Verse-by-Verse Bible Commentary
Job 42:3

Clarke's Commentary

Verse Job 42:3. Who is he that hideth counsel — These are the words of Job, and they are a repetition of what Jehovah said, Job 38:2: "Who is this that darkeneth counsel by words without knowledge?" Job now having heard the Almighty's speech, and having received his reproof, echoes back his words: "Who is he that hideth counsel without knowledge Alas, I am the man; I have uttered what I understood not; things too wonderful for me, that I knew not.

God had said, Job 38:3: "Gird up now thy loins like a man; I will demand of thee, and answer thou me." In allusion to this, Job exclaims to his Maker, Job 42:4: "Hear, I beseech thee, and I will speak: I will ask of THEE, and declare THOU unto ME." I acknowledge my ignorance; I confess my foolishness and presumption; I am ashamed of my conduct; I lament my imperfections; I implore thy mercy; and beg thee to show me thy will, that I may ever think, speak, and do, what is pleasing in thy sight.

Things too wonderful — I have spoken of thy judgments, which I did not comprehend.

Bridgeway Bible Commentary

Job submits to God (42:1-6)

Although Job does not have the answer to his problems, he knows now that God does - and God will not fail. God has not given Job any reason for his sufferings, but he has given Job a fuller knowledge of the all-powerful and all-wise God, and this has changed Job’s thinking.
Now Job sees that God is above all and in control of all; he is concerned about the smallest detail. Although Job may not understand the reason why God does things, he is assured that God is working according to his own purposes, and those purposes are perfect. Job has been conquered but he has also found peace, for the God who has been revealed to him is greater than Job ever imagined. Job no longer demands anything of God. He only worships (42:1-2).
Humbly Job confesses the truth of God’s accusation against him that he ‘darkened counsel without knowledge’ (3; see 38:2). God had challenged Job to answer his questions (4; see 38:3), but Job now has nothing to say. Previously, he had a theoretical knowledge of God, but now he has personally met God. Although his questions are not answered, he himself is fully satisfied (5-6).

Coffman's Commentaries on the Bible

JOB'S REPENTANCE AND THE EPILOGUE

"Then Job answered Jehovah, and said, I know that thou canst do all things, And that no purpose of thine can be restrained. Who is this that hideth counsel without knowledge? Therefore have I uttered things which I understood not, Things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. I had heard of thee by the hearing of the ear; But now mine eye seeth thee. Wherefore I abhor myself, And repent in dust and ashes."

"I know that thou canst do all things… etc." "Job acknowledges that God can achieve all that he plans, and that He plans, knowing that he can do all things."International Critical Commentary, Job, p. 371. Van Selms elaborated this somewhat, writing, "I sense, from the examples you have cited, the behemoth and the leviathan, that you are able to realize all your plans for your creation, however far these may go beyond human conception. You have reasons for what you do, of which we are totally ignorant"Van Selms, p. 155.

"Who is this that hideth counsel without knowledge" "In this Job repeats the question which God had asked in Job 38:2, admitting that he spoke out of limited knowledge, too confidently of things too wonderful for him to understand."Tyndale Old Testament Commentaries, Vol. 13, p. 291. In our interpretation of Job 38:2, we applied the words to the speech of Elihu; but we do not believe that Job's accepting the application of the words to himself in this verse is a contradiction of that which we alleged earlier. As a matter of fact, all of the speakers in the Book of Job fall under the same blanket indictment, but Job is to be blamed far less than any of the others. Job's knowledge of God has been greatly expanded; and he has a new appreciation of the extent, complexity and marvelous wonder of God's creation.

"Hear, I beseech thee, and I will speak" Earlier, Job had been unwilling to speak (Job 40:4-5); but now, in the light of his greater understanding, he is willing to respond to God's invitation. "He can now accept the fact that God and his government of man's life, and even his distribution of rewards and retributions, are ultimately beyond man's power to comprehend."Layman's Bible Commentary, Vol. 8, p. 150. Job's willingness to speak should not be interpreted as evidence that he then understand all about God. He didn't; nor, in this life, would he ever do so.

"I had heard of thee by the hearing of the ear; but now mine eye seeth thee" This must not be understood as a contradiction of the great truth that "No man may see God." What Job referred to here was God's revelation to him in the form of a voice out of the whirlwind. Van Selms' comment on this was, "(My knowledge) was based on hear-say; but now I have been confronted by yourself, although you wrapped yourself in a thunder-cloud as in a garment; and in that form of concealment you did appear to me."Van Selms, p. 155.

"But now mine eye seeth thee" This cannot mean that Job then knew more about God. Perhaps, he knew even less; but he had found an utterly new conception of God, not as some kind of an impersonal law, but God as a Person, a Person infinitely concerned with human affairs, a Person who would even speak to Job! that being the most wonderful and most incredible thing in the whole book. It revealed a love of God for man as nothing else could possibly have done.

"Now that thou hast revealed thyself unto me, my spiritual eyes are opened; and I begin to see thee in thy true might, thy true greatness, and thy true inscrutableness. I now recognize the distance that separates us."The Pulpit Commentary, Vol. 7d, p. 662. The same realization came to Job in this marvelous experience that was expressed by the Psalmist: "He (God) remembereth that we are dust" (Psalms 103:14). God, of course, holds this remembrance of men continually; and happy indeed is the man who himself finds the grace also to remember it. This grace was given to Job, as revealed in the following verse.

"Wherefore, I abhor myself" The underlined word here is not in the text, having been supplied by the translators; and, as indicated in the margin, "I loathe my words" is also a legitimate rendition. "Godly hatred of one's own defilement is the natural accompaniment of a believer's confrontation with the Holy God."Wycliffe Old Testament Commentary, p. 489.

"And repent in dust and ashes" Of what did Job repent? "Certainly, he did not repent of such sins as his friends had alleged against him; and neither is it enough to say that Job repented of his pride. Repentance here is the mood of a man who realizes his creaturehood and that God is eternally God."Layman's Bible Commentary, op. cit., p. 151.

Here in Job 42:5-6, we have, "The supreme lesson of the book. No new theoretical knowledge of God and his ways has been given to Job; but he has come face to face with God, and that is enough"!Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 365.

As we come to the end of Job, we are amazed that no answer whatever has been provided for the overriding question regarding the reason behind human suffering. "God is not so much concerned with strengthening man's faith by giving him answers to his questions, as he is with encouraging the kind of faith that does not demand answers."R. B. Sweet Publishing Company, No. 216, p. 82. As the great Apostle to the Gentiles stated it, "The wisdom of this world is foolishness with God." (2 Cor. 3:19). The person who waits till he knows the answers to all his questions will never even begin to serve God.

"Job is a titanic figure of sinful man, standing at midpoint between the Garden of Eden and the New Testament."Layman's Bible Commentary, op. cit., p. 151. God's manifesting such concern for Job, his unworthy creature, is a pledge of God's love for all men, and a symbol of that eventual revelation to all mankind in Jesus Christ. He ranks along with Moses, Abraham, Melchizedek, and Jethro the priest of Midian as one of the great monotheists of the Old Testament.

Barnes' Notes on the Whole Bible

Who is he that hideth counsel without knowledge? - This is repeated from Job 38:2. As used there these are the words of the Almighty, uttered as a reproof of Job for the manner in which he had undertaken to explain the dealings of God; see the notes at that verse. As repeated here by Job, they are an acknowledgment of the truth of what is there implied, that “he” had been guilty of hiding counsel in this manner, and the repetition here is a part of his confession. He acknowledges that he “had” entertained and expressed such views of God as were in fact clothing the whole subject in darkness instead of explaining it. The meaning is, “Who indeed is it, as thou saidst, that undertakes to judge of great and profound purposes without knowledge? I am that presumptuous man? Ilgen.”

Therefore have I uttered that I understood not - I have pronounced an opinion on subjects altogether too profound for my comprehension. This is the language of true humility and penitence, and shows that Job had at heart a profound veneration for God, however much he had been led away by the severity of his sufferings to give vent to improper expressions. It is no uncommon thing for even good people to be brought to see that they have spoken presumptuously of God, and have engaged, in discussions and ventured to pronounce opinions on matters pertaining to the divine administration, that were wholly beyond their comprehension.

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

4. Job’s second reply to God 42:1-6

Job’s words reveal the changes that God’s revelations had produced in him. He was aware as never before that God had all power and all wisdom. This resulted in an attitude of awe and submission (Job 42:2). He saw that it was foolish for him to question God’s actions. God knew what He was doing even though Job did not.

By quoting God’s first question back to Him (Job 42:3 a; Job 38:2), Job meant: "You were exactly right in asking, ’Who is this that hides counsel without knowledge?’ That is just what I have been doing." He admitted having spoken presumptuously (Job 42:3 b-c).

Job also repeated what God had said when He began each of His speeches (Job 42:4; Job 38:3; Job 40:7). God had asked for Job’s reply. Now Job gave it. However, it was not the courtroom accusation he had said he wanted to deliver to God. It was instead a confession of his own folly.

"He has not only realized his folly in passing judgment on things that were beyond his understanding. He has found the answer to his problem. For at bottom this was not a problem of theodicy, but a problem of fellowship. He has not learned the cause of his sufferings or the explanation of the apparent injustices in the world, but he has found God again. For hitherto he, no less than his friends, had believed that his sufferings meant that God had cast him off and that he was isolated from him who had been his friend in days gone by. But now God had come to him and spoken to him, and he knew that he could have fellowship with God even in his sufferings. Therefore Job declares that he has found a new understanding of God, compared with which his former knowledge was but as the knowledge of rumour [sic] compared with sight. This is the climax of the book, as we should expect to find at the end of the poetic portion, for which the Prologue and Epilogue are but the setting." [Note: Rowley, p. 265.]

"To Job the supremely important thing is that God has come to him in his suffering, showing him that he is not isolated from God by his suffering. He has cried for God again and again, and God has come to him, not to enter into debate with him on the issues he has thrashed out with his friends, but to show him that now, when he most needs God, God is with him. . . . It is of the essence of its [the book’s] message that Job found God in his suffering, and so found relief not from his misfortunes, but in them." [Note: Ibid., p. 20.]

Job had heard of God from others previously. This limited secondhand knowledge had led him to some false conclusions. Now, after more revelation, he saw God more clearly. He had greater spiritual insight (Job 42:5). This greater understanding of God enabled Job to understand himself better. He saw both God and himself more realistically. [Note: See William Lillie, "The Religious Significance of the Theophany in the Book of Job," Expository Times 68:11 (August 1957):355-58.] "Retract" (Job 42:6) means to "despise" or "reject." Job evidently not only withdrew his charges against God but also despised and rejected his attitude of pride. Job had previously expressed remorse over his losses, but now he grieved over his sins. Job’s repentance seems to have been more than turning from his sorrowful condition. He changed his mind and abandoned his rebellious pride and arrogance toward God. [Note: Patrick, p. 369-71.]

"He does not repent of sins that have allegedly brought on the suffering; he repents of his arrogance in impugning God’s justice, he repents of the attitude whereby he simply demands an answer; as if such were owed him. He repents of not having known God better . . ." [Note: D. A. Carson, How Long, O Lord? Reflections on Suffering and Evil, p. 174.]

"From now on he will locate his self-worth in his relationship with Yahweh, not in his own moral behavior or innocence." [Note: Hartley, p. 537.]

Job admitted sinning because he suffered, but he did not admit that he was suffering because he had sinned. [Note: Zuck, Job, p. 185.] Job forgot his cry for vindication since he had received something much better: a revelation of the person of God and renewed fellowship with God. He had lost all, but he had found God and was now content. He had stopped asking, "Why?" since he had come to know God. We do not need to know why if we know God. This is one of the great lessons of this book.

"Suffering is sometimes a mystery. We must affirm both the mystery and God. . . . The God speeches remind us that a Person, not a principle, is Lord." [Note: Bullock, pp. 108-9.]

Temptation to become distressed overtakes us all when bad things happen to us. We want to know why things happen as they do. If we know that God is in control and that in His loving wisdom He has permitted our suffering and controls it, we do not need to know why we are in pain. That is not to say we should stop trying to discover reasons. Our suffering may be due to our sin, as Job’s three friends said, or because God wants to teach us something, as Elihu affirmed. However, suffering may not be our lot for these reasons. When we cannot determine why we are suffering, we can still rest in God and continue to trust and obey Him, because we know He is sovereign and loving. This is a very important perspective to help other people who are suffering to see. By sharing it, we can be genuine comforters, not miserable comforters like Job’s friends.

"Sometimes the best answers to life’s most baffling and troubling questions lie not in what God says but in who He is. When believers recognize that truth, they begin to see that God does not just know the answers but, in fact, is the answer. To know Him is to know all one needs to know. The rest may come later but is unnecessary for now (1 Corinthians 2:9; 1 John 2 [sic 3]:2-3)." [Note: Merrill, p. 400.]

Gill's Exposition of the Whole Bible

Who [is] he that hideth counsel without knowledge?.... It may be understood, and supplied, as it is by Cocceius, "thou didst say"; as the Lord had said, or to this purpose, :-; to which Job here replies, I am the foolish man that has done it, I own it with sorrow, shame, and confusion: or it may be interpreted as condemning every other man that should act the like part. Schultens understands this as spoken by Job of God, and renders the words,

"who is this that seals up counsel, which cannot be known?''

the counsels, purposes, and decrees of God are sealed up by him, among his treasures, in the cabinet of his own breast, and are not to be unsealed and unlocked by creatures, but are impenetrable to them, past finding out by them, and not to be searched and pried into; and so the secret springs of Providence are not to be known, which Job had attempted, and for which he condemns himself;

therefore have I uttered that I understood not; concerning the providential dealings of God with men, afflicting the righteous, and suffering the wicked to prosper, particularly relating to his own afflictions; in which he arraigned the wisdom, justice, and goodness of God, as if things might have been better done than they were; but now he owns his ignorance and folly, as Asaph did in a like case, Psalms 73:22;

things too wonderful for me, which I knew not; things out of his reach to search into, and beyond his capacity to comprehend; what he should have gazed upon with admiration, and there have stopped. The judgments of God are a great deep, not to be fathomed with the line of human understanding, of which it should be said with the apostle, "O the depth", Romans 11:33, c. Job ought to have done as David did,

Psalms 131:1 of which he was now convinced, and laments and confesses his folly.

Henry's Complete Commentary on the Bible

      1 Then Job answered the LORD, and said,   2 I know that thou canst do every thing, and that no thought can be withholden from thee.   3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.   4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.   5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee.   6 Wherefore I abhor myself, and repent in dust and ashes.

      The words of Job justifying himself were ended, Job 31:40; Job 31:40. After that he said no more to that purport. The words of Job judging and condemning himself began, Job 40:4; Job 40:5. Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord (Job 42:1; Job 42:1), not by way of contradiction (he had promised not so to answer again, Job 40:5; Job 40:5), but by way of submission; and thus we must all answer the calls of God.

      I. He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, Job 42:2; Job 42:2. Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth,2 Timothy 2:25. Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it (Job 23:13; Job 23:13), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way.

      II. He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, Job 42:3; Job 42:3. "Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not," that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here, 1. He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished. 2. He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it.

      III. He will not answer, but he will make supplication to his Judge, as he had said, Job 9:15; Job 9:15. "Hear, I beseech thee, and I will speak (Job 42:4; Job 42:4), not speak either as plaintiff or defendant (Job 13:22; Job 13:22), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," James 1:5. Now he is brought to the prayer Elihu taught him, That which I see not teach thou me.

      IV. He puts himself into the posture of a penitent, and therein goes upon a right principle. In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God,2 Corinthians 7:9. Such was Job's sorrow for his sins.

      1. Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it (Job 42:5; Job 42:5): "I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note, (1.) It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear. (2.) When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us (Galatians 1:16), and so changes us into the same image,2 Corinthians 3:18. (3.) God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest.

      2. Job had an eye to himself in his repentance, thought hardly of himself, and thereby expressed his sorrow for his sins (Job 42:6; Job 42:6): Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.) It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them. Even good people, that have no gross enormities to repent of, must be greatly afflicted in soul for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart and be in bitterness. Till the enemy be effectually humbled, the peace will be insecure. (2.) Outward expressions of godly sorrow well become penitents; Job repented in dust and ashes. These, without an inward change, do but mock God; but, where they come from sincere contrition of soul, the sinner by them gives glory to God, takes shame to himself, and may be instrumental to bring others to repentance. Job's afflictions had brought him to the ashes (Job 2:8; Job 2:8, he sat down among the ashes), but now his sins brought him thither. True penitents mourn for their sins as heartily as ever they did for any outward afflictions, and are in bitterness as for an only son of a first-born, for they are brought to see more evils in their sins than in their troubles. (3.) Self-loathing is evermore the companion of true repentance. Ezekiel 6:9, They shall loathe themselves for the evils which they have committed. We must no only angry at ourselves for the wrong and damage we have by sin done to our own souls, but must abhor ourselves, as having by sin made ourselves odious to the pure and holy God, who cannot endure to look upon iniquity. If sin be truly an abomination to us, sin in ourselves will especially be so; the nearer it is to us the more loathsome it will be. (4.) The more we see of the glory and majesty of God, and the more we see of the vileness and odiousness of sin and of ourselves because of sin, the more we shall abase and abhor ourselves for it. "Now my eye sees what a God he is whom I have offended, the brightness of that majesty which by wilful sin I have spit in the face of, the tenderness of that mercy which I have spurned at the bowels of; now I see what a just and holy God he is whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I am undone," Isaiah 6:5. God had challenged Job to look upon proud men and abase them. "I cannot," says Job, "pretend to do it; I have enough to do to get my own proud heart humbled, to abase that and bring that low." Let us leave it to God to govern the world, and make it our care, in the strength of his grace, to govern ourselves and our own hearts well.