from the
appearance of things. Now the Lord directs his speech to Eliphaz
he being
perhaps the principal man
on account of his age
wisdom and wealth
and being
the man that led the dispute
began it
and formed the plan to go upon
and was
the most severe on Job of any of them; wherefore the Lord said to him
my wrath is kindled against thee
and against thy two friends; who were
Bildad the Shuhite
and Zophar the Naamathite; who gave into the same
sentiments with Eliphaz
and went upon the same plan
speaking wrong things of
God
charging Job falsely
and condemning him; which provoked the Lord
and
caused his wrath to be kindled like fire against them
of which there were some
appearances and breakings forth in his words and conduct towards them;
for ye have not spoken of me the thing that is right
as my
servant Job hath; they had said many right things of God
and Job had said many
wrong ones of him
and yet upon the whole Job had said more corrcet things of
God than they; their notion
and which they had expressed
was
that God deals
with men in this life according to their outward behaviour; that God did not
afflict good men
at least not sorely
nor long; and that wicked men were
always punished now: from whence they drew this inference
that Job
being so
long and so greatly afflicted
must be a bad man
or God would never have dealt
with him after this manner. Job
on the other hand
affirmed
that wicked men
enjoyed great prosperity
which good men did not; and therefore the love and
hatred of God were not known by these things; and men's characters were not to
be judged of by these outward things; in which he was doubtless right: some
render the words "have not spoken unto me"F16אלי "ad me"
Mercerus
Drusius
Cocceius;
"coram me"
V. L. "apud me"
Tigurine version.
before
him
in his presence; for they were all before God
and to him they all
appealed
and he heard and observed all that was said
and now passed judgment.
No notice is taken of Elihu
nor blame laid on him; he acting as a moderator
taking neither the part of Job
nor of his friends
but blaming both: nor did
he pretend to charge Job with any sins of his former life as the cause of his
calamities; only takes up some indecent
unguarded
and extravagant expressions
of his in the heat of this controversy
and rebukes him for them; and
throughout the whole vindicates the justice of God in his dealings with him.
Job 42:8 8 Now therefore
take for
yourselves seven bulls and seven rams
go to My servant Job
and offer up for
yourselves a burnt offering; and My servant Job shall pray for you. For I will
accept him
lest I deal with you according to your folly; because you
have not spoken of Me what is right
as My servant Job has.”
YLT
8And now
take to you seven
bullocks and seven rams
and go ye unto My servant Job
and ye have caused a
burnt-offering to ascend for you; and Job My servant doth pray for you
for
surely his face I accept
so as not to do with you folly
because ye have not
spoken concerning Me rightly
like My servant Job.
Therefore take unto you now seven bullocks
and seven rams
.... Creatures
used in sacrifice before the giving of the Levitical law
Genesis 4:4; and
the same number of the same creatures were offered by Balaam in the country of
Moab
not far from where Job lived
nor at any great distance of time from his
age
Numbers 23:1; and
among the Gentiles in later timesF17"----Septem mactare
juvencos"
&c. Virgil. Aeneid. 6. v. 38
39. . And these were typical
of Christ
being strong creatures
especially the bullocks
and which were used
for labour; and the number seven may point at the perfection of Christ's
sacrifice; to which these men were directed in their sacrifices to look for the
complete atonement of their sins: now though they were not at their own dwellings
and could not take these out of their own herds and flocks
and Job had none
yet they could purchase them of others; and which having done
they are bid to
do as follows:
and go to my servant Job
and offer up for yourselves a burnt
offering; that is
by Job
who was to offer it for them in their name
and
at whose hands the Lord would accept it
and for his sake. Job
as the head and
master of his family
was wont to sacrifice
as every such man did before the
Aaronic priesthood took place
Job 1:5. Now this
was doing Job a great deal of honour
both by calling him his servant
as
before in Job 42:7
and twice
more in this; which was plainly giving the cause on his side; confirming the
character he always bore
and still retained; and declaring he had other
thoughts of him than his friends had; as well by sending them to him with their
sacrifices to offer for them; which was saying
that they had sinned
and must
offer sacrifice
and that Job was in the right; and therefore must offer the
sacrifice for them. This was putting them on a great piece of self-denial; that
men
who were older than Job
great personages
heads of families
and who had
been wont to offer sacrifices in them
yet are now sent to Job to offer them
for them; a man now in mean circumstances
and who in they had treated with
great contempt; and he in his turn had used them as roughly. And it was also a
trial of Job's grace
and of his forgiving spirit
to do this for them
and
pray to God on their behalf: and the Lord's design in it was
to exercise the
graces of them both
and to reconcile them to one another
and to himself;
and my servant Job shall pray for you; that their
sacrifice might be accepted
and their sin pardoned. In this Job was a type of
Christ
as he was in many other things; see the notes on Job 16:9. There is
an agreement in his name; Job
whether it signifies love or hatred
desired or
hated
in both ways the etymology of it is given; it agrees with Christ
who is
beloved of God and man
and the desire of all nations; who hates iniquity
and
was hated for his inveighing against it. Job was a type of him in his threefold
state; before his low estate
in it
and after it; see Philemon 2:6. In
his temptations by Satan
and sufferings from men; and particularly in his
office as a priest
who both offered himself a sacrifice for his people
and
offers their services and sacrifices of prayer and praise to God; and who
prayed for his disciples
and for all the Father has given him
for
transgressors and sinners
and even for his enemies that used him ill;
for him will I accept; or his face
that is
hear his prayer
and grant what is asked by him; as well as accept his
sacrifice;
lest I deal with you after your folly; as all sin
is
being committed against God
a breach of his law
and injurious to men
themselves; see Deuteronomy 32:6.
Though here it seems to be restrained to their particular sin and folly in
their dispute with Job; want of wisdom in them was discerned by Elihu
Job 32:7. So it
follows:
in that ye have not spoken of me the thing which is right
like my servant Job; and if by neglect of his advice
which would have been another
instance of their folly
they had provoked the Lord to deal with them as their
sin deserved
it must have gone hard with them. The Targum is
"lest
I should do with you "what would be" a reproach'
(or
disgrace); would put them to shame
and make them appear ignominious to men; as
by stripping them of their substance and honour
and reducing them to the
condition Job was in.
Job 42:9 9 So Eliphaz the Temanite
and Bildad the Shuhite and Zophar the Naamathite went and did as the Lord commanded
them; for the Lord
had accepted Job.
YLT
9And they go -- Eliphaz the
Temanite
and Bildad the Shuhite
Zophar the Naamathite -- and do as Jehovah
hath spoken unto them; and Jehovah doth accept the face of Job.
So Eliphaz the Temanite
and Bildad the Shuhite
and Zophar
the Naamathite
went
.... Having taken the above creatures for sacrifice
as directed
they went to Job with them;
and did according as the Lord commanded them; offered them
by Job for a burnt offering
and desired him to pray for them. This they did
both as to matter and manner
as the Lord ordered them; and they did it immediately
without consulting flesh and blood
the pride and other passions of their
hearts; and they all united in it
and served the Lord with one consent
which
showed them to be good men;
the Lord also accepted Job; the sacrifice he
offered; perhaps by sending fire from heaven
which consumed the burnt
offering: or "the face of Job"; he heard his prayer for his friends
and granted his request for them: or "the person of Job"
as Mr.
Broughton renders it; Job in this was a type of Christ also
who is always
heard in his intercession and mediation for his people. God has respect to his
person
which always acceptable to him
and in whom he is well pleased; and he
has respect to his offering and sacrifice
which is of a sweet smelling savour
to him. And the persons of his people are accepted in him the Beloved
and all
their services and sacrifices of prayer and praise
Matthew 3:17. The
Targum is
"they
did as the Word of the Lord spake unto them
and the Word of the Lord accepted
the face of Job.'
Job 42:10 10 And the Lord restored Job’s
losses[a] when he
prayed for his friends. Indeed the Lord gave Job twice as much as
he had before.
YLT
10And Jehovah hath turned
[to] the captivity of Job in his praying for his friends
and Jehovah doth add
[to] all that Job hath -- to double.
And the Lord turned the captivity of Job
.... Not
literally
in such sense as Lot's captivity was turned
Genesis 14:12; for
Job's person was not seized on and carried away
though his cattle were: nor
spiritually
being delivered from the captivity of sin; that had been his case
many years ago
when first converted: but it is to be understood of his
restoration from afflictions and calamities to a happy state; as of the return
of his substance
his health and friends
and especially of his deliverance
from Satan
in whose hands he had been some time
and by him distressed both in
body and mind. But now his captivity was turned
and he was freed from all his
distresses; and even from those which arose from the dealings of God with him
which he was now fully satisfied about; and this was done
when he prayed for his friends; as he was directed to
do. A good man will not only pray for himself
as Job doubtless did
but for
others also; for his natural and spiritual friends
yea
for unkind friends
and even for enemies likewise: and the prayer of an upright man is very
acceptable to the Lord; and many mercies and blessings come by it; and even
prayer for others is profitable to a man's self; and sometimes he soon reaps
the benefit of it
as Job now did. For when and while he was praying
or
quickly upon it
there was a turn in his affairs: he presently found himself in
better health; his friends came about him
and his substance began to increase;
Satan had no more power over him
and the presence of God was with him. All
which was of the Lord; and he enjoyed it in the way of prayer
and as the fruit
of that;
also the Lord gave Job twice as much as he had before: or added to
him double. Which chiefly respects his substance; his cattle
as appears from Job 42:12
and
might be true both with respect to things temporal and spiritual.
"Double" may denote an abundance
a large measure of good things; see
Zechariah 9:12.
Job 42:11 11 Then all his brothers
all
his sisters
and all those who had been his acquaintances before
came to him
and ate food with him in his house; and they consoled him and comforted him for
all the adversity that the Lord had brought upon him.
Each one gave him a piece of silver and each a ring of gold.
YLT
11And come unto him do all
his brethren
and all his sisters
and all his former acquaintances
and they
eat bread with him in his house
and bemoan him
and comfort him concerning all
the evil that Jehovah had brought upon him
and they gave to him each one
kesitah
and each one ring of gold.
Then came there unto him all his brethren
and all his sisters
.... Which may
be taken not in a strict sense
but in a larger sense for all that were related
to him; the same with his kinsfolks
Job 19:14;
and all they that had been of his acquaintance before; that knew
him
visited him
conversed with him
and kept up a friendly correspondence
with him; the circle of his acquaintance must have been large
for wealth makes
many friends: now these had been shy of him
and kept at a distance from him
during the time of his affliction and distress; see Job 19:13; but
hearing he was in the favour of God
and the cause was given on his side
and
against his friends
and his affairs began to take a more favourable turn
they
came to him again
and paid him a friendly visit
even all of them;
and did eat bread with him in his house: expressing
their joy for his recovery
and renewing their friendship with him: this was
done either at their own expense or at Job's
for he might not be so poor at
the worst as he is by most represented; for he had still an house of his own
and furniture in it
and servants to wait upon him
as appears from Job 19:15; nor do
we read of anything being taken out of his house from him; he might still have
gold and silver
and so could entertain his friends: and being a man of an
excellent spirit received them kindly
without upbraiding them with their
unkindness in deserting him when afflicted;
and they bemoaned him; shook their heads at
him
pitying his case
that is
which he had been in; for this they might do
though things were now better with him
and might express themselves in such
manner as this
"Poor
man
what hast thou endured? what hast thou gone through by diseases of body
loss of substance
and vexation from friends?'
and
besides
though things began to mend with him
he was not come at once to the
pitch of happiness he arrived unto; so that there might be still room for
bemoaning
he being comparatively in poor circumstances to what he was before;
and comforted him over all the evil that the Lord had brought upon
him; the evil of afflictions
of body and estate; which
though by
means of Satan and wicked men
was according to the will of God
and might be
said to be brought on him and done to him by the Lord
Amos 3:6; and they
congratulated him upon his deliverance from them;
every man also gave him a piece of money
or a
"lamb"; which some understand in a proper sense
as being what might
serve towards making up his loss of sheep
and increasing his stock of them;
but others with us take it for a piece of money
in which sense it is used in Genesis 33:19
compared with Acts 7:16; which
might have the figure of a lamb impressed upon it; as we formerly had a piece
of money called an angel
having the image of one stamped on it; and it was
usual with the ancients both to barter with cattle instead of money before the
coining of it
and when it was coined to impress upon it the figure of cattle;
hence the Latin word "pecunia"
for money
is from "pecus"
cattleF18Plin. Nat. Hist. l. 18. c. 3. & l. 33. c. 3. Alex. ab.
Alex. Genial. Dier. l. 4. c. 15. ; this piece of money in Africa is the same
with the Jewish "meah"F19T Bab. Roshhashanah
fol. 26. 1.
which weighed sixteen barley corns; the value of a penny;
and everyone earring of gold; or a jewel set in gold;
such used to wear in Arabia
as appears from
Judges 8:24;
however Job could turn them into money
and increase his stock of cattle
thereby. Though
perhaps
these presents were made him
not so much to enrich
him
but as tokens of renewing their friendship with him; it being then usual
in the eastern countries
as it is to this day
that whenever they pay visits
even to the greatest personages
they always carry presents with them; see 1 Samuel 9:7.
Job 42:12 12 Now the Lord blessed the
latter days of Job more than his beginning; for he had fourteen thousand
sheep
six thousand camels
one thousand yoke of oxen
and one thousand female
donkeys.
YLT
12And Jehovah hath blessed
the latter end of Job more than his beginning
and he hath fourteen thousand of
a flock
and six thousand camels
and a thousand pairs of oxen
and a thousand
she-asses.
So the Lord blessed the latter end of Job more than his beginning
.... Which
verified the words of Bildad
Job 8:6; though
they were spoken by him only by way of supposition. All blessings are of the
Lord
temporal and spiritual; and sometimes the last days of a good man are his
best
as to temporal things
as were David's
and here Job's; though this is
not always the case: however
if their last days are but the best in spiritual
things
that is enough: if they have more faith
hope
love
patience
humility
and self-denial
and resignation of will to the will of God; are more
holy
humble
spiritually and heavenly minded; have more light and knowledge in
divine things; have more peace and joy
and are more fruitful in every good
work
and more useful; and often they are in their very last moments most
cheerful and comfortable: the best wine is reserved till last;
for he had fourteen thousand sheep
and six thousand camels
and a
thousand yoke of oxen
and a thousand she asses: just double the number
of each of what he had before
Job 1:3.
Job 42:13 13 He also had seven sons and
three daughters.
YLT
13And he hath seven sons and
three daughters;
He had also seven sons
and three daughters. The same
number of children
and of the same sort he had before
Job 1:2; and
according to Nachman the very same he had before
which the additional letter
in the word "seven" is with him the notification of; so that the
doubting of what he had before
Job 42:10; respects
only his substance
and particularly his cattle; though the Targum says he had
fourteen sons
and so JarchiF20Vid. Balmes. Gram. Strat. 26. ;
others think these may be said to be double to Job in their good qualities
external and internal
in their dispositions
virtues
and graces; and others
inasmuch as his former children were not lost
but lived with God
and would
live for ever
they might now be said to be double; and so they consider this
as a proof of the immortality of the soul
and of the resurrection of the body;
but these senses are not to be trusted to; whether these children were by a
former wife or another is uncertain.
Job 42:14 14 And he called the name of
the first Jemimah
the name of the second Keziah
and the name of the third
Keren-Happuch.
YLT
14and he calleth the name of
the one Jemima
and the name of the second Kezia
and the name of the third
Keren-Happuch.
And he called the name of the first Jemima
.... That is
the name of the first and eldest daughter was called by Job Jemima; which
either signifies "day"
so the Targum interprets it
and most do
and
so is the same with Diana; or
as SpanheimF21Hist. Jobi
c. 12. s.
7. observes
it may be the same with the Arabic word "jemama"
which
signifies a turtle or doveF23Golii Lexic. Arab. col. 2767
2768. ;
and who also observes that a country in Arabia is so called
and perhaps from
her; and which seems to be confirmed by the Arabic geographerF24Geograph.
Nub. Climat. 2. par. 6.
who speaks of a queen called Jamama
who dwelt in a
city of the country he describes as being on the north of Arabia Felix
and
also speaks of a way from thence to Bozrah in Edom;
and the name of the second
Kezia; or Cassia; an aromatic
herb of a very fragrant smell
as we render the word
Psalm 45:8; and
from this person the above learned writer conjectures Mount Casius in Arabia
might have its name;
and the name of the third
Kerenhappuch; which
signifies an horn or vessel of paint
such as the eastern women used to paint
their faces
particularly their eyes with
Jeremiah 4:30; and
as Jezebel did
2 Kings 9:30; or
"the ray of a precious stone"; some say the carbuncleF25Hiller.
Onomastic. Sacr. p. 356. or ruby; according to the Targum
the emerald; in 1 Chronicles 29:2
the word is rendered "glittering stones". Now these names may have
respect to Job's daughters themselves
to their external beauty
afterwards
observed
so the Targum
"he
called the one Jemima
because her beauty was as the day; the other he called
Kezia
because she was precious like cassia; and another he called
Kerenhappuch
because great was the brightness of the glory of her countenance
as the emerald.'
The
complexion of the first might be clear as a bright day
though like that but of
a short duration; see Song of Solomon 6:10;
the next might have her name from the fragrancy and sweetness of her temper; and
the third
as being so beautiful that she needed no paint to set her off
but
was beauty and paint herself; or her beauty was as bright and dazzling as a
precious stone; see Lamentations 4:7.
Or these may respect their internal qualities
virtues
and graces; being
children of the day
and not of the night; having a good name
which is better
than all spices; and possessed of such graces as were comparable to jewels and
precious stones. Though it might be
that Job
in giving them these names
may
have respect to the change of his state and condition; his first daughter he
called Jemima
or "day"
because it was now day
with him: he had
been in the night and darkness of adversity
temporal and spiritual
but now he
enjoyed a day of prosperity
and of spiritual light and joy; the justness of
his cause appeared
his righteousness was brought forth as the light
and his
judgment as noonday; and the dispensations of divine Providence appeared to him
in a different light than he had seen them in: his second daughter he called
Kezia
or Cassia
an herb of a sweet smell
in opposition to the stench of his
ulcers and of his breath
which had been so very offensive
and from which he
was now free; and may denote also the recovery of his good name
better than
precious ointment
in which cassia was an ingredient: his youngest daughter he
called Kerenhappuch
the horn of paint
in opposition to his horn being defiled
in the dust
and his face foul with weeping
Job 16:15; or if
Kerenhappuch signifies the horn turned
as Peritsol interprets it
it may have
respect to the strange and sudden turn of Job's affairs: and it is easy to
observe
that men have given names to their children on account of their
present state and condition
or on account of the change of a former one; see Genesis 41:51.
Job 42:15 15 In all the land were found
no women so beautiful as the daughters of Job; and their father gave
them an inheritance among their brothers.
YLT
15And there have not been
found women fair as the daughters of Job in all the land
and their father doth
give to them an inheritance in the midst of their brethren.
And in all the land were no women found so fair as the
daughters of Job
.... Either in the whole world
which is not improbable: or it
may be rather in the land or country in which they dwelt; and which may be
gathered from their names
as before observed. The people of God
and children
of Christ
the antitype of Job
are all fair
and there is no spot in them; a
perfection of beauty
perfectly comely
through the comeliness of Christ put
upon them
and are without spot or wrinkle
or any such thing;
and their father gave them inheritance among their brethren; which was
done not on account of their beauty or virtue; nor is this observed so much to
show the great riches of Job
that he could give his daughters as much as his
sons
as his impartiality to his children
and his strict justice and equity in
distributing his substance to them all alike
making no difference between male
and female. And so in Christ
the antitype of Job
there is neither male nor
female
no difference between them
Galatians 3:28
but
being all children
they are heirs
heirs of God and joint heirs with Christ
and equally partake of the same inheritance with the saints in light
Romans 8:17.
Job 42:16 16 After this Job lived one
hundred and forty years
and saw his children and grandchildren for four
generations.
YLT
16And Job liveth after this a
hundred and forty years
and seeth his sons
and his sons' sons
four
generations;
After this lived Job an hundred and forty years
.... Not after
he had arrived to the height of his prosperity; not after the birth of his
children
and they were grown up
and had their portions given them
which must
take in a considerable number of years; but after his afflictions were over
and
his prosperity began: and if his years were doubled
as some think
though that
is not certain
then he must be seventy years of age when he was so sorely
afflicted and must live to the age of two hundred and ten; which is the common
notion of the Jewish writersF26T. Bava Bathra
fol. 15. 1. Seder
Olam Rabba
c. 3. : however
he must be fifty or sixty years of age at that
time
since his former children were grown up and were for themselves; and it
is saidF1Suidas in voce ιωβ.
his
afflictions continued seven years. So that it is not at all improbable that he
lived to be about two hundred years of age; and which was a singular blessing
of God to him
if you compare his age with that of Jacob
Joseph
Moses
and
Joshua
between the two former and the two latter he may be supposed to live;
and saw his sons
and his sons' sons
even four generations; Joseph saw
but the third
Job the fourth
he was a great-great-grandfather. This was no
doubt a pleasant sight to him
to see such a numerous offspring descending from
him; and especially if they were walking in the ways of God
as probably they
were
since no doubt he would take all the care of their education that in him
lay. This is the great blessing promised to the Messiah
the antitype of Job
Isaiah 53:10; see
also Isaiah 59:21.
Job 42:17 17 So Job died
old and full
of days.
YLT
17and Job dieth
aged and
satisfied [with] days.
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
Psalm 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.
AdrichomiusF2Theatrum Terrae S. p. 93.
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 sayF3Juchasin
fol. 9. 2.
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. 675F4Schindler. Lexic. Pentaglott. col. 64. . 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 PolyhistorF5Apud
Euseb. Praepar. Evangel. l. 9. c. 25.
ancient historians.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)