Verse-by-Verse Bible Commentary
Job 42:14

Clarke's Commentary

Verse Job 42:14. The name of the first Jemima — ימימה yemimah, days upon days.

Kezia — קציעה ketsiah, cassia, a well-known aromatic plant. And,

Keren-happuch. — קרן הפוך keren happuch, the inverted or flowing horn, cornucopiae, the horn of plenty. The Chaldee will not permit these names to pass without a comment, to show the reason of their imposition: "He called the first Jemimah, because she was as fair as the day; the second Ketsiah, because she was as precious as cassia; the third Keren-happuch, because her face was as splendid as the emerald." Cardmarden's Bible, 1566, has the Hebrew names.

The Vulgate has, "He called the name of one Day, of the second Cassia, and of the third The Horn of Antimony."

The versions in general preserve these names, only the Septuagint, Syriac, and Arabic translate Jemimah, DAY; and the former for Keren-happuch has Αμαλθαιας κερας, the horn of Amalthea. This refers to an ancient fable. Amalthea was the nurse of Jupiter, and fed him with goat's milk when he was young. The goat having by accident her horn struck off, Jupiter translated the animal to the heavens, and gave her a place among the constellations, which she still holds; and made the horn the emblem of plenty: hence it is always pictured or described as filled with fruits, flowers, and the necessaries and luxuries of life. It is very strange how this fable got into the Septuagint.

Coverdale is singular: The first he called 'Daye', the seconde 'Poverte', the thirde, 'All plenteousnes'.

Bridgeway Bible Commentary

God exalts Job (42:7-17)

The three friends, in spite of the truths mixed in with their speeches, are now declared wrong. Job, in spite of his rash speech and irreverent protest, is now declared right. In accusing Job of great sin, the three friends had not spoken the truth, whereas Job, in claiming to be upright and not guilty of great sin, is now proved to be truthful. The friends’ theory that suffering is always the result of personal sin is proved wrong, whereas Job’s desire for a just God is satisfied. The friends had relied upon traditional theories, whereas Job had searched for the truth. The friends talked about God, whereas Job talked to God (7-8).
Job was not haughty in victory, nor were the friends bitter in defeat. In loving forgiveness, Job prayed for the friends, and in humble repentance the friends asked God’s forgiveness by offering the sacrifices he demanded of them (9).
Apparently Job still did not know (and possibly never knew) that the main reason for his sufferings was an accusation made against him by Satan (see 1:11; 2:5). Now that Satan had been proved wrong, it was only fair that Job’s former prosperity and family happiness should return. At the same time it might have shown to Job’s fellow citizens, in the only way they understood, that God was pleased with Job. The turning point in Job’s sufferings came when he prayed for his critics. His disease was healed, good health returned, children were born to replace those who had died, and his wealth grew to twice that of former days (10-17).

Coffman's Commentaries on the Bible

"He had also seven sons and three daughters. And he called the name of the first Jemimah; and the name of the second, Keziah; and the name of the third Karen-happuch. 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."

The stress of Job's daughters here is significant; and we find in it a type of the marvelous endowment that came to women through the gospel of Christ. That these three daughters should have been mentioned by name, distinguishing them from the seven sons who were not named, and that their inheritance should have been absolutely upon a parity with their brethren (both of these facts being absolutely contrary to all of the customs and sentiments of the age in which Job lived) - these things are doubtless typical of the loving equality and glory that the Jesus Christ has brought to women.

"Jemimah,… Keziah,… Keren-happuch" James Moffatt's Translation of the Bible (1929) translated these names as "Ringdove, Cassia, and Apple-scent." Van Selms read them as, "Turtledove, Cinnamon, and Jar of Eye-shadow."Van Selms, op. cit., p. 158. "The literal meaning of Karen-happuch is "Born of Stibium, the same being a kind of dye with which Oriental women, from the remotest antiquity, have anointed the upper and lower eyelids in order to enhance the beauty of the eyes and to give them additional luster."The Pulpit Commentary, op. cit., p. 664.

Barnes' Notes on the Whole Bible

And he called the name of the first, Jemima - It is remarkable that in the former account of the family of Job, the names of none of his children are mentioned, and in this account the names of the daughters only are designated. “Why” the names of the daughters are here specified, is not intimated. They are significant, and they are “so” mentioned as to show that they contributed greatly to the happiness of Job on the return of his prosperity, and were among the chief blessings which gladdened his old age. The name Jemima (ימימה y^emı̂ymâh) is rendered by the Vulgate “Diem,” and by the Septuagint, Ἡμέραν Hēmeran, “Day.” The Chaldee adds this remark: “He gave her the name Jemima, because her beauty was like the day.” The Vulgate, Septuagint, and Chaldee, evidently regarded the name as derived from יום yôm, “day,” and this is the most natural and obvious derivation. The name thus conferred would indicate that Job had now emerged from the “night” of affliction, and that returning light shone again on his tabernacle. It was usual in the earliest periods to bestow names because they were significant of returning prosperity (see Genesis 4:25), or because they indicated hope of what would be in their time Genesis 5:29, or because they were a pledge of some permanent tokens of the divine favor; see the notes at Isaiah 8:18. Thomas Roe remarks (“Travels,” 425), that among the Persians it is common to give names to their daughters derived from spices, unguents, pearls, and precious stones, or anything which is regarded as beautiful or valuable. See Rosenmuller, “Alte u. neue Morgenland,” No. 779.

And the name of the second Kezia - The name Kezia (קציעה q^etsı̂y‛âh) means cassia, a bark resembling cinnamon, but less aromatic. “Gesenius.” It grew in Arabia, and was used as a perfume. The Chaldee paraphrasist explains this as meaning that he gave her this name because “she was as precious as cassia.” Cassia is mentioned in Psalms 45:8. as among the precious perfumes. “All thy garments smell of myrrh, and aloes, and cassia.” The agreeableness or pleasantness of the perfume was the reason why the name was chosen to be given to a daughter.

And the name of the third, Keren-happuch - Properly, “horn of stibium.” The “stibium” (פוך pûk), was a paint or dye made originally, it is supposed, from sea-weed, and afterward from antimony, with which females tinged their eye-lashes; see the notes at Isaiah 54:11. It was esteemed as an ornament of great beauty, chiefly because it served to make the eye appear larger. Large eyes are considered in the East as a mark of beauty, and the painting of black borders around them gives them an enlarged appearance. It is remarkable that this species of ornament was known so early as the time of Job, and this is one of the cases, constantly occurring in the East, showing that fashions there do not change. It is also remarkable that the fact of painting in this manner should have been considered so respectable as to be incorporated into the name of a daughter; and this shows that there was no attempt at “concealing” the habit. This also accords with the customs which prevail still in the East. With us, the materials and instruments of personal adorning are kept in the back-ground, but the Orientals obtrude them constantly on the attention, as objects adapted to suggest agreeable ideas. The “process” of painting the eye is described by a recent traveler to be this: “The eye is closed, and a small ebony rod smeared with the composition is squeezed between the lids so as to tinge the edges with the color. This is considered to add greatly to the brilliancy and power of the eye, and to deepen the effect of the long black eye-lashes of which the Orientals are proud. The same drug is employed on their eye-brows; used thus, it is intended to elongate, not to elevate the arc, so that the inner extremities are usually represented as meeting between the eyes. To Europeans the effect is at first seldom pleasing; but it soon becomes so.” The foregoing cuts give a representation of the vessels of stibium now in use.

Smith's Bible Commentary

Chapter 42

Then Job answered the LORD, and said, I know that you can do everything, and that no thought can be withheld from thee ( Job 42:1-2 ).

Pretty important: "I know God can do everything." Secondly, "I know that you can't hide a single thought from God."

The Bible says concerning Jesus that He didn't need anyone to come and tell Him of other people because He knew man and He knew what was in man. You can't hide any thoughts from God. The Bible tells us that some day our very thoughts are to be judged, for God is a discerner of the thoughts and the intents of a man's heart. We are going to be judged not so much by what we do but by what motivated us to do the things that we did. Now you may be doing many right things but with a wrong motivation. Jesus said, "Take heed to yourself that you do not your righteousness before men to be seen of men" ( Matthew 6:1 ) to be looked upon by men as righteous and holy, and therefore you're doing your deeds in order to get this accolade of man is wrong. God's going to judge the motivation. Our works are to be tried by fire and many of them will be burned like wood, hay and stubble. Those that remain will be rewarded for, but much of our works, done out of wrong motivation, will not endure the testing of fire. God is a searcher of the thoughts, the intents of a man's heart.

So Job says, "Lord, I know that I can't hide any thought from You."

Who is he that hides the counsel without knowledge? therefore I have uttered what I ( Job 42:3 )

Now Job is confessing.

I have uttered what I did not understand; things that were too wonderful for me, which I did not know ( Job 42:3 ).

I've been talking, Lord, out of my hat. I don't even know what I was talking about.

Hear, I beseech thee, and I will speak: I will demand of thee, declare thou unto me. For I have heard of thee by the hearing of the ear: but now my eye seeth thee ( Job 42:4-5 ).

And so Job, the discovery of God. "God, I've heard of You. I've been talking about things that I've heard, but now I see. My eye seeth Thee." It's always a glorious day in our lives when God is moved from our heads to our hearts. From just a knowledge to an experience. "I've heard of Thee, God, with my ears. I've heard people talk about You. I've talked about You. But, God, I was talking about things I didn't really know, I didn't really understand, I didn't really see. I've heard about You with the hearing of my ears, but now I really see You." And what a difference it makes when our eyes are open and we actually begin to see God. "Blessed are the pure in heart, they shall see God" ( Matthew 5:8 ). And how glorious when our eyes behold, when the spiritual eyes are opened and I really begin to have a real experience with God in my life. And the scriptures are suddenly opened up. A whole new dimension of spiritual life is open to me as I am born again by the Spirit and come into the spiritual dimension. No longer just hearing about God, but now actually seeing, comprehending God. And in the discovery of God there comes the resultant discovery of self.

Wherefore I abhor myself, I repent in dust and ashes ( Job 42:6 ).

Daniel spoke about when God gave to him this revelation when he saw the glory of God in this revelation, he said, "Then was my comeliness turned into ugliness within me" ( Daniel 10:8 ). When Peter saw Jesus, he said, "Depart from me. I am a sinful man" ( Luke 5:8 ). When Isaiah saw the Lord, he said, "Woe is me, I am undone. I am a man of unclean lips and I dwell amongst people of unclean lips" ( Isaiah 6:5 ). Seeing God gives you the greatest insight on yourself you've ever had. So many times a person is, "Oh, I'm pretty good. I'm, you know... " Once they see God, that's all it takes to bring a man down to his knees begging for mercy, "God be merciful to me, a sinner." When I can see me as God sees me, a sinful, hopeless wretch, no longer looking at myself, deceiving myself, justifying myself, but seeing me as God sees me. But that can't happen until I first see God. "Lord, I've heard of You, now I see You, now I see me. I abhor myself."

And it was so, that after the LORD had spoken these words to Job, the LORD turned to his friends, to Eliphaz the Temanite, and he said, My wrath is kindled against thee, and against your two friends: for you have not spoken of me the thing that is right, as my servant Job has. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that which ye have not spoken of me the thing which is right, like my servant Job ( Job 42:7-8 ).

Now, let me say that God doesn't like you going around saying false things about Him. He doesn't appreciate that at all. Or going around speaking for Him things that He has not said. Now there are many people who are guilty of spreading false concepts about God. God does not look kindly upon that at all. And He told Eliphaz, "You guys haven't been speaking right about Me. Now, you offer, and you ask Job to pray for you. I'm going to listen to him; I won't listen you because you have not spoken things that are true about Me. And so you'd better get Job to pray for you."

So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: and the LORD also accepted Job. 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. Then came there unto him all of his brothers, and all of his sisters ( Job 42:9-11 ),

Where were they, I wonder, when he was in affliction?

and all of they that had been his acquaintance before, and they 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. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, a thousand she asses. He had also seven sons and three daughters. And he called the name of the first, Jemima ( Job 42:11-14 );

Which means "a dove."

and the name of the second was Kezia ( Job 42:14 );

Which is a sort of a spice.

and the name of the third was Kerenhappuch ( Job 42:14 ).

Which means "a horn of paint." Now I don't know why they would call a girl "a horn of paint."

And in all of the land there were no women found so fair as the daughters of Job: and their father gave them an inheritance along with their brothers. And after this Job lived for a hundred and forty years ( Job 42:15-16 ),

Now if Job indeed was a contemporary to Abraham as is thought, 180 years is not unusual. Abraham lived to be 180 years old. This was actually just about two generations after the flood. And so longevity was still common in those days. And so after this experience, Job lived for another 140 years.

and he saw his sons, and his sons' sons, even to four generations. ( Job 42:16 )

So he had his great great grandkids all around him.

So Job died, being old and full of days ( Job 42:17 ).

The interesting story of Job. A story that deals with the problems of pain, the problems of suffering. Why do the righteous suffer? Why are the ungodly oftentimes prosperous? And yet, though it deals with the issues, it doesn't come up with any firm answers. Righteous people often suffer, and what we know is we don't know the reason. Good people often experience pain; we don't know the reason. Godly people sometimes die young; we don't know the reason. Righteous people are often sick; we don't know the reason. Sinners are many times prosperous; we don't know the reason. Now because we don't know the reasons, we should not draw false conclusions as Job did. "It doesn't pay to try to live right. It doesn't pay to try to be good, because you're going to get afflicted anyhow." Those were wrong conclusions that Job drew from his experiences.

What we need to realize is that this present suffering is not worthy to be compared with the glory that is going to be revealed in us when Jesus comes for us. So if we do experience hardship or suffering or disappointment, you can't compare it with the glory that God is going to bestow upon us eternally. "For this present suffering, which is but for a moment, worketh an exceeding eternal weight of glory" ( 2 Corinthians 4:17 ). Now, it is important that we remember that as God deals with us He always has eternity in mind. I always have today and tomorrow in mind. And I am oftentimes concerned with my present comfort, with my present ease, with my present prosperity. God is interested in my eternal comfort, in my eternal prosperity and He's dealing with me over the eternal things, where I am so often only thinking in the time things. But when God is working in your life, He's always got eternity in mind, for He wants you to enjoy the blessings of His kingdom forever.

Now, there may be things right now that are stumbling you and could drag you into the pit. And so God, because He loves you and wants you to be with Him eternally, will oftentimes take away something that could deter you or turn your mind from Him or to deter you from the path that He wants you to walk. And it isn't that God doesn't love you, it isn't that God is angry with you, it isn't that God is actually punishing you. God is looking out for your welfare because He knows so much better than you know about your life and about the world around you and about your weaknesses, and God is trying to shield you and protect you.

I can remember when my boys were small. They were fascinated with my shaving. And I would lather up my face and say, "Ho, ho, ho." You know. And they used to love to watch me shave. And as I would change the blades in the razor, they tried to grab the blade and I slapped their hands. And I said, "No, you can't play with that." "Oh, we want to play with it, Daddy." "No, you can't." "Ohhhhhh, mean Daddy." No, I wasn't mean. I love them. I knew the dangers of their playing with the razorblade; they didn't. It looked like it would be fun to take that and cut things with it. That would be a lot of fun. What they didn't realize is that they would be cutting their fingers, their hands. I knew that. I restrained them.

I think that many times we're yelling at God and angry with God, "Oh, God, I wanted that. Oh, Lord, You know I wanted that." You know, "Why don't You let me play with that?" And God knows that it could hurt you. God knows that it could destroy you. And God is always, always looking at you with the eternity in mind. And He deals with us with eternity in mind and thereby we do not always understand the present inconveniences or deprivations. But God, looking at the eternal, is working in you His eternal purposes. And if you keep that in mind, then you won't be troubled when you see the ungodly prospering, because you know they're going to be cut down in a moment. Then you won't be troubled when you may be going through a hard experience, because you know that God is working in your life in more exceeding, abundant reward in the kingdom. That is why we are told, "Count it all joy when you have these tribulations" ( James 1:2 ). "Oh, praise the Lord, I had the worst tribulation this week!" God's working; He must love me, putting me through the fire. Better that I go through the fire now, better that I be purified now that I might have remaining works rather than to watch all of my works go up in a puff of smoke and enter into heaven by the skin of my teeth. God loves you and God has eternity in His mind and He's dealing with you in light of eternity.

Father, we thank You for Your dealings with us. Forgive us, Lord, for our complaints, for our folly, for the foolish charges that we make against Thee. God, they are done out of the rashness of our own immaturity, our own lack of understanding. Help us to know Thy ways. Lead us in Thy paths. Lord, may we also have eternity in mind. In Jesus' name. Amen. "

Dr. Constable's Expository Notes

III. EPILOGUE 42:7-17

The book closes as it opened, with a prose explanation by the inspired human writer. He gave us important information about Job’s friends (Job 42:7-9) and then Job’s fortunes (Job 42:10-17).

". . . Satan and Job’s wife (who are prominent in the prologue as agents of evil who try to get Job to curse God) are intentionally omitted in the epilogue. This deliberate omission emphasizes a major teaching of the book, namely, that man’s relationship to God is not a ’give-and-get’ bargain nor a business contract of mutual benefit." [Note: Parsons, p. 142.]

Dr. Constable's Expository 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. Matthew 6:15).

The Lord increased all that Job possessed twofold (Job 42:10).

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. Romans 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" (Psalms 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.]

Gill's Exposition of the Whole Bible

And he called the name of the first Jemima,.... That is, the name of the first and eldest daughter was called by Job Jemima; which either signifies "day", so the Targum interprets it, and most do, and so is the same with Diana; or, as Spanheim u observes, it may be the same with the Arabic word "jemama", which signifies a turtle or dove w; and who also observes that a country in Arabia is so called, and perhaps from her; and which seems to be confirmed by the Arabic geographer x, who speaks of a queen called Jamama, who dwelt in a city of the country he describes as being on the north of Arabia Felix, and also speaks of a way from thence to Bozrah in Edom;

and the name of the second, Kezia; or Cassia; an aromatic herb of a very fragrant smell, as we render the word, Psalms 45:8; and from this person the above learned writer conjectures Mount Casius in Arabia might have its name;

and the name of the third, Kerenhappuch; which signifies an horn or vessel of paint, such as the eastern women used to paint their faces, particularly their eyes with, Jeremiah 4:30; and as Jezebel did, 2 Kings 9:30; or "the ray of a precious stone"; some say the carbuncle y or ruby; according to the Targum, the emerald; in 1 Chronicles 29:2, the word is rendered "glittering stones". Now these names may have respect to Job's daughters themselves, to their external beauty, afterwards observed, so the Targum,

"he called the one Jemima, because her beauty was as the day; the other he called Kezia, because she was precious like cassia; and another he called Kerenhappuch, because great was the brightness of the glory of her countenance, as the emerald.''

The complexion of the first might be clear as a bright day, though like that but of a short duration; see Song of Solomon 6:10; the next might have her name from the fragrancy and sweetness of her temper; and the third, as being so beautiful that she needed no paint to set her off, but was beauty and paint herself; or her beauty was as bright and dazzling as a precious stone; see Lamentations 4:7. Or these may respect their internal qualities, virtues, and graces; being children of the day, and not of the night; having a good name, which is better than all spices; and possessed of such graces as were comparable to jewels and precious stones. Though it might be, that Job, in giving them these names, may have respect to the change of his state and condition; his first daughter he called Jemima, or "day", because it was now day, with him: he had been in the night and darkness of adversity, temporal and spiritual, but now he enjoyed a day of prosperity, and of spiritual light and joy; the justness of his cause appeared, his righteousness was brought forth as the light, and his judgment as noonday; and the dispensations of divine Providence appeared to him in a different light than he had seen them in: his second daughter he called Kezia, or Cassia, an herb of a sweet smell, in opposition to the stench of his ulcers and of his breath, which had been so very offensive, and from which he was now free; and may denote also the recovery of his good name, better than precious ointment, in which cassia was an ingredient: his youngest daughter he called Kerenhappuch, the horn of paint, in opposition to his horn being defiled in the dust, and his face foul with weeping, Job 16:15; or if Kerenhappuch signifies the horn turned, as Peritsol interprets it, it may have respect to the strange and sudden turn of Job's affairs: and it is easy to observe, that men have given names to their children on account of their present state and condition, or on account of the change of a former one; see

Genesis 41:51.

u Hist. Jobi, c. 12. s. 7. w Golii Lexic. Arab. col. 2767, 2768. x Geograph. Nub. Climat. 2. par. 6. y Hiller. Onomastic. Sacr. p. 356.

Henry's Complete Commentary on the Bible

      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, James 5:11) and have seen the end of the Lord, that is, what end the Lord, at length, put to his troubles. In the beginning of this book we had Job's patience under his troubles, for an example; here, in the close, for our encouragement to follow that example, we have the happy issue of his troubles and the prosperous condition to which he was restored after them, which confirms us in counting those happy which endure. Perhaps, too, the extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy, as Job's after-prosperity was to his former, though then he was the greatest of all the men of the east. He that rightly endures temptation, when he is tried, shall receive a crown of life (James 1:12), as Job, when he was tried, received all the wealth, and honour, and comfort, which here we have an account of.

      I. God returned in ways of mercy to him; and his thoughts concerning him were thoughts of good and not of evil, to give the expected (nay, the unexpected) end,Jeremiah 29:11. His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Job's sorest complaint, and indeed the sorrowful accent of all his complaints, on which he laid the greatest emphasis, was that God appeared against him. But now God plainly appeared for him, and watched over him to build and to plant, like as he had (at least in his apprehension) watched over him to pluck up and to throw down,Jeremiah 31:28. This put a new face upon his affairs immediately, and every thing now looked as pleasing and promising as before it had looked gloomy and frightful. 1. God turned his captivity, that is, he redressed his grievances and took away all the causes of his complaints; he loosed him from the bond with which Satan had now, for a great while, bound him, and delivered him out of those cruel hands into which he had delivered him. We may suppose that now all his bodily pains and distempers were healed so suddenly and so thoroughly that the cure was next to miraculous: His flesh became fresher than a child's, and he returned to the days of his youth; and, what was more, he felt a very great alteration in his mind; it was calm and easy, and the tumult was all over, his disquieting thoughts had all vanished, his fears were silenced, and the consolations of God were now as much the delight of his soul as his terrors had been its burden. The tide thus turned, his troubles began to ebb as fast as they had flowed, just then when he was praying for his friends, praying over his sacrifice which he offered for them. Mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for God is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then God completed his remission by turning his captivity. Note, We are really doing our business when we are praying for our friends, if we pray in a right manner, for in those prayers there is not only faith, but love. Christ has taught us to pray with and for others in teaching us to say, Our Father; and, in seeking mercy for others, we may find mercy ourselves. Our Lord Jesus has his exaltation and dominion there, where he ever lives making intercession. Some, by the turning of Job's captivity, understand the restitution which the Sabeans and Chaldeans made of the cattle which they had taken from him, God wonderfully inclining them to do it; and with these he began the world again. Probably it was so; those spoilers had swallowed down his riches, but they were forced to vomit them up again,Job 20:15; Job 20:15. But I rather understand this more generally of the turn now given. 2. God doubled his possessions: Also the Lord gave Job twice as much as he had before. It is probable that he did at first, in some way or other, intimate to him that it was his gracious purpose, by degrees, in due time to bring him to such a height of prosperity that he should have twice as much as ever he had, for the encouraging of his hope and the quickening of his industry, and that it might appear that this wonderful increase was a special token of God's favour. And it may be considered as intended, (1.) To balance his losses. He suffered for the glory of God, and therefore God made it up to him with advantage, and allowed him more than interest upon interest. God will take care that none shall lose by him. (2.) To recompense his patience and his confidence in God, which (notwithstanding the workings of corruption) he did not cast away, but still held fast, and that is it which has a great recompence of reward,Hebrews 10:35. Job's friends had often put their severe censure of Job upon this issue, If thou wert pure and upright, surely now he would awake for thee,Job 8:6; Job 8:6. But he does not awake for thee; therefore thou art not upright. "Well," says God, "though your argument be not conclusive, I will even by that demonstrate the integrity of my servant Job; his latter end shall greatly increase, and by that it shall appear, since you will have it so, that it was not for any injustice in his hands that he suffered the loss of all things." Now it appeared that Job had reason to bless God for taking away (as he did, Job 1:21; Job 1:21), since it made so good a return.

      II. His old acquaintance, neighbours, and relations, were very kind to him, Job 42:11; Job 42:11. They had been estranged from him, and this was not the least of the grievances of his afflicted state; he bitterly complained of their unkindness, Job 19:13-22; Job 19:13-22, 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, James 2:16. Every one gave him a piece of money (some more, it is likely, and some less, according to their ability) and every one an ear-ring of gold (an ornament much used by the children of the east), which would be as good as money to him: this was a superfluity which they could well spare, and the rule is, That our abundance must be a supply to our brethren's necessity. But why did Job's relations now, at length, show this kindness to him? (1.) God put it in their hearts to do so and every creature is that to us which he makes it to be. Job had acknowledged God in their estrangement from him, for which he now rewarded him in turning them to him again. (2.) Perhaps some of them withdrew from him because they thought him a hypocrite, but, now that his integrity was made manifest, they returned to him and to communion with him again. When God was friendly to him they were all willing to be friendly too, Psalms 119:74; Psalms 119:79. Others of them, it may be, withdrew because he was poor, and sore, and a rueful spectacle, but now that he began to recover they were willing to renew their acquaintance with him. Swallow-friends, that are gone in winter, will return in the spring, though their friendship is of little value. (3.) Perhaps the rebuke which God had given to Eliphaz and the other two for their unkindness to Job awakened the rest of his friends to return to their duty. Reproofs to others we should thus take as admonitions and instructions to us. 4. Job prayed for his friends, and then they flocked about him, overcome by his kindness, and every one desiring an interest in his prayers. The more we pray for our friends and relations the more comfort we may expect in them.

      III. His estate strangely increased, by the blessing of God upon the little that his friends gave him. He thankfully received their courtesy, and did not think it below him to have his estate repaired by contributions. He did not, on the one hand, urge his friends to raise money for him; he acquits himself from that (Job 6:22; Job 6:22), Did I say, Bring unto me or give me a reward of your substance? Yet what they brought he thankfully accepted, and did not upbraid them with their former unkindnesses, nor ask them why they did not do this sooner. He was neither so covetous and griping as to ask their charity, nor so proud and ill-natured as to refuse it when they offered it; and, being in so good a temper, God gave him that which was far better than their money and ear-rings, and that was his blessing, Job 42:12; Job 42:12. The Lord comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. Observe, 1. The blessing of the Lord makes rich; it is he that gives us power to get wealth and gives success in honest endeavours. Those therefore that would thrive must have an eye to God's blessing, and never to out of it, no, not into the warm sun; and those that have thriven must not sacrifice to their own net, but acknowledge their obligations to God for his blessing. 2. That blessing can make very rich and sometimes makes good people so. Those that become rich by getting think they can easily make themselves very rich by saving; but, as those that have little must depend upon God to make it much, so those that have much must depend upon God to make it more and to double it; else you have sown much and bring in little,Haggai 1:6. 3. The last days of a good man sometimes prove his best days, his last works his best works, his last comforts his best comforts; for his path, like that of the morning-light, shines more and more to the perfect day. Of a wicked man it is said, His last state is worse than his first (Luke 11:26), but of the upright man, His end is peace; and sometimes the nearer it is the clearer are the views of it. In respect of outward prosperity God is pleased sometimes to make the latter end of a good man's life more comfortable than the former part of it has been, and strangely to outdo the expectations of his afflicted people, who thought they should never live to see better days, that we may not despair even in the depths of adversity. We know not what good times we may yet be reserved for in our latter end. Non, si male nunc, et olim sic erit--It may yet be well with us, though now it is otherwise. Job, in his affliction, had wished to be as in months past, as rich as he had been before, and quite despaired of that; but God is often better to us than our own fears, nay, than our own wishes, for Job's possessions were doubled to him; the number of his cattle, his sheep and camels, his oxen and she-asses, is just double here to what it was, Job 1:3; Job 1:3. This is a remarkable instance of the extent of the divine providence to things that seem minute, as this of the exact number of a man's cattle, as also of the harmony of providence, and the reference of one event to another; for known unto God are all his works, from the beginning to the end. Job's other possessions, no doubt, were increased in proportion to his cattle, lands, money, servants, 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, Job 42:13-15; Job 42:13-15. The last of his afflictions that are recorded (Job 1:13-19; Job 1:13-19), and the most grievous, was the death of all his children at once. His friends upbraided him with it (Job 8:4; Job 8:4), but God repaired even that breach in process of time, either by the same wife, or, she being dead, by another. 1. The number of his children was the same as before, seven sons and three daughters. Some give this reason why they were not doubled as his cattle were, because his children that were dead were not lost, but gone before to a better world; and therefore, if he have but the same number of them, they may be reckoned doubled, for he has two fleeces of children (as I may say) mahanaim--two hosts, one in heaven, the other on earth, and in both he is rich. 2. The names of his daughters are here registered (Job 42:14; Job 42:14), because, in the significations of them, they seemed designed to perpetuate the remembrance of God's great goodness to him in the surprising change of his condition. He called the first Jemima--The day (whence perhaps Diana had her name), because of the shining forth of his prosperity after a dark night of affliction. The next Kezia, a spice of a very fragrant smell, because (says bishop Patrick) God had healed his ulcers, the smell of which was offensive. The third Keren-happuch (that is Plenty restored, or A horn of paint), because (says he) God had wiped away the tears which fouled his face, Job 16:16; Job 16:16. Concerning these daughters we are here told, (1.) That God adorned them with great beauty, no women so fair as the daughters of Job,Job 42:15; Job 42:15. In the Old Testament we often find women praised for their beauty, as Sarah, Rebekah, and many others; but we never find any women in the New Testament whose beauty is in the least taken notice of, no, not the virgin Mary herself, because the beauty of holiness is that which is brought to a much clearer light by the gospel. (2.) That their father (God enabling him to do it) supplied them with great fortunes: He gave them inheritance among their brethren, and did not turn them off with small portions, as most did. It is probable that they had some extraordinary personal merit, which Job had an eye to in the extraordinary favour he showed them. Perhaps they excelled their brethren in wisdom and piety; and therefore, that they might continue in his family, to be a stay and blessing to it, he made them co-heirs with their brethren.

      V. His life was long. What age he was when his troubles came we are nowhere told, but here we are told he lived 140 years, whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions. 1. He lived to have much of the comfort of this life, for he saw his posterity to the fourth generation, Job 42:16; Job 42:16. Though his children were not doubled to him, yet in his children's children (and those are the crown of old men) they were more than doubled. As God appointed to Adam another seed instead of that which was slain (Genesis 4:25), so he did to Job with advantage. God has ways to repair the losses and balance the griefs of those who are written childless, as Job was when he had buried all his children. 2. He lived till he was satisfied, for he died full of days, satisfied with living in this world, and willing to leave it; not peevishly so, as in the days of his affliction, but piously so, and thus, as Eliphaz had encouraged him to hope, he came to his grave like a shock of corn in his season.