10 And Jehovah turned the captivity of Job, when he prayed for his friends: and Jehovah gave Job twice as much as he had before.
Speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah's hand double for all her sins.
Oh that the salvation of Israel were come out of Zion! When Jehovah bringeth back the captivity of his people, Then shall Jacob rejoice, `and' Israel shall be glad. Psalm 15 A Psalm of David.
that then Jehovah thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither Jehovah thy God hath scattered thee.
And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
When Jehovah brought back those that returned to Zion, We were like unto them that dream.
His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east.
Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Then shall Jacob rejoice, `and' Israel shall be glad. Psalm 54 For the Chief Musician; on stringed instruments. Maschil of David; when the Ziphites came and said to Saul, Doth not David hide himself with us?
And he said, I pray thee therefore, father, that thou wouldest send him to my father's house;
The reward of humility `and' the fear of Jehovah `Is' riches, and honor, and life.
Turn again our captivity, O Jehovah, As the streams in the South. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing seed for sowing, Shall doubtless come again with joy, bringing his sheaves `with him'. Psalm 127 A Song of Ascents; of Solomon.
Jehovah, thou hast been favorable unto thy land; Thou hast brought back the captivity of Jacob. Thou hast forgiven the iniquity of thy people; Thou hast covered all their sin. Selah Thou hast taken away all thy wrath; Thou hast turned `thyself' from the fierceness of thine anger.
And Abraham prayed unto God. And God healed Abimelech, and his wife, and his maid-servants. And they bare children.
And lay thou `thy' treasure in the dust, And `the gold of' Ophir among the stones of the brooks; And the Almighty will be thy treasure, And precious silver unto thee.
And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, Jehovah is able to give thee much more than this.
Jehovah maketh poor, and maketh rich: He bringeth low, he also lifteth up.
But thou shalt remember Jehovah thy God, for it is he that giveth thee power to get wealth; that he may establish his covenant which he sware unto thy fathers, as at this day.
And Moses said unto Aaron, Take they censer, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them: for there is wrath gone out from Jehovah; the plague is begun. And Aaron took as Moses spake, and ran into the midst of the assembly; and, behold, the plague was begun among the people: and he put on the incense, and made atonement for the people. And he stood between the dead and the living; and the plague was stayed.
And Moses said unto Jehovah, Then the Egyptians will hear it; for thou broughtest up this people in thy might from among them; and they will tell it to the inhabitants of this land. They have heard that thou Jehovah art in the midst of this people; for thou Jehovah art seen face to face, and thy cloud standeth over them, and thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night. Now if thou shalt kill this people as one man, then the nations which have heard the fame of thee will speak, saying, Because Jehovah was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying, Jehovah is slow to anger, and abundant in lovingkindness, forgiving iniquity and transgression; and that will by no means clear `the guilty', visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. Pardon, I pray thee, the iniquity of this people according unto the greatness of thy lovingkindness, and according as thou hast forgiven this people, from Egypt even until now. And Jehovah said, I have pardoned according to thy word:
But all the congregation bade stone them with stones. And the glory of Jehovah appeared in the tent of meeting unto all the children of Israel.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would that we had died in the land of Egypt! or would that we had died in this wilderness! And wherefore doth Jehovah bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey: were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.
And Moses cried unto Jehovah, saying, Heal her, O God, I beseech thee.
And they said, Hath Jehovah indeed spoken only with Moses? hath he not spoken also with us? And Jehovah heard it.
And Moses cried unto Jehovah, saying, What shall I do unto this people? They are almost ready to stone me. And Jehovah said unto Moses, Pass on before the people, and take with thee of the elders of Israel; and they rod, wherewith thou smotest the river, take in thy hand, and go.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 42
Commentary on Job 42 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 42
Job 42:1-6. Job's Penitent Reply.
2. In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).
thought—"purpose," as in Job 17:11; but it is usually applied to evil devices (Job 21:27; Ps 10:2): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (Jas 1:13, 17); but it is His prerogative to overrule evil to good.
3. I am the man! Job in God's own words (Job 38:2) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (Job 38:2), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge."
too wonderful—I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.
4. When I said, "Hear," &c., Job's demand (Job 13:22) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.
5. hearing of the ear—(Ps 18:44, Margin). Hearing and seeing are often in antithesis (Job 29:11; Ps 18:8).
seeth—not God's face (Ex 33:20), but His presence in the veil of a dark cloud (Job 38:1). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.
6. myself—rather "I abhor," and retract the rash speeches I made against thee (Job 42:3, 4) [Umbreit].
Job 42:7-17. Epilogue, in prose.
7. to Eliphaz—because he was the foremost of the three friends; their speeches were but the echo of his.
right—literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (Job 13:10).
as … Job hath—Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."
8. seven—(See Introduction). The number offered by the Gentile prophet (Nu 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Ge 20:17), thus foreshadowing the true Mediator (1Ti 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests.
him—rather, "His person [face] only" (see on Job 22:30). The "person," must be first accepted, before God can accept his offering and work (Ge 4:4); that can be only through Jesus Christ.
folly—impiety (Job 1:22; 2:10).
9. The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (Mt 5:44; Lu 23:34; Ac 7:60; 16:24, 28, 30, 31).
10. turned … captivity—proverbial for restored, or amply indemnified him for all he had lost (Eze 16:53; Ps 14:7; Ho 6:11). Thus the future vindication of man, body and soul, against Satan (Job 1:9-12), at the resurrection (Job 19:25-27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person.
twice—so to the afflicted literal and spiritual Jerusalem (Isa 40:2; 60:7; 61:7; Zec 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Isa 53:12).
11. It was Job's complaint in his misery that his "brethren," were "estranged" from him (Job 19:13); these now return with the return of his prosperity (Pr 14:20; 19:6, 7); the true friend loveth at all times (Pr 17:17; 18:24). "Swallow friends leave in the winter and return with the spring" [Henry].
eat bread—in token of friendship (Ps 41:9).
piece of money—Presents are usual in visiting a man of rank in the East, especially after a calamity (2Ch 32:23). Hebrew, kesita. Magee translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Ge 33:19; Jos 24:32. But it is from the Arabic kasat, "weighed out" [Umbreit], not coined; so Ge 42:35; 33:19; compare with Ge 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity.
earring—whether for the nose or ear (Ge 35:4; Isa 3:21). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.
12. Probably by degrees, not all at once.
13. The same number as before, Job 1:2; perhaps by a second wife; in Job 19:17 his wife is last mentioned.
14. Names significant of his restored prosperity (Ge 4:25; 5:29).
Jemima—"daylight," after his "night" of calamity; but Maurer, "a dove."
Kezia—"cassia," an aromatic herb (Ps 45:8), instead of his offensive breath and ulcers.
Keren-happuch—"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (Job 16:15). The names also imply the beauty of his daughters.
15. inheritance among … brethren—An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (Nu 27:8), a proof of wealth and unanimity.
16. The Septuagint 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 Hebrew 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, till it reached threescore and ten in Moses' time (Ps 90:10).
sons' sons—a proof of divine favor (Ge 50:23; Ps 128:6; Pr 17:6).
17. full of days—fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (Job 5:26; Ps 91:16; Ge 25:8; 35:29). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare Mt 27:52, 53, from which it perhaps was derived spuriously.