Albert Barnes Commentary Job 42

I know that you can do everything - This is said by Job in view of what had been declared by the Almighty in the previous chapters. It is an acknowledgment that God was omnipotent, and that man ought to be submissive under the exercise of his infinite power. One great object of the Almighty's address was to convince Job of his majesty, and that object was fully accomplished.

And that no thought - No purpose or plan of yours. God was able to execute all his designs.

Can be withheld from you - Margin, “or, of yours can be hindered.” Literally, “cut off” - בצר bâtsar. The word, however, also means “to cut off access to,” and then to prevent, hinder, restrain. This is its meaning here; so (Genesis 11:6), “Nothing will be restrained (יבצר yibâtsar) from them, which they have imagined to do.”

Who is he that hides 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 you said, that undertakes to judge 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 not uncommon 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.

Hear, I beseech thee, and I will speak - This is the language of humble, docile submission. On former occasions he had spoken confidently and boldly of God; he had called in question the equity of His dealings with him; he had demanded that he might be permitted to carry his cause before Him, and argue it there himself (see notes on Job 13:3 and Job 13:20-22).

Now he is wholly changed. His is the submissive language of a docile child, and he begs to be permitted to sit down before God, and humbly to ask Him what was truth. “This is true religion.”

I will demand of thee - Or rather, “I will ask of you.” The word “demand” implies more than there is of necessity in the original word (שׁאל shâ'al). That means simply “to ask,” and it may be done with the deepest humility and desire of instruction. That was now the temper of Job.

And declare thou unto me - Job was not now disposed to debate the matter, or to enter into a controversy with God. He was willing to sit down and receive instruction from God, and earnestly desired that He would “teach” him His ways. It should be added, that very respectable critics suppose that in this verse Job designs to make confession of the impropriety of his language on former occasions, in the presumptuous and irreverent manner in which he had demanded a trial of argument with God. It would then require to be rendered as a quotation from his own words formerly.

“I have indeed uttered what I understood not,
Things too wonderful for me, which I know not,
(When I said) Hear now, I will speak,
I will demand of thee, and do thou teach me.”

This is adopted by Umbreit, and has much in its favor that is plausible; but on the whole the usual interpretation seems to be most simple and proper.

I have heard of you by the hearing of the ear - This refers to the indistinct views that we have of anything by merely hearing of it, compared with the clear apprehension that is provided by sight. Job had had such views of God as one may obtain by being told of him; he now had such views as are provided by sight. The meaning is that his views of God before were dark and obscure.

But now my eye sees you - We are not to suppose that Job means to say that he actually “saw” God, but that his apprehensions of him were clear and bright “as if” he did. There is no evidence that God appeared to Job in any visible form. He is said, indeed, to have spoken from the whirlwind, but no visible manifestation of Yahweh is mentioned.

Wherefore I abhor myself - I see that I am a sinner to be loathed and abhorred. Job, though he did not claim to be perfect, had however unquestionably been unduly exalted with the conception of his own righteousness; and in the zeal of his argument, and under the excitement of his feelings when reproached by his friends, had indulged in indefensible language respecting his own integrity. He now saw the error and folly of this and desired to take the lowest place of humiliation.

Compared with a pure and holy God, he saw that he was utterly vile and loathsome, and was not unwilling now to confess it. And repent—of the spirit which he had shown, of the language used in self-vindication, and of the manner in which he had spoken of God.

Regarding the general sentiments which he had maintained concerning the divine administration, as contrasted with those of his friends, he had no occasion to repent, for they were correct (Job 42:8). Nor did he have occasion to repent as if he had never been a true penitent or a pious man.

But he now saw that in the spirit which he had shown under his afflictions, and in his argument, there was much to regret. He doubtless also saw that there had been much in his former life which had furnished occasion for bringing these trials upon him, over which he ought now to mourn.

In dust and ashes - In the most lowly manner, and with the most expressive symbols of humiliation. It was customary in times of grief, whether because of sin or from calamity, to sit down in ashes (see the notes at Job 2:8; compare Daniel 9:3, Jonah 3:6, and Matthew 11:21); or on such an occasion, the sufferer and the penitent would strew ashes over himself .

The philosophy of this was—like the custom of wearing black for mourning apparel—that the external appearance should correspond with the internal emotions, and that deep sorrow would be appropriately expressed by disfiguring the outward aspect as much as possible. The meaning here is that Job intended to give expression to the most profound and sincere feelings of penitence for his sins. From this effect produced on his mind by the address of the Almighty, we may learn the following lessons:

1. That a correct view of the character and presence of God is suited to produce humility and penitence . This effect was produced on the mind of Peter when, astonished by a miracle performed by the Savior which only a divine being could have done, he said, Depart from me, for I am a sinful man, O Lord (Luke 5:8). The same effect was produced on the mind of Isaiah after he had seen Yahweh of Hosts in the temple: Then said I, Wo is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the king, the Lord of Hosts (Isaiah 6:5). No one can have any elevated views of his own importance or purity who has a proper understanding of the holiness of his Creator.

2. Such a view of the presence of God will produce what no argument can in causing penitence and humility.

   The friends of Job had reasoned with him in vain to secure just this state of mind; they had endeavored to convince him that he was a great sinner and ought to exercise repentance. But he met argument with argument, and all their arguments, denunciations, and appeals made no impression on his mind.

   When, however, God manifested himself to him, he was melted into contrition and was ready to make the most penitent and humble confession.

   So it is now. The arguments of a preacher or a friend often make no impression on the mind of a sinner. He can guard himself against them. He can meet argument with argument, or can coolly turn his ear away. But he has no such power to resist God, and when he manifests himself to the soul, the heart is subdued, and the proud and self-confident unbeliever becomes humbled and sues for mercy.

3. A good man will be willing to confess that he is vile when he has any clear views of God. He will be so affected with a sense of the majesty and holiness of his Maker that he will be overwhelmed with a sense of his own unworthiness.

4. The most holy men may have occasion to repent of their presumptuous manner of speaking of God.

   We all err in the same way Job did. We reason about God with irreverence; we speak of his government as if we could comprehend it; we speak of him as if he were an equal. When we come to have any proper views of him, we see that there has been much improper boldness, much self-confidence, and much irreverence of thought and manner in our estimation of the divine wisdom and plans.

   The bitter experience of Job should lead us to the utmost carefulness in the manner in which we speak of our Maker.