Job 42

“I had a million questions to ask God; but when I met Him, they all fled my mind; and it didn’t seem to matter.” —C M

The storm that Elihu had been describing finally broke, and God spoke to Job out of the storm. The answer to Job’s problems was not an explanation about God, such as the three friends and Elihu had given, but a revelation of God. The four men had declared and defended the greatness of God but had failed to persuade Job. When God displayed His majesty and greatness, it humbled Job and brought him to the place of silent submission before God. That was the turning point.

Swiss psychologist Dr. Paul Tournier wrote in his book Guilt and Grace (Harper & Row, 86), “For God’s answer is not an idea, a proposition, like the conclusion of a theorem; it is Himself. He revealed Himself to Job; Job found personal contact with God.”

We prefer that God speak to us in the sunshine, but sometimes He must speak out of the storm. This is how He spoke to Israel on Mount Sinai (Ex. 19:16–19; Heb. 12:18) and centuries later to Elijah (1 Kings 19:8–11). Ezekiel saw the glory of God in a storm and heard the voice of God speaking to him (Ezek. 1—2). Experiencing this majestic demonstration of God’s power made Job very susceptible to the message God had for him.

God’s address to Job centered on His works in nature and consisted of seventy-seven questions interspersed with divine commentary relating to the questions. The whole purpose of this interrogation was to make Job realize his own inadequacy and inability to meet God as an equal and defend his cause.

“Then summon me, and I will answer,” Job had challenged God, “or let me speak, and you reply” (Job 13: niv). God had now responded to Job’s challenge.

God’s address can be summarized in three questions:

1. “Can you explain My creation?” (38:1–38)

2. “Can you oversee My creation?” (38:39—39:30) Job’s first response (40:1–5)

3. “Can you subdue My creation?” (40:6—41:34) Job’s second response (42:1–6)

The first question dealt with God’s power and wisdom in bringing the universe into being. The second dealt with His providential care of His creatures, and the third centered on two creatures (probably the hippopotamus and the crocodile) that defy man’s ability to subdue them. When Job repented of his self-righteousness, God restored him (vv. 7–17).

God is now called “the Lord,” that is, Jehovah God, a name that (except for 12:9) has not been used in the book of Job since the first two chapters. In their speeches, the men have called Him “God” and “the Almighty” but not “Jehovah.” This is the name that God revealed to Israel centuries later (Ex. 3:13ff.), the name that speaks of His self-existence (“I AM THAT I AM”) and His personal covenant relationship to His people.

Job knew he was beaten. There was no way he could argue his case with God. Quoting God’s very words (Job 42:3–4), Job humbled himself before the Lord and acknowledged His power and justice in executing His plans (v. 2). Then Job admitted that his words had been wrong and that he had spoken about things he didn’t understand (v. 3). Job withdrew his accusations that God was unjust and not treating him fairly. He realized that whatever God does is right, and man must accept it by faith.

Job told God, “I can’t answer Your questions! All I can do is confess my pride, humble myself, and repent.” Until now, Job’s knowledge of God had been indirect and impersonal; but that was changed. Job had met God personally and seen himself to be but “dust and ashes” (v. 6; 2:8, 12; Gen. 18:27).

“The door of repentance opens into the hall of joy,” said Charles Spurgeon; and it was true for Job. In the climax of the book, Job the sinner became Job the servant of God (Job 42:7–9). Four times in these verses God called Job by that special Old Testament title “my servant” (see 1:8; 2:3). How did Job serve God? By enduring suffering and not cursing God, and thereby silencing the devil! Suffering in the will of God is a ministry that God gives to a chosen few.

But Job the servant became Job the intercessor. God was angry with Job’s three friends because they hadn’t told the truth about Him (42:7), and they had to be reconciled to Job so he could pray for them. Job became the umpire between God and his three friends! By forgiving his friends and praying for them, Job brought back the blessing to his own life (v. 10). We only hurt ourselves when we refuse to forgive others.

Job ended up with twice as much as he had before. He had twenty children, ten with God and ten in his home. (He and his wife were also reunited.) Friends and relatives brought money for a “restoration fund,” which Job must have used for purchasing breeders; and eventually, Job had twice as much livestock as before. He was once again a wealthy man. If the “double” formula also applied to Job’s age, then he must have been seventy when the story began (Ps. 90:10), and God allowed Job to live twice as many years (Job 42:16).

In the East, parents are especially proud of beautiful daughters, and Job had three of them: Jemimah (“dove”), Keziah (“cinnamon”) and Keren-Happuch (“horn of eye paint”). Jemimah had quietness, Keziah had perfume, and Keren-Happuch had the cosmetics!

To die “old and full of years” was the goal of every person. It means more than a long life; it means a rich and full life that ends well. This is the way Abraham and Isaac died (Gen. 25:8; 35:29), and also King David (1 Chron. 29:28).