Exegetical and Hermeneutical Commentary of Job 42:10
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.
10. turned the captivity ] The metaphorical use of the phrase would readily arise in a state of society like that in the East. The expression means that Job’s afflictions were removed and his prosperity restored.
Fuente: The Cambridge Bible for Schools and Colleges
10 16. Job is restored to a prosperity double that which he formerly enjoyed; his former friends gather around him; he is again blessed with children; and dies, old and full of days.
Fuente: The Cambridge Bible for Schools and Colleges
And the Load turned the captivity of Job – Restored him to his former prosperity. The language is taken from restoration to country and home after having been a captive in a foreign land. This language is often applied in the Scriptures to the return of the Jews from their captivity in Babylon, and some writers have made use of it as an argument to show that Job lived after that event. But this conclusion is unwarranted. The language is so general that it might be taken from the return from any captivity, and is such as would naturally be employed in the early periods of the world to denote restoration from calamity. It was common in the earliest ages to convey captives in war to the land of the conqueror, and thus make a land desolate by the removal of its inhabitants; and it would be natural to use the language expressive of their return to denote a restoration from any great calamity to former privileges and comforts. Such is undoubtedly its meaning as applied to the case of Job. He was restored from his series of protracted trials to a state of prosperity.
When he prayed for his friends – Or after he had prayed for his friends. It is not implied of necessity that his praying for them had any particular effect in restoring his prosperity.
Also the Lord gave Job twice as much as he had before – Margin, added all that had been to Job unto the double. The margin is a literal translation, but the meaning is the same. It is not to be understood that this occurred at once – for many of these blessings were bestowed gradually. Nor are we to understand it in every respect literally – for he had the same number of sons and daughters as before; but it is a general declaration, and was true in all essential respects.
Fuente: Albert Barnes’ Notes on the Bible
Job 42:10
And the Lord turned the captivity of Job.
The turning of Jobs captivity
Since God is immutable He acts always upon the same principles, and hence His course of action in the olden times to a man of a certain sort will be a guide as to what others may expect who are of like character. God does not act by caprice, nor by fits and starts. We are not all like Job, but we all have Jobs God. Though we have neither risen to Jobs wealth, nor will, probably, ever sink to Jobs poverty, yet there is the same God above us if we be high, and the same God with His everlasting arms beneath us if we be brought low; and what the Lord did for Job He will do for us, not precisely in the same form, but in the same spirit, and with like design. If, therefore, we are brought low tonight, let us be encouraged with the thought that God will turn again our captivity; and let us entertain the hope that after the time of trial shall be over we shall be richer, especially in spiritual things, than ever we were before.
I. First, then, the Lord can soon turn His peoples captivity. That is a very remarkable expression–captivity. It does not say, God turned his poverty, though Job was reduced to the extremity of penury. We do not read that the Lord turned his sickness, though he was covered with sore boils. A man may be very poor, and yet not in captivity, his soul may sing among the angels when his body is on a dunghill and dogs are licking his sores. A man may be very sick, and yet not be in captivity; he may be roaming the broad fields of covenant mercy, though he cannot rise from his bed. Captivity is bondage of mind, the iron entering into the soul. I suspect that Job, under the severe mental trial which attended his bodily pains, was, as to his spirit, like a man bound hand and foot and fettered. I mean that, together with the trouble and trial to which he was subjected, he had lost somewhat the presence of God; much of his joy and comfort had departed; the peace of his mind had gone. He could only follow the occupation of a captive, that is, to be oppressed, to weep, to claim compassion, and to pour out a dolorous complaint. Poor Job! He is less to be pitied for his bereavements, poverty, and sickness, than for his loss of that candle of the Lord which once shone about his head. Touch a man in his bone, and in his flesh, and yet he may exult; but touch him in his mind–let the finger of God be laid upon his spirit–and then, indeed, he is in captivity. The Lord can deliver us out of spiritual captivity, and that very speedily. Some feel everything except what they want to feel. They enjoy no sweetness in the means of grace, and yet for all the world they would not give them up. They used at one time to rejoice in the Lord; but now they cannot see His face, and the u most they can say is, Oh, that I knew where I might find Him! Therefore, mark well this cheering truth–God can turn your captivity, and turn it at once. Some of Gods children seem to think that to recover their former joy must occupy a long period of time. It is true, that if you had to work your passage back to where you came from it would be a weary voyage. He will vouchsafe to you the conscious enjoyment of His presence on the same terms as at first, that is, on terms of free and sovereign grace. Did you not at that time admit the Saviour to your soul because you could not do without Him? Is it not a good reason for receiving Him again? Was there anything in you when you received Him which could commend you to Him? Say, were you not all over defilement, and full of sin and misery? And yet you opened the door, and said, My Lord, come in, in Thy free grace: come in, for I must have Thee, or I perish. Having begun to live by grace, wouldst thou go on to live by works? Well do I know what it is to feel this wondrous power of God to turn our captivity. The Lord does not take days, months, weeks, or even hours to do His work of revival in our souls. He made the world in six days, but He lit it up in an instant with one single word. He can do the same as to our temporal captivity. Now, it may be I address some friend who has been a great sufferer through pecuniary losses. The Lord can turn your captivity. When Job had lost everything, God readily gave him all back. Yes, say you, but that was a very remarkable case. I grant you that, but then we have to do with a remarkable God, who works wonders still. If you consider the matter you will see that it was quite as remarkable a thing that Job should lose all his property as it was that he should get it back again. If you had walked over Jobs farm at first, and seen the camels and the cattle, if you had gone into his house and seen the furniture and the grandeur of his state, and if you had gone to his childrens house, and seen the comfort in which they lived, you would have said, Why, this is one of the best-established men in all the land of Uz. I have heard of great fortunes collapsing, but then they were built on speculations. They were only paper riches, made up of bills and the like; but in the case of this man there are oxen, sheep, camels, and land, and these cannot melt into thin air. Job has a good substantial estate, I cannot believe that ever he will come to poverty. Surely if God could scatter such an estate as that He could, with equal ease, bring it back again. But this is what we do not always see. We see the destructive power of God, but we are not very clear about the up-building power of God. Yet surely it is more consonant with the nature of God that He should give than take, and more like Him that He should caress than chastise. Does He not always say that judgment is His strange work? When the Lord went about to enrich His servant Job again, He went about that work, as we say, con amore–with heart and soul. He was doing then what He delights to do, for Gods happiness is never more clearly seen than when He is distributing the largesses of His love. Why can you not look at your own circumstances in the same light? The Lord can turn the captivity of His people. You may apply the truth to a thousand different things. You Sunday school teachers, if you have had a captivity in your class, and no good has been done, God can change that. You ministers, if for a long time you have ploughed and sowed in vain, the Lord can turn your captivity there. You wives who have been praying for your husbands, you fathers who have been pleading for your children, and have seen no blessing yet, the Lord can turn your captivity in those respects.
II. There is generally some point at which the Lord interposes to turn the captivity of His people. In Jobs case, I have no doubt, the Lord turned his captivity, as far as the Lord was concerned, because the grand experiment which had been tried on Job was now over. The suggestion of Satan was that Job was selfish in his piety–that he found honesty to be the best policy, and therefore he was honest–that godliness was gain, and therefore he was godly. The devil generally does one of two things. Sometimes he tells the righteous that there is no reward for their holiness, and then they say, Surely, I have cleansed my heart in vain and washed my hands in innocency; or else he tells them that they only obey the Lord because they have a selfish eye to the reward. God puts His servants sometimes into these experiments that He may test them, that Satan himself may know how true-hearted Gods grace has made them, and that the world may see how they can play the man. Good engineers, if they build a bridge, are glad to have a train of enormous weight go over it. I am sure that if any of you had invented some implement requiring strength you would be glad to have it tested, and the account of the successful trial published abroad. Do your worst or do your best, it is a good instrument; do what you like with it; so the maker of a genuine article is accustomed to speak; and the Lord seems to say the same concerning His people. My work of grace in them is mighty and thorough. Test it, Satan; test it, world; test it by bereavements, losses, and reproaches: it will endure every ordeal. And when it is tested, and bears it all, then the Lord turns the captivity of His people, for the experiment is complete, Most probably there was, in Jobs character, some fault from which his trial was meant to purge him. If he erred at all, probably it was in having a somewhat elevated idea of himself and a stern manner towards others. A little of the elder brother spirit may, perhaps, have entered into him. When, through the light of trial, and the yet greater light of Gods glorious presence, Job saw himself unveiled, he abhorred himself in dust and ashes. You see, the trial had reached its point. It had evidently been blessed to Job, and it had proved Satan to be a liar, and so now the fire of the trial goes out, and like precious metal the patriarch comes forth from the furnace brighter than ever. I will try and indicate, briefly, when I think God may turn your trial.
1. Sometimes He does so when that trial has discovered to you your especial sin.
2. Perhaps, too, your turning point will be when your spirit is broken. We are by nature a good deal like horses that want breaking in, or, to use a scriptural simile, we are as bullocks unaccustomed to the yoke. Well, the horse has to go through certain processes in the menage until at last it is declared to be thoroughly broken in, and we need similar training. You and I are not yet quite broken in, I am afraid.
3. Sometimes, again, trial may cease when you have learned the lesson which it was intended to teach you, as to some point of Gospel truth. It is enough; I have taught my child the lesson, and I will let him go.
4. I think, too, it may be with some of us that God gives us trouble until we obtain a sympathetic spirit. How can a man sympathise with trouble that he never knew? How can he be tender in heart if he has never been touched with infirmity himself? If one is to be a comforter to others, he must know the sorrows and the sicknesses of others in his measure.
5. In Jobs case the Lord turned his captivity when he prayed for his friends. Prayer for ourselves is blessed work, but for the child of God it is a higher exercise to become an intercessor, and to pray for others. Prayer for ourselves, good as it is, has just a touch of selfishness about it; prayer for others is delivered from that ingredient.
III. That believers shall not be losers for their God. God, in the experiment, took from Job all that he had, but at the end He gave him back twice as much as he had. If a man should take away my silver and give me twice the weight in gold in return, should I not be thankful? And so, if the Lord takes away temporals and gives us spirituals, He thus gives us a hundred times more than He takes away. You shall never lose anything by what you suffer for God. If, for Christs sake you are persecuted, you shall receive in this life your reward; but if not, rejoice and be glad, for great is your reward in heaven. You shall not lose anything by Gods afflicting you. You shall, for a time, be an apparent loser; but a real loser in the end you shall never be. We serve a good Master, and if He chooses to try us for a little we will bear our trial cheerfully, for God will turn our captivity ere long. (C. H. Spurgeon.)
Prosperity restored
The Book of Job resembles a drama. An English biblical scholar calls it the Prometheus or the Faust of the most complete age of Jewish civilisation. What, as illustrated in the story of Job, is the ripe result of affliction?
1. A true knowledge of God (verse 2). He had assumed that he, a finite man, could understand the mystery of Gods providence. He had held a theory of religion which made prosperity the reward of goodness, and suffering the effect and evidence of sin, and which denied that the latter could ever befall the godly. By the calamities which overtook him, while conscious of his integrity, this theory had been violently shaken. It seemed to him that the Almighty had set him up as a mark for His arrows, without any cause. In the stupor of his distress and amazement he had sat down in the ashes in silent misery and brooded like one in a trance over the perplexing mystery. His heart ran over in the fulness of its sorrow, and he uttered a cry of regret that he had ever been born. It seemed to him that God had utterly forgotten and cast off His child. No other composition so describes the wrestlings of a distressed human spirit with the mystery of sorrow, none breathes out such longings for death as a refuge and escape from trouble. In his conception God was a being of arbitrary purposes and action, who governed the world in veiled obscurity, remote, inaccessible to tender appeal, regardless of mans weal or woe. Out of the darkness we hear him call to the incomprehensible and invisible One. Who has not this feeling of uncertainty and remoteness toward God when in great trouble the soul gropes in the darkness for Him? Job reckoned not that man is incapable of judging the meaning of Gods dark providences; that within the range of Gods view there might be broad zones of light, though to his narrow vision all was dark; and that within the resources of Gods omnipotent power there might be found stores of relief and goodness that should give a way of escape from his trouble far better than that offered by the grave. To this larger and truer view, however, he was brought at last. As we read the book from the beginning to the end, we can perceive the change of view gradually going on. In the struggle of his mind with the mystery of his sorrow, another conception of God is seen slowly shaping itself in his thoughts. God is not indifferent to our sorrows, neither does He recklessly inflict on us pain.
2. A second fruit of his affliction was a feeling of humility and penitence for his sin (verses 3-6). All his upbraidings of God had been like the complaint of a foolish child. His proper place was only that of an humble inquirer. God alone was able to answer the problems that environed his existence. He was humbled to the dust before the new view of God which dawned upon him. Spiritual conceit vanishes at the sight of the Holy One. The night of sorrow produces more than the day of prosperity.
3. The sufferers manifest acceptance with God (verses 7-10). Job was approved of God, while his three friends, who had seemed to be the special champions of Gods truth, are condemned. The temper of the friends had grown more harsh, and their conduct more and more reprehensible. They sin against charity and truth. A lesson underlies the restoration. Jobs earthly possessions may, without his being aware of it, have had too large a place in his heart. Now Job was able to use the world as not abusing it. One thought in conclusion. It is that when trouble comes and lies heavy on us, the thing to be done is not to long for death, or to accuse God of cruelty and injustice, but to be patient and wait for deliverance. (Sermons by Monday Club.)
When he prayed for his friends.—
Intercessory prayer
The Lord turned the captivity of Job. So, then, our longest sorrows have a close, and there is a bottom to the profoundest depths of our misery. Our winters shall not frown forever; summer shall soon smile. The tide shall not eternally ebb out; the floods retrace their march. The night shall not hang its darkness forever over our souls; the sun shall yet arise with healing beneath his wings–The Lord turned again the captivity of Job. Our sorrows shall have an end when God has gotten His end in them. When Satan is defeated, then shall the battle cease. The Lord aimed also at the trial of Jobs faith. Many weights were hung upon this palm tree, but it still grew uprightly. Another purpose the Lord had was His own glory. And God was glorified abundantly. Job had glorified God on his dunghill; now let him magnify his Lord again upon his royal seat in the gate. God had another end, and that also was served. Job had been sanctified by his afflictions. His spirit had been mellowed. Thou hast had a long captivity in affliction. He shall make again thy vineyard to blossom, and thy field to yield her fruit. The Lord turned again the captivity of Job, when he prayed for his friends. Intercessory prayer was the omen of his returning greatness. It was the bow in the cloud, the dove bearing the olive branch, the voice of the turtle announcing the coming summer. When his soul began to expand itself in holy and loving prayer for his erring brethren, then the heart of God showed itself to him by returning to him his prosperity without, and cheering his soul within.
I. First, then, by way of commending the exercise, let me remind you that intercessory prayer has been practised by all the best of Gods saints. Take Abraham, the father of the faithful. How earnestly did he plead for his son Ishmael! O that Ishmael might live before Thee! With what importunity did he approach the Lord on the plains of Mamre, when he wrestled with Him again and again for Sodom. Remember Moses, the most royal of men, whether crowned or uncrowned; how often did he intercede! But further, while we might commend this duty by quoting innumerable examples from the lives of eminent saints, it is enough for the disciple of Christ if we say that Christ in His Holy Gospel has made it your duty and your privilege to intercede for others. When He taught us to pray, he said, Our Father, and the expressions which follow are not in the singular, but in the plural–Give us this day our daily bread. If in the Bible there were no example of intercessory supplication, if Christ had not left it upon record that it was His will that we should pray for others, and even if we did not know that it was Christs practice to intercede, yet the very spirit of our holy religion would constrain us to plead for others. Dost thou go up into thy closet, and in the face and presence of God think of none but thyself? Surely the love of Christ cannot be in thee, for the spirit of Christ is not selfish. No man liveth unto himself when once he has the love of Christ in him. I commend intercessory prayer, because it opens mans soul, gives a healthy play to his sympathies, constrains him to feel that he is not everybody, and that this wide world and this great universe were not, after all, made that he might be its petty lord, that everything might bend to his will, and all creatures crouch at his feet. It does him good, I say, to make him know that the cross was not uplifted alone for him, for its far-reaching arms were meant to drop with benedictions upon millions of the human race. I do not know anything which, through the grace of God, may be a better means of uniting us the one to the other than constant prayer for each other. Shall I need to say more in commendation of intercessory prayer except it be this, that it seems to me that when God gives any man much grace, it must be with the design that he may use it for the rest of the family. I would compare you who have near communion with God to courtiers in the kings palace. What do courtiers do? Do they not avail themselves of their influence at court to take the petitions of their friends, and present them where they can be heard? This is what we call patronage–a thing with which many find fault when it is used for political ends, but there is a kind of heavenly patronage which you ought to use right diligently.
II. We turn to our second point, and endeavour to say something by way of encouragement, that you may cheerfully offer intercessory supplications. First, remember that intercessory prayer is the sweetest prayer God ever hears. Do not question it, for the prayer of Christ is of this character. In all the incense which now our Great High Priest puts into the censer, there is not a single grain that is for Himself. His work is done; His reward obtained. Now, you do not doubt but that Christs prayer is the most acceptable of all supplications. Remember, again, that intercessory prayer is exceedingly prevalent. What wonders it has wrought!
III. A suggestion as to the persons for whom we should more particularly pray. It shall be but a suggestion, and I will then turn to my last point.
1. In the case of Job, he prayed for his offending friends. They had spoken exceedingly harshly of him. They had misconstrued all his previous life, and though there had never been a part of his character which deserved censure–for the Lord witnessed concerning him, that he was a perfect and an upright man yet they accused him of hypocrisy, and supposed that all he did was for the sake of gain. Now, perhaps, there is no greater offence which can he given to an upright and a holy man, than to his face to suspect his motives and to accuse him of self-seeking. Carry your offending ones to the throne of God, it shall be a blessed method of proving the trueness of your forgiveness.
2. Again, be sure you take there your controverting friends. These brethren had been arguing with Job, and the controversy dragged its weary length along. It is better to pray than it is to controvert. You say, Let two good men, on different sides, meet and fight the matter out. I say, No! let the two good men meet and pray the matter out. He that will not submit his doctrine to the test of the mercy seat, I should suspect is wrong.
3. This is the thing we ought also to do with our haughty friends. Eliphaz and Bildad wire very high and haughty–Oh! how they looked down upon poor Job! They thought he was a very great sinner, a very desperate hypocrite; they stayed with him, but doubtless they thought it very great condescension. Why be angry with your brother because of his being proud? It is a disease, a very bad disease, that scarlet fever of pride; go and pray the Lord to cure him; your anger will not do it; it may puff him up, and make him worse than ever he was before, but it will not set him right. But particularly let me ask you to pray most for those who are disabled from praying for themselves. Jobs three friends could not pray for themselves, because the Lord said He would not accept them if they did. He said He was angry with them, but as for Job, said He, Him will I accept. Do not let me shock your feelings when I say there are some, even of Gods people, who are not able to pray acceptably at certain seasons.
IV. I have to exhort you to pray for others. Do you always pray for others? Do you think you have taken the case of your children, your church, your neighbourhood, and the ungodly world before God as you ought to have done? I begin thus, by saying, how can you and I repay the debt we owe to the Church unless we pray for others? How was it that you were converted? It was because somebody else prayed for you. Now, if by others prayers you and I were brought to Christ, how can we repay this Christian kindness, but by pleading for others? He who has not a man to pray for him may write himself down a hopeless character. Then, again, permit me to say, how are you to prove your love to Christ or to His Church if you refuse to pray for men? We know that we have passed from death unto life, because we love the brethren. Christians are priests, but how priests if they offer no sacrifice? Christians are lights, but how lights unless they shine for others? Christians are sent into the world, even as Christ was sent into the world, but how sent unless they are sent to pray? (C. H. Spurgeon.)
Intercession
God made an act of piety on the part of Job the condition of his restoration to his lost possessions and dignities.
I. The agreement of this fact with the teaching of Scripture. Honour is always put on intercession. It may be said that we see not how the blessing of one can be effected by the fervency or carelessness of another. But this reasoning would put an end to all prayer and effort. For who can explain how our requests can affect the Divine will, or change the course of events?
II. The encouragement here held forth to us. Clear is the duty of intercession. Great is the honour, that we who are unworthy to pray for ourselves should be admitted as petitioners for others. Yet all will feel the need of encouragement in this duty. Sometimes by reason of sin and temptation the Christian cannot come to God in prayer. The best thing to do at such times is, pray for his friends. Thus his heart will be insensibly enlarged, and his spirit drawn heavenward. Whatever raises us out of our miserable slavery to ourselves augments devotional feeling. Some feel themselves desolate in the world, as if none knew their sorrows, or cared for their souls. But if they were frequent in intercession, the comfortable truth would come home to them, that all the children of God are, in private and public worship really praying for them. Others sigh for a wider field of activity; but if they would give themselves to prayer for other workers, they would understand that they bear no mean or needless office in Christs Church. In mutual and common prayer we shall find deliverance from the jealousies, suspicions, enmities and divisions which cramp and mar the spiritual life of the Church and her members. (M. Biggs, M. A.)
Preparation for success
A man of God is not prepared to enjoy success till he has tasted defeat. Many an heir of heaven will never be fit for heaven till first of all he has been brought near to the gates of hell: A traveller said to me, speaking of the heat, how different it is from cold; for the more you suffer heat, the less you can endure it; but the more you are tried with cold, the more you can bear it, for it hardens you. I am sure it is so as to the influences of prosperity and adversity. Prosperity softens and renders us unfit for more of itself; but adversity braces the soul, and hardens it to patience. (C. H. Spurgeon.)
Sell-triumph through self-forgetfulness
The climax in Jobs life was the hour when, in his terrible desolation and sorrow, he ceased to think of himself, and began to pray for his friends. Even his oxen and asses came back to him, when, unmindful of his own poverty, he was busy seeking spiritual riches for others. Self-forgetfulness in work for others turns away many degrading captivities.
1. It saves us from the tyranny of an overweening self-conceit. Self-conceit blinds its victims. It blocks the doorway to true knowledge. It robs us of sympathy. Work for others rescues us from that dangerous tyrant, Myself.
2. It rescues us from the slavish monotony and narrowness of a selfish life. We are told of a little street waif who was once taken to the house of a wealthy English lady. Looking about on the unaccustomed splendour, the child asked, Can you get everything you want? The mistress of the mansion replied, Yes, I think so. Can you buy anything you would like to have? Yes. The keen little eyes looked at her pityingly as she said, Dont you find it dull? Many a man and many a woman, given up to a life of simply looking after self, have found it intolerably dull, and have yawned themselves out of life from pure monotony.
3. It frees us from captivity to covetousness. Some men are human sponges that absorb all the good things of life they touch, but never give up anything unless they are squeezed so tight that they cant help doing it. God saves us frequently from this meanest of tyrants, by setting us to work to distribute what He has given us, for the benefit of others. Self-forgetfulness in work for others does also some positive things for us. It beautifies the character. (L. A. Banks.)
Jobs prayer for his friends a moral victory
Notice that this flagellation by the three friends was premeditated. They did not merely happen in, and come suddenly upon trouble for which they could not offer a compound. The Bible says, They had made an appointment together. The interview was prearranged. The meanness of the attack of these religious critics was augmented by the fact that they had the sufferer in their power. When we are well, and we do not like what one is saying, we can get up and go away. But Job was too ill to get up and go away. First he endured the seven days and seven nights of silence, and then he endured their arraignment of his motives and character, and after their cruel campaign was ended, by a sublime effort of soul, which I this day uphold for imitation, he triumphed in prayer for his tantalisers. In all history there is nothing equal to it, except the memorable imploration by Christ for His enemies. No wonder that after that prayer of Job was once uttered, a thrill of recovery shot through every nerve and vein of his tortured body, and every passion of his great soul; and God answered it by adding nearly a century and a half to his lifetime, and whitened the hills With flocks of sheep, and filled the air with the lowing of cattle, and wakened the silent nursery of his home with the swift feet and the laughing voices of childhood–seven sons and three daughters celebrated for their beauty, the daughters to refine the sons, the sons to defend the daughters. There is nothing that pays so well as prayer, and the more difficult the prayer to make, the greater the reward for making it. (T. De Witt Talmage.)
Prayer for others salutary
Now, will you please explain to me how Jobs prayer for his friends halted his catastrophes. Give me some good reason why Job on his knees in behalf of the welfare of others arrested the long procession of calamities. Mind you, it was not prayer for himself, for then the cessation of his troubles would have been only another instance of prayer answered, but the portfolio of his disaster was roiled up while he supplicated God in behalf of Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. I must confess to you that I had to read the text over and over again before I got its full meaning. And the Lord turned the captivity of Job when he prayed for his friends. Well, if you will not explain it to me, I will explain it to you. The healthiest, the most recuperative thing on earth to do is to stop thinking so much about ourselves and go to thinking about the welfare of others. Job had been studying his misfortunes, but the more he thought about his bankruptcy, the poorer he seemed; the more he thought of his carbuncles, the worse they hurt; the more he thought of his unfortunate marriage, the more intolerable became the conjugal relation; the more he thought of his house blown down the more terrific seemed the cyclone. His misfortunes grew blacker and blacker. But there was to come a reversal of these sad conditions. One day he said to himself, I have been dwelling too much on my bodily ailments, and my wifes temper, and my bereavements. It is time I began to think about others and do something for others, and I will start now by praying for my three friends. Then Job dropped upon his knees, and as he did so, the last shackle of his captivity of trouble snapped and fell off. (T. De Witt Talmage.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. The Lord turned the captivity of Job] The Vulgate has: Dominus quoque conversus est ad poenitentiam Job; “And the LORD turned Job to repentance.” The Chaldee: “The WORD of the Lord ( meymera dayai) turned the captivity of Job.” There is a remark which these words suggest, which has been rarely, if at all, noticed. It is said that the Lord turned the captivity of Job WHEN HE PRAYED FOR HIS FRIENDS. He had suffered much through the unkindness of these friends; they had criticised his conduct without feeling or mercy; and he had just cause to be irritated against them: and that he had such a feeling towards them, several parts of his discourses sufficiently prove. God was now about to show Job his mercy; but mercy can be shown only to the merciful; Job must forgive his unfeeling friends, if he would be forgiven by the Lord; he directs him, therefore, to pray for them, Job 42:8. He who can pray for another cannot entertain enmity against him: Job did so, and when he prayed for his friends, God turned the captivity of Job. “Forgive, and ye shall be forgiven.”
Some suppose that Job, being miraculously restored, armed his servants and remaining friends, and fell upon those who had spoiled him; and not only recovered his own property, but also spoiled the spoilers, and thus his substance became double what it was before. Of this I do not see any intimation in the sacred text.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Turned the captivity of Job, i.e. brought him out of that state of bondage in which he had been so long held by Satan and by his own Spirit, and out of all his distresses and miseries. Or, returned Jobs captivity, i.e. the persons and things which had been taken from him; not the same which he had lost, but other equivalent to them, and that with advantage.
When he prayed for his friends; whereby he manifesteth his obedience to God, and his true love and charity to them, in being so ready to forgive them, and heartily to pray for them; for which God would not let him lose his reward.
Also; an emphatical particle. He not only gave him as much as he lost, but double to it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. turned . . .captivityproverbial for restored, or amplyindemnified him for all he had lost (Eze 16:53;Psa 14:7; Hos 6:11).Thus the future vindication of man, body and soul, against Satan (Job1:9-12), at the resurrection (Job19:25-27), has its earnest and adumbration in the temporalvindication of Job at last by Jehovah in person.
twiceso to theafflicted literal and spiritual Jerusalem (Isa 40:2;Isa 60:7; Isa 61:7;Zec 9:12). As in Job’s case, soin that of Jesus Christ, the glorious recompense follows the”intercession” for enemies (Isa53:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord turned the captivity of Job,…. Not literally, in such sense as Lot’s captivity was turned, Ge 14:12; for Job’s person was not seized on and carried away, though his cattle were: nor spiritually, being delivered from the captivity of sin; that had been his case many years ago, when first converted: but it is to be understood of his restoration from afflictions and calamities to a happy state; as of the return of his substance, his health and friends, and especially of his deliverance from Satan, in whose hands he had been some time, and by him distressed both in body and mind. But now his captivity was turned, and he was freed from all his distresses; and even from those which arose from the dealings of God with him, which he was now fully satisfied about; and this was done,
when he prayed for his friends; as he was directed to do. A good man will not only pray for himself, as Job doubtless did, but for others also; for his natural and spiritual friends, yea, for unkind friends, and even for enemies likewise: and the prayer of an upright man is very acceptable to the Lord; and many mercies and blessings come by it; and even prayer for others is profitable to a man’s self; and sometimes he soon reaps the benefit of it, as Job now did. For when and while he was praying, or quickly upon it, there was a turn in his affairs: he presently found himself in better health; his friends came about him, and his substance began to increase; Satan had no more power over him, and the presence of God was with him. All which was of the Lord; and he enjoyed it in the way of prayer, and as the fruit of that;
also the Lord gave Job twice as much as he had before: or added to him double. Which chiefly respects his substance; his cattle, as appears from Job 42:12, and might be true both with respect to things temporal and spiritual. “Double” may denote an abundance, a large measure of good things; see Zec 9:12.
Fuente: John Gill’s Exposition of the Entire Bible
10 And Jehovah turned the captivity of Job, when he prayed for his friends; and Jehovah increased everything that Job had possessed to the double.
is to be understood generally, as Job 16:21, and the signifies not “because,” but “when.” The moment in which Job prayed for his friends became, as the climax of a life that is well-pleasing with God, the turning-point of glory to him. The Talmud has borrowed from here the true proverb: , i.e., he who prays for his fellow-men always finds acceptance for himself first of all. The phrase ( ) signifies properly to turn captivity, then in general to make an end of misery; also in German, elend , old High Germ. elilenti , originally signified another, foreign country (vid., Psalter, ii. 192), since an involuntary removal from one’s native land is regarded as the emblem of a lamentable condition. This phrase does not exactly stamp Job as the Mashal of the Israel of the Exile, but it favoured this interpretation. Now when Job was recovered, and doubly blessed by God, as is also promised to the Israel of the Exile, Isa 61:7 and freq., sympathizing friends also appeared in abundance.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Job’s Renewed Prosperity; The Death of Job. | B. C. 1520. |
10 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. 11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold. 12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. 13 He had also seven sons and three daughters. 14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch. 15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. 16 After this lived Job a hundred and forty years, and saw his sons, and his sons’ sons, even four generations. 17 So Job died, being old and full of days.
You have heard of the patience of Job (says the apostle, Jam. v. 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. i. 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. xxix. 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. xxxi. 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, ch. xx. 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. x. 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, ch. viii. 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, ch. i. 21), since it made so good a return.
II. His old acquaintance, neighbours, and relations, were very kind to him, v. 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, ch. xix. 13, c. 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. ii. 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 (ch. vi. 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, v. 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. i. 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 (Luke xi. 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, ch. i. 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, c. 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, <i>v. 13-15. The last of his afflictions that are recorded (ch. i.), and the most grievous, was the death of all his children at once. His friends upbraided him with it (ch. viii. 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 (v. 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, ch. xvi. 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, v. 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, v. 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. iv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
B. JOB IS RESTORED TO PROSPERITY AND BLESSED WITH CHILDREN. (Job. 42:10-17)
TEXT 42:1017
10 And Jehovah turned the captivity of Job, when he prayed for his friends: and Jehovah gave Job twice as much as he had before. 11 Then came there onto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him and comforted him concerning all the evil that Jehovah had brought upon him: every man also gave him a piece of money, and every one a ring of gold. 12 So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. 13 He had also seven sons and three daughters. 14 And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. 15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. 16 And after this Job lived a hundred and forty yean, and saw his sons, and his sons sons, even four generations. 17 So Job died, being old and full of days.
COMMENT 42:1017
Job. 42:10Jobs prosperity is restored, but not as a reward. Being successful is not proof of being saved. Surely we have learned this much from Job, our contemporary. His fortune has returned (Heb. verb -sub)[407]Jer. 29:14; Jer. 30:3; Eze. 16:53; Eze. 39:25. This is the only occurrence of the word fortune, which is applied to an individual and not to the corporate prosperity of a nation.
[407] See R. Borger, Zeitschrift fur alttestamentlische Wissenschaft, 1955, pp. 315ff.
Job. 42:11His wealth and its prestige attracted his relatives and friends once moreJob. 19:13. Where were these fair-weather friends when he needed their consolation? The Qumran Targum ends with this verse suggesting an early literary ending of the Book of Job.
Job. 42:12The numbers are double the amount which Job had beforeJob. 1:3.
Job. 42:13The number of children remain the same. Jobs daughters figure more prominently than his sons, who are not even mentioned by name.
Job. 42:14The name of the first, Yemimah, means turtledove, which is a symbol of fertility and devotionHos. 7:11; Mat. 10:16. Qeziah is the second and means a variety of cinnamon used as perfumeExo. 30:24; Eze. 27:19; Psa. 45:9; and Pro. 7:17. The third daughters name is Kerenhappuch (Kohl) and means powdered paint for the eyelashes and lidsJer. 4:30; Eccl. 26:9; 2Ki. 9:30; and Eze. 23:40.[408]
[408] For vital sociological parallels between the status of women between the patriarchal age (20001800 B.C.) and the period of Homer (ca 1000900 B.C.), see Cyrus H. Gordons Homer and The Bible, 1955, pp. 43108, offset from Hebrew Union College Annual.
Job. 42:15The names of Jobs daughters represent the natural, physical, and spiritual qualities engendered by the beauticians creative touch. In the cultural context of the ancient Near East, daughters inherited only when there were no sonsNum. 26:33; Num. 27:1-8; and Num. 36:1-12. Here is an example of womens liberation in the ancient world, as women did not receive an inheritance when there were sons, and is unique in the Old Testament.
Job. 42:16After his affliction, Job lived 140 years, just about double his former years. Job saw four generations, as compared to Josephs threeGen. 50:23. Grandchildren are the crown of lifePsa. 128:6 and Pro. 17:6.
Job. 42:17So ends the life of one of Gods great servants. The LXX adds a notation after this verse asserting that Job will share in the resurrection of the dead and further traditional details of his life. In the Shattering of Silence God vindicated Jobs integrity. Suffering men can be righteous. Our Suffering Savior is ultimate proof of this possibility. Life begins as a problem, continues as a promise, and is the fulfillment of a purpose. The dawn of Gods new day broke over the destructive darkness that all but destroyed Job, our contemporary. Vindicated Job was no longer enslaved to himself, or his former preoccupation with happiness,[409] or enjoyment of prosperity, family, health, or prestige in the community, for he now knows that before he had heard of thee by the hearing of the ear; but now mine eye seeth thee, Job. 42:5.
[409] See Psychology Today, August, 1976, on our cultural preoccupation with happiness, which comes from outside; joy comes from inside a crucified self, a gift from our vindicator, through the presence of His SpiritGal. 5:19 ff.
Fuente: College Press Bible Study Textbook Series
(10) When he prayed for his friends.Jobs personal discipline was not complete till he passed from the sphere of his own sorrows to the work of intercession for his friends, and it was through the very act of this self-oblivion and self-sacrifice that his own deliverance was brought about. When he prayed for his friends, we are told, the Lord turned his own captivity: that is, restored and re-instated him in prosperity even greater than before.
This is the true moral of all human history, which is to be accomplished in the world of the regeneration, if not here. All sorrow is fraught with the promise and the hope of future blessedness, and to know that is to rob sorrow of its pain. It is impossible to reap the full gain of it when the burden presses, but, as far as it can be done, sorrow is mitigated. Had Job been able to look forward with confidence to his actual deliverance, he would have been able to bear his affliction; it was because he could not that all was dark. And after all there are sorrows and afflictions for which there is no deliverance like Jobs; there is a captivity which can never be turned in this life, and for this the only hope is the sure hope of the Gospel, and the promise which in its degree is afforded by the history of Job: for if Jobs is a representative history, as we are bound to believe it must be, then the lesson of it must be that what is not explained or mended here will be explained and mended hereafter. It is God alone who can enlighten the darkness which surrounds His counsels; but at the same time we must remember that with Him is the well of life, and in His light we shall see light.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
RESTORATION OF JOB TO HIS FORMER DIGNITY AND HONOUR, Job 42:10 b, Job 42:11.
Twice as much As in Isa 40:2, the consolation of Jerusalem is double the punishment inflicted upon her for her sins, (thus Vitringa,) so now the reward of Job is double all his losses. The restraint of love only intensifies its power when once the barrier is removed. The greatness of the reward now bestowed is correlative to the affection which had been so long concealed.
Fuente: Whedon’s Commentary on the Old and New Testaments
10. The Lord turned the captivity . An instance of paronomasia an elegance, as the reader has seen, common in this book. (Note on Job 3:25.) The word rendered “captivity” is kindred with the preceding word, and literally signifies a turning, (thus Ewald, Dillmann, and Zockler,) so that the expression before us indicates a complete reversal of things: God overturns the misery of Job into joy, and replaces night with day. Compare Psa 14:7; Psa 126:1; Psa 126:4. The long continuance of Job’s sufferings might well be called a captivity, if we accept the speculation of Chrysostom, Isidorus. Suidas, and others, that they lasted seven years, or adopt even the one year which Petavius assigns as their limit; but upon this subject the word of God is silent. Compare, however, Job 5:19, with Job 7:3 on the latter of which see note.
When he prayed In the very act of his praying for ethers (prep. , in, before the verb) his own salvation came. The spectacle partakes of the morally sublime. The man of God, on whom still rests a burden of sorrow and disease unmeasured by human words, bends himself before his God, not in prayer for himself, but for those who had done him ill. As suddenly as in after times to Naaman, descends the grace of the Almighty: the night of tribulation turns and passes away; the loathsome ulcers vanish, while (even as Elihu had wonderfully prophesied) “his flesh becomes fresher than a child’s,” (Job 33:25,) and the work of deliverance for soul and body is complete. Compare Job 11:15-17. The Talmud thence derives the proverb, “He who prays for his fellow men always finds acceptance for himself first of all.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Job 42:10. The Lord turned the captivity of Job This phrase of turning, or causing to return the captivity, seems to have been overlooked, at least not thoroughly considered by the greater part of the commentators; some, however, have seen the whole force of the expression. The restitution was probably after this manner: Job, having been plundered, by the Sabaeans and Chaldeans, of his oxen, asses, and camels, was soon after so terribly afflicted in his person as to be utterly incapable of pursuing any measures in order to recover what had been violently taken from him. But on his miraculous recovery from his distemper, and his restoration to health and strength, he undoubtedly armed the servants of his family, and endeavoured to recover his own. His enemies, having heard of the terrible afflictions which had befallen him, in his person as well as in his possessions, were in full security, and under no apprehensions from him. His restoration therefore being instantaneous, as well as miraculous, he was enabled to fall unexpectedly on his enemies, and by God’s particular blessing, not only to recover his own; but also, as a reparation for the injury they had done him, to take their stock of cattle likewise, by which means he was possessed of double the substance that he had before: so that not only his captivity returned, but Jehovah doubled his former riches. It was always esteemed among all nations just and honourable in war, for the injured person not only to recover his own from the persons who had injured him, but also to take whatever he could find belonging to the plunderer, by way of satisfaction for the injury. This appears clearly in the case of Abraham; See Genesis 14. That Job had a very large household, is plain from chap. Job 1:3 and that a great part of his household continued with him in the time of his affliction, though they treated him with great disrespect, is plain from several passages in chap. 19: And it is not improbable, that the men of the city, of whom he was principal in the time of his prosperity, (see chap. 29:) might on his restoration assist him in the recovery of his property, and in executing vengeance on his plunderers. Heath’s Life of Job.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 493
JOBS RESTORATION TO HEALTH AND PROSPERITY
Job 42:10. The Lord turned the captivity of Job, when he prayed for his friends.
IF God himself had not interposed to determine the controversy between Job and his friends, it would have been extremely difficult for us to decide with any precision the points at issue between them. There was much of wisdom and of piety on all sides; and on all sides there was somewhat also to blame. Perhaps we should have thought that the fault of uncharitableness was chiefly on the side of Jobs opponents: but yet, as they were three in number, whilst he stood alone, we should have been ready to bow to their authority, and to consider the scale as preponderating in their favour. However, happily for us, the difficulties are all removed by that infallible Umpire, to whom all the disputants appealed; and we are able to pronounce with certainty, that, both in temper and argument, Job had greatly the advantage of all his adversaries: nay, so far were they inferior to him in these respects, that they were commanded to request the intervention of his kind offices in their behalf, that through his intercession they might obtain pardon for their misconduct in the whole matter. In compliance with this command, they entreated an interest in Jobs prayers; a favour instantly conferred, and productive of the happiest effects, as well to him who prayed, as to them for whom his prayers were desired: The Lord turned the captivity of Job, when he prayed for his friends.
We shall conclude our remarks on the history and character of Job, by shewing,
I.
The office he performed
The friends of Job had greatly offended God by their mode of conducting their controversy with him
[They imagined, that, whilst criminating or condemning Job, they were rendering an acceptable service to God: but they were, in reality, only provoking the Divine displeasure. On the contrary, their injured friend was regarded by God with an eye of pity and of love. This is a very instructive circumstance. The many are not always right in their views; nor the confident, in their assertions. The persecuted and afflicted saint whom they oppress, may be right in opposition to them all. It can scarcely be conceived, how one false principle may warp the judgment even of good men; or to what erroneous conduct it may lead them. We cannot, therefore, but impress on all the necessity of guarding against the influence of prejudice or party zeal, and of maintaining in habitual exercise the united graces of diffidence and love. Charity in the heart is that which alone renders our most zealous services pleasing unto God; and, without it, whatever we may do or suffer for the Lords sake, we are no better than sounding brass or tinkling cymbals [Note: 1Co 13:1-3.].]
For their ignorance and uncharitableness, God required them to humble themselves before him
[They were to bring their sacrifices, and to offer up burnt-offerings, in order to appease the wrath of their offended God: yea, they were also constrained to solicit the prayers of Job; nor would God pardon them, till his injured servant Job should have interceded with him in their behalf. Here, independent of the Mosaic law, the great doctrine of an atonement for sin was proclaimed; that doctrine which has been revealed with increasing clearness in all the types and prophecies of the Old Testament, and which is the one hope and consolation of every child of man. The persons who had transgressed were pious; and their sin was a sin of ignorance: yet must they present their burnt-offerings, in order to obtain mercy at the hands of God: from whence we may see, that not even the smallest sin, by whomsoever committed, can be pardoned, but through the blood of that all-sufficient sacrifice once offered upon Calvary: no penitence, no confession, no supplication will avail without that: without shedding of blood there can be no remission [Note: Heb 9:22.].
Moreover the duty and efficacy of intercession are here inculcated. It was not only for the honour of Job, or for the humiliation of his friends, that they were obliged to solicit his intercession for them: it was the design of God to shew, that every man needed the intercession of the saints; end that He who had appointed his only-begotten Son to be the Advocate of his people at the throne of glory, would hear their mutual supplications for each other at the throne of grace.
This office Job most gladly undertook. Instead of feeling any resentment on account of the injury he had sustained, he was penetrated with an affectionate solicitude to avert from them the divine displeasure, and to bring down upon their souls a rich supply of all spiritual blessings. Whether Job officiated as their priest in offering the sacrifices, does not Altogether appear: but as their intercessor, he succeeded far beyond his own most sanguine expectations.]
In his execution of this office we are particularly led to notice,
II.
The benefit resulting to himself from the discharge of it
A great and immediate change was wrought in Jobs circumstances
[His bondage and misery had extended to his mind, and body, and estate and in relation to them all his captivity was turned: his flesh, which had been covered with a most loathsome and painful disease, was healed, and became fresher than a little childs; his mind, which had been agitated even to distraction, became calm and peaceful; and his friends, who had all despised and forsaken him, united in making him such presents, as, through the peculiar blessing of Gods providence, rendered him twice as rich as he had before been. The same number of sons and daughters also were in due time given him by God, and all such other blessings were added as tended to make him most happy in the enjoyment of them.]
By this instantaneous change, God rendered more manifest his decision of the controversy
[Now it could no longer be doubted but that Job had been unjustly accused and unrighteously condemned [Note: The friends of Job had been most unreasonable in the testimonies they demanded: yet God had far exceeded them all. Job 8:6-7; Job 22:22; Job 22:25.]. No less than four times does God himself designate Job by that honourable title, My servant Job; thereby attesting in his behalf, that, whatever infirmity he had shewn, he had indeed been upright before God, and had maintained a conscientious regard for Gods honour. And though we cannot infer from this, that God will always interpose for the comfort of his people in the same precise manner, yet we may be assured, that sooner or later he will vindicate the honour of his saints, and make their righteousness to shine forth as the noon-day. We need not, therefore, be cast down because of any present sufferings which we may be called to endure; for, if not in this world, yet certainly in the next, our meek submission to them shall be abundantly recompensed by our gracious God, with whom it is a righteous thing to recompense tribulation to those who trouble us; and to us who are troubled, rest [Note: 2Th 1:6-7.].]
By this also he put honour on a forgiving spirit
[The forgiveness of injuries done to us is required by God in order to his forgiveness of our iniquities [Note: Mat 6:14-15; Mat 18:35.]. It may at first appear a hard command, Bless them that curse you, and pray for them that despitefully use you and persecute you: but who can behold the termination of Jobs afflictions, and not see the blessedness of fulfilling that duty? Verily, whatever may be said of the sweetness of revenge, there is nothing so refreshing to the soul as to gain a victory over ones own spirit, and to exercise that disposition towards our brethren, which we ourselves hope to meet with in our offended God.]
Improvement
This subject very distinctly shews us,
1.
The manner in which our sins are to be forgiven
[We do not agree with those who represent Job as a type of Christ: but in this part of his history we certainly behold the way of acceptance with Almighty God: it is through the sacrifice and intercession of that Great High Priest, who has been especially ordained of God to be our Advocate and Mediator. By putting our cause into the hands of our blessed Lord and Saviour, we may all, even the vilest of the human race, obtain mercy with God: but there is no other way of coming unto God with even the smallest hope of mercy [Note: Joh 14:6. Act 4:12.] Let us bear this in mind, and not lose sight of it for one moment. Let us set before our eves the conduct of Jobs friends in relation to this matter, and instantly unite in following their example. If we are too proud to seek reconciliation with God in the way which he has appointed, we can expect nothing but that he will deal with us after our folly.]
2.
The wisdom of waiting to see the end of Gods dispensations
[Job, in the midst of his afflictions, accounted God his enemy; but not so when he saw the termination of them. Thus we, under our trials, are ready to say, All these things are against me: but in how many instances have we seen reason to be ashamed of our precipitancy and unbelief! In how many instances have we found our trials to be the richest blessings in disguise, and have been constrained to acknowledge them all as the fruits of parental love! Let us, then, wait for the issue of our trials, before we presume to judge hardly of God on account of them. The history of Job was particularly intended to teach us this lesson, and to reconcile us to afflictive dispensations of whatever kind: Behold, we count them happy that endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy [Note: Jam 5:11.]. Thus let but the end of our troubles be seen, and we shall bless and adore our God for every trial we have ever endured.]
3.
The duty and efficacy of intercession
[To enter fully into the wants and necessities of our fellow-creatures, and to spread them with earnestness before God in prayer, is no easy attainment: but, when this disposition is attained, and is put forth into lively exercise, it is replete with most incalculable benefit to the soul. Verily, if a person groaning under spiritual bondage himself, could stir up himself to make intercession for others, we believe that he would find no readier or more certain way to obtain deliverance for his own soul. At all events, to abound in this holy exercise is our duty [Note: 1Ti 2:1.]: and we have all possible encouragement to perform it. The examples of Moses [Note: Num 12:13. Deu 9:13-14; Deu 9:18-20; Deu 9:26.], of Elisha [Note: Jam 5:17-18.], and of the Church at Antioch [Note: Act 12:5-17.], are sufficient to warrant a firm expectation that our prayers, if offered in faith, shall not go forth in vain. We are not, however, left to gather this as an uncertain inference from former events: it is made the subject of a special promise to the saints in all ages: Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. [Note: Jam 5:15-16.]]
END OF VOL. IV.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(10) 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. (11) Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and everyone an earring of gold. (12) So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
See how the LORD turned his affliction into joy. Believers in JESUS should never lose sight of GOD’S power, and GOD’S promises. The deepest afflictions are but the seed-time of a joyful harvest. To a child of GOD, there is no one event of his life but what the LORD is directing that event to good. JESUS is everlastingly pursuing the invariable object of his love concerning them. Doth a kind and affectionate earthly parent constantly pursue, without any departure from that plan, his children’s good? Well then may we suppose that JESUS, whose wisdom and whose love are both engaged for this one purpose, is always doing that which shall ultimately accomplish it.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 42:10 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.
Ver. 10. And the Lord turned again the captivity of Job ] He took him out of Satan’s clutches, who had hitherto held him prisoner, as it were, in the bands of poverty, sickness, sorrow, contempt, distress, &c. Whether all at once or by degrees God did all this for him, it skills not. Upon his prayers for his friends (which was no small evidence and effect of his piety and charity) it appears that God did all this that followeth for him. So true is that of Solomon, The reward of humility, and of the fear of the Lord is riches, and honour, and life, Pro 22:4 .
When he prayed for his friends
Also the Lord gave Job twice as much, &c.
Multa dies variusque labor mutabilis aevi
Retulit in melius; multos alterna revisens
Lusit, et in solido rursus fortuna locavit
(Virg. Aen. l. 11).
The best way is to hang loose to these things below, not trusting in uncertain riches, but in the living God, 1Ti 6:17
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
turned the captivity. Figure of speech Paronomasia (App-6), shdb eth sh buth, emphasizing recovery or deliverance from any trouble, as in Psa 126:1, Psa 126:4, &c.
twice as much. This blessing was included in “the end of the Lord” (Jam 5:11). See note on p. 666.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 42:10
Job 42:10
THE TURNING OF JOB’S CAPTIVITY
“And Jehovah turned the captivity of Job when he prayed for his friends: and Jehovah gave Job twice as much as he had before.”
The “turning of Job’s captivity,” is an idiomatic expression having nothing whatever to do with one’s having been in prison or in captivity. The RSV should be followed here. It reads: “And the Lord restored the fortunes of Job when he prayed for his friends.” Some have criticized the epilogue as “spoiling the whole book,” seeing in it nothing but a reaffirmation of the evil doctrine that everyone gets exactly what he deserves in this life. Does not Job wind up getting twice as much as he ever had before? Such a viewpoint misses the whole point of the Book of Job.
“And Jehovah turned the captivity of Job … and gave Job twice as much as he had before” (Job 42:10). Why did God do this? Let it be remembered that Satan had challenged Job’s integrity; and Job successfully withstood every test, proving that he served God for his own sake, not merely for the prosperity that resulted; and, after Job had turned back Satan’s evil charge, it would not have been right for God to have left Job in perpetual suffering and poverty. God increased Job’s wealth, not because Job was His loyal servant, but because he was wealthy when the test started. Furthermore the vast increase of Job’s riches is here said to have taken place, “When he prayed for his friends.”
As we have meditated upon the Book of Job, striving to unlock the mysteries that are undoubtedly in it, a thought has come to us again and again, although we have sought a similar view in vain among the authors and scholars we have consulted. That thought is simply this: Job’s life, although not perfect in the infinite sense, nevertheless established the principle that the mortal flesh of man was not in itself incompatible with the truth that a sinless life could indeed be lived in it. And that, in some unknown way, might have been a contribution to the Eternal Truth that The Man, even the Christ, did indeed live a sinless life in mortal flesh.
E.M. Zerr:
Job 42:10. Captivity is from SHEBIYTH and Strong defines it, “figuratively, a former state of prosperity.” It means that after Job had officiated in the offerings for his friends, and when he had prayed for them the Lord accepted the service. God next remembered Job and reversed his condition by restoring his “former state of prosperity.” He did not stop at merely restoring what he had in the way of health and happiness, but doubled the riches that he once possessed.
Fuente: Old and New Testaments Restoration Commentary
turned: Job 5:18-20, Deu 30:3, Psa 14:7, Psa 53:6, Psa 126:1, Psa 126:4
when: Gen 20:17, Exo 17:4, Exo 17:5, Num 12:2, Num 12:13, Num 14:1-4, Num 14:10, Num 14:13-20, Num 16:21, Num 16:22, Num 16:46-48, Deu 9:20, Luk 16:27, Act 7:50, Act 7:60
the Lord: Job 8:6, Job 8:7, Job 22:24, Job 22:25, Deu 8:18, 1Sa 2:7, 2Ch 25:9, Pro 22:4, Hag 2:8
gave Job twice as much as he had before: Heb. added all that had been to Job unto the double, Isa 40:2, Isa 61:7
Reciprocal: Gen 24:35 – flocks Num 21:7 – And Moses 1Sa 2:8 – the poor 1Ch 29:12 – riches Job 36:16 – a broad Psa 107:14 – brought Psa 107:41 – setteth Jer 49:39 – I will Eze 16:53 – bring Hos 6:11 – when Zec 9:12 – I will Luk 18:30 – manifold more Heb 11:34 – out of Jam 5:11 – and have
Fuente: The Treasury of Scripture Knowledge
Job 42:10. And the Lord turned the captivity of Job Brought him out of that state of bondage in which he had so long been held by Satan, and out of all his distresses and miseries. The words may be rendered, The Lord brought back Jobs captivity; that is, as some understand it, the persons and things that had been taken from him; not, indeed, the very same which he had lost, but others equivalent to them, and that with advantage. But the meaning seems principally to be, that all his bodily distempers were thoroughly healed, and probably in a moment; his mind was calmed; his peace returned; and the consolations of God were not small with him. When he prayed for his friends Whereby he manifested his obedience to God, and his true love to them, in being so ready to forgive them, and heartily to pray for them; for which God would not let him lose his reward. Also the Lord gave Job twice as much, &c. He not only gave him as much as he lost, but double to it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
42:10 And the LORD turned the {i} captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.
(i) He delivered him out of the affliction he was in.
Fuente: Geneva Bible Notes
B. Job’s Fortune 42:10-17
Notice that God began to prosper Job again after he interceded for his friends (Job 42:10), not just after he repented. His willingness to pray for his enemies showed the genuineness of the transformation that had taken place in his heart. He no longer felt antagonistic toward God but accepting of his enemies (cf. Mat 6:15).
The Lord increased all that Job possessed twofold (Job 42:10).
|
Item |
Before |
After |
Total |
|
Sheep |
7,000 |
7,000 |
14,000 |
|
Camels |
3,000 |
3,000 |
6,000 |
|
Yoke of Oxen |
500 |
500 |
1,000 |
|
Female Donkeys |
500 |
500 |
1,000 |
|
Sons |
7 |
7 |
14 |
|
Daughters |
3 |
3 |
6 |
|
Age in Years |
70 |
140 |
210 |
Female donkeys were more valuable than male donkeys because the females produced milk and foals. The names of Job’s daughters (Job 42:14) corroborate the statement that they were exceptionally beautiful (Job 42:15). "Jemimah" means "dove," "Keziah" means "perfume," and "Keren-happuch" means "horn of eye-paint." The reference to Job giving them an inheritance with their brothers, an unusual practice in the ancient Near East, reflects the extent of Job’s wealth and compassion. The 70 and 210 year figures are traditional. [Note: See Zuck, Job, p. 188.]
Does the fact that God eventually blessed Job materially in life for his godliness prove Job’s three friends were right after all? Is the basis of man’s relationship with God really retribution? No, God did not reward Job in life primarily because he was good but because God is gracious. [Note: Parsons, p. 145; Andersen, p. 294.] The basis of people’s relationship with God is grace. The Book of Job does not deny the fact that God blesses the righteous. However, it shows that this principle has exceptions if we look at life only this side of the grave. Because God is sovereign He can deal with anyone as He chooses for reasons only He knows. Nevertheless He always deals justly (cf. Rom 9:14).
"The restoration of Job’s prosperity was not the reward of his piety, but the indication that the trial was over. Any judge who left a defendant to languish in prison after he had been declared innocent would be condemned as iniquitous, and if Job’s trials had continued after he was acquitted it would have been similarly iniquitous." [Note: Rowley, p. 266.]
Job apparently lived 140 years after his affliction (Job 42:16), suggesting that God blessed him with twice the normal lifespan of "threescore years and ten" (Psa 90:10 AV) after his trials ended. This assumes that Job was 70 when his trails began (the perfect age?) and that he lived twice as long after his trails ended. The Septuagint preserves a Jewish tradition that Job died at the age of 240, though a variant reading has 248. [Note: See Hartley, p. 543.]
"This chapter assures us that, no matter what happens to us, God always writes the last chapter. Therefore, we don’t have to be afraid. We can trust God to do what is right, no matter how painful our situation might be. . . .
"His [Job’s] greatest blessing was knowing God better and understanding His working in a deeper way." [Note: Wiersbe, p. 82.]