Job 42:8

Job 42:8 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.

Ver. 8. Therefore take unto you now seven bullocks] God reproveth not his for any other end, but that he may reduce them, and be reconciled unto them. The Sun of righteousness loveth not to set in a cloud.

Deiecit ut relevet; premit ut solaria praestet.

Enecat, ut possit vivificare Deus.

Seven bullocks and seven rams] A great sacrifice, whether we look to the greatness of the cattle, or the number (especially if each of them were to bring seven of each sort, as some understand it), to show the greatness of their sin, in not speaking right things of God and Job, though of a good intention, and with a very fair pretence. Seven of each they were to bring, which is noted for a number of perfection; and this pointed them of old (for the ceremonial law was their gospel) to the complete perfect sacrifice of Jesus Christ, the Lamb slain from the beginning of the world, every way sufficient to expiate their sins, and to save them from the wrath to come. It is assured them, also, that God was through Christ perfectly satisfied and pacified toward his faithful people.

And go to my servant Job] Who was to do the honourable office of a priest for them (as before the law Abraham did, and Melchisedek and others), and is thrice in this verse called God’s servant, for honour’s sake; to the end that his friends might the more respect him, whom before they had vilipended (critised), and be reconciled unto him, whom before they had wronged.

And offer up for yourselves a burnt offering] Holocaustabitis holocaustum, a whole burnt offering. Where we must not imagine that God took delight in the smell or rather stench of the burnt beasts, hides and all, but in the faith of those that offered them, who also were hereby reminded of their sins (for which they had deserved to be burnt in hell) and of their duties, to mortify their earthly members, and to present their bodies a living sacrifice, holy, acceptable unto God, Rom 12:1.

And my servant Job shall pray for you] Which, as he could do very well, Eze 14:14, so he should now do, to show his hearty reconciliation; but should have little availed for them had not they repented, and believed, and prayed for themselves. For the just shall live by his faith; and it is a great vanity in some great Papists, who presume to live loosely and basely, because they have hired some hedge priest to say a certain number of prayers for them daily.

For him will I accept] sc. Through the office and person of my Son, which herein he resembleth. The high priest’s office was, 1. To expiate the sins of the people. 2. To intercede and make request for them. Christ is the High Priest of the New Testament; in whom the Father is well pleased, and through whom he will deny nothing to his humble suppliants, for themselves or others.

Lest I deal with you after your folly] Heb. Lest I work foolishness with you; that is (saith Beza), lest I so behave myself toward you as your foolishness doth deserve. Or, lest I so handle you, that you may think me no wiser than I should be since you have seemed so to roughly hew Job out of zeal to me. Thus to the froward God seemeth to deal frowardly, Psa 18:27. Tremellius rendereth it not folly, but heinous offence; others, disgrace, flagitium, ignominia.

In that ye have not spoken, &c.] And if for hard words and ill language good men may suffer, what shall become of such as, both with virulent tongues and violent hands, set against such as fear God?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 42:8. Therefore take now seven bullocks, &c. — To make an atonement for what you have said amiss. It seems they were each of them to bring seven bullocks and seven rams, which were to be wholly offered up to God as a burnt-offering; for before, the law of Moses, all sacrifices, even those of atonement, appear to have been wholly burned, and therefore were called burnt-offerings. They thought, doubtless, that they had spoken wonderfully well, and had done a righteous act in pleading God’s cause; but they are told quite the contrary, that God was displeased with them, required a sacrifice from them, and threatened, if they did not bring it, he would deal with them according to their folly. Many times is God angry at that in us which we ourselves are ready to be proud of; and sees much amiss in that which we think was well done. And go to my servant Job — Whom, though you condemned him as a hypocrite, I own for my faithful servant. And offer up a burnt-offering — By the hand of Job, whom I hereby constitute your priest, to pray and sacrifice for you. Lest I deal with you after your folly — Lest my just judgment take hold of you for your false and foolish speeches.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

42:8-9 The Lord made Job the mediator that Job had hoped to find for himself (9:33; 16:19-21; 19:25) and that Elihu desired to be (32:1–37:24). • go to my servant Job: God wanted Job’s friends to be reconciled with Job before they presented their offerings (Matt 5:23-24). • My servant Job will pray for you; he had also prayed for his children (1:5; cp. Jas 5:16; 1 Jn 5:16). • When the Lord accepted Job’s prayer, it ironically fulfilled Eliphaz’s promise (Job 22:26-30).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

When you have reconciled yourselves to him for the faults that you have committed against him, he shall pray for you, and I will hear him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

seven--(See Introduction). The number offered by the Gentile prophet (Num 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Gen 20:17), thus foreshadowing the true Mediator (Ti1 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 (Gen 4:4); that can be only through Jesus Christ.

folly--impiety (Job 1:22; Job 2:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Take-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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) Therefore take unto you now seven bullocks and seven rams.—It is remarkable that the sacrifices prescribed for Job’s friends were similar to those which Balaam prescribed for Balak (Num_23:2-29). This is probably one indication out of many that the age of Job was that of Moses, or before it. “My servant Job shall pray for you.” This, strange to say, was the very promise with which Eliphaz himself had closed his third and last speech. His words therefore received a striking fulfilment in the case of himself and his friends. The intercession of Job seems to show us that his character is a typical one, representing to us the character of Christ as the sufferer and the mediator on behalf of man; and as in Job there is no trace of acquaintance with the Divine covenant, the book shows us a sort of anticipation of the Gospel to the Gentile world, that the mercies of God are not limited, as some have thought, to the chosen race, but that the principles of God’s action are the same universally. He deals with men upon a principle of mediation: whether the mediator be Moses, as the mediator of the first covenant; or Job, who was the accepted mediator for his friends beyond the pale of the covenant; or whether the mediator be Jesus Christ, as the one Mediator between God and man.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went,.... Having taken the above creatures for sacrifice, as directed, they went to Job with them;

and did according as the Lord commanded them; offered them by Job for a burnt offering, and desired him to pray for them. This they did, both as to matter and manner, as the Lord ordered them; and they did it immediately, without consulting flesh and blood, the pride and other passions of their hearts; and they all united in it, and served the Lord with one consent, which showed them to be good men;

the Lord also accepted Job; the sacrifice he offered; perhaps by sending fire from heaven, which consumed the burnt offering: or "the face of Job"; he heard his prayer for his friends, and granted his request for them: or "the person of Job", as Mr. Broughton renders it; Job in this was a type of Christ also, who is always heard in his intercession and mediation for his people. God has respect to his person, which always acceptable to him, and in whom he is well pleased; and he has respect to his offering and sacrifice, which is of a sweet smelling savour to him. And the persons of his people are accepted in him the Beloved, and all their services and sacrifices of prayer and praise, Mat 3:17. The Targum is,

"they did as the Word of the Lord spake unto them, and the Word of the Lord accepted the face of Job.''

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Lev 23:18; Num 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;” Num 23:1, Num 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 Gen 19:21 (“margin,”) compare Deu 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Offer. Septuagint, "Thou shalt make an oblation, Greek: karpoma, for you." (Haydock) --- Yet holocausts seem to have been the only species of sacrifice before Moses. The number seven, has always been in a manner sacred; (Calmet) being doubled, it shews the greatness of the offence. (St. Gregory) (Worthington) --- Job was to present these victims to God, (Calmet) as the priest and mediator, (Du Hamel) of whom God approved. He officiated for his family, (Calmet) and was the most honourable person there. (Haydock) --- It seems Job was not present when God gave this injunction; perhaps some time after their debates. (Calmet) --- Pray. Behold the efficacy of the prayers of the saints, even while upon earth. How much greater will it be, when their charity is greater and unfailing! (Haydock) --- The many sacrifices would not have sufficed, if Job had not joined his prayer, as St. Chrysostom (or 5 con. Judœos) observes. His mediation did not derogate from God’s mercy, under the law of nature; not does that of other men injure Christ’s under the law of grace, 2 Corinthians i. 11. We have here also a proof that both sacrifice and the devotion of the offerer, have their distinct effects; opus operatum, and opus operantis, as the schoolmen speak. Thus Job was honourably acquitted, while his friends were justly rebuked. Eliu needed no express condemnation; as what God says to one, must be applied to another in the same circumstances, chap. xxxiii. 14. Protestants are therefore inexcusable, who preach a doctrine not only condemned in their fellows, Luther, &c., but long before in ancient heretics: as the justification by faith alone was in the apostles’ time, the rejection of the ceremonies of baptism, of confirmation and penance, in the Novatians, &c. See St. Cyprian iv. ep. 2. (Worthington) --- Face. Septuagint, "For I would not accept his face, and if it were not on his account, I had surely destroyed you. For you have not said to me any thing good (Roman Septuagint, true,) against (or concerning, Greek: kata,) my servant Job." They acted both against charity and truth. (Haydock) --- Before. Protestants, "of me the thing which is right." The words underlined were not so in the earlier edition by Barker, printer to James I, (1613) where some of the margin translations are also omitted, ver. 14, &c. The matter is of no farther consequence, than to shew that alterations have taken place since the days of James I, who Bible is supposed to be the standard of the English Church. The marginal version is also frequently neglected altogether, (the year of our Lord 1706) though the authors seem to have looked upon it as equally probable with that in the text. (Pref.) (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Go to my servant Job; whom though you have censured and condemned as a hypocrite, I own for my faithful servant, human infirmity excepted.

Offer up by the hand of Job, whom I do hereby constitute your priest, to pray and sacrifice for you.

Him will I accept, to wit, on your behalf, as well as on his own.

Lest I deal with you after your folly; lest my wrath and just judgment take hold of you for your false and foolish speeches.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. A burnt offering — This differs from the burnt offering required by the Mosaic ritual. That it should be the same in kind and number with that offered by Balaam, a Gentile prophet, (Num_23:1-2,) and that there should be the twofold recognition of the sacred and complete number seven, points to an ante-Mosaical, if not patriarchal, period for the life of Job. The profound solemnity thus given to the sacrifice about to be offered, and the mortifying announcement that “the friends” should find forgiveness through the intercession and priesthood of the leprous Job, must have made them painfully alive to the folly of their conduct. According to Grotius, in loc., the Hebrews think that the holocaust was the only form of sacrifice prevailing to the time of Moses. See Job_1:5.

My servant Job shall pray for you — The intercessory prayer which Job is directed to offer also suggests a pre-Mosaical economy as that under which he lived. Gen_20:7; Gen_20:17. The Mosaic law prescribes grandly significant rites and ceremonies, but without specific directions for prayer. See, however, Lev_16:21; Deu_26:10-13.

For him will I accept — Literally, only his face will I lift up; that is, regard favourably. The expression takes its rise from the favour granted by an Oriental prince to a suppliant, who is graciously bidden to rise from his prostration, and thus lift up his face. Compare Job_13:8; Job_32:21; Gen_19:21. This profound principle of the divine economy — the power of the good to intercede for the sinful — had been already portrayed by Eliphaz with great beauty, (Job_22:29-30,) and in patriarchal times was announced by God himself to the Egyptian king, Abimelech. Gen_20:7. Compare Gen_18:32; Gen_26:24; Exo_32:7-14; Deu_9:7-29. In a world where the life of each is made to depend upon the kind offices and interposition of another, as is the case throughout the infantile period of human existence, the patriarchal usage of intercession by one being for another is one which fully comports with the demands of our reason. The whole scheme of society is subsequently so arranged as to make the services of others indispensable to each — a principle so universally true that no one attains to the higher bliss of life without the co-operation of others. His own richest temporal blessings God, for the most part, bestows through the medium of others; and by making human beings the channels for the outflow of divine beneficence, so arranges that they themselves shall be benefited and ennobled. All beneficence, human or divine, then, fails to fulfil its mission unless it brings with it manifold blessings — even as rays of light, whose end may be to give life and sustenance to the unpretending plant, scatter blessings along their entire path. The culminating hour of prayer, when Job gains the highest victory over himself by praying for the three friends, and more especially for the genteel and venerable leader Eliphaz, who most deeply maligned him, becomes the culmination of his distress and the turning point of his “captivity.” See Job_42:10.

Lest I deal with you after your folly — Literally, that I may not do with your folly, which Hitzig supposes to be spoken after the manner of men, and to refer to possible precipitate action on the part of God. The views of Delitzsch and Dillmann, which Hitzig calls “wooden,” are to be preferred. They take folly by synecdoche for “the punishment of folly,” in like manner as השׂאת or עין, sin, is used for the penalty of sin — the former of whom reads, in accordance with our Authorized Version, that I recompense not unto you your folly.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore take unto you now seven bullocks and seven rams. (On the early and widespread prevalence of the rite of sacrifice, see the comment upon Job_1:5) (On the preference, for sacrificial purposes, of the number seven, see Lev_23:18 Num_23:1, Num_23:14, 29 28:11, 19, 27 29:2, 8, 36 1Ch_15:26 2Ch_29:21 Ezr_8:35 Eze_45:23, etc.) It is noticeable that "seven bullocks and seven rams" was exactly the offering of the Moabite king Balak, and his prophet Balaam, contemporary with Moses. And go to my servant Job. Humble yourselves before the man whom you have striven to abase and bring low. Go to him make application to him, that he will be pleased to come to your aid, joining and assisting in the offering which I require at your hands. And offer up for yourselves a burnt offering. Do as Job had done for his sins, (Job_1:5) "offer a burnt offering;" and then my servant Job shall pray for you. Present at your sacrifice, and sharing in it, he shall assume the highest priestly function, and intercede on your behalf. For him will I accept; literally, his face, or his person, will I accept. It is implied that, apart from Job, the three "comforters" would not have been listened to, much less have obtained pardon. 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 (see the comment on the preceding verse).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

and offer up a burnt offering for yourselves So that you placate and appease Me, provided that My servant Job pray for you that I forgive your sins, and no longer remember your transgressions.

for I will favor him Heb. כי אם, because I will favor him to accept his prayer (thus the word אִם is used for “that”), and likewise (Gen. 24:19), “until (עד אם) they have finished drinking”; (Ex. 21:30), “in which case (אם) an atonement is placed on him,” and many others.

for...not Because...not.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.