TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 42:10–17. His three-level outline is real structure in the source text, so it is rendered as structure.
You have heard of the patience of Job (says the apostle, Jam 5:11) and have seen the end of the Lord, that is, what end the Lord, at length, put to his troubles. In the beginning of this book we had Job's patience under his troubles, for an example; here, in the close, for our encouragement to follow that example, we have the happy issue of his troubles and the prosperous condition to which he was restored after them, which confirms us in counting those happy which endure. Perhaps, too, the extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy, as Job's after-prosperity was to his former, though then he was the greatest of all the men of the east. He that rightly endures temptation, when he is tried, shall receive a crown of life (Jam 1:12), as Job, when he was tried, received all the wealth, and honour, and comfort, which here we have an account of.
I.God returned in ways of mercy to him; and his thoughts concerning him were thoughts of good and not of evil, to give the expected (nay, the unexpected) end, Jer 29:11. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Job's sorest complaint, and indeed the sorrowful accent of all his complaints, on which he laid the greatest emphasis, was that God appeared against him. But now God plainly appeared for him, and watched over him to build and to plant, like as he had (at least in his apprehension) watched over him to pluck up and to throw down, Jer 31:28. This put a new face upon his affairs immediately, and every thing now looked as pleasing and promising as before it had looked gloomy and frightful.
1.God turned his captivity, that is, he redressed his grievances and took away all the causes of his complaints; he loosed him from the bond with which Satan had now, for a great while, bound him, and delivered him out of those cruel hands into which he had delivered him. We may suppose that now all his bodily pains and distempers were healed so suddenly and so thoroughly that the cure was next to miraculous: His flesh became fresher than a child's, and he returned to the days of his youth; and, what was more, he felt a very great alteration in his mind; it was calm and easy, and the tumult was all over, his disquieting thoughts had all vanished, his fears were silenced, and the consolations of God were now as much the delight of his soul as his terrors had been its burden. The tide thus turned, his troubles began to ebb as fast as they had flowed, just then when he was praying for his friends, praying over his sacrifice which he offered for them. Mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for God is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then God completed his remission by turning his captivity. Note, We are really doing our business when we are praying for our friends, if we pray in a right manner, for in those prayers there is not only faith, but love. Christ has taught us to pray with and for others in teaching us to say, Our Father; and, in seeking mercy for others, we may find mercy ourselves. Our Lord Jesus has his exaltation and dominion there, where he ever lives making intercession. Some, by the turning of Job's captivity, understand the restitution which the Sabeans and Chaldeans made of the cattle which they had taken from him, God wonderfully inclining them to do it; and with these he began the world again. Probably it was so; those spoilers had swallowed down his riches, but they were forced to vomit them up again, Job 20:15. But I rather understand this more generally of the turn now given.
2.God doubled his possessions: Also the Lord gave Job twice as much as he had before. It is probable that he did at first, in some way or other, intimate to him that it was his gracious purpose, by degrees, in due time to bring him to such a height of prosperity that he should have twice as much as ever he had, for the encouraging of his hope and the quickening of his industry, and that it might appear that this wonderful increase was a special token of God's favour. And it may be considered as intended,
(1.)To balance his losses. He suffered for the glory of God, and therefore God made it up to him with advantage, and allowed him more than interest upon interest. God will take care that none shall lose by him.
(2.)To recompense his patience and his confidence in God, which (notwithstanding the workings of corruption) he did not cast away, but still held fast, and that is it which has a great recompence of reward, Heb 10:35. Job's friends had often put their severe censure of Job upon this issue, If thou wert pure and upright, surely now he would awake for thee, Job 8:6. But he does not awake for thee; therefore thou art not upright. "Well," says God, "though your argument be not conclusive, I will even by that demonstrate the integrity of my servant Job; his latter end shall greatly increase, and by that it shall appear, since you will have it so, that it was not for any injustice in his hands that he suffered the loss of all things." Now it appeared that Job had reason to bless God for taking away (as he did, Job 1:21), since it made so good a return.
II.His old acquaintance, neighbours, and relations, were very kind to him, Job 42:11.
They had been estranged from him, and this was not the least of the grievances of his afflicted state; he bitterly complained of their unkindness, Job 19:13, etc. But now they visited him with all possible expressions of affection and respect.
1.They put honour upon him, in coming to dine with him as formerly, but (we may suppose) privately bringing their entertainment along with them, so that he had the reputation of feasting them without the expense.
2.They sympathized with him, and showed a tender concern for him, such as becomes brethren. They bemoaned him when they talked over all the calamities of his afflicted state, and comforted him when they took notice of God's gracious returns to him. They wept for his griefs, and rejoiced in his joys, and proved not such miserable comforters as his three friends, that, at first, were so forward and officious to attend him. These were not such great men nor such learned and eloquent men as those, but they proved much more skilful and kind in comforting Job. God sometimes chooses the foolish and weak things of the world, as for conviction, so for comfort.
3.They made a collection among them for the repair of his losses and the setting of him up again. They did not think it enough to say, Be warmed, Be filled, but gave him such things as would be of use to him, Jam 2:16. Every one gave him a piece of money (some more, it is likely, and some less, according to their ability) and every one an ear-ring of gold (an ornament much used by the children of the east), which would be as good as money to him: this was a superfluity which they could well spare, and the rule is, That our abundance must be a supply to our brethren's necessity. But why did Job's relations now, at length, show this kindness to him?
(1.)God put it in their hearts to do so; and every creature is that to us which he makes it to be. Job had acknowledged God in their estrangement from him, for which he now rewarded him in turning them to him again.
(2.)Perhaps some of them withdrew from him because they thought him a hypocrite, but, now that his integrity was made manifest, they returned to him and to communion with him again. When God was friendly to him they were all willing to be friendly too, Psa 119:74, Psa 119:79. Others of them, it may be, withdrew because he was poor, and sore, and a rueful spectacle, but now that he began to recover they were willing to renew their acquaintance with him. Swallow-friends, that are gone in winter, will return in the spring, though their friendship is of little value.
(3.)Perhaps the rebuke which God had given to Eliphaz and the other two for their unkindness to Job awakened the rest of his friends to return to their duty. Reproofs to others we should thus take as admonitions and instructions to us.
4.Job prayed for his friends, and then they flocked about him, overcome by his kindness, and every one desiring an interest in his prayers. The more we pray for our friends and relations the more comfort we may expect in them.
III.His estate strangely increased, by the blessing of God upon the little that his friends gave him.
He thankfully received their courtesy, and did not think it below him to have his estate repaired by contributions. He did not, on the one hand, urge his friends to raise money for him; he acquits himself from that (Job 6:22), Did I say, Bring unto me or give me a reward of your substance? Yet what they brought he thankfully accepted, and did not upbraid them with their former unkindnesses, nor ask them why they did not do this sooner. He was neither so covetous and griping as to ask their charity, nor so proud and ill-natured as to refuse it when they offered it; and, being in so good a temper, God gave him that which was far better than their money and ear-rings, and that was his blessing, Job 42:12. The Lord comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. Observe,
1.The blessing of the Lord makes rich; it is he that gives us power to get wealth and gives success in honest endeavours. Those therefore that would thrive must have an eye to God's blessing, and never to out of it, no, not into the warm sun; and those that have thriven must not sacrifice to their own net, but acknowledge their obligations to God for his blessing.
2.That blessing can make very rich and sometimes makes good people so. Those that become rich by getting think they can easily make themselves very rich by saving; but, as those that have little must depend upon God to make it much, so those that have much must depend upon God to make it more and to double it; else you have sown much and bring in little, Hag 1:6.
3.The last days of a good man sometimes prove his best days, his last works his best works, his last comforts his best comforts; for his path, like that of the morning-light, shines more and more to the perfect day. Of a wicked man it is said, His last state is worse than his first (Luk 11:26), but of the upright man, His end is peace; and sometimes the nearer it is the clearer are the views of it. In respect of outward prosperity God is pleased sometimes to make the latter end of a good man's life more comfortable than the former part of it has been, and strangely to outdo the expectations of his afflicted people, who thought they should never live to see better days, that we may not despair even in the depths of adversity. We know not what good times we may yet be reserved for in our latter end. Non, si male nunc, et olim sic erit - It may yet be well with us, though now it is otherwise. Job, in his affliction, had wished to be as in months past, as rich as he had been before, and quite despaired of that; but God is often better to us than our own fears, nay, than our own wishes, for Job's possessions were doubled to him; the number of his cattle, his sheep and camels, his oxen and she-asses, is just double here to what it was, Job 1:3. This is a remarkable instance of the extent of the divine providence to things that seem minute, as this of the exact number of a man's cattle, as also of the harmony of providence, and the reference of one event to another; for known unto God are all his works, from the beginning to the end. Job's other possessions, no doubt, were increased in proportion to his cattle, lands, money, servants, etc. So that if, before, he was the greatest of all the men of the east, what was he now?
IV.His family was built up again, and he had great comfort in his children, Job 42:13-15.
The last of his afflictions that are recorded (ch. 1), and the most grievous, was the death of all his children at once. His friends upbraided him with it (Job 8:4), but God repaired even that breach in process of time, either by the same wife, or, she being dead, by another.
1.The number of his children was the same as before, seven sons and three daughters. Some give this reason why they were not doubled as his cattle were, because his children that were dead were not lost, but gone before to a better world; and therefore, if he have but the same number of them, they may be reckoned doubled, for he has two fleeces of children (as I may say) mahanaim - two hosts, one in heaven, the other on earth, and in both he is rich.
2.The names of his daughters are here registered (Job 42:14), because, in the significations of them, they seemed designed to perpetuate the remembrance of God's great goodness to him in the surprising change of his condition. He called the first Jemima - The day (whence perhaps Diana had her name), because of the shining forth of his prosperity after a dark night of affliction. The next Kezia, a spice of a very fragrant smell, because (says bishop Patrick) God had healed his ulcers, the smell of which was offensive. The third Keren-happuch (that is Plenty restored, or A horn of paint), because (says he) God had wiped away the tears which fouled his face, Job 16:16. Concerning these daughters we are here told,
(1.)That God adorned them with great beauty, no women so fair as the daughters of Job, Job 42:15. In the Old Testament we often find women praised for their beauty, as Sarah, Rebekah, and many others; but we never find any women in the New Testament whose beauty is in the least taken notice of, no, not the virgin Mary herself, because the beauty of holiness is that which is brought to a much clearer light by the gospel.
(2.)That their father (God enabling him to do it) supplied them with great fortunes: He gave them inheritance among their brethren, and did not turn them off with small portions, as most did. It is probable that they had some extraordinary personal merit, which Job had an eye to in the extraordinary favour he showed them. Perhaps they excelled their brethren in wisdom and piety; and therefore, that they might continue in his family, to be a stay and blessing to it, he made them co-heirs with their brethren.
V.His life was long.
What age he was when his troubles came we are nowhere told, but here we are told he lived 140 years, whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions.
1.He lived to have much of the comfort of this life, for he saw his posterity to the fourth generation, Job 42:16. Though his children were not doubled to him, yet in his children's children (and those are the crown of old men) they were more than doubled. As God appointed to Adam another seed instead of that which was slain (Gen 4:25), so he did to Job with advantage. God has ways to repair the losses and balance the griefs of those who are written childless, as Job was when he had buried all his children.
2.He lived till he was satisfied, for he died full of days, satisfied with living in this world, and willing to leave it; not peevishly so, as in the days of his affliction, but piously so, and thus, as Eliphaz had encouraged him to hope, he came to his grave like a shock of corn in his season.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
23. What is designated by the eating of bread but charity, and what by the moving of the head but admiration? But it is well subjoined, And comforted him over all the evil that the Lord had brought upon him. For to console the grief of one that had been smitten, is to rejoice with him on his pardon after he had been smitten. For the more a person is seen to rejoice on the restoration of his neighbour’s health, the more does he give proof that he had grieved at its loss.
And they gave him each one sheep, and one earring of gold.
24. Although all these things are truly stated according to the history, we are yet compelled by the very gifts which were offered to go back to the mystery of allegory. For we ought not to hear in a listless manner that they offered a sheep, and a single one, and a golden earring, and a single one. And if perhaps it is not wonderful in the mere letter why the sheep which was offered was one, yet it is very wonderful why the earring was one. But what reference has a sheep to an earring, or an earring to a sheep? We are compelled therefore, by the very definiteness [‘fine’] of the gifts, to examine in the mysteries of allegory the former statements also, which we have run through and treated superficially according to the mere history. Because therefore Christ and the Church, that is, the Head and the body, are one person, we have often said that blessed Job sometimes typifies the head, sometimes the body. Preserving then the truth of the history, let us understand that as performed under the type of the Church, which is written, The Lord added all that had been to Job twofold. For though Holy Church now loses many by the stroke of temptation, yet in the end of this world she receives those things that are her own, twofold, when, having received the Gentiles in full number, all Judaea also which shall then be found, agrees to run to her faith. For hence it is written, Until the fulness of the Gentiles should come in, and so all Israel should be saved. [Rom. 11, 25. 26.] Hence the Truth also says in the Gospel, Elias shall come, and he shall restore all things. [Matt. 17, 11] For now the Church has lost the Israelites, which she was unable to convert by preaching, but when, at that time, on the preaching of Elias, she gathers together as many as she shall have found, she receives as it were in fuller measure that which she has lost.
25. Or certainly, for Holy Church to rejoice over each of us at both the blessedness of our soul, and the incorruption of our body, is for her to receive double at her end. For hence is that which is said of the Elect by the Prophet, In their land they shall possess the double. [Is. 61, 7] Hence it is that the Apostle John says of the Saints who were seeking for the end of the world; While robes were given, unto every one of them one, and it was said unto them that they should rest yet a little season, until the number of their fellow-servants and of their brethren should be filled up. [Rev. 6, 11] For as we have said a great way above, [Pref. chap. 10] the Saints receive a single garment before the resurrection, because they enjoy the happiness of their souls alone; but in the end of the world they are about to have, each of them, two, because, together with blessedness of mind, they will possess also the glory of the flesh.
26. But these words which are subjoined attest that they rather announce the conversion of the Jewish people at the end of this world. For it is added; There came to him all his brethren, and all his sisters, and all that knew him before, and did eat bread with him in his house. For then do His brethren and sisters come to Christ, when as many as shall have been found of the Jewish people are converted. For from that people He took the substance of His flesh. His brethren and sisters therefore then come to Him, when from that people which is united to Him by kindred, either those who are about to be strong, as brethren, or weak, as sisters, flock to Him with devout congratulation through the knowledge of the Faith. They then set forth in His house a banquet of most crowded festivity, when they no longer despise Him as a mere man, and, mindful of their relationship, rejoice together in cleaving to His Godhead. They then eat bread in His house, when they put aside the observance of the letter which is inferior, and feed, as it were, on the marrow of the grain of mystical teaching in Holy Church. But it is well subjoined; All who knew Him before. For they knew Him before, Whom they scorned in His Passion as if unknown to them. For no one who completely learned the Law was ignorant that Christ would be born. Whence even Herod the king, when alarmed by the coming of the Magi, endeavoured to enquire diligently of the priests and riders, where they knew Christ would be born; to whom they immediately answered; In Bethlehem of Judah. [Matt. 2, 5] They therefore knew Him before, Whom they knew not, when they despised Him at the time of His Passion. And both their former knowledge and their subsequent ignorance is well and briefly signified by the dimness of Isaac. For when he was blessing Jacob, he both foresaw what would afterwards happen, and knew not who was standing before him. [Gen. 27, 1] Thus in truth was the people of the Israelites, which received the mysteries of prophecy, but yet had eyes which were dim in contemplation, because it saw not Him when present, of Whom it foresaw so many things in the time to come. For it was unable to see Him when standing in its presence, the might of Whose coming it had long before announced. But, behold! they come at the end of the world, and recognise Him Whom they knew before. Behold! they eat bread in His house, because they feed on the grain of sacred doctrine in Holy Church, and shake off all the insensibility of their former torpor. Whence it is subjoined; And they moved the head over him. For what is understood by the head but the ruling power [‘principale’] of the mind? As is said by the Psalmist; Thou hast made fat my head with oil. [Ps. 23, 5] As if it were plainly said, Thou hast watered with the unction of charity my mind which is dried up in its thoughts. The head therefore is moved, when the mind, smitten with dread of truth, is roused from its insensibility. Let the kinsmen [‘parentes’] then come to the banquet, and having shaken off their drowsiness, let them move their head; that is, let those who are connected with our Redeemer in the flesh, enjoy at last the refreshment of the word by faith, and lose the hardness of their former insensibility. Whence it is well said by Habakkuk; His feet stood, and the earth is moved. [Hab. 3, 6] For the earth is doubtless moved when the Lord stands, because when He imprints on our heart the footsteps of His fear, every earthly thought in us trembles. In this place, therefore, to move the head, is to shake off the immoveableness of the mind, and to approach to the knowledge of the faith by the steps of belief.
27. But because Holy Church suffers now from the estrangement of the Hebrews, and then is relieved by their conversion, it is rightly subjoined; And comforted him over all the evil that the Lord had brought upon him. They, namely, console Christ, they console the Church, who repent of the error of their former unbelief, and abandon the depravity of life by which they had opposed the teachers of the truth. Is it not a weighty sorrow to preach fruitlessly to hard hearts, to endure labour in setting forth the truth, but to find no fruit of our labour from the conversion of our hearers? But the subsequent progress of their hearers is on the other hand a great consolation to preachers. For the conversion of a learner [‘proficientis’] is a consolation to his teacher. And it is to be observed that they would not console him when exposed to the scourge, but that they come to console him after the scourge; doubtless because the Hebrews, despising at the time of His Passion the preaching of the faith, disdained to believe Him to be God, Whom they had proved to be a man by His death. Whence the Lord says by the Psalmist, I looked for one to lament with Me, and there was none; I sought for one to comfort Me, and I found none. [Ps. 69, 20] For He found no one to comfort Him in His Passion, because in His contempt of death He endured even His very enemies, for whom He came to death. After his scourging, then, his neighbours come to console him; because the Lord now also suffers in His members, but in the last times all the Israelites flock together to the faith, on hearing the preaching of Elias, and return to the protection of Him from Whom they had fled; and then is celebrated that splendid banquet by the manifold assemblage of the people. At that time Job is shown, as it were, to be in health after his scourging, when, to those who are converted and believe, the Lord is by the certainty of faith known to live, after His passion and resurrection, immortal in the heavens. At that time Job is as it were seen to be rewarded, when in the power of His Majesty He is believed to be God, as He is, and those who before resisted Him are seen to be subjected to the faith. Let the believing Hebrews therefore assemble together at the end of the world, and offer, as if to Job in health, the vows of their oblations to the Redeemer of mankind in the power of His Godhead. Whence it is also well subjoined; And they gave him each one sheep, and one earring of gold. What is designated by a ‘sheep’ but innocence, what by an ‘earring’ but obedience? For by a sheep is expressed an innocent mind, but by an earring, hearing adorned with the grace of humility.
28. But because a fit opportunity has offered itself for setting forth the virtue of obedience, let us examine into it with somewhat more attention and care, and point out how great is its merit. For obedience is the sole virtue which implants other virtues in the mind, and keeps them safe when planted. Whence also the first man received a precept to keep, to which if he had willed obediently to submit himself, he would attain without labour to eternal blessedness. Hence Samuel says; For obedience is better than victims, and to hearken rather than to offer the fat of rams, because to rebel is as the sin of witchcraft, and to refuse to obey as the sin of idolatry. [1 Sam. 15, 22. 23.] For obedience is justly preferred to victims, because by victims the flesh of another, but by obedience our own will, is offered up; a person therefore appeases God the more quickly, the more he represses before His eyes the pride of his own will, and immolates himself with the sword of the commandment. And on the other hand, disobedience is said to be the sin of witchcraft, in order that it might be pointed out how great a virtue is obedience. It is shown therefore the better from its opposite what is thought in its praise. For if to rebel is as the sin of witchcraft, and to refuse to obey as the guilt of idolatry, it is the sole virtue which possesses the merit of faith, without which a person is convicted of being an unbeliever, though he seem to be a believer [‘fidelia’]. Hence it is said by Solomon in speaking of obedience; An obedient man speaketh of victories. [Prov. 21, 28] For an obedient man in truth speaketh of victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart. Hence the Truth says in the Gospel; Him that cometh to Me I will not cast out, for I came down from heaven, not to do Mine own will, but the will of Him that sent Me. [John 6, 37. 38.] For what? if He were doing His own will, would He have rejected those who come to Him? But who can be ignorant that the will of the Son differs not from the will of the Father? But since the first man went forth from the joy of Paradise, because he wished to do his own will; the second Man coming for the redemption of men, when He shows that He does the will of the Father, and not His own will, taught us to remain firm within. When therefore He does not His own will, but that of the Father, He casts not out those that come unto Him, because, while by His own example He brings us under the rule of obedience, He closes against us the way of escape. Hence again He says; I can of Mine own Self do nothing; but as I hear I judge. [John 5, 30] For obedience is enjoined on us to be observed even to death. But if He judges as He hears, He obeys also at that time when He comes as Judge. Lest then obedience to the end of our life should appear wearisome to us, our Redeemer points out that He practises it, even when He comes as a Judge. What wonder then if man who is a sinner subjects himself to obedience in the short period of the present life, when the Mediator between God and men does not abandon it, even when He recompenses the obedient.
29. But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, which God commanded man not to touch. But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good; in order that his conduct might be more truly virtue, the more humbly he showed that he was subject to his Maker, by forbearing what was good. But it should be observed that it is there said, Eat ye of every tree of paradise, but touch ye not of the tree of knowledge of good and evil. [Gen. 2, 16. 17.] For it is necessary that he who forbids those under him one good thing, should concede many, lest the mind of the person who obeys should perish utterly, if it is famished from having been entirely shut out from all good things. But the Lord granted all other trees of Paradise for food, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.
30. But because sometimes worldly advantages, and sometimes worldly losses, are enjoined on us, it should he especially understood that sometimes if obedience has something of its own, it is none at all, but sometimes if it has not something of its own, it is a very paltry obedience. For when success in this world is enjoined, when a higher rank is commanded to be taken, he who obeys these commands makes void for himself the virtue of his obedience, if he is eager for these things with longing of his own. For he guides not himself by the rule of obedience, who in attaining to the good things of this life gives way to his own natural desire of ambition. Again, when contempt for the world is enjoined, when the endurance of reproaches and insults is commanded us, unless the mind desires these things of itself, it diminishes the merit of its obedience, because it descends reluctantly and against its will to those things which are despised in this life. For obedience incurs loss, when its own consent does not in a measure accompany a mind in submitting to the reproaches of this world. Obedience then ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own; in order that in adversity it may be more glorious, the more it is united even in desire to the Divine ordinance, and may be more sincere in prosperity, the more entirely it is separated in desire from that present glory, which it obtains from God.
31. But we show more clearly this value of virtue if we mention the doings of two men of the heavenly country. For Moses, when he was feeding sheep in the desert, was called by the Lord speaking to him in the fire by means of an Angel, to take the lead in the deliverance of all the multitude of the Israelites. But because he was humble in his own mind, he trembled at once at the glory of such authority which had been offered to him, and immediately had recourse to his weakness as a defence, saying, I beseech Thee, O Lord, I am not eloquent: from yesterday and the day before, since Thou hast begun to speak unto Thy servant, I am of a more hesitating and slower tongue. [Exod. 4, 10] And, having put himself aside, he asks for another, saying; Send whom Thou wilt send. [ib. 13] Behold, he is speaking with the Maker of his tongue, and that he may not undertake the power of such great authority, he alleges that he has no tongue. Paul had also been admonished by God that he ought to go up to Jerusalem, as he himself says to the Galatians; Then fourteen years after I went up again to Jerusalem, taking with me Barnabas and Titus; but I went up by revelation. [Gal. 2, 1] And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem. For it is written that this Agabus placed Paul’s girdle on his own feet, and said; So shall they bind at Jerusalem the man whose girdle this is. [Acts 21, 11] Paul immediately answered; I am ready not to be bound only, but also to die at Jerusalem for the name of Jesus; [ib. 13]] neither do I count my life more precious than myself. [Acts 20, 24] Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperity, because he strives in his prayers not to be set over the people of Israel. But Paul is even by his own wish led on to suffering, because he gains a knowledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for severer sufferings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.
32. But it must be observed, that in this place a sheep is offered with an earring, and an earring with a sheep; doubtless because the ornament of obedience is always connected with innocent minds, as the Lord witnesses, Who says; My sheep hear My voice, and I know them, and they follow Me. [John 10, 29] No one therefore offered blessed Job an earring without a sheep, no one a sheep without an earring; because, in truth, he who is not innocent obeys not his Redeemer, and he cannot be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but with the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a ‘golden’ earring, in order, namely, that in that obedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals.
33. But because there can be no innocence, no true obedience, in the manifold divisions of heretics, let those who come to the knowledge of the faith offer a lamb, but only one; and an earring, but only one. That is, let them come so minded as to abide innocent and obedient in the unity of Holy Church. For that which is ‘one’ cannot be divided by numbers, because also this very ‘one’ of which we are speaking, is not a number. Let them offer therefore a sheep, but only one; let them offer an earring, but only one. That is, coming to Holy Church with innocence and obedience, let them offer such a mind as the schisms of sects cannot divide.
34. Let us open the eyes of faith, and contemplate that last banquet of Holy Church at the reception of the people of Israel. To which banquet that mighty Elias who is coming is engaged as the inviter of the guests. Then do neighbours, then do friends, come with gifts to Him, Whom they despised but a little before when exposed to the scourge. For as the day of judgment draws near, either by the words of His forerunner, or by certain signs which burst forth, does the might of the approaching Lord shine out in a measure before them. And while they hasten to prevent His wrath, they forward the time of their own conversion. But when converted they come with gifts, because by offering their virtuous deeds, they then reverence Him, Whom but a little before they derided in His Passion. Doubtless by this their oblation fulfilling that which we behold already made good in great measure, and which we believe is still to be made good in its fulness; The daughters of Tyre shall adore Him with gifts. [Ps. 45, 12] For then do the daughters of Tyre more fully adore Him with gifts, when the minds of the Israelites, which are now overcome by the desires of this world, bring to Him, Whom they proudly denied, when known at last, the offerings of their confession. And although at these very times, at which Antichrist draws near, the conduct of the faithful seems to be to a certain extent less virtuous, although in the contest with that ruined man, mighty fear constrains the hearts even of the strong; yet not only do all the faithful, strengthened by the preaching of Elias, remain in the firmness of Holy Church, but, as we said before, many also of the unbelievers are converted to the knowledge of the faith. So that the remnants of the nation of Israel, which had before been utterly rejected, crowd together to the bosom of the Church their Mother with the most pious devotion.
Continue studying Job 42:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Job 42:11 marks a profound turning point in the narrative, vividly illustrating the comprehensive restoration of Job's relationships and material prosperity after his period of intense suffering and his transformative encounter with God. This verse depicts the return of his estranged family and former acquaintances who, in a remarkable display of compassion and reconciliation, gather to share a meal with him in his home. They collectively express deep sorrow for his ordeal, offer genuine comfort, and bestow upon him significant gifts of money and gold, signifying the tangible commencement of God's abundant blessing. This moment symbolizes the end of Job's isolation and destitution, ushering in a renewed life of honor and reintegration within his community.
Context
Literary Context
This verse immediately follows the climactic divine speeches from the whirlwind, where God reveals His omnipotence and wisdom, leading Job to humble repentance and a deeper understanding of divine sovereignty (Job 38-Job 41). Crucially, it is directly preceded by God's explicit rebuke of Job's three friends—Eliphaz, Bildad, and Zophar—for their flawed theological interpretations and Job's subsequent intercession on their behalf (Job 42:7-9). The preceding verse, Job 42:10, serves as the overarching divine declaration of Job's restoration, stating, "And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before." Thus, Job 42:11 provides the concrete, earthly manifestation of this divine reversal, detailing the initial steps of how Job's social and material restoration began to unfold through the actions of his community. It transitions the narrative from a theological resolution to the practical, visible outworking of God's comprehensive blessing.
Historical & Cultural Context
In the ancient Near East, communal solidarity, family honor, and social bonds were absolutely paramount. Suffering of the magnitude Job experienced—the catastrophic loss of family, wealth, health, and social standing—often led to severe social ostracization. This was largely due to the prevailing cultural belief that such misfortune was a direct sign of divine disfavor or hidden sin, making the afflicted person "unclean" or dangerous to associate with. The act of "eating bread with him in his house" was far more than a casual meal; it was a profound act of reconciliation, renewed fellowship, and public acceptance, as sharing food within one's home established and affirmed a sacred bond of trust and belonging. The gifts of "a piece of money" (likely a qesitah, an ancient unit of silver or weight, indicating substantial value) and "an earring of gold" were not mere tokens but significant expressions of wealth and honor. Such collective generosity was a recognized custom for contributing to the restoration of a person's standing, particularly after a period of profound misfortune, underscoring the vital role of community support in the face of adversity and the cultural understanding that a person's honor and prosperity were intimately tied to their social network.
Key Themes
Job 42:11 powerfully encapsulates several core themes of the Book of Job, bringing the narrative to a tangible conclusion. Firstly, it highlights the Restoration of Relationships, vividly demonstrating that divine blessing often includes the mending of broken ties and the return of community. This stands in stark contrast to Job's earlier lamentations of abandonment and isolation, where even his closest kin had distanced themselves (Job 19:13-19). Secondly, the verse underscores the theme of Divine Vindication and Blessing. Job's renewed prosperity and social standing are direct, visible evidence of God's favor, fulfilling the promise of Job 42:10 and demonstrating that God's ways are ultimately just and redemptive, even if inscrutable during the period of suffering. Thirdly, the actions of Job's family and acquaintances emphasize the Importance of Compassion and Practical Support. Their "bemoaning" and "comforting" acknowledge the profound reality of his pain, illustrating the human capacity for empathy and the crucial role of community in the process of healing and restoration, even if their initial understanding of Job's suffering was flawed. This verse serves as a tangible conclusion to the narrative arc of suffering, divine encounter, and ultimate restoration, reinforcing the overarching message of God's sovereign control and ultimate goodness.
Exposition and Analysis
Key Word Analysis
This term (H1004) refers to a physical dwelling but extends to encompass the household, family, and even lineage. In this context, "in his house" signifies more than just a location; it represents the re-establishment of Job's domestic sphere, his family unit, and his social standing as a host. It implies a return to normalcy and honor within his own domain, a stark contrast to his earlier state of being an outcast.
This verb (H5110) signifies a deep expression of sorrow, lamentation, or sympathy, often involving a physical gesture like shaking the head or swaying the body in grief. In this context, it conveys that Job's family and acquaintances genuinely recognized the immense, divinely-ordained suffering he had endured, moving beyond their previous judgments or distance to share in his sorrow. It's a powerful acknowledgment of his pain, demonstrating a shift from condemnation to compassion.
This word (H5162) carries the meaning of consolation, pity, or compassion. It implies an active effort to alleviate grief or distress through words or actions, often involving a change of mind or repentance (in the sense of regretting past actions or attitudes). Coupled with "bemoaned," it indicates a comprehensive empathetic response: first, acknowledging the depth of Job's suffering, and then actively seeking to soothe and restore him, perhaps even repenting of their previous distance or misjudgment.
This term (H7192) refers to an ancient unit of currency or weight, likely a valuable silver coin or ingot, whose exact value is debated but was clearly substantial. It appears only in a few other Old Testament passages (Genesis 33:19 and Joshua 24:32), indicating its antiquity and significance as a mark of wealth. The giving of a qesitah by each individual signifies not just a token gift but a significant contribution to Job's material restoration, underscoring the collective effort to rebuild his wealth and standing.
Verse Breakdown
"Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before,"
This clause describes the re-gathering of Job's entire social network—his immediate family and broader circle of friends and associates. The emphatic repetition of "all" underscores the completeness of this reunion, highlighting the dramatic reversal of his earlier profound isolation when even his closest kin had distanced themselves due to his perceived divine disfavor or contagious illness. This return signifies a profound social and relational restoration, marking the end of his outcast status.
"and did eat bread with him in his house:"
This phrase denotes a communal meal, a profoundly significant act of reconciliation, renewed fellowship, and acceptance in ancient Near Eastern culture. Sharing food in one's own home signifies intimacy, trust, and the re-establishment of a bond of peace and belonging. It visually represents the healing of broken relationships and the reintegration of Job into his community, moving from a despised outcast to an honored host.
"and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him:"
This crucial part reveals the empathetic and repentant response of Job's visitors. "Bemoaned" indicates their shared grief and sorrow for his immense suffering, while "comforted" signifies their active efforts to console him and alleviate his distress. Their acknowledgment that "the LORD had brought upon him" the evil reflects the ancient worldview of divine sovereignty over all events, including calamity. This statement is not an accusation but an acceptance of the reality of Job's divinely permitted suffering and a profound expression of sympathy and solidarity for it, implying a recognition of his innocence in the face of such trials.
"every man also gave him a piece of money, and every one an earring of gold."
This final clause details the tangible expressions of support and honor, which were both symbolic and practical. The gifts of "a piece of money" (a valuable unit of currency) and "an earring of gold" (a precious piece of jewelry, often a nose-ring or earring, signifying wealth and status) were substantial contributions. The phrase "every man also gave him... and every one" emphasizes the widespread and collective nature of this generosity, indicating a community-wide effort to contribute to Job's material restoration and honor, which complements the double portion of wealth God would ultimately give him directly.
Literary Devices
Job 42:11 is rich with literary devices that amplify its profound meaning and emotional impact. Contrast is prominently featured, setting the scene of Job's renewed fellowship and prosperity against his earlier destitution, profound isolation, and the outright rejection he experienced from his family and friends (Job 19:13-19). The act of "eating bread with him in his house" functions as powerful Symbolism, representing not just physical sustenance but the restoration of broken fellowship, reconciliation, and the re-establishment of deep communal bonds and trust. The gifts of money and gold are also potent Symbols of restored wealth, honor, and tangible divine favor. There is a strong sense of Irony in the return of those who had previously distanced themselves, now offering comfort and substantial gifts, highlighting their changed perspective and perhaps even their repentance after God's clear vindication of Job. The deliberate Repetition of "all" ("all his brethren, and all his sisters, and all they that had been of his acquaintance") and "every" ("every man... and every one") serves as a powerful Emphasis, underscoring the completeness and widespread nature of Job's social and material restoration, signaling a full return to his former esteemed standing, and indeed, surpassing it.
Theological and Thematic Connections
Job 42:11 profoundly illustrates the multifaceted nature of divine restoration, which extends far beyond mere material blessings to encompass the healing of relationships and the re-establishment of community. It underscores God's sovereign prerogative to allow suffering for His ultimate, often inscrutable, purposes, and His unwavering faithfulness to those who endure with integrity. The verse also highlights the crucial human responsibility to offer compassion, empathy, and practical support to those in distress, even when the reasons for their suffering are not fully understood or when past judgments have been made. It serves as a powerful reminder that God's redemptive work often involves the reconciliation of people and the tangible demonstration of His goodness through human hands, transforming isolation into fellowship and destitution into abundance. This passage ultimately testifies to the truth that God is the ultimate restorer, capable of turning ashes into beauty, and profound sorrow into overflowing joy, not just for the individual but within the very fabric of community.
Reflection and Application
Job 42:11 offers a profound and deeply practical lesson in empathy, reconciliation, and the true nature of comprehensive restoration. It challenges us to critically examine our own responses to those who suffer, particularly when their trials seem inexplicable, prolonged, or when we have been quick to judge their circumstances. Just as Job's family and friends eventually returned to comfort and support him, we are called to extend grace, practical help, and genuine compassion to those navigating hardship, even if we were previously distant, critical, or misunderstood their plight. This verse powerfully reminds us that God's restorative work often includes the mending of broken relationships and the re-establishment of supportive, loving community. It encourages us to actively participate as instruments of God's comfort and provision, engaging in the healing and rebuilding of lives, trusting that even through the most profound suffering, God is faithful to bring about ultimate good and abundant blessing, often through the very people who once misunderstood or even abandoned us. Our willingness to return, to lament, to comfort, and to give, reflects the heart of God.
Questions for Reflection
FAQ
Why did Job's family and acquaintances only return after his suffering?
In the ancient Near East, severe suffering like Job's (catastrophic loss of family, wealth, health, and social standing) was almost universally interpreted as a direct sign of divine judgment or hidden sin. This deeply ingrained cultural belief led many to distance themselves from the afflicted, fearing contamination or association with someone under God's curse. Job 19:13-19 explicitly details how his family and closest friends alienated themselves, viewing him as an outcast. Their return in Job 42:11 signifies a dramatic shift in perception, likely triggered by God's public vindication of Job in Job 42:7-9 and the visible turning of his fortunes in Job 42:10. Their return demonstrates a recognition of Job's innocence and God's renewed favor, allowing them to re-engage with compassion and support, perhaps even with a sense of repentance for their previous abandonment.
What is the significance of "eating bread with him in his house"?
In ancient Near Eastern cultures, sharing a meal, particularly within one's home, was a profoundly significant act of fellowship, reconciliation, and acceptance. It transcended mere physical sustenance, symbolizing trust, intimacy, and the re-establishment of social bonds and peace. For Job, who had been an outcast, suffering alone and alienated from society, this act was deeply symbolic and restorative. It represented his full reintegration into his community and the healing of broken relationships. It was a tangible, public sign that he was no longer viewed as cursed or unclean but was once again an honored member of society, capable of hosting and sharing meaningful fellowship, signifying a complete reversal of his social standing.
Christ-Centered Fulfillment
Job's arduous journey, culminating in the comprehensive restoration described in Job 42:11, profoundly foreshadows the ultimate suffering, vindication, and eternal restoration found exclusively in Jesus Christ. Job, as an innocent sufferer, serves as a powerful type of Christ, the perfectly innocent Lamb of God who endured unimaginable suffering, not for His own sin, but as a substitutionary atonement for the sins of humanity (Isaiah 53:4-6). Just as Job interceded for his friends, becoming a mediator for their forgiveness and restoration to God's favor (Job 42:8), Christ serves as our great High Priest and ultimate Mediator, interceding perpetually for us before the Father (Hebrews 7:25). The restoration of Job's relationships and material prosperity, though significant in his earthly narrative, pales in comparison to the infinitely greater spiritual restoration and eternal blessings offered through Christ's sacrificial death and glorious resurrection. Through Him, we are not merely reconciled to one another, but fundamentally reconciled to God Himself (2 Corinthians 5:18-19), receiving an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:3-4). Job's story, therefore, stands as a powerful earthly parable of the divine plan of redemption and the ultimate, perfect restoration found only in the person and redemptive work of Jesus Christ.