Job 42:7-17
7. to Eliphaz—because he was the foremost of the three friends; their speeches were but the echo of his.
right—literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (Job 13:10). as . . . Job hath—Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."8. seven—(See Introduction ). The number offered by the Gentile prophet (Nu 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Ge 20:17), thus foreshadowing the true Mediator (1Ti 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests.
him—rather, "His person [face] only" (see on Job 22:30). The "person," must be first accepted, before God can accept his offering and work (Ge 4:4); that can be only through Jesus Christ. folly—impiety (Job 1:22; 2:10).9. The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (Mt 5:44; Lu 23:34; Ac 7:60; 16:24, 28, 30, 31).
10. turned . . . captivity—proverbial for restored, or amply indemnified him for all he had lost (Eze 16:53; Ps 14:7; Ho 6:11). Thus the future vindication of man, body and soul, against Satan (Job 1:9-12), at the resurrection (Job 19:25-27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person.
twice—so to the afflicted literal and spiritual Jerusalem (Isa 40:2; 60:7; 61:7; Zec 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Isa 53:12).11. It was Job's complaint in his misery that his "brethren," were "estranged" from him (Job 19:13); these now return with the return of his prosperity (Pr 14:20; 19:6, 7); the true friend loveth at all times (Pr 17:17; 18:24). "Swallow friends leave in the winter and return with the spring" [HENRY].
eat bread—in token of friendship (Ps 41:9). piece of money—Presents are usual in visiting a man of rank in the East, especially after a calamity (2Ch 32:23). Hebrew, kesita. MAGEE translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Ge 33:19; Jos 24:32. But it is from the Arabic kasat, "weighed out" [UMBREIT], not coined; so Ge 42:35; 33:19; compare with Ge 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity. earring—whether for the nose or ear (Ge 35:4; Isa 3:21). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.12. Probably by degrees, not all at once.
13. The same number as before, Job 1:2; perhaps by a second wife; in Job 19:17 his wife is last mentioned.
14. Names significant of his restored prosperity (Ge 4:25; 5:29).
Jemima—"daylight," after his "night" of calamity; but MAURER, "a dove." Kezia—"cassia," an aromatic herb (Ps 45:8), instead of his offensive breath and ulcers. Keren-happuch—"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (Job 16:15). The names also imply the beauty of his daughters.15. inheritance among . . . brethren—An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (Nu 27:8), a proof of wealth and unanimity.
16. The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (Ps 90:10).
sons' sons—a proof of divine favor (Ge 50:23; Ps 128:6; Pr 17:6).17. full of days—fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (Job 5:26; Ps 91:16; Ge 25:8; 35:29). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare Mt 27:52, 53, from which it perhaps was derived spuriously.