| Barnes' Notes on the Bible Therefore take unto you - Or, FOR yourselves. Seven bullocks and seven rams - The number "seven" was a common number in offering animals for sacrifice; see Leviticus 23:18; Numbers 29:32. It was not a number, however, confined at all to Jewish sacrifices, for we find that Balaam gave the direction to Balak, king of Moab, to prepare just this number for sacrifice. "And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams;" Numbers 23:1, Numbers 23:29. The number "seven" was early regarded as a perfect number, and it was probably with reference to this that that number of victims was selected, with an intention of offering a sacrifice that would be complete or perfect. And go to my servant Job - An acknowledgment of his superiority. It is probably to be understood, also, that Job would act as the officiating priest in offering up the sacrifice. It is observable that no allusion is made in this book to the priestly office, and the conclusion is obvious that the scene is laid before the institution of that office among the Jews; compare the notes at Job 1:5. And offer up for yourselves - That is, by the aid of Job. They were to make the offering, though Job was evidently to be the officiating priest. A burnt-offering - Notes, Job 1:5. And my servant Job shall pray for you - In connection with the offering, or as the officiating priest. This is a beautiful instance of the nature and propriety of intercession for others. Job was a holy man; his prayers would be acceptable to God, and his friends were permitted to avail themselves of his powerful intercession in their behalf. It is also an instance showing the nature of the patriarchal worship. It did not consist merely in offering sacrifices. Prayer was to be connected with sacrifices, nor is there any evidence that bloody offerings were regarded as available in securing acceptance with God, except in connection with fervent prayer. It is also an instance showing the nature of the patriarchal "piety." It was "presumed" that Job would be ready to do this, and would not hesitate thus to pray for his "friends." Yet it could not be forgotten how much they had wounded his feelings; how severe had been their reproaches; nor how confidently they had maintained that he was an eminently bad man. But it was presumed now that Job would be ready to forgive all this; to welcome his friends to a participation in the same act of worship with him, and to pray for them that their sins might be forgiven. Such is religion, alike in the patriarchal age and under the gospel, prompting us to be ready to forgive those who have pained or injured us, and making us ready to pray that God would pardon and bless them. For him will I accept - Margin, "his face," or "person." So the Hebrew. So in Genesis 19:21 ("margin,") compare Deuteronomy 28:50. The word "face" is thus used to denote the "person," or man. The meaning is, that Job was so holy and upright that God would regard his prayers. Lest I deal with you after your folly - As their folly had deserved. There is particular reference here to the sentiments which they had advanced respecting the divine character and government.
Clarke's Commentary on the BibleTake - seven bullocks and seven rams - From this it appears that Job was considered a priest, not only in his own family but also for others. For his children he offered burnt-offerings, Job 1:5; and now he is to make the same kind of offerings, accompanied with intercession, in behalf of his three friends. This is a full proof of the innocence and integrity of Job: a more decided one could not be given, that the accusations of his friends, and their bitter speeches, were as untrue as they were malevolent. God thus clears his character, and confounds their devices.
Gill's Exposition of the Entire BibleTherefore take unto you now seven bullocks, and seven rams,.... Creatures used in sacrifice before the giving of the Levitical law, Genesis 4:4; and the same number of the same creatures were offered by Balaam in the country of Moab, not far from where Job 54ed, nor at any great distance of time from his age, Numbers 23:1; and among the Gentiles in later times (q). And these were typical of Christ, being strong creatures, especially the bullocks, and which were used for labour; and the number seven may point at the perfection of Christ's sacrifice; to which these men were directed in their sacrifices to look for the complete atonement of their sins: now though they were not at their own dwellings, and could not take these out of their own herds and flocks, and Job had none, yet they could purchase them of others; and which having done, they are bid to do as follows: and go to my servant Job, and offer up for yourselves a burnt offering; that is, by Job, who was to offer it for them in their name, and at whose hands the Lord would accept it, and for his sake. Job, as the head and master of his family, was wont to sacrifice, as every such man did before the Aaronic priesthood took place, Job 1:5. Now this was doing Job a great deal of honour, both by calling him his servant, as before in Job 42:7, and twice more in this; which was plainly giving the cause on his side; confirming the character he always bore, and still retained; and declaring he had other thoughts of him than his friends had; as well by sending them to him with their sacrifices to offer for them; which was saying, that they had sinned, and must offer sacrifice, and that Job was in the right; and therefore must offer the sacrifice for them. This was putting them on a great piece of self-denial; that men, who were older than Job, great personages, heads of families, and who had been wont to offer sacrifices in them, yet are now sent to Job to offer them for them; a man now in mean circumstances, and who in they had treated with great contempt; and he in his turn had used them as roughly. And it was also a trial of Job's grace, and of his forgiving spirit, to do this for them, and pray to God on their behalf: and the Lord's design in it was, to exercise the graces of them both, and to reconcile them to one another, and to himself; and my servant Job shall pray for you; that their sacrifice might be accepted, and their sin pardoned. In this Job was a type of Christ, as he was in many other things; see the notes on Job 16:9. There is an agreement in his name; Job, whether it signifies love or hatred, desired or hated, in both ways the etymology of it is given; it agrees with Christ, who is beloved of God and man, and the desire of all nations; who hates iniquity, and was hated for his inveighing against it. Job was a type of him in his threefold state; before his low estate, in it, and after it; see Philippians 2:6. In his temptations by Satan, and sufferings from men; and particularly in his office as a priest, who both offered himself a sacrifice for his people, and offers their services and sacrifices of prayer and praise to God; and who prayed for his disciples, and for all the Father has given him, for transgressors and sinners, and even for his enemies that used him ill; for him will I accept; or his face, that is, hear his prayer, and grant what is asked by him; as well as accept his sacrifice; lest I deal with you after your folly; as all sin is, being committed against God, a breach of his law, and injurious to men themselves; see Deuteronomy 32:6. Though here it seems to be restrained to their particular sin and folly in their dispute with Job; want of wisdom in them was discerned by Elihu, Job 32:7. So it follows: in that ye have not spoken of me the thing which is right, like my servant Job; and if by neglect of his advice, which would have been another instance of their folly, they had provoked the Lord to deal with them as their sin deserved, it must have gone hard with them. The Targum is, "lest I should do with you "what would be" a reproach'' (or disgrace); would put them to shame, and make them appear ignominious to men; as by stripping them of their substance and honour, and reducing them to the condition Job was in. (q) "----Septem mactare juvencos", &c. Virgil. Aeneid. 6. v. 38, 39.
Keil and Delitzsch Biblical Commentary on the Old Testament8 And now take unto you seven bullocks and seven rams, and go to My servant Job, and offer an offering for yourselves, and Job My servant shall pray for you; only his person will I accept, that I recompense not unto you your folly: for ye have not spoken what is correct in reference to Me, as My servant Job. Schlottm., like Ew., translates נכונה what is sincere, and understands it of Job's inward truthfulness, in opposition to the words of the friends contrary to their better knowledge and conscience. But nkwn has not this signification anywhere: it signifies either directum equals rectum or erectum equals stabile, but not sincerum. However, objective truth and subjective truthfulness are here certainly blended in the notion "correct." The "correct" in Job's speeches consists of his having denied that affliction is always a punishment of sin, and in his holding fast the consciousness of his innocence, without suffering himself to be persuaded of the opposite. That denial was correct; and this truthfulness was more precious to God than the untruthfulness of the friends, who were zealous for the honour of God. After Job has penitently acknowledged his error, God decides between him and the friends according to his previous supplicatory wish, Job 16:21. The heavenly Witness makes Himself heard on earth, and calls Job by the sweet name of עבדי. And the servant of Jehovah is not only favoured himself, but he also becomes the instrument of grace to sinners. As where his faith shone forth he became the prophet of his own and the friends' future, so now he is the priestly mediator between the friends and God. The friends against whom God is angry, but yet not as against רשׁעים, but only as against those who have erred, must bring an offering as their atonement, in connection with which Job shall enter in with a priestly intercession for them, and only him (כּי אם, non alium sed equals non nisi), whom they regarded as one punished of God, will God accept (comp. Genesis 19:21) - under what deep shame must it have opened their eyes! Here also, as in the introduction of the book, it is the עולה which effects the atonement. It is the oldest and, according to its meaning, the most comprehensive of all the blood-offerings. Bullocks and rams are also the animals for the whole burnt-offerings of the Mosaic ritual; the proper animal for the sin-offering, however, is the he-goat together with the she-goat, which do not occur here, because the age and scene are strange to the Israelitish branching off of the חטאת from the עולה. The double seven gives the mark of the profoundest solemnity to the offering that was to be offered. The three also obey the divine direction; for although they have erred, God's will is above everything in their estimation, and they cheerfully subordinate themselves as friends to the friend. (Note: Hence the Talmudic proverb (vid., Frst's Perlenschnre, S. 80): או איתותא או חברא כחברי איוב, either a friend like Job's friends or death!)
Geneva Study BibleTherefore 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 {h} 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. (h) When you have reconciled yourselves to him for the faults that you have committed against him, he will pray for you, and I will hear him.
Wesley's Notes 42:8 My servant - Whom though you condemned as an hypocrite, I own for my faithful servant. Offer - By the hand of Job, whom I hereby constitute your priest to pray and sacrifice for you. Lest I deal - Lest my just judgment take hold of you for your false and foolish speeches.
King James Translators' Noteshim: Heb. his face, or, person
Jamieson-Fausset-Brown Bible Commentary8. seven-(See [565]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 [566]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).
Matthew Henry's Concise Commentary42:7-9 After the Lord had convinced and humbled Job, and brought him to repentance, he owned him, comforted him, and put honour upon him. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but if God say, Well done, thou good and faithful servant, it is of little consequence who says otherwise. Job's friends had wronged God, by making prosperity a mark of the true church, and affliction a certain proof of God's wrath. Job had referred things to the future judgment and the future state, more than his friends, therefore he spake of God that which was right, better than his friends had done. And as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so Christ prayed for his persecutors, and ever lives, making intercession for the transgressors. Job's friends were good men, and belonged to God, and He would not let them be in their mistake any more than Job; but having humbled him by a discourse out of the whirlwind, he takes another way to humble them. They are not to argue the matter again, but they must agree in a sacrifice and a prayer, and that must reconcile them, Those who differ in judgment about lesser things, yet are one in Christ the great Sacrifice, and ought therefore to love and bear with one another. When God was angry with Job's friends, he put them in a way to make peace with him. Our quarrels with God always begin on our part, but the making peace begins on his. Peace with God is to be had only in his own way, and upon his own terms. These will never seem hard to those who know how to value this blessing: they will be glad of it, like Job's friends, upon any terms, though ever so humbling. Job did not insult over his friends, but God being graciously reconciled to him, he was easily reconciled to them. In all our prayers and services we should aim to be accepted of the Lord; not to have praise of men, but to please God.
Matthew Henry's Whole Bible CommentaryVerses 7-9 Job, in his discourses, had complained very much of the censures of his friends and their hard usage of him, and had appealed to God as Judge between him and them, and thought it hard that judgment was not immediately given upon the appeal. While God was catechising Job out of the whirlwind one would have thought that he only was in the wrong, and that the cause would certainly go against him; but here, to our great surprise, we find it quite otherwise, and the definitive sentence given in Job's favour. Wherefore judge nothing before the time. Those who are truly righteous before God may have their righteousness clouded and eclipsed by great and uncommon afflictions, by the severe censures of men, by their own frailties and foolish passions, by the sharp reproofs of the word and conscience, and the deep humiliation of their own spirits under the sense of God's terrors; and yet, in due time, these clouds shall all blow over, and God will bring forth their righteousness as the light and their judgment as the noon-day, Ps. 37:6. He cleared Job's righteousness here, because he, like an honest man, held it fast and would not let it go. We have here, I. Judgment given against Job's three friends, upon the controversy between them and Job. Elihu is not censured here, for he distinguished himself from the rest in the management of the dispute, and acted, not as a party, but as a moderator; and moderation will have its praise with God, whether it have with men or no. In the judgment here given Job is magnified and his three friends are mortified. While we were examining the discourses on both sides we could not discern, and therefore durst not determine, who was in the right; something of truth we thought they both had on their side, but we could not cleave the hair between them; nor would we, for all the world, have had to give the decisive sentence upon the case, lest we should have determined wrong. But it is well that the judgment is the Lord's, and we are sure that his judgment is according to truth; to it we will refer ourselves, and by it we will abide. Now, in the judgment here given, 1. Job is greatly magnified and comes off with honour. He was but one against three, a beggar now against three princes, and yet, having God on his side, he needed not fear the result, though thousands set themselves against him. Observe here, (1.) When God appeared for him: After the Lord had spoken these words unto Job, v. 7. After he had convinced and humbled him, and brought him to repentance for what he had said amiss, then he owned him in what he had said well, comforted him, and put honour upon him; not till then: for we are not ready for God's approbation till we judge and condemn ourselves; but then he thus pleaded his cause, for he that has torn will heal us, he that has smitten will bind us. The Comforter shall convince, Jn. 16:8. See in what method we are to expect divine acceptance; we must first be humbled under divine rebukes. After God, by speaking these words, had caused grief, he returned and had compassion, according to the multitude of his mercies; for he will not contend for ever, but will debate in measure, and stay his rough wind in the day of his east wind. Now that Job had humbled himself God exalted him. True penitents shall find favour with God, and what they have said and done amiss shall no more be mentioned against them. Then God is well pleased with us when we are brought to abhor ourselves. (2.) How he appeared for him. It is taken for granted that all his offences are forgiven; for if he be dignified, as we find he is here, no doubt he is justified. Job had sometimes intimated, with great assurance, that God would clear him at last, and he was not made ashamed of the hope. [1.] God calls him again and again his servant Job, four times in two verses, and he seems to take a pleasure in calling him so, as before his troubles (ch. 1:8), "Hast thou considered my servant Job? Though he is poor and despised, he is my servant notwithstanding, and as dear to me as when he was in prosperity. Though he has his faults, and has appeared to be a man subject to like passions as others, though he has contended with me, has gone about to disannul my judgment, and has darkened counsel by words without knowledge, yet he sees his error and retracts it, and therefore he is my servant Job still." If we still hold fast the integrity and fidelity of servants to God, as Job did, though we may for a time be deprived of the credit and comfort of the relation, we shall be restored to it at last, as he was. The devil had undertaken to prove Job a hypocrite, and his three friends had condemned him as a wicked man; but God will acknowledge those whom he accepts, and will not suffer them to be run down by the malice of hell or earth. If God says, Well done, good and faithful servant, it is of little consequence who says otherwise. [2.] He owns that he had spoken of him the thing that was right, beyond what his antagonists had done. He had given a much better and truer account of the divine Providence than they had done. They had wronged God by making prosperity a mark of the true church and affliction a certain indication of God's wrath; but Job had done him right by maintaining that God's love and hatred are to be judged of by what is in men, not by what is before them, Eccl. 9:1. Observe, First, Those do the most justice to God and his providence who have an eye to the rewards and punishments of another world more than to those of this, and with the prospect of those solve the difficulties of the present administration. Job had referred things to the future judgment, and the future state, more than his friends had done, and therefore he spoke of God that which was right, better than his friends had done. Secondly, Though Job had spoken some things amiss, even concerning God, whom he made too bold with, yet he is commended for what he spoke that was right. We must not only not reject that which is true and good, but must not deny it its due praise, though there appear in it a mixture of human frailty and infirmity. Thirdly, Job was in the right, and his friends were in the wrong, and yet he was in pain and they were at ease-a plain evidence that we cannot judge of men and their sentiments by looking in their faces or purses. He only can do it infallibly who sees men's hearts. [3.] He will pass his word for Job that, notwithstanding all the wrong his friends had done him, he is so good a man, and of such a humble, tender, forgiving spirit, that he will very readily pray for them, and use his interest in heaven on their behalf: "My servant Job will pray for you. I know he will. I have pardoned him, and he has the comfort of pardon, and therefore he will pardon you." [4.] He appoints him to be the priest of this congregation, and promises to accept him and his mediation for his friends. "Take your sacrifices to my servant Job, for him will I accept." Those whom God washes from their sins he makes to himself kings and priests. True penitents shall not only find favour as petitioners for themselves, but be accepted as intercessors for others also. It was a great honour that God hereby put upon Job, in appointing him to offer sacrifice for his friends, as formerly he used to do for his own children, ch. 1:5. And a happy presage it was of his restoration to his prosperity again, and indeed a good step towards it, that he was thus restored to the priesthood. Thus he became a type of Christ, through whom alone we and our spiritual sacrifices are acceptable to God; see 1 Pt. 2:5. "Go to my servant Job, to my servant Jesus" (from whom for a time he hid his face), "put your sacrifices into his hand, make use of him as your Advocate, for him will I accept, but, out of him, you must expect to be dealt with according to your folly." And, as Job prayed and offered sacrifice for those that had grieved and wounded his spirit, so Christ prayed and died for his persecutors, and ever lives making intercession for the transgressors. 2. Job's friends are greatly mortified, and come off with disgrace. They were good men and belonged to God, and therefore he would not let them lie still in their mistake any more than Job, but, having humbled him by a discourse out of the whirlwind, he takes another course to humble them. Job, who was dearest to him, was first chidden, but the rest in their turn. When they heard Job talked to, it is probable, they flattered themselves with a conceit that they were in the right and Job was in all the fault, but God soon took them to task, and made them know the contrary. In most disputes and controversies there is something amiss on both sides, either in the merits of the cause or in the management, if not in both; and it is fit that both sides should be told of it, and made to see their errors. God addresses this to Eliphaz, not only as the senior, but as the ringleader in the attack made upon Job. Now, (1.) God tells them plainly that they had not spoken of him the thing that was right, like Job, that is, they had censured and condemned Job upon a false hypothesis, had represented God fighting against Job as an enemy when really he was only trying him as a friend, and this was not right. Those do not say well of God who represent his fatherly chastisements of his own children as judicial punishments and who cut them off from his favour upon the account of them. Note, It is a dangerous thing to judge uncharitably of the spiritual and eternal state of others, for in so doing we may perhaps condemn those whom God has accepted, which is a great provocation to him; it is offending his little ones, and he takes himself to be wronged in all the wrongs that are done to them. (2.) He assures them he was angry with them: My wrath is kindled against thee and thy two friends. God is very angry with those who despise and reproach their brethren, who triumph over them, and judge hardly of them, either for their calamities or for their infirmities. Though they were wise and good men, yet, when they spoke amiss, God was angry with them and let them know that he was. (3.) He requires from them a sacrifice, to make atonement for what they had said amiss. They must bring each of them seven bullocks, and each of them seven rams, to be offered up to God for a burnt-offering; for it should seem that, before the law of Moses, all sacrifices, even those of atonement, were wholly burnt, and therefore were so called. They thought they had spoken wonderfully well, and that God was beholden to them for pleading his cause and owed them a good reward for it; but they are told that, on the contrary, he is displeased with them, requires from them a sacrifice, and threatens that, otherwise, he will deal with them after their folly. God is often angry at that in us which we are ourselves proud of and sees much amiss in that which we think was done well. (4.) He orders them to go to Job, and beg of him to offer their sacrifices, and pray for them, otherwise they should not be accepted. By this God designed, [1.] To humble them and lay them low. They thought that they only were the favourites of Heaven, and that Job had no interest there; but God gives them to understand that he had a better interest there than they had, and stood fairer for God's acceptance than they did. The day may come when those who despise and censure God's people will court their favour, and be made to know that God has loved them, Rev. 3:9. The foolish virgins will beg oil of the wise. [2.] To oblige them to make their peace with Job, as the condition of their making their peace with God. If thy brother has aught against thee (as Job had a great deal against them), first be reconciled to thy brother and then come and offer thy gift. Satisfaction must first be made for wrong done, according as the nature of the thing requires, before we can hope to obtain from God the forgiveness of sin. See how thoroughly God espoused the cause of his servant Job and engaged in it. God will not be reconciled to those that have offended Job till they have first begged his pardon and he be reconciled to them. Job and his friends had differed in their opinion about many things, and had been too keen in their reflections one upon another, but now they were to be made friends; in order to that, they are not to argue the matter over again and try to give it a new turn (that might be endless), but they must agree in a sacrifice and a prayer, and that must reconcile them: they must unite in affection and devotion when they could not concur in the same sentiments. Those who differ in judgments about minor things are yet one in Christ the great sacrifice, and meet at the same throne of grace, and therefore ought to love and bear with one another. Once more, observe, When God was angry with Job's friends, he did himself put them in a way to make their peace with him. Our quarrels with God always begin on our part, but the reconciliation begins on his. II. The acquiescence of Job's friends in this judgment given, v. 9. They were good men, and, as soon as they understood what the mind of the Lord was, they did as he commanded them, and that speedily and without gainsaying, though it was against the grain to flesh and blood to court him thus whom they had condemned. Note, Those who would be reconciled to God must carefully use the prescribed means and methods of reconciliation. Peace with God is to be had only in his own way and upon his own terms, and they will never seem hard to those who know how to value the privilege, but they will be glad of it upon any terms, though ever so humbling. Job's friends had all joined in accusing Job, and now they join in begging his pardon. Those that have sinned together should repent together. Those that appeal to God, as both Job and his friends had often done, must resolve to stand by his award, whether pleasing or unpleasing to their own mind. And those that conscientiously observe God's commands need not doubt of his favour: The Lord also accepted Job, and his friends in answer to his prayer. It is not said, He accepted them (though that is implied), but, He accepted Job for them; so he has made us accepted in the beloved, Eph. 1:6; Mt. 3:17. Job did not insult over his friends upon the testimony God had given concerning him, and the submission they were obliged to make to him; but, God being graciously reconciled to him, he was easily reconciled to them, and then God accepted him. This is that which we should aim at in all our prayers and services, to be accepted of the Lord; this must be the summit of our ambition, not to have praise of men, but to please God. |
