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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 42:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
The words of Job justifying himself were ended, Job 31:40. After that he said no more to that purport. The words of Job judging and condemning himself began, Job 40:4, Job 40:5. Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord (Job 42:1), not by way of contradiction (he had promised not so to answer again, Job 40:5), but by way of submission; and thus we must all answer the calls of God.
I.He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, Job 42:2. Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth, Ti2 2:25. Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it (Job 23:13), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way.
II.He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, Job 42:3.
"Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not," that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here,
1.He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished.
2.He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it.
III.He will not answer, but he will make supplication to his Judge, as he had said, Job 9:15.
"Hear, I beseech thee, and I will speak (Job 42:4), not speak either as plaintiff or defendant (Job 13:22), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," Jam 1:5. Now he is brought to the prayer Elihu taught him, That which I see not teach thou me.
IV.He puts himself into the posture of a penitent, and therein goes upon a right principle.
In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, Co2 7:9. Such was Job's sorrow for his sins.
1.Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it (Job 42:5): "I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note,
(1.)It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear.
(2.)When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us (Gal 1:16), and so changes us into the same image, Co2 3:18.
(3.)God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest.
2.Job had an eye to himself in his repentance, thought hardly of himself, and thereby expressed his sorrow for his sins (Job 42:6): Wherefore I abhor myself, and repent in dust and ashes. Observe,
(1.)It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them. Even good people, that have no gross enormities to repent of, must be greatly afflicted in soul for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart and be in bitterness. Till the enemy be effectually humbled, the peace will be insecure.
(2.)Outward expressions of godly sorrow well become penitents; Job repented in dust and ashes. These, without an inward change, do but mock God; but, where they come from sincere contrition of soul, the sinner by them gives glory to God, takes shame to himself, and may be instrumental to bring others to repentance. Job's afflictions had brought him to the ashes (Job 2:8, he sat down among the ashes), but now his sins brought him thither. True penitents mourn for their sins as heartily as ever they did for any outward afflictions, and are in bitterness as for an only son of a first-born, for they are brought to see more evils in their sins than in their troubles.
(3.)Self-loathing is evermore the companion of true repentance. Eze 6:9, They shall loathe themselves for the evils which they have committed. We must no only angry at ourselves for the wrong and damage we have by sin done to our own souls, but must abhor ourselves, as having by sin made ourselves odious to the pure and holy God, who cannot endure to look upon iniquity. If sin be truly an abomination to us, sin in ourselves will especially be so; the nearer it is to us the more loathsome it will be.
(4.)The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I am undone," Isa 6:5. God had challenged Job to look upon proud men and abase them. "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low." Let us leave it to God to govern the world, and make it our care, in the strength of his grace, to govern ourselves and our own hearts well.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
5. By these words he doubtless plainly declares, that as far as sight is superior to hearing, so far does the progress also he had made through suffering differ from that which he was before. And because he had beheld more plainly the light of truth with the eye within, he more clearly discerned and beheld the darkness of his humanity.
To hear is, with us, to adapt our ear, which is in one place, to a sound that comes from another. But with God, on the other hand, to whom nothing is external, hearing is properly for him to perceive our longings that are rising up beneath him. For us then to speak to God, who is acquainted with the hearts even of those that hold their peace, is not for us to utter what we think with the words of our throat but to long for him with eager desires. A person asks a question in order to be able to learn that of which he is ignorant; for a person to question God is to acknowledge that he is ignorant in his sight. But for God, to reply is for him to instruct with his secret inspirations the one who humbly acknowledges his ignorance.
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Summary
Job 42:5 encapsulates the profound climax of Job's arduous spiritual journey, marking his transformative shift from a secondhand, intellectual understanding of God to a direct, personal, and experiential encounter. After enduring immense suffering, questioning divine justice, and engaging in lengthy theological debates, this verse captures Job's ultimate humbling and the dawning of a new, intimate apprehension of the Almighty's majesty and wisdom, moving beyond mere theological propositions to a profound, unmediated spiritual reality that reorients his entire being.
Context
Literary Context
Job 42:5 serves as the pivot point in Job's concluding monologue, immediately following God's awe-inspiring speeches from the whirlwind in Job 38-41. For chapters prior, Job had passionately defended his righteousness and questioned God's justice, expressing a fervent desire to present his case before the Almighty. His friends, adhering to conventional wisdom, insisted his suffering was due to sin and urged him to confess. God's response, however, did not directly address Job's "why" but rather overwhelmed him with a majestic display of divine power, wisdom, and sovereignty over creation, far beyond human comprehension. This divine revelation silences Job's arguments and prepares him for the profound confession and repentance that follows in Job 42:6. The verse highlights the culmination of Job's journey from intellectual wrestling to reverent submission, setting the stage for his eventual restoration and a deeper relationship with God.
Historical & Cultural Context
The Book of Job is wisdom literature, likely set in the patriarchal period, though its exact date and authorship are debated. Job is depicted as a wealthy, righteous man from the land of Uz, a region likely east of Palestine, known for its wisdom traditions. In ancient Near Eastern cultures, wisdom was often passed down through oral tradition and observation, forming the basis of communal understanding of the divine. The concept of "seeing God" in this context rarely implied a literal physical sight, which was often considered fatal (Exodus 33:20). Instead, "seeing" often signified a profound, direct, and transformative apprehension of God's presence, character, or glory—a spiritual insight that transcends mere intellectual knowledge. Job's declaration reflects a shift from a cultural or inherited understanding of God to a deeply personal, revelatory experience, aligning with the ancient emphasis on direct divine encounter as the highest form of knowing.
Key Themes
Job 42:5 encapsulates several core themes woven throughout the book. The most prominent is the transformative journey from hearsay to revelation, contrasting a secondhand, theoretical knowledge of God with a direct, experiential knowing. This verse powerfully underscores the power of divine encounter, demonstrating that God's unmediated self-disclosure fundamentally alters human perspective, leading not necessarily to answers to all questions but to a profound reorientation in the presence of the Answerer Himself. It also highlights spiritual growth through adversity, as Job's immense suffering, though agonizing, became the crucible through which his faith was refined, moving him beyond superficial understanding to a deeper, more authentic relationship. Finally, it profoundly affirms God's sovereignty and majesty, as Job's "seeing" is a recognition of the incomprehensible wisdom and power displayed in God's preceding speeches (Job 38-41), leading to humility, worship, and a re-evaluation of human limitations in the face of divine infinitude.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to hear intelligently," often with the implication of attention, obedience, or understanding. In Job 42:5, it refers to Job's prior knowledge of God, which was acquired through external means—what he had been told, taught, or understood conceptually. It implies an intellectual or propositional knowledge, perhaps accurate in its content, but lacking the depth of personal experience. It suggests a receptive but indirect mode of knowing.
This word, literally "an eye," is used here to denote a faculty of perception, encompassing both literal sight and figurative insight. In this context, it represents the organ of direct observation and apprehension. When Job declares that his "eye seeth," it signifies a profound shift from merely hearing about God to a direct, personal, and internal perception of God's reality. It implies a comprehensive understanding that engages the whole person, moving beyond abstract concepts to a vivid, lived experience.
This primitive root means "to see," encompassing literal sight, figurative perception, understanding, and even experiencing. In Job 42:5, it denotes a profound spiritual apprehension that transcends mere intellectual assent. It does not necessarily imply a physical vision of God's form but rather a deep, unmediated insight into God's character, power, and presence. This "seeing" is transformative, signifying a direct encounter that leads to a fundamental reorientation of Job's perspective and his relationship with the Almighty.
Verse Breakdown
"I have heard of thee by the hearing of the ear:"
This initial clause establishes the baseline of Job's prior knowledge. It emphasizes that his understanding of God was based on indirect information—what he had been taught, what he had read, or what was commonly believed about God within his cultural and religious framework. The phrase "hearing of the ear" (a pleonasm) serves to underscore the secondhand, external, and perhaps even superficial nature of this knowledge. It was a knowledge about God, acquired through traditional channels, but lacking the transformative power of personal revelation.
"but now mine eye seeth thee."
The conjunction "but now" introduces a dramatic and pivotal shift. Job declares a radical transformation in his understanding and relationship with God. The "seeing" is not a literal physical sight but a profound spiritual apprehension, an unmediated encounter that has brought about a new, direct, and personal knowledge of God's character, power, and sovereignty. This "seeing" implies a deep comprehension that transcends intellectual assent, moving into the realm of personal experience and intimate communion, fundamentally altering Job's perspective and leading to his humble submission and worship.
Literary Devices
Job 42:5 masterfully employs Antithesis as its primary literary device, creating a stark contrast between two distinct modes of knowing God: "hearing of the ear" versus "mine eye seeth thee." This juxtaposition powerfully highlights the dramatic shift in Job's spiritual perception, emphasizing the qualitative difference between secondhand knowledge and direct, experiential revelation. The phrase "hearing of the ear" is a form of Pleonasm or Redundancy, which serves to emphasize the indirect, external, and perhaps even superficial nature of Job's former understanding, making the contrast with direct sight even more potent. Conversely, "mine eye seeth thee" uses Metaphor and Synecdoche (the eye representing the whole person's spiritual perception) to convey a profound, unmediated spiritual revelation. While Job did not literally see God's physical form, the imagery of sight powerfully communicates a direct, comprehensive, and transformative apprehension of God's presence and character, marking the Climax of Job's personal journey and the resolution of his spiritual struggle.
Theological and Thematic Connections
Job 42:5 stands as a powerful testament to the transformative nature of direct divine encounter, contrasting a mere intellectual or inherited understanding of God with a profound, experiential knowing. This shift from "hearing" to "seeing" is not about abandoning theological truth, but about moving beyond propositional knowledge to a living, dynamic relationship where God's reality is apprehended in a deeply personal way. It underscores that true spiritual maturity involves not just knowing about God, but truly knowing Him, allowing His majesty to humble and reorient our perspective. This verse resonates with the biblical emphasis on the importance of God's self-revelation as the foundation for genuine faith and worship, demonstrating that even in the midst of unanswered questions, the presence of God Himself is the ultimate answer that satisfies the soul.
Reflection and Application
Job 42:5 serves as a profound challenge and an enduring encouragement for believers across all generations. It calls us to examine the depth of our own faith: Is our understanding of God primarily based on what we've been taught, what we've read, or what others have experienced? Or have we, like Job, pressed through our questions, doubts, and sufferings to encounter God in a way that transforms us from the inside out? This verse reminds us that true spiritual growth often involves a journey from theoretical assent to experiential reality, where God's presence becomes undeniable and His character intimately known. Our trials, rather than being mere obstacles, can become the very crucibles in which our faith is refined, leading us to a deeper, more authentic apprehension of the Almighty. It invites us to cultivate a hunger for personal revelation, to seek not just answers from God, but the very presence of God, allowing His majesty to humble us and His wisdom to guide us into a more profound and worshipful relationship that transcends mere intellectual understanding.
Questions for Reflection
FAQ
Did Job literally see God in a physical form?
While the phrase "mine eye seeth thee" is powerful and evocative, it is generally understood metaphorically rather than literally. In the Old Testament, a direct physical sight of God was often considered impossible or fatal for humans (Exodus 33:20). Job's "seeing" refers to a profound, unmediated spiritual apprehension or revelation of God's character, power, and presence. It signifies a shift from an intellectual, secondhand knowledge to a direct, experiential understanding that fundamentally transformed his perspective and relationship with the Almighty. It was a clarity of spiritual insight, a deep realization of God's majesty and sovereignty, rather than a physical sighting of His form.
How does Job's experience of "seeing" God relate to our own knowledge of God today?
Job's experience serves as a timeless paradigm for the Christian walk. Just as Job moved from hearsay to direct encounter, believers today are called to move beyond a faith based solely on tradition, doctrine, or the experiences of others. While the Bible provides the authoritative "hearing of the ear" through its inspired Word, the Holy Spirit enables us to "see" God in a personal, transformative way through prayer, worship, and discerning His hand in our lives and circumstances. This "seeing" is not about new revelation that contradicts Scripture, but about a deeper, more intimate apprehension of the God revealed in Scripture, fostering a living, dynamic relationship with Him. It encourages us to seek a faith that is not merely intellectual assent but a profound, personal encounter with the living God.
Is suffering a necessary prerequisite for a deeper spiritual insight, as it was for Job?
While Job's intense suffering undeniably served as the crucible for his profound spiritual transformation, it is not a universal prerequisite for a deeper knowledge of God. God reveals Himself in myriad ways—through His Word, creation, community, and personal revelation—often outside of suffering. However, Job's story powerfully illustrates that challenging circumstances, when navigated with faith and humility, can indeed strip away superficial understandings and create an environment where God's presence and character are apprehended with unparalleled clarity and depth. Suffering can refine our faith, expose our idols, and drive us to seek God in ways we might not otherwise, leading to a more authentic and resilient relationship with Him, as seen in Job's ultimate confession and restoration.
Christ-Centered Fulfillment
Job's journey from "hearing" to "seeing" finds its ultimate and most profound fulfillment in the person of Jesus Christ. Before the Incarnation, humanity's knowledge of God was largely indirect, mediated through prophets, the Law, and the "hearing of the ear." The Old Testament saints, though they knew God, often longed for a more direct revelation. This longing is perfectly answered in Jesus, who is the very image of the invisible God. As John 1:18 declares, "No one has ever seen God; the only God, who is at the Father's side, he has made him known." In Christ, the abstract becomes concrete, the unseen becomes visible. When Philip asked Jesus to "show us the Father," Jesus responded, “Whoever has seen me has seen the Father”. The Word became flesh and dwelt among us, allowing humanity to not just hear about God, but to "see His glory, glory as of the only Son from the Father." Through Christ, and by the illuminating work of the Holy Spirit, believers are now able to truly "see" God, not in a physical sense, but with the eyes of their hearts enlightened, apprehending His character, love, and redemptive plan. This present spiritual sight foreshadows the glorious day when we will see Him face to face, and know Him fully, even as we are fully known, fulfilling Job's longing in a way he could only dimly perceive.