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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 2:11–13. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the kind visit which Job's three friends paid him in his affliction. The news of his extraordinary troubles spread into all parts, he being an eminent man both for greatness and goodness, and the circumstances of his troubles being very uncommon. Some, who were his enemies, triumphed in his calamities, Job 16:10; Job 19:18; Job 30:1, etc. Perhaps they made ballads on him. But his friends concerned themselves for him, and endeavoured to comfort him. A friend loveth at all times, and a brother is born for adversity. Three of them are here named (Job 2:11), Eliphaz, Bildad, and Zophar. We shall afterwards meet with a fourth, who it should seem was present at the whole conference, namely, Elihu. Whether he came as a friend of Job or only as an auditor does not appear. These three are said to be his friends, his intimate acquaintance, as David and Solomon had each of them one in their court that was called the king's friend. These three were eminently wise and good men, as appears by their discourses. They were old men, very old, had a great reputation for knowledge, and much deference was paid to their judgment, Job 32:6. It is probable that they were men of figure in their country-princes, or heads of houses. Now observe,
I.That Job, in his prosperity, had contracted a friendship with them.
If they were his equals, yet he had not that jealousy of them - if his inferiors, yet he had not that disdain of them, which was any hindrance to an intimate converse and correspondence with them. to have such friends added more to his happiness in the day of his prosperity than all the head of cattle he was master of. Much of the comfort of this life lies in acquaintance and friendship with those that are prudent and virtuous; and he that has a few such friends ought to value them highly. Job's three friends are supposed to have been all of them of the posterity of Abraham, which, for some descents, even in the families that were shut out from the covenant of peculiarity, retained some good fruits of that pious education which the father of the faithful gave to those under his charge. Eliphaz descended from Teman, the grandson of Esau (Gen 36:11), Bildad (it is probable) from Shuah, Abraham's son by Keturah, Gen 25:2. Zophar is thought by some to be the same with Zepho, a descendant from Esau, Gen 26:11. The preserving of so much wisdom and piety among those that were strangers to the covenants of promise was a happy presage of God's grace to the Gentiles, when the partition-wall should in the latter days be taken down. Esau was rejected; yet many that came from him inherited some of the best blessings.
II.That they continued their friendship with Job in his adversity, when most of his friends had forsaken him, Job 19:14. In two ways they showed their friendship: -
1.By the kind visit they paid him in his affliction, to mourn with him and to comfort him, Job 2:11. Probably they had been wont to visit him in his prosperity, not to hunt or hawk with him, not to dance or play at cards with him, but to entertain and edify themselves with his learned and pious converse; and now that he was in adversity they come to share with him in his griefs, as formerly they had come to share with him in his comforts. These were wise men, whose heart was in the house of mourning, Ecc 7:4. Visiting the afflicted, sick or sore, fatherless or childless, in their sorrow, is made a branch of pure religion and undefiled (Jam 1:27), and, if done from a good principle, will be abundantly recompensed shortly, Mat 25:36.
(1.)By visiting the sons and daughters of affliction we may contribute to the improvement,
[1.]Of our own graces; for many a good lesson is to be learned from the troubles of others; we may look upon them and receive instruction, and be made wise and serious.
[2.]Of their comforts. By putting a respect upon them we encourage them, and some good word may be spoken to them which may help to make them easy. Job's friends came, not to satisfy their curiosity with an account of his troubles and the strangeness of the circumstances of them, much less, as David's false friends, to make invidious remarks upon him (Psa 41:6-8), but to mourn with him, to mingle their tears with his, and so to comfort him. It is much more pleasant to visit those in affliction to whom comfort belongs than those to whom we must first speak conviction.
(2.)Concerning these visitants observe,
[1.]That they were not sent for, but came of their own accord (Job 6:22), whence Mr. Caryl observes that it is good manners to be an unbidden guest at the house of mourning, and, in comforting our friends, to anticipate their invitations.
[2.]That they made an appointment to come. Note, Good people should make appointments among themselves for doing good, so exciting and binding one another to it, and assisting and encouraging one another in it. For the carrying on of any pious design let hand join in hand.
[3.]That they came with a design (and we have reason to think it was a sincere design) to comfort him, and yet proved miserable comforters, through their unskilful management of his case. Many that aim well do, by mistake, come short of their aim.
2.By their tender sympathy with him and concern for him in his affliction. When they saw him at some distance he was so disfigured and deformed with his sores that they knew him not, Job 2:12. His face was foul with weeping (Job 16:16), like Jerusalem's Nazarites, which had been ruddy as the rubies, but were now blacker than a coal, Lam 4:7, Lam 4:8. What a change will a sore disease, or, without that, oppressing care and grief, make in the countenance, in a little time! Is this Naomi? Rut 1:19. So, Is this Job? How hast thou fallen! How is thy glory stained and sullied, and all thy honour laid in the dust! God fits us for such changes! Observing him thus miserably altered, they did not leave him, in a fright or loathing, but expressed so much the more tenderness towards him.
(1.)Coming to mourn with him, they vented their undissembled grief in all the then usual expressions of that passion. They wept aloud; the sight of them (as is usual) revived Job's grief, and set him a weeping afresh, which fetched floods of tears from their eyes. They rent their clothes, and sprinkled dust upon their heads, as men that would strip themselves, and abase themselves, with their friend that was stripped and abased.
(2.)Coming to comfort him, they sat down with him upon the ground, for so he received visits; and they, not in compliment to him, but in true compassion, put themselves into the same humble and uneasy place and posture. They had many a time, it is likely, sat with him on his couches and at his table, in his prosperity, and were therefore willing to share with him in his grief and poverty because they had shared with him in his joy and plenty. It was not a modish short visit that they made him, just to look upon him and be gone; but, as those that could have had no enjoyment of themselves if they had returned to their place while their friend was in so much misery, they resolved to stay with him till they saw him mend or end, and therefore took lodgings near him, though he was not now able to entertain them as he had done, and they must therefore bear their own charges. Every day, for seven days together, at the house in which he admitted company, they came and sat with him, as his companions in tribulation, and exceptions from that rule, Nullus ad amissas ibit amicus opes - Those who have lost their wealth are not to expect the visits of their friends. They sat with him, but none spoke a word to him, only they all attended to the particular narratives he gave of his troubles. They were silent, as men astonished and amazed. Curae leves loquuntur, ingentes stupent - Our lighter griefs have a voice; those which are more oppressive are mute.
So long a time they held their peace, to show
A reverence due to such prodigious woe.
- Sir R. Blackmore
They spoke not a word to him, whatever they said one to another, by way of instruction, for the improvement of the present providence. They said nothing to that purport to which afterwards they said much - nothing to grieve him (Job 4:2), because they saw his grief was very great already, and they were loth at first to add affliction to the afflicted. There is a time to keep silence, when either the wicked is before us, and by speaking we may harden them (Psa 39:1), or when by speaking we may offend the generation of God's children, Psa 73:15. Their not entering upon the following solemn discourses till the seventh day may perhaps intimate that it was the sabbath day, which doubtless was observed in the patriarchal age, and to that day they adjourned the intended conference, because probably then company resorted, as usual, to Job's house, to join with him in his devotions, who might be edified by the discourse. Or, rather, by their silence so long they would intimate that what they afterwards said was well considered and digested and the result of many thoughts. The heart of the wise studies to answer. We should think twice before we speak once, especially in such a case as this, think long, and we shall be the better able to speak short and to the purpose.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In the meantime, while the friends investigated Job’s case and made preparations for their journey, there is no doubt that many days passed. They were all lords and men of princely rank. Job’s three friends signified the class of the high priests, the priests and the prophets, who flourished among the Jews. And Job’s seven sons represented the priests of the church, the apostles, the prophets, and those people endowed with the gift of miracles and healing, the assistants of the moderators, the presbyters and the deacons. - "Commentary on Job 2:11"
Job’s friends came to do both things, since he had suffered both. On the one hand, Job’s possessions and his children were taken from him, and on the other hand his entire body was covered with leprosy. They arrived “together” at Job’s place. Their simultaneous arrival was either due to their great zeal or because they who lived in different places had agreed to meet. They wanted to arrive together to comfort him. They realized that the evil had not yet ceased but was active at that time. - "Commentary on Job 2.11"
66. For vices make an appointment together under the cloak of virtues; in that there are certain ones, which are banded together against us by a kind of agreement, such as pride and anger, remissness and fear. For anger is neighbour to pride, and remissness to cowardice. Those then come together by agreement, which are allied to one another in opposition to us, by a kind of kinship in iniquity; but if we acknowledge the toilsomeness of our captivity, if we grieve in our inmost soul from love of our eternal home, the sins that steal upon the inopportunely joyful, will not be able to prevail against the opportunely sad.
42. In the Preface to this work we said that the friends of blessed Job, though they come together to him with a good purpose, yet do for this reason bear the likeness of heretics, in that they fall away into sin by speaking without discretion; and hence it is said to them by blessed Job, Surely I would speak to the Almighty, I desire to reason with God; but ye are forgers of lies, and followers of corrupt doctrines. [Job 13, 3. 4.] Thus Holy Church, which is set in the midst of tribulation all this time of her pilgrimage, whilst she suffers wounds, and mourns over the downfall of her members, has other enemies of Christ besides to bear with, under Christ's name. For to the increasing of her grief, heretics also meet together in dispute and strife, and they pierce her with unreasonable words like as with a kind of dart.
43. And it is well said, they came every one from his own place. For ‘the place’ of heretics is very pride itself. For except they first swelled with pride in their hearts, they would never enter the lists of false assertion. For the place of the wicked is pride, just as reversely humility is ‘the place’ of the good. Whereof Solomon saith, If the spirit of the ruler rise up against thee, leave not thy place. [Eccles. 10, 4] As though he said in plain words, ‘If thou perceivest the spirit of the Tempter to prevail against thee in aught, quit not the lowliness of penitence;’ and that it was the abasement of penitence that he called ‘our place,’ he shows by the words that follow, saying, for healing [ib. Vulg.] pacifieth great offences. For what else is the humility of mourning, save the remedy of sin. Heretics therefore come each from ‘his place,’ in that it is from pride that they are urged to attack Holy Church.
44. And their froward conduct, moreover, is collected from an interpretation of their names. For they are named ‘Eliphaz,’ ‘Baldad,’ ‘Sophar;’ and as we have said above Eliphaz is, by interpretation, rendered, ‘contempt of God.’ For if they did not condemn God, they would never entertain wrong notions concerning Him. And Baldad is rendered ‘oldness alone.’ For while they shrink from being fairly defeated, and seek to be victorious with froward purpose, they pay no regard to the conversation of the new life, and all that they give heed to is ‘of oldness alone.’ And Sophar, ‘dissipating prospect;’ for they that are set in Holy Church humbly contemplate with true faith the mysteries of their Redeemer, but when heretics come to them with false statements, they ‘dissipate the prospect,’ in that they turn aside from the aim of right contemplation the minds of those, whom they draw over to themselves.
45. Now the places from whence they come are described in fitting accordance with the practices of heretics. For there is a Themanite, and a Suhite, and a Naamathite named. Now Thema is by interpretation ‘the south;’ Suhi, ‘speaking;’ Naama, ‘come1iness.’ But who does not know that the south is a hot wind; so heretics, as they are over ardent to be wise, study to have heated wits beyond what needs. For sloth goes with the torpor of cold, whilst reversely the restlessness of unrestrained curiosity accords with unabated teeming heat, and so because they long to feel the heat of wisdom beyond what they ought, they are said to come from ‘the south.’ Paul busied himself to cool the minds of the faithful to this heat of unrestrained wiseness, when he said, Not to be overwise beyond what he ought to be wise, but to be wise unto sobriety. [Rom. 12, 3. Vulg.] It is hence that David smites at the valleys of salt, [2 Sam. 8, 13] viz. in that our Redeemer, by the piercing of His severity, extinguishes the foolishness of unrestrained wit in all that entertain wrong notions regarding Him. And Suhi is rendered ‘talking,’ for they desire to be warm-witted, not that they may live well, but that they may talk high; thus they are said to come from Thema and Suhi, i.e. from ‘heat,’ and ‘talkativeness,’ for herein, viz. that they show themselves as studious of Scripture, they teem with words of talkativeness, but not with bowels of love. And Naama is interpreted ‘comeliness,’ for because they aim not to be, but to appear learned, by words of deep learning they put on the guise of well living, and by their teeming wit in talk, exhibit in themselves a form of ‘comeliness,’ that by the comeliness of the lips they may more easily recommend evil counsels, in proportion as they commonly hide from our senses the foulness of their lives. But neither are the very names of the places set down in undistinguished order in the relation. For Thema is set first, then Suhi, and next Naama in that first an excessive warmth of wit sets them on fire, next smartness of speech lifts them up, and then, finally, dissimulation presents them comely to the eyes of men.
For they had made an appointment together to come and mourn with him and to comfort him.
46. Heretics ‘make an appointment together,’ when they hold in common certain false opinions contrary to the Church, and in the points wherein they are at variance with the truth agree together in falsehood. But all they that give us instruction concerning eternity, what else are they doing, save amid the tribulations of our pilgrimage administering consolation to us? And forasmuch as heretics desire to impart to Holy Church their own opinions, they come to her as though to comfort her. Nor is it strange if they who set forth a figure of enemies, are called friends, when it is said to the very traitor, Friend, wherefore art thou come? [Mat. 26, 50] and the rich man that is consumed in the fire of hell, is called son by Abraham. [Luke 16, 25] For though the wicked refuse to be amended by us, yet it is meet that we style them friends, not of their wickedness, but by virtue of our own lovingkindness.
19. We have it proved to us how great a love they entertained both for each other, and for the smitten man, in that they came by agreement to administer consolation to him when afflicted. Though even by this circumstance, viz. that Scripture bears witness they were the friends of so great a man, it is made appear that they were men of a good spirit and right intention; though this very intention of mind, when they break forth into words, upon indiscretion arising, becomes clouded in the sight of the strict Judge.
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Summary
Job 2:11 marks a crucial narrative pivot, introducing Job's three esteemed friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. Having journeyed from their respective distant homes upon hearing of the profound "evil" (calamity) that had befallen Job, they arrived with the explicit, pre-arranged intention to "mourn with him and to comfort him," thereby setting the stage for the extensive and pivotal theological dialogues that form the core of the Book of Job.
Context
Literary Context
This verse immediately follows a series of unparalleled devastations in Job's life. In Job 1, he endures the loss of his vast wealth, all his servants, and tragically, all ten of his children. The narrative then escalates in Job 2:7-8, where Satan afflicts Job with painful, loathsome boils from head to foot, driving him to sit in ashes and scrape his sores with a potsherd. His wife, witnessing his abject misery, had just urged him to "curse God and die" (Job 2:9), to which Job responded with unwavering integrity (Job 2:10). It is at this absolute nadir of physical and emotional suffering that the arrival of his three friends shifts the narrative focus dramatically. Their initial silent presence, described in Job 2:13, followed by their subsequent lengthy speeches, transitions the book from direct narrative action to profound poetic dialogue, exploring the theological implications of Job's suffering.
Historical & Cultural Context
The act of "mourning with" and "comforting" the afflicted was a deeply ingrained and significant social custom in the ancient Near East. In times of profound loss or suffering, it was considered a moral and communal obligation for friends and community members to demonstrate solidarity and offer support. The detail that Eliphaz, Bildad, and Zophar came "every one from his own place"—Teman, Shuah, and Naamah representing distinct, likely distant, geographical regions—and "made an appointment together" underscores the deliberate, concerted, and costly nature of their visit. This was not a casual meeting but a pre-arranged, solemn act of communal grief and support, reflecting the high value placed on friendship, mutual aid, and the rituals of lamentation in times of distress. Their subsequent seven days of silent companionship (Job 2:13) further exemplifies these traditional customs of lamentation.
Key Themes
Job 2:11 introduces several pivotal themes that will be extensively developed throughout the book. Firstly, it highlights the theme of friendship and companionship in suffering. The friends' initial intent is genuinely compassionate, underscoring the biblical value of empathetic presence and solidarity during affliction, even if their later actions prove problematic. Secondly, the verse implicitly raises crucial questions about the nature of true comfort. Their stated purpose—"to mourn with him and to comfort him"—is critical, implying a shared experience of grief and a compassionate response. This initial noble intention stands in stark contrast to the judgmental, accusatory, and ultimately unhelpful "comfort" they later offer, which exacerbates Job's pain and reveals the limitations of human wisdom when confronted with suffering that defies simplistic explanations. Finally, their arrival serves as the catalyst for the extensive theological debate that dominates the central chapters of the Book of Job, shifting the narrative from Job's personal endurance to a profound exploration of divine justice, the purpose of human suffering, and the boundaries of human understanding.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to nod" or "to waver," but in the context of sympathy, it means "to deplore," "to bemoan," or "to take pity." It implies a deep, shared sorrow, often accompanied by physical expressions of grief such as shaking the head or wailing, signifying a profound empathy that seeks to enter into the suffering of another.
This primitive root properly means "to sigh" or "to breathe strongly." By implication, it conveys the sense of being sorry, pitying, or consoling. In this context, it speaks to the hope of alleviating Job's profound sorrow and bringing him relief from his anguish, whether through words, presence, or actions, aiming to ease his distress.
This primitive root means "to fix upon by agreement or appointment." It implies a deliberate, pre-arranged meeting at a stated time or place. The phrase "made an appointment together" emphasizes that their gathering was not coincidental but a purposeful, concerted effort, highlighting their shared concern and commitment to Job.
Verse Breakdown
"Now when Job's three friends heard of all this evil that was come upon him"
This clause establishes the immediate cause for the friends' journey—the news of the catastrophic "evil" (Hebrew: ra'ah, referring to calamity or disaster, not moral wickedness) that had devastated Job's life. This highlights the widespread knowledge of Job's plight and the profound impact of his trials.
"they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite"
This introduces the three principal interlocutors by name and geographical origin, emphasizing the significant distances they traveled. Their distinct origins suggest diverse backgrounds and potentially varied theological perspectives that will become evident in their subsequent arguments. The effort involved underscores the depth of their concern and the strength of their bond with Job.
"for they had made an appointment together to come to mourn with him and to comfort him"
This final clause clarifies the intentionality and solidarity of their visit, stating their explicit, noble purpose. The "appointment together" signifies a planned, unified effort to respond to Job's plight, revealing their initial compassionate intent—to share in Job's grief and offer solace—which stands in poignant contrast to the accusatory and unhelpful "comfort" they will later provide.
Literary Devices
Job 2:11 is rich in Character Introduction, formally presenting the three figures who will drive the theological discourse of the book. The detailed naming and geographical identification of each friend serve to establish their individual identities and set the stage for their distinct voices in the ensuing debate. The verse also employs Foreshadowing, as the friends' arrival, initially portrayed as an act of genuine compassion, subtly hints at the ensuing conflict and the profound theological questions that their presence will ignite. There is a strong element of Irony present, as their stated purpose "to mourn with him and to comfort him" directly contrasts with the profound distress and alienation their subsequent arguments inflict upon Job, revealing the tragic gap between their good intentions and their actual impact. Furthermore, the verse serves as a crucial Narrative Transition, shifting the literary mode from direct storytelling of Job's trials to the extended poetic dialogues that explore the complex questions of suffering, divine justice, and human wisdom.
Theological and Thematic Connections
This verse introduces the crucial human response to profound suffering, moving beyond Job's personal lament to encompass the communal and theological dimensions of affliction. It highlights the initial, commendable impulse of human solidarity in the face of tragedy, reflecting a divine design for community and mutual support in times of distress. However, it also subtly sets the stage for the failure of human wisdom and empathy when confronted with suffering that defies conventional, simplistic explanations. The friends' initial, pure intent to comfort will soon devolve into a debate rooted in a rigid retribution theology, revealing the inadequacy of human attempts to fully comprehend or explain the mysterious ways of God. This tension between genuine compassion and flawed theological frameworks becomes a central theme of the book, prompting readers to consider what true comfort entails and how we are to respond to those in deep, inexplicable distress.
Reflection and Application
Job 2:11 serves as a profound reminder of the vital importance of empathetic presence in the midst of suffering. While Job's friends ultimately fail in their execution of comfort, their initial impulse to physically show up and share in his pain is commendable. True comfort often begins not with words of advice or theological explanations, but with a willingness to sit in silence, to listen actively, and to simply be present with the afflicted. It challenges us to consider whether our first response to someone in deep distress is genuine compassion and solidarity, or a rush to judgment, explanation, or problem-solving. We are called to be channels of God's comfort, recognizing that sometimes the most profound comfort we can offer is simply our unwavering, empathetic presence, mirroring the God who draws near to the brokenhearted. Our presence, devoid of quick answers or accusations, can be a powerful testament to love and solidarity, allowing space for the sufferer to lament and for God's true comfort to emerge.
Questions for Reflection
FAQ
Who were Job's three friends mentioned in this verse, and where were they from?
Job's three friends were Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. These names indicate their origins from distinct geographical regions in the ancient Near East: Teman (likely a region in Edom, associated with wisdom), Shuah (possibly a region near the Euphrates, linked to Abraham's descendants), and Naamah (whose exact location is uncertain but signifies a separate locale). Their varied origins underscore the broad reach of Job's reputation and the concerted effort they made to come to him.
Why did Job's friends come to visit him, according to this verse?
The verse explicitly states that they came "to mourn with him and to comfort him." This indicates their initial, compassionate intent to offer solidarity in his grief and provide solace in his profound suffering. Their visit was a customary act of friendship and communal support in response to the catastrophic "evil" (calamity or disaster) that had befallen Job. Their purpose was to share in his sorrow and alleviate his distress.
What is the significance of the phrase "they had made an appointment together"?
This phrase highlights the deliberate and unified nature of their visit. It wasn't a casual or coincidental encounter, but a pre-arranged, concerted effort by the three friends to collectively respond to Job's plight. This emphasizes their shared concern, their commitment to Job, and the solemnity of their purpose in coming to him. It sets the stage for the formal, structured dialogues that follow, which are initiated by their presence and their initial, silent lamentation.
Christ-Centered Fulfillment
Job 2:11, with the arrival of Job's friends, introduces the human attempt to comprehend and respond to suffering, a theme that finds its ultimate fulfillment and resolution in Jesus Christ. The friends, though initially well-intentioned, ultimately fail to provide true comfort because their understanding of suffering is limited by human wisdom and a rigid theology of retribution. They cannot truly "mourn with" Job in a way that brings lasting solace, nor can they offer an adequate explanation for his pain. This inadequacy points to the profound need for a divine Comforter. Jesus, unlike Job's friends, is not merely an external observer but one who fully entered into human suffering. He is the Man of Sorrows, acquainted with grief, who experienced the depths of human pain and abandonment. His weeping at Lazarus's tomb (John 11:35) demonstrates a perfect empathy that truly mourns with those who mourn. Furthermore, as our sympathetic high priest, Jesus understands our weaknesses and temptations, having experienced them himself. The ultimate comfort and explanation for suffering are not found in human philosophical debates or attempts to assign blame, but in the cross of Christ, where God Himself fully entered into and conquered suffering and death. Through His atoning work, Jesus provides a comfort that transcends human understanding, offering true solace and hope (Romans 5:3-5), and empowering believers to be channels of God's comfort to a suffering world, not through flawed human wisdom, but through the Spirit of Christ (John 14:16-18).