King James Version
Job 42
17 verses with commentary
Job's Repentance and Restoration
Then Job answered the LORD, and said,
View commentary
"Then Job answered the LORD, and said." After God's overwhelming revelation (chapters 38-41), Job responds. The Hebrew vaya'an (וַיַּעַן, "and he answered") introduces Job's final speech. This response differs radically from his earlier defenses. Encountering God directly transforms Job from demanding explanations to humble worship. This teaches that true knowledge of God comes through revelation, not speculation, and produces profound transformation in perspective and posture.
I know that thou canst do every thing, and that no thought can be withholden from thee. no thought can be: or, no thought of thine can be hindered
View commentary
I know that thou canst do every thing, and that no thought can be withholden from thee. Job responds to God's speeches (chapters 38-41) with this profound confession of divine omnipotence and sovereignty. "Thou canst do every thing" (kol tukhal, כֹּל תּוּכָל) literally means "all things you are able"—absolute power belongs to God alone. This echoes Genesis 18:14 ("Is any thing too hard for the Lord?") and anticipates Jesus' teaching that with God all things are possible (Matthew 19:26).
"No thought can be withholden from thee" translates lo-yibatser mimkha mezimmah (לֹא־יִבָּצֵר מִמְּךָ מְזִמָּה), meaning "no purpose/plan is impossible for you" or "no purpose of yours can be thwarted." The noun mezimmah (מְזִמָּה) means purpose, plan, or intention. Job acknowledges that God's purposes cannot be frustrated by human ignorance, resistance, or questioning. What God intends, He accomplishes.
Job's confession represents transformation. Earlier he demanded answers, questioned God's justice, and insisted on vindication. After encountering God personally, he submits—not because he understands his suffering's purpose but because he trusts God's character. This models mature faith: trusting divine sovereignty even when specific purposes remain mysterious. The verse anticipates Romans 8:28, affirming that God works all things according to His purpose, and Ephesians 1:11, declaring that God works all things according to the counsel of His will.
"No thought can be withholden from thee" translates lo-yibatser mimkha mezimmah (לֹא־יִבָּצֵר מִמְּךָ מְזִמָּה), meaning "no purpose/plan is impossible for you" or "no purpose of yours can be thwarted." The noun mezimmah (מְזִמָּה) means purpose, plan, or intention. Job acknowledges that God's purposes cannot be frustrated by human ignorance, resistance, or questioning. What God intends, He accomplishes.
Job's confession represents transformation. Earlier he demanded answers, questioned God's justice, and insisted on vindication. After encountering God personally, he submits—not because he understands his suffering's purpose but because he trusts God's character. This models mature faith: trusting divine sovereignty even when specific purposes remain mysterious. The verse anticipates Romans 8:28, affirming that God works all things according to His purpose, and Ephesians 1:11, declaring that God works all things according to the counsel of His will.
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.
View commentary
Job confesses: '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.' This acknowledges speaking beyond his understanding. Job recognizes mystery in divine providence.
Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.
View commentary
"Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me." Job quotes God's earlier challenge (38:3, 40:7) back to Him, acknowledging the role reversal. Previously Job demanded that God answer him; now he recognizes God's right to question him. The repetition demonstrates Job's acceptance of proper order—creature submitting to Creator. This teaches that spiritual maturity involves recognizing and accepting appropriate authority relationships, especially between God and humanity.
I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
View commentary
I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Job articulates the difference between secondhand knowledge and personal encounter with God. "Heard of thee by the hearing of the ear" (leshema-ozen shema'tikha, לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ) indicates indirect knowledge—hearing about God through tradition, teaching, or others' testimony. This represents religious knowledge, theological propositions, inherited faith—accurate but abstract.
"Now mine eye seeth thee" (ve'atah eini ra'atka, וְעַתָּה עֵינִי רָאָתְךָ) describes direct personal experience. The verb ra'ah (רָאָה) means to see, perceive, experience—Job encountered God personally, not merely intellectually. This wasn't physical sight (God is spirit, John 4:24) but spiritual perception—experiencing God's presence, character, and majesty directly. The contrast parallels knowing about someone versus knowing them personally.
Job's testimony transforms understanding of revelation and faith. Intellectual knowledge about God, while valuable and necessary, differs qualitatively from personal encounter. His suffering became the means by which secondhand faith became firsthand experience. This anticipates New Testament teaching: eternal life is knowing God personally (John 17:3), the Spirit bears witness directly to believers (Romans 8:16), and Christ promises to manifest Himself to those who love Him (John 14:21). Job's experience models the journey from inherited faith to owned faith, from knowing about God to knowing God Himself.
"Now mine eye seeth thee" (ve'atah eini ra'atka, וְעַתָּה עֵינִי רָאָתְךָ) describes direct personal experience. The verb ra'ah (רָאָה) means to see, perceive, experience—Job encountered God personally, not merely intellectually. This wasn't physical sight (God is spirit, John 4:24) but spiritual perception—experiencing God's presence, character, and majesty directly. The contrast parallels knowing about someone versus knowing them personally.
Job's testimony transforms understanding of revelation and faith. Intellectual knowledge about God, while valuable and necessary, differs qualitatively from personal encounter. His suffering became the means by which secondhand faith became firsthand experience. This anticipates New Testament teaching: eternal life is knowing God personally (John 17:3), the Spirit bears witness directly to believers (Romans 8:16), and Christ promises to manifest Himself to those who love Him (John 14:21). Job's experience models the journey from inherited faith to owned faith, from knowing about God to knowing God Himself.
Wherefore I abhor myself, and repent in dust and ashes.
View commentary
Job's climax: 'Wherefore I abhor myself, and repent in dust and ashes.' This doesn't repent of supposed sins but of presumption in demanding answers. Job's self-abhorrence reflects proper perspective before divine majesty.
The Lord Rebukes Job's Friends
And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.
View commentary
God's verdict: 'My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.' This vindicates Job against the friends. Their orthodox theology proved false comfort; Job's honest lament proved faithful.
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 ye have not spoken of me the thing which is right, like my servant Job. him: Heb. his face, or, person
View commentary
God commands the friends: 'my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly.' This requires the accusers to seek intercession from the accused. Job's priestly function for his friends models Christ's intercession for sinners.
So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job . Job: Heb. the face of Job
View commentary
"So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them." Job's friends obey God's instruction to bring sacrifices and have Job pray for them. Their compliance demonstrates appropriate response to divine rebuke. Though they spoke wrongly about God (v.7), they accept correction and God's prescribed remedy. This teaches that even serious theological error can be forgiven when we humbly accept correction and follow God's prescribed path to reconciliation.
Job's Fortunes Restored
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. gave: Heb. added all that had been to Job unto the double
View commentary
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. God restores Job's fortunes after he prays for the friends who wronged him. "Turned the captivity" (shav et-shevut, שָׁב אֶת־שְׁבוּת) is an idiom meaning to restore fortunes, reverse circumstances, or bring back from exile—Job's restoration parallels Israel's return from captivity. The timing is crucial: restoration comes "when he prayed for his friends"—those who accused him falsely and compounded his suffering with bad theology.
The phrase emphasizes both Job's act of intercession and God's sovereign timing. Praying for those who wounded him required forgiveness and grace—releasing bitterness to seek their good. This intercession echoes Abraham's prayer for Abimelech (Genesis 20:7, 17), anticipating Jesus' teaching to pray for enemies (Matthew 5:44) and His own intercession for His crucifiers (Luke 23:34). God's response—doubling Job's possessions—demonstrates the principle that God exalts the humble (James 4:10, 1 Peter 5:6).
The doubling of Job's wealth (42:12) symbolizes complete restoration and divine favor. However, Job received exactly the same number of children (10 again), suggesting that his original children weren't replaced but awaited him in the afterlife—death had only separated them temporarily. The book's conclusion vindicates Job, rebukes his friends (42:7-8), and demonstrates that God's purposes, though mysterious during trial, ultimately work for good. Romans 8:28 echoes this theme: God works all things together for good for those who love Him.
The phrase emphasizes both Job's act of intercession and God's sovereign timing. Praying for those who wounded him required forgiveness and grace—releasing bitterness to seek their good. This intercession echoes Abraham's prayer for Abimelech (Genesis 20:7, 17), anticipating Jesus' teaching to pray for enemies (Matthew 5:44) and His own intercession for His crucifiers (Luke 23:34). God's response—doubling Job's possessions—demonstrates the principle that God exalts the humble (James 4:10, 1 Peter 5:6).
The doubling of Job's wealth (42:12) symbolizes complete restoration and divine favor. However, Job received exactly the same number of children (10 again), suggesting that his original children weren't replaced but awaited him in the afterlife—death had only separated them temporarily. The book's conclusion vindicates Job, rebukes his friends (42:7-8), and demonstrates that God's purposes, though mysterious during trial, ultimately work for good. Romans 8:28 echoes this theme: God works all things together for good for those who love Him.
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.
View commentary
"Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before." After restoration begins, Job's family and former friends return. Their absence during suffering but presence during prosperity exposes fair-weather friendship. Yet Job receives them graciously. God restores community alongside material blessings. This teaches that restoration includes renewed relationships, though we must recognize that some relationships are conditional and shallow. The verse also demonstrates God's comprehensive restoration—nothing partial or incomplete.
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.
View commentary
Job's restoration: 'So the LORD blessed the latter end of Job more than his beginning.' This doubled blessing (14,000 sheep, 6,000 camels, etc.) vindicates Job materially. Yet the deeper vindication was God's approval and fellowship.
He had also seven sons and three daughters.
View commentary
"He had also seven sons and three daughters." God gives Job exact same number of children as before (1:2). Some interpreters suggest this indicates the previous children still lived in God's presence, so Job eventually had double (including those who died). The specific replacement demonstrates God's attention to detail in restoration. This teaches that God's restoration is comprehensive and specific—He doesn't provide generic blessing but addresses particular losses.
And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.
View commentary
"And he called the name of the first, Jemimah; and the name of the second, Kezia; and the name of the third, Kerenhappuch." The daughters' names receive unusual attention—meaning "dove," "cassia" (fragrant spice), and "horn of antimony" (cosmetic). Their beauty is emphasized (v.15). This demonstrates Job's changed perspective—he values and celebrates his daughters, naming them with care and beauty. This teaches that suffering and restoration can transform perspectives, leading to deeper appreciation of blessings previously taken for granted.
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.
View commentary
"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 daughters receive inheritance equally with sons—highly unusual in ancient patriarchal society. Job's encounter with God transformed not just his theology but his practical living, including gender justice. This teaches that genuine spiritual transformation produces social reformation. Right knowledge of God leads to right treatment of all people, especially the marginalized or undervalued.
After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.
View commentary
"After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations." Job lives 140 additional years—possibly double his previous age, matching double restoration of possessions (v.10). Seeing four generations represents fullness of blessing in ancient thought. God grants Job comprehensive restoration—time to enjoy fully what he received. This teaches that God's restoration isn't merely replacement but opportunity to experience blessing richly. Divine redemption provides time to heal, enjoy, and appreciate what is restored.
So Job died, being old and full of days.
View commentary
Job's death: 'So Job died, being old and full of days.' This peaceful conclusion after intense suffering shows that the story ends well. Job's longevity after restoration reveals God's faithfulness despite temporary testing.