Text -- Job 19:26 (NET)

19:26 And after my skin has been destroyed, yet in my flesh I will see God,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 19:26

Though my skin is now in a great measure consumed, and the rest of it, together with this body, shall be devoured by the worms, which may seem to make my case desperate.

Wesley: Job 19:26

Or with bodily eyes; my flesh or body being raised from the grave, and re - united to my soul.

Wesley: Job 19:26

The same whom he called his Redeemer, Job 19:25, who having taken flesh, and appearing in his flesh or body with and for Job upon the earth, might well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; but of that glorious and beatifying vision of God, which is promised to all God's people.

JFB: Job 19:26

Rather, though after my skin (is no more) this (body) is destroyed ("body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision, Son 2:9, "looking out from the windows") "shall I see God." Next clause [Job 19:27] proves bodily vision is meant, for it specifies "mine eyes" [ROSENMULLER, 2d ed.]. The Hebrew opposes "in my flesh." The "skin" was the first destroyed by elephantiasis, then the "body."

Clarke: Job 19:26

And though after my skin worms destroy this body - My skin, which is now almost all that remains of my former self, except the bones; see Job 19:20. They destroy this - not body. נקפו זאת nikkephu zoth , they - diseases and affliction, destroy This wretched composition of misery and corruption

Clarke: Job 19:26

Yet in my flesh shall I see God - Either, I shall arise from the dead, have a renewed body and see him with eyes of flesh and blood, though what I have now shall shortly moulder into dust, or, I shall see him in the flesh; my Kinsman, who shall partake of my flesh and blood, in order that he may ransom the lost inheritance.

TSK: Job 19:26

And though : etc. Or, After I shall awake, though this body be destroyed, yet out of my flesh shall I see God. Psa 17:15

in my flesh : Psa 16:9, Psa 16:11; Mat 5:8; 1Co 13:12, 1Co 15:53; Phi 3:21; 1Jo 3:2; Rev 1:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 19:26

And though - Margin, Or, after I shall awake, though this body be destroyed, yet out of my flesh shall I see God. This verse has given not less perplexity than the preceding. Noyes renders it,

And though with this skin this body be wasted away,

Yet in my flesh shall I see God.

Dr. Good renders it,

And, after the disease hath destroyed my skin,

That in my flesh I shall see God.

Rosenmuller explains it, "And when after my skin (scil. is consumed and destroyed) they consume (scil. those corroding, or consuming, that is, it is corroded, or broken into fragments) this, that is, this structure of my bones - my body (which he does not mention, because it was so wasted away that it did not deserve to be called a body) - yet without my flesh - with my whole body consumed, shall I see God."He translates it,

Et quum post cutem meam hoc fuerit consumptum,

Tamen absque carne mea videbo Deum.

The Hebrew is literally, "and after my skin."Gesenius translates it, "After they shall have destroyed my skin, this shall happen - that I will see God."Herder renders it,

Though they tear and devour this my skin,

Yet in my living body shall I see God.

The fair and obvious meaning, I think, is that which is conveyed by our translation. Disease had attacked his skin. It was covered with ulcers, and was fast consuming; compare Job 2:8; Job 7:5. This process of corruption and decay he had reason to expect would go on until all would be consumed. But if it did, he would hold fast his confidence in God. He would believe that he would come forth as his vindicator, and he would still put his trust in him.

Worms - This word is supplied by our translators. There is not a semblance of it in the original. That is, simply, "they destroy;"where the verb is used impersonally, meaning that it would be destroyed; The agent by which this would be done is not specified. The word rendered "destroy" נקפו nâqaphû from נקף nâqaph , means "to cut, to strike, to cut down"(compare the notes at Job 1:5, for the general meaning of the word), and here means to destroy; that is, that the work of destruction might go on until the frame should be wholly wasted away. It is not quite certain that the word here would convey the idea that he expected to die. It may mean that he would become entirely emaciated, and all his flesh be gone. There is nothing, however, in the word to show that he did not expect to die - and perhaps that would be the most obvious and proper interpretation.

This body - The word body is also supplied by the translators. The Hebrew is simply זאת zô'th - this. Perhaps he pointed to his body - for there can be no doubt that his body or flesh is intended. Rosenmuller supposes that he did not mention it, because it was so emaciated that it did not deserve to be called a body.

Yet in my flesh - Hebrew "From my flesh"- מבשׂרי mı̂bâśârı̂y . Herder renders this, "In my living body."Rosenmuller, absque carne mea - "without my flesh;"and explains it as meaning, "my whole body being consumed, I shall see God."The literal meaning is, "from, or out of, my flesh shall I see God."It does not mean in his flesh, which would have been expressed by the preposition ב ( b ) - but there is the notion that from or out of his flesh he would see him; that is, clearly, as Rosenmuller has expressed it, tho’ my body be consumed, and I have no flesh, I shall see him. Disease might carry its fearful ravages through all his frame, until it utterly wasted away, yet; he had confidence that he would see his vindicator and Redeemer on the earth. It cannot be proved that this refers to the resurrection of that body, and indeed the natural interpretation is against it. It is, rather, that though without a body, or though his body should all waste away, he would see God as his vindicator. He would not always be left overwhelmed in this manner with calamities and reproaches. He would be permitted to see God coming forth as his Goal or Avenger, and manifesting himself as his friend. Calmly, therefore, he would bear these reproaches and trials, and see his frame waste away, for it would not always be so - God would yet undertake and vindicate his cause.

Shall I see God - He would be permitted to behold him as his friend and avenger. What was the nature of the vision which he anticipated, it is not possible to determine with certainty. If he expected that God would appear in some remarkable manner to judge the world and to vindicate the cause of the oppressed; or that he would come forth in a special manner to vindicate his cause; or if he looked to a general resurrection, and to the trial on that day, the language would apply to either of these events.

Poole: Job 19:26

The style of this and other poetical books is concise and short, and therefore many words are to be understood in some places to complete the sense. The meaning of the place is this, Though my skin is now in a great measure consumed by sores, and the rest of it, together with this body, shall be devoured by the worms; which may seem to make my case quite desperate. Heb.

And though (which particle, as it is oft elsewhere, is here to be understood, as the opposition of the next branch showeth)

after my skin (which either now is, or suddenly will be, consumed by sores or worms) they (i.e. the destroyers , or devourers , as is implied in the verb; such impersonal speeches being usual in the Scripture; as Gen 1:26 Luk 12:20 16:9 , where the actions are expressed, but the persons or things acting are understood. And by the destroyers he most probably designs the worms, which do this work in the grave) destroy , or cut off , or devour this , i.e. all this which you see left of me, this which I now point to, all this which is contained within my skin, all my flesh and bones, this which I know not what to call, whether a living body, or a dead carcass, because it is between both; and therefore he did not say

this body because it did scarce deserve that name.

Yet for the particle and is oft used adversatively; or then , as it is oft rendered.

In my flesh Heb. out of my flesh , or with (as the particle mem is used, Son 1:2 3:9 Isa 57:8 ) my flesh , i.e. with eyes of flesh , as Job himself calls them, Job 10:4 ; or with bodily eyes; my flesh or body being raised from the grave, and restored and reunited to my soul. And this is very fitly added, to show that he did not speak of a mental or spiritual, but of a corporeal vision, and that after his death.

Shall I see God the same whom he called his redeemer Job 19:25 , i.e. Christ; of which see the note there; who being God-man, and having taken flesh, and appearing in his flesh or body with and for Job upon the earth, as was said Job 19:25 , might very well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; for so even they that pierced him shall see him, Rev 1:7 ; but of seeing him with delight and comfort, as that word is oft understood, as Gen 48:11 Job 42:16 Psa 128:5 Isa 53:11 ; of that glorious and beatifying vision of God which is promised to all God’ s people, Psa 16:11 17:15 Mat 5:8 1Co 13:12 1Jo 3:2 .

Haydock: Job 19:26

And I. Septuagint, "But he will raise up my body or skin, which has sustained these things. This now has been accomplished for me by the Lord; ( 27 ) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom." I am as fully convinced of this glorious event, (Haydock) as if it were past. (Calmet) ---

Hebrew, "and though, after my skin, worms destroy this body, yet in my flesh shall I see God." (Protestants, or in the margin, "After I shall awake, though this body be destroyed, yet out of," &c. Various other interpretations are given. (Haydock) ---

But we had as well adhere to the Septuagint, Vulgate, &c. (Du Hamel) ---

God. Sixtus V and some other editions, add "Saviour." (Calmet) ---

Job would see the Messias by the eyes of his prosperity. (St. Augustine or Faustus, ser. 234. t. v. App.) (Sanctius) ---

He hoped also to see God face to face in glory (Calmet) though not by means of his corporeal eyes, (Haydock) and to be restored to favour, so that God would no longer turn his back on him, chap. xlii. 5. St. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies will be palpable, and not aerial only. (Calmet) ---

It contains an express profession of Job's faith, on this head. We shall rise the same in substance. (Worthington)

Gill: Job 19:26

And though after my skin worms destroy this body,.... Meaning not, that after his skin was wholly consumed now, which was almost gone, there being scarce any left but the skin of his teeth, Job 19:20; the worms in his ulcers would consume what was left of his body, which scarce deserved the name of a body, and therefore he points to it, and calls it "this", without saying what it was; but that when he should be entirely stripped of his skin in the grave, then rottenness and worms would strip him also of all the rest of his flesh and his bones; by which he expresses the utter consumption of his body by death, and after it in the grave; and nevertheless, though so it would be, he was assured of his resurrection from the dead:

yet in my flesh shall I see God: he believed, that though he should die and moulder into dust in the grave, yet he should rise again, and that in true flesh, not in an aerial celestial body, but in a true body, consisting of flesh, blood, and bones, which spirits have not, and in the same flesh or body he then had, his own flesh and body, and not another's; and so with his fleshly or corporeal eyes see God, even his living Redeemer, in human nature; who, as he would stand upon the earth in that nature, in the fulness of time, and obtain redemption for him, so he would in the latter day appear again, raise him from the dead, and take him to himself, to behold his glory to all eternity: or "out of my flesh" ^f, out of my fleshly eyes; from thence and with those shall I behold God manifest in the flesh, my incarnate God; and if Job was one of those saints that rose when Christ did, as some say ^g, he saw him in the flesh and with his fleshly eyes.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 19:26

¹ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

² tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.

³ tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing – with his eye – is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die – he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).

Geneva Bible: Job 19:26

And [though] after my skin [worms] destroy this [body], yet ^{( r )} in my flesh shall I see God:

^{( r )} In this Job declares plainly that he had a full hope, that both the soul and body would enjoy the presence of God in the last resurrection.

Commentary -- Verse Range Notes

TSK Synopsis: Job 19:1-29

1 Job, complaining of his friends' cruelty, shews there is misery enough in him to feed their cruelty.

21 He craves pity.

23 He believes the resurrection.

MHCC: Job 19:23-29

The Spirit of God, at this time, seems to have powerfully wrought on the mind of Job. Here he witnessed a good confession; declared the soundness of his faith, and the assurance of his hope. Here is much of Christ and heaven; and he that said such things are these, declared plainly that he sought the better country, that is, the heavenly. Job was taught of God to believe in a living Redeemer; to look for the resurrection of the dead, and the life of the world to come; he comforted himself with the expectation of these. Job was assured, that this Redeemer of sinners from the yoke of Satan and the condemnation of sin, was his Redeemer, and expected salvation through him; and that he was a living Redeemer, though not yet come in the flesh; and that at the last day he would appear as the Judge of the world, to raise the dead, and complete the redemption of his people. With what pleasure holy Job enlarges upon this! May these faithful sayings be engraved by the Holy Spirit upon our hearts. We are all concerned to see that the root of the matter be in us. A living, quickening, commanding principle of grace in the heart, is the root of the matter; as necessary to our religion as the root of the tree, to which it owes both its fixedness and its fruitfulness. Job and his friends differed concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world.

Matthew Henry: Job 19:23-29

In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb 11:14. We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, (Job 19:8) and his hope removed like a tree, Job 19:10. Nay, and after this he expressed his despair of any comfort in this life, Job 23:8, Job 23:9; Job 30:23. So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Psa 49:15. We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe,

I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, 1Co 4:3, 1Co 4:4. How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting - he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying.

II. With what a solemn preface he introduces it, Job 19:23, Job 19:24. He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam - for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity."That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke.

III. What his confession itself is; what are the words which he would have to be written; we here have them written, Job 19:25-27. Let us observe them.

1. He believes the glory of the Redeemer and his own interest in him (Job 19:25): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb 7:8; Rev 1:18. We are dying, but he liveth, and hath assured us that because he lives we shall live also, Joh 14:19. (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer."That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev 10:6. That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration.

2. He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, Job 19:20) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, Job 17:14) this body. The word body is added: "Though they destroy this, this skeleton, this shadow (Job 17:7), this that I lay my hand upon,"or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms."Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me (Job 19:27); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, 1Co 15:44. Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God (Job 23:8, Job 23:9), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this (Job 19:27): " Whom I shall see for myself, "that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight,"Rev 21:3. God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, 1Jo 3:2. My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself."Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus - illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes."This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all."With this the prayers of David, the son of Jesse, are ended.

IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him.

1. It was a word of caution to them not to proceed and persist in their unkind usage of him, Job 19:28. He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. " Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him? "Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin - these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind - who have their follies, and weaknesses, and mistakes - and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences.

2. It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants (Mat 24:49), and therefore (v. 29), " Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it."Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Mat 7:1; Jam 3:1. Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.

Keil-Delitzsch: Job 19:26-29

26 And after my skin, thus torn to pieces,

And without my flesh shall I behold Eloah,

27 Whom I shall behold for my good,

And mine eyes shall see Him and no other -

My veins languish in my bosom.

28 Ye think: "How shall we persecute him?"

Since the root of the matter is found in me -

29 Therefore be ye afraid of the sword,

For wrath meeteth the transgressions of the sword,

That ye may know there is a judgment!

If we have correctly understood על־עפר , Job 19:25 , we cannot in this speech find that the hope of a bodily recovery is expressed. In connection with this rendering, the oldest representative of which is Chrysostom, מבּשׂרי is translated either: free from my flesh = having become a skeleton (Umbr., Hirz., and Stickel, in comm. in Iobi loc. de Goële, 1832, and in the transl., Gleiss, Hlgst., Renan), but this מבשׂרי , if the מן is taken as privative, can signify nothing else but fleshless = bodiless; or: from my flesh, i.e., the flesh when made whole again (viz., Eichhorn in the Essay, which has exercised considerable influence, to his Allg. Bibl. d. bibl. Lit . i. 3, 1787, von Cölln, BCr., Knapp, von Hofm.,

(Note: Von Hofmann ( Schriftbeweis , ii. 2, 503) translates: "I know, however, my Redeemer is living, and hereafter He will stand forth which must have been יעמד instead of יקום ] upon the earth and after my skin, this surrounding ( נקּפוּ , Chaldaism, instead of נקּפוּת after the form עקּשׁוּת ), and from my flesh shall I behold God, whom I shall behold for myself, and my eyes see [Him], and He is not strange.")

and others), but hereby the relation of Job 19:26 to Job 19:26 becomes a contrast, without there being anything to indicate it. Moreover, this rendering, as מבשׂרי may also be explained, is in itself contrary to the spirit and plan of the book; for the character of Job's present state of mind is, that he looks for certain death, and will hear nothing of the consolation of recovery (Job 17:10-16), which sounds to him as mere mockery; that he, however, notwithstanding, does not despair of God, but, by the consciousness of his innocence and the uncharitableness of the friends, is more and more impelled from the God of wrath and caprice to the God of love, his future Redeemer; and that then, when at the end of the course of suffering the actual proof of God's love breaks through the seeming manifestation of wrath, even that which Job had not ventured to hope is realized: a return of temporal prosperity beyond his entreaty and comprehension.

On the other hand, the mode of interpretation of the older translators and expositors, who find an expression of the hope of a resurrection at the end of the preceding strophe or the beginning of this, cannot be accepted. The lxx, by reading יקים instead of יקום , and connecting יקים עורי נקפו זאת , translates: ἀναστήσει δὲ ( Cod. Vat. only ἀναστῆσαι ) μου τὸ σῶμα ( Cod. Vat. τὸ δέρμα μου ) τὸ ἀναντλοῦν μοι ( Cod. Vat. om. μοι ) ταῦτα , - but how can any one's skin be said to awake (Italic: super terram resurget cutis mea ),

(Note: Stickel therefore maintains that this ἀνιστάναι of the lxx is to be understood not of being raised from the dead, but of being restored to health; vid., on the contrary, Umbreit in Stud. u. Krit. 1840, i., and Ewald in d. Theol. Jahrbb., 1843, iv.)

and whence does the verb נקף obtain the signification exhaurire or exantlare ? Jerome's translation is not less bold: Scio enim quod redemptor meus vivit et in novissimo die de terra surrecturus sum , as though it were אקום , not יקום , and as though אחרון could signify in novissimo die (in favour of which Isa 9:1 can only seemingly be quoted)! The Targ. translates: "I know that my Redeemer liveth, and hereafter His redemption will arise (become a reality) over the dust (into which I shall be dissolved), and after my skin is again made whole (thus

(Note: In this signification, to recover, prop. to recover one's self, אתּפח is used in Talmudic; vid., Buxtorf, פוח and תפח . The rabbinical expositors ignore this Targum, and in general furnish but little that is useful here.)

אתּפח seems to require to be translated, not intumuit ) this will happen; and from my flesh I shall again behold God."It is evident that this is intended of a future restoration of the corporeal nature that has become dust, but the idea assigned to נקפו ot is without foundation. Luther also cuts the knot by translating: (But I know that my Redeemer liveth), and He will hereafter raise me up out of the ground, which is an impossible sense that is word for word forced upon the text. There is just as little ground for translating Job 19:26 with Jerome: et rursum circumdabor pelle mea (after which Luther: and shall then be surrounded with this my skin); for נקּפוּ can as Niph. not signify circumdabor , and as Piel does not give the meaning cutis mea circumdabit ( scil. me ), since נקפו cannot be predicate to the sing. עורי . In general, נקפו cannot be understood as Niph., but only as Piel; the Piel niqap, however, signifies not: to surround, but: to strike down, e.g., olives from the tree, Isa 17:6, or the trees themselves, so that they lie felled on the ground, Isa 10:34, comp. Arab. nqf , to strike into the skull and injure the soft brain, then: to strike forcibly on the head (gen. on the upper part), or also: to deal a blow with a lance or stick.

(Note: Thus, according to the Turkish Kamus: to sever the skull from (Arab. ‛n ) the brain, i.e., so that the brain is laid bare, or also e.g., to split the coloquintida or bitter cucumber, so that the seeds are laid bare, or: to crack the bones and take out the marrow, cognate with Arab. nqb , for the act of piercing an egg is called both naqaba and naqafa -l -beidha . In Hebrew נקף coincides with נגף , not with נקב .)

Therefore Job 19:26 , according to the usage of the Semitic languages, can only be intended of the complete destruction of the skin, which is become cracked and broken by the leprosy; and this was, moreover, the subject spoken of above (Job 19:20, comp. Job 30:19). For the present we leave it undecided whether Job here confesses the hope of the resurrection, and only repel those forced misconstructions of his words which arbitrarily discern this hope in the text. Free from such violence is the translation: and after this my skin is destroyed, i.e., after I shall have put off this my body, from my flesh (i.e., restored and transfigured), I shall behold God. Thus is מבשׂרי understood by Rosenm., Kosegarten ( diss. in Iob, xix. 1815), Umbreit ( Stud. u. Krit. 1840, i.), Welte, Carey, and others. But this interpretation is also untenable. For, 1. In this explanation Job 19:26 is taken as an antecedent; a praepos., however, like אחר or עד , used as a conj., has, according to Hirzel's correct remark, the verb always immediately after it, as Job 42:7; Lev 14:43; whereas 1Sa 20:41, the single exception, is critically doubtful. 2. It is not probable that the poet by עורי should have thought of the body, which disease is rapidly hurrying on to death, and by בשׂרי , on the other hand, of a body raised up and glorified. 3. Still more improbable is it that בשׂר should be so used here as in the church's term, resurrectio carnis , which is certainly an allowable expression, but one which exceeds the meaning of the language of Scripture. בשׂר , σάρξ , is in general, and especially in the Old Testament, a notion which has grown up in almost inseparable connection with the marks of frailty and sinfulness. And 4. The hope of a resurrection as a settled principle in the creed of Israel is certainly more recent than the Salomonic period. Therefore by far the majority of modern expositors have decided that Job does not indeed here avow the hope of the resurrection, but the hope of a future spiritual beholding of God, and therefore of a future life; and thus the popular idea of Hades, which elsewhere has sway over him, breaks out. Thus, of a future spiritual beholding of God, are Job's words understood by Ewald, Umbreit (who at first explained them differently), Vaihinger, Von Gerlach, Schlottmann, Hölemann ( Sächs. Kirchen- u. Schulbl. 1853, Nos. 48, 50, 62), König ( Die Unsterblichkeitsidee im B. Iob, 1855), and others, also by the Jewish expositors Arnheim and Löwenthal. This rendering, which is also adopted in the Art. Hiob in Herzog's Real-Encyclopädie, does not necessitate any impossible misconstruction of the language, but, as we shall see further on, it does not exhaust the meaning of Job's confession.

First of all, we will continue the explanation of each expression אחר is a praepos., and used in the same way as the Arabic ba‛da is sometimes used: after my skin, i.e., after the loss of it (comp. Job 21:21, אחריו , after he is dead). נקּפוּ is to be understood relatively: which they have torn in pieces, i.e., which has been torn in pieces (comp. the same use of the 3 pers., Job 4:19; Job 18:18); and זאת , which, according to Targ., Koseg., Stickel de Goële, and Ges. Thes., ought to be taken inferentially, equivalent to hoc erit (this, however, cannot be accepted, because it must have been וזאת אחר וגו , Arab. w -ḏlk b‛d 'n , idque postquam , and moreover would require the words to be arranged אחר נקפו עורי ), commonly however taken together with עורי (which is nevertheless masc. ), is understood as pointing to his decayed body, seems better to be taken adverbially: in this manner (Arnheim, Stickel in his translation, von Gerl., Hahn); it is the acc. of reference, as Job 33:12. The מן of מבּשׂרי is the negative מן : free from my flesh (prop. away, far from, Num 15:25; Pro 20:3), - a rather frequent way of using this preposition (vid., Job 11:15; Job 21:9; Gen 27:39; 2Sa 1:22; Jer 48:45). Accordingly, we translate: "and after my skin, which they tear to pieces thus, and free from my flesh, shall I behold Eloah."That Job, after all, is permitted to behold God in this life, and also in this life receives the testimony of his justification, does not, as already observed, form any objection to this rendering of Job 19:26 : it is the reward of his faith, which, even in the face of certain death, has not despaired of God, that he does not fall into the power of death at all, and that God forthwith condescends to him in love. And that Job here holds firm, even beyond death, to the hope of beholding God in the future as a witness to his innocence, does not, after Job 14:13-15; Job 16:18-21, come unexpectedly; and it is entirely in accordance with the inner progress of the drama, that the thought of a redemption from Hades, expressed in the former passage, and the demand expressed in the latter passage, for the rescue of the honour of his blood, which is even now guaranteed him by his witness in heaven, are here comprehended, in the confident certainty that his blood and his dust will not be declared by God the Redeemer as innocent, without his being in some way conscious of it, though freed from this his decaying body. In Job 19:27 he declares how he will behold God: whom I shall behold to me, i.e., I, the deceased one, as being for me ( לי , like Psa 62:2; Psa 118:6), and my eyes see Him, and not a stranger. Thus ( neque alius ) lxx, Targ., Jerome, and most others translate; on the other hand, Ges. Thes., Umbr., Vaih., Stick., Hahn, and von Hofm. translate: my eyes see Him, and indeed not as an enemy; but זר signifies alienus and alius , not however adversarius , which latter meaning it in general obtains only in a national connection; here (used as in Pro 27:2) it excludes the three: none other but Job, by which he means his opponents, will see God rising up for him, taking up his cause. ראוּ is praet. of the future, therefore praet. propheticum , or praet. confidentiae (as frequently in the Psalms). His reins within him pine after this vision of God. Hahn, referring to Job 16:13, translates incorrectly: "If even my reins within me perish,"which is impossible, according to the syntax; for Psa 73:26 has כלה in the sense of licet defecerit as hypothetical antecedent. The Syriac version is altogether wrong: my reins ( culjot ) vanish completely away by reason of my lot ( בּחקּי ). It would be expressed in Arabic exactly as it is here: culâja (or, dual, culatâja ) tadhûbu , my reins melt; for in Arab. also, as in the Semitic languages generally, the reins are considered as the seat of the tenderest and deepest affections ( Psychol . S. 268, f ), especially of love, desire, longing, as here, where כּלה , as in Psa 119:123 and freq., is intended of wasting away in earnest longing for salvation.

Having now ended the exposition of the single expressions, we inquire whether those do justice to the text who understand it of an absolutely bodiless future beholding of God. We doubt it. Job says not merely that he, but that his eyes, shall behold God. He therefore imagines the spirit as clothed with a new spiritual body instead of the old decayed one; not so, however, that this spiritual body, these eyes which shall behold in the future world, are brought into combination with the present decaying body of flesh. But his faith is here on the direct road to the hope of a resurrection; we see it germinating and struggling towards the light. Among the three pearls which become visible in the book of Job above the waves of conflict, viz., Job 14:13-15; Job 16:18-21; Job 19:25-27, there is none more costly than this third. As in the second part of Isaiah, the fifty-third chapter is outwardly and inwardly the middle and highest point of the 3 x 9 prophetic utterances, so the poet of the book of Job has adorned the middle of his work with this confession of his hero, wherein he himself plants the flag of victory above his own grave.

Now in Job 19:28 Job turns towards the friends. He who comes forth on his side as his advocate, will make Himself felt by them to be a judge, if they continue to persecute the suffering servant of God (comp. Job 13:10-12). It is not to be translated: for then ye will say, or: forsooth then will ye say. This would be כי אז תאמרו , and certainly imply that the opponents will experience just the same theophany, that therefore it will be on the earth. Oehler (in his Veteris Test. sententia de rebus post mortem futuris, 1846) maintains this instance against the interpretation of this confession of Job of a future beholding; it has, however, no place in the text, and Oehler rightly gives no decisive conclusion.

(Note: He remains undecided between a future spiritual and a present beholding of God: harum interpretationum utra rectior sit, vix erit dijudicandum, nam in utramque partem facile potest disputari .)

For Job 19:28, as is rightly observed by C. W. G. Köstlin (in his Essay, de immortalitatis spe, quae in l. Iobi apparere dicitur, 1846) against Oehler, and is even explained by Oetinger, is the antecedent to Job 19:29 (comp. Job 21:28.): if ye say: how, i.e., under what pretence of right, shall we prosecute him ( נרדּף־לו , prop. pursue him, comp. Jdg 7:25), and (so that) the root of the matter (treated of) is found in me ( בי , not בּו , since the oratio directa , as in Job 22:17, passes into the oratio obliqua , Ew. §338, a ); in other words: if ye continue to seek the cause of my suffering in my guilt, fear ye the sword, i.e., God's sword of vengeance (as Job 15:22, and perhaps as Isa 31:8 : a sword, without the art . in order to combine the idea of what is boundless, endless, and terrific with the indefinite - the indetermination ad amplificandum described on Psa 2:12). The confirmatory substantival clause which follows has been very variously interpreted. It is inadmissible to understand חמה of the rage of the friends against Job (Umbr., Schlottm., and others), or חרב עונות of their murderous sinning respecting Job; both expressions are too strong to be referred to the friends. We must explain either: the glow, i.e., the glow of the wrath of God, are the expiations which the sword enjoins (Hirz., Ew., and others); but apart from עון not signifying directly the punishment of sin, this thought is strained; or, which we with Rosenm. and others prefer: glow, i.e., the glow of the wrath of God, are the sword's crimes, i.e., they carry glowing anger as their reward in themselves, wrath overtakes them. Crimes of the sword are not such as are committed with the sword - for such are not treated of here, and, with Arnh. and Hahn, to understand חרב of the sword "of hostilely mocking words,"is arbitrary and artificial - but such as have incurred the sword. Job thinks of slander and blasphemy. These are even before a human tribunal capital offences (comp. Job 31:11, Job 31:28). He warns the friends of a higher sword and a higher power, which they will not escape: "that ye may know it." שׁדּין , for which the Keri is שׁדּוּן . An ancient various reading (in Pinkster) is ידעוּן (instead of תּדעוּן ). The lxx shows how it is to be interpreted: θυμὸς γὰρ ἐπ ̓ ἀνόμους ( Cod. Alex. - οις ) ἐπελεύσεται, καὶ τότε γνώσονται . According to Cod. Vat. the translation continues ποῦ ἔστιν αὐτῶν ἡ ὕλη ( שׂדין , comp. Job 29:5, where שׁדי is translated by ὑλώδης ); according to Cod. Alex. ὅτι οὐδαμοῦ αὐτῶν ἡ ἴσχυς ἐστίν ( שׁדין from שׁדד ). Ewald in the first edition, which Hahn follows, considers, as Eichhorn already had, שׁדּין as a secondary form of שׁדּי ; Hlgst. wishes to read שׁדּי at once. It might sooner, with Raschi, be explained: that ye might only know the powers of justice, i.e., the manifold power of destruction which the judge has at his disposal. But all these explanations are unsupported by the usage of the language, and Ewald's conjecture in his second edition: אי שׁדּכם (where is your violence), has nothing to commend it; it goes too far from the received text, calls the error of the friends by an unsuitable name, and gives no impressive termination to the speech.

On the other hand, the speech could not end more suitably than by Job's bringing home to the friends the fact that there is a judgment; accordingly it is translated by Aq. ὅτι κρίσις ; by Symm., Theod., ὅτι ἔστι κρίσις . שׁ is = אשׁר once in the book of Job, as probably also once in the Pentateuch, Gen 6:3. דּין or דּוּן are infinitive forms; the latter from the Kal , which occurs only in Gen 6:3, with Cholem , which being made a substantive (as e.g., בּוּז ), signifies the judging, the judgment. Why the Keri substitutes דון , which does not occur elsewhere in the signification judicium , for the more common דין , is certainly lost to view, and it shows only that the reading shdwn was regarded in the synagogue as the traditional. דּין has everywhere else the signification judicium , e.g., by Elihu, Job 36:17, and also often in the book of Proverbs, e.g., Job 20:8 (comp. in the Arabizing supplement, ch. 31:8). The final judgment is in Aramaic רבּא דּינא ; the last day in Hebrew and Arabic, הדּין יום , jaum ed -dı̂n . To give to " שׁדין , that there is a judgment,"this dogmatically definite meaning, is indeed, from its connection with the historical recognition of the plan of redemption, inadmissible; but there is nothing against understanding the conclusion of Job's speech according to the conclusion of the book of Ecclesiastes, which belongs to the same age of literature.

The speech of Job, now explained, most clearly shows us how Job's affliction, interpreted by the friends as a divine retribution, becomes for Job's nature a wholesome refining crucible. We see also from this speech of Job, that he can only regard his affliction as a kindling of divine wrath, and God's meeting him as an enemy (Job 19:11). But the more decidedly the friends affirm this, and describe the root of the manifestation as lying in himself, in his own transgression; and the more uncharitably, as we have seen it at last in Bildad's speech, they go to an excess in their terrible representations of the fate of the ungodly with unmistakeable reference to him: the more clearly is it seen that this indirect affliction of misconstruction must tend to help him in his suffering generally to the right relation towards God. For since the consolation expected from man is changed into still more cutting accusation, no other consolation remains to him in all the world but the consolation of God; and if the friends are to be in the right when they persist unceasingly in demonstrating to him that he must be a heinous sinner, because he is suffering so severely, the conclusion is forced upon him in connection with his consciousness of innocence, that the divine decree is an unjust one (Job 19:5). From such a conclusion, however, he shrinks back; and this produces a twofold result. The crushing anguish of soul which the friends inflict on him, by forcing upon him a view of his suffering which is as strongly opposed to his self-consciousness as to his idea of God, and must therefore bring him into the extremest difficulty of conscience, drives him to the mournful request, "Have pity upon, have pity upon me, O ye my friends"(Job 19:21); they shall not also pursue him whom God's hand has touched, as if they were a second divine power in authority over him, that could dispose of him at its will and pleasures; they shall, moreover, cease from satisfying the insatiable greed of their nature upon him. He treats the friends in the right manner; so that if their heart were not encrusted by their dogma, they would be obliged to change their opinion. This in Job's conduct is an unmistakeable step forward to a more spiritual state of mind. But the stern inference of the friends has a beneficial influence not merely on his relation to them, but also on his relation to God. To the wrathful God, whom they compel him to regard also as unjust, he cannot in itself cling. He is so much the less able to do this, as he is compelled the more earnestly to long for vindication, the more confidently he is accused.

When he now wishes that the testimony which he has laid down concerning his innocence, and which is contemporaries do not credit, might be graven in the rock with an iron pen, and filled in with lead, the memorial in words of stone is but a dead witness; and he cannot even for the future rely on men, since he is so contemptuously misunderstood and deceived by them in the present. This impels his longing after vindication forward from a lifeless thing to a living person, and turns his longing from man below to God above. He has One who will acknowledge his misjudged cause, and set it right, - a Goël , who will not first come into being in a later generation, but liveth - who has not to come into being, but is. There can be no doubt that by the words chy n'l he means the same person of whom in Job 16:19 he says: "Behold, even now in heaven is my Witness, and One who acknowledges me is in the heights ."The חי here corresponds to the גם עתה in that passage; and from this - that the heights of heaven is the place where this witness dwells - is to be explained the manner in which Job ( Job 19:25 ) expresses his confident belief in the realization of that which he (Job 16:20) at first only importunately implores: as the Last One, whose word shall avail in the ages of eternity, when the strife of human voices shall have long been silent, He shall stand forth as finally decisive witness over the dust, in which Job passed away as one who in the eye of man was regarded as an object of divine punishment. And after his skin, in such a manner destroyed, and free from his flesh, which is even now already so fallen in that the bones may be seen through it (Job 19:20), he will behold Eloah; and he who, according to human judgment, has died the death of the unrighteous, shall behold Eloah on his side, his eyes shall see and not a stranger; for entirely for his profit, in order that he may bask in the light of His countenance, will He reveal himself.

This is the picture of the future, for the realization of which Job longs so exceedingly, that his reins within him pine away with longing. Whence we see, that Job does not here give utterance to a transient emotional feeling, a merely momentary flight of faith; but his hidden faith, which during the whole controversy rests at the bottom of his soul, and over which the waves of despair roll away, here comes forth to view. He knows, that although his outward man may decay, God cannot, however, fail to acknowledge his inner man. But does this confidence of faith of Job really extend to the future life? It has, on the contrary, been observed, that if the hope expressed with such confidence were a hope respecting the future life, Job's despondency would be trifling, and to be rejected; further, that this hope stands in contradiction to his own assertion, Job 14:14 : "If man dies, shall he live again? All the days of my warfare would I wait, till my change should come;"thirdly, that Job's character would be altogether wrongly drawn, and would be a psychological caricature, if the thought slumbering in Job's mind, which finds utterance in Job 19:25-27, were the thought of a future vision of God; and finally, that the unravelling of the knot of the puzzle, which continually increases in entanglement by the controversy with the friends, at the close of the drama, is effected by a theophany, which issues in favour of one still living, not, as ought to be expected by that rendering, a celestial scene unveiled over the grave of Job. But such a conclusion was impossible in an Old Testament book. The Old Testament as yet knew nothing of a heaven peopled with happy human spirits, arrayed in white robes (the stola prima ). And at the time when the book of Job was composed, there was also neither a positive revelation nor a dogmatic confession of the resurrection of the dead, which forms the boundary of the course of this world, in existence. The book of Job, however, shows us how, from the conflict concerning the mystery of this present life, faith struggled forth towards a future solution. The hope which Job expresses is not one prevailing in his age - not one that has come to him from tradition - not one embracing mankind, or even only the righteous in general. All the above objections would be really applicable, if it were evident here that Job was acquainted with the doctrine of a beholding of God after death, which should recompense the pious for the sufferings of this present time. But such is not the case. The hope expressed is not a finished and believingly appropriating hope; on the contrary, it is a hope which is first conceived and begotten under the pressure of divinely decreed sufferings, which make him appear to be a transgressor, and of human accusations which charge him with transgression. It is impossible for him to suppose that God should remain, as now, so hostilely turned from him, without ever again acknowledging him. The truth must at last break through the false appearance, and wrath again give place to love. That it should take place after his death, is only the extreme which his faith assigns to it.

If we place ourselves on the standpoint of the poet, he certainly here gives utterance to a confession, to which, as the book of Proverbs also shows, the Salomonic Chokma began to rise in the course of believing thought; but also on the part of the Chokma, this confession was primarily only a theologoumenon , and was first in the course of centuries made sure under the combined agency of the progressive perception of the revelation and facts connected with redemption; and it is first of all in the New Testament, by the descent to Hades and the ascension to heaven of the Prince of Life, that it became a fully decided and well-defined element of the church's creed. If, however, we place ourselves on the standpoint of the hero of the drama, this hope of future vindication which flashes through the fierceness of the conflict, far from making it a caricature,

(Note: If Job could say, like Tobia, Job 2:1-13 :17f., Vulg.: filii sanctorum sumus et vitam illam exspectamus, quam Deus daturus est his qui fidem suam nunquam mutant ab eo , his conduct would certainly be different; but what he expresses in Job 19:25-27 is very far removed from this confession of faith of Tobia.)

gives to the delineation of his faith, which does not forsake God, the final perfecting stroke. Job is, as he thinks, meeting certain death. Why then should not the poet allow him to give utterance to that demand of faith, that he, even if God should permit him apparently to die the sinner's death, nevertheless cannot remain unvindicated? Why should he not allow him here, in the middle of the drama, to rise from the thought, that the cry of his blood should not ascend in vain, to the thought that this vindication of his blood, as of one who is innocent, should not take place without his being consciously present, and beholding with his own eyes the God by whose judicial wrath he is overwhelmed, as his Redeemer? This hope, regarded in the light of the later perception of the plan of redemption, is none other than the hope of a resurrection; but it appears here only in the germ, and comes forward as purely personal: Job rises from the dust, and, after the storm of wrath is passed, sees Eloah, as one who acknowledges him in love, while his surviving opponents fall before the tribunal of this very God. It is therefore not a share in the resurrection of the righteous (in Isa 26, which is uttered prophetically, but first of all nationally), and not a share in the general resurrection of the dead (first expressed in Dan 12:2), with which Job consoled himself; he does not speak of what shall happen at the end of the days, but of a purely personal matter after his death. Considering himself as one who must die, and thinking of himself as deceased, and indeed, according to appearance, overwhelmed by the punishment of his misdeeds, he would be compelled to despair of God, if he were not willing to regard even the incredible as unfailing, this, viz., that God will not permit this mark of wrath and of false accusation to attach to his blood and dust. That the conclusion of the drama should be shaped in accordance with this future hope, is, as we have already observed, not possible, because the poet (apart from his transferring himself to the position and consciousness of his patriarchal hero) was not yet in possession, as a dogma, of that hope which Job gives utterance to as an aspiration of his faith, and which even he himself only at first, like the psalmists (vid., on Psa 17:15; Psa 49:15, Psa 73:26), had as an aspiration of faith;

(Note: The view of Böttcher, de inferis , p. 149, is false, that the poet by the conclusion of his book disapproves the hope expressed, as dementis somnium .)

it was, however, also entirely unnecessary, since it is indeed not the idea of the drama that there is a life after death, which adjusts the mystery of the present, but that there is a suffering of the righteous which bears the disguise of wrath, but nevertheless, as is finally manifest, is a dispensation of love.

If, however, it is a germinating hope, which in this speech of Job is urged forth by the strength of his faith, we can, without anachronistically confusing the different periods of the development of the knowledge of redemption, regard it as a full, but certainly only developing, preformation of the later belief in the resurrection. When Job says that with his own eyes he shall behold Eloah, it is indeed possible by these eyes to understand the eyes of the spirit;

(Note: Job's wish, Job 19:23, is accomplished, as e.g., Jam 5:1 shows, and his hope is realized, since he has beheld God the Redeemer enter Hades, and is by Him led up on high to behold God in heaven. We assume the historical reality of Job and the consistence of his history with the rest of Scripture, which we have treated in Bibl Psychol . ch. 6 §3, on the future life and redemption. Accordingly, one might, with the majority of modern expositors, limit Job's hope to the beholding of God in the intermediate state; but, as is further said above, such particularizing is unauthorized.)

but it is just as possible to understand him to mean the eyes of his renewed body (which the old theologians describe as stola secunda , in distinction from the stola prima of the intermediate state); and when Job thinks of himself ( Job 19:25 ) as a mouldering corpse, should he not by his eyes, which shall behold Eloah, mean those which have been dimmed in death, and are now again become capable of seeing? While, if we wish to expound grammatical-historically, not practically, not homiletically, we also dare not introduce the definiteness of the later dogma into the affirmation of Job. It is related to eschatology as the protevangelium is to soteriology; it presents only the first lines of the picture, which is worked up in detail later on, but also an outline, sketched in such a way that every later perception may be added to it. Hence Schlottmann is perfectly correct when he considers that it is justifiable to understand these grand and powerful words, in hymns, and compositions, and liturgies, and monumental inscriptions, of the God-man, and to use them in the sense which "the more richly developed conception of the last things might so easily put upon them."It must not surprise us that this sublime hope is not again expressed further on. On the one hand, what Sanctius remarks is not untrue: ab hoc loco ad finem usque libri aliter se habet Iobus quam prius ; on the other hand, Job here, indeed in the middle of the book, soars triumphantly over his opponents to the height of a believing consciousness of victory, but as yet he is not in that state of mind in which he can attain to the beholding of God on his behalf, be it in this world or in the world to come. He has still further to learn submission in relation to God, gentleness in relation to the friends. Hence, inexhaustibly rich in thought and variations of thought, the poet allows the controversy to become more and more involved, and the fire in which Job is to be proved, but also purified, to burn still longer.

Constable: Job 15:1--21:34

C. The Second Cycle of Speeches between Job and His Three Friends chs. 15-21

In the second cycle of speeches Job's companions did not change their minds about why Job was suffering and the larger issue of the basis of the divine human relationship. They continued to hold the dogma of retribution. Their spirit did change, however, to one of greater hostility. They seem to have abandoned hope that direct appeals to Job would move him to repent because they no longer called on him to repent. Instead they stressed the fate of the wicked and indirectly urged him to repent. In their first speeches their approach was more intellectual; they challenged Job to think logically. In their second speeches their approach was more emotional; they sought to convict Job's conscience.

"In the first [cycle of speeches] Eliphaz had emphasised [sic] the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Job in reply had dwelt on his own unmerited sufferings and declared his willingness to meet God face to face to argue his case. Having failed to stir his conscience, the friends see in him a menace to all true religion, and in the second cycle their rebukes are sharper than in the first, though their characters are still carefully preserved."⁷²

Constable: Job 19:1-29

4. Job's second reply to Bildad ch. 19

This speech is one of the more important ones in the book because in it Job reached a new low and a new high in his personal experience. He revealed here the extent of his rejection by his friends, relatives, and servants, but he also came to a new confidence in God.

Constable: Job 19:23-29

Job's confidence in God 19:23-29

"But it is just here, when everything is blackest, that his faith . . . like the rainbow in the cloud . . . shines with a marvelous splendor."⁸⁹

This short section contains probably the best known verses in the book (vv. 23-27). They are an affirmation of Job's great faith in God.⁹⁰

"One might even call Job the first Protestant, in the fullest sense of the word. He takes his stand upon individual faith rather than yielding to pious dogma."⁹¹

God granted Job's request in verses 23-24 better than he could have expected. Probably what he had in mind in verse 24 was that someone would chisel letters out of a massive rock and pour in lead making the letters even more prominent.

Job proceeded to reach out to God in faith (v. 25). Who is the redeemer to whom Job referred? Probably he is the same person he requested elsewhere when he called for a legal arbiter between himself and God (9:33) who would be a witness and an advocate for him (16:19). In this case, too, Job seems to have thought of a person other than God.⁹² However he may have been God Himself in view of Job's confident statement that he believed he would see God (v. 26).

"The Old Testament records several notable instances where people such as Abraham, Moses and Isaiah saw' God, and Job doubtless has something similar in mind."⁹³

The advocate of 16:19 was in heaven. This opens the possibility for a divine witness, as I mentioned earlier. Nevertheless Job called him a man, and this points to a person other than God. The word "redeemer" in Hebrew (goel) means one who provided legal protection for a close relative who could not defend himself or herself (cf. Lev. 25:23-25, 47-55; Num. 35:19-27; Ruth 4:4-15; 2 Sam. 14:11; 1 Kings 16:11; Ps. 119:154; Prov. 23:11; Jer. 50:34).

"In pagan theology a personal patron-deity acted as a champion for an individual human, pleading his cause in the council of the gods. In the Book of Job the angels perform this role. In 33:23 Elihu clearly presented his theology of angels that took the place of the pagan servant-deities. He employed the very root (mls) used in 16:20 to describe Job's Intercessor.' In each of these Advocate passages, the third party is greater than man; and in chapter 16 he lives in heaven. Yet he is fully capable of taking his stand to testify on earth (19:25)."⁹⁴

Job was confident that his redeemer, whomever he may have had in mind, would take up his cause and vindicate him, probably after Job died.⁹⁵ He added that this person would take His stand on earth "at the last" (i.e., finally, not at the end of time). In other words, this person would have the last word.

The Hebrew word translated "earth" (v. 25) literally means "dust." Does this word refer to the grave (cf. 7:21; 17:16; 20:11; 21:26; 34:15) or the earth (cf. 5:6; 8:19; 14:8; 41:33 margin)? Earth seems to be the better possibility because it involves a simpler explanation. If this is the case, Job believed his redeemer would vindicate him in the presence of people who were living on the earth eventually.

Job probably described his skin as flayed (v. 26) to picture his painful death, not that he expected God to flay him while he was alive. He believed he would see God after his death. He evidently saw no hope of vindication before he died.

"Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the progress toward such a belief."⁹⁶

The "another" person of verse 27 is another beside God, not another beside Job. Job would see God Himself, not someone other than God. Evidently Job expected to see God after death, but there is no indication in the text that Job knew God would resurrect his body after he died. He believed in life after death, but he evidently did not know about the resurrection of the body. This revelation came from God after Job's lifetime (cf. Isaiah 26:19; Dan. 12:2).

"While he was anticipating the doctrine of resurrection, he was not spelling out the teaching of a final resurrection for all the righteous."⁹⁷

Though Job may not have known who his Redeemer was, we now know that He was Jesus Christ (1 Tim. 2:5). In saying what he did, Job was uttering Messianic prophecy though he probably did not realize he was doing so.

Having made this breakthrough of faith in God Job seems less frantic hereafter in the book. He now saw his sufferings in the light of eternity, not just in his lifetime. When we can help people gain this perspective on their sufferings, we will find that they, too, find some relief.

Commentary -- Other

Critics Ask: Job 19:26

JOB 19:26 —Does this verse indicate that the resurrection body will be a body of flesh?

PROBLEM: Satan had afflicted Job’s body, and his flesh was rotting away. However, Job expressed his faith in God by saying, “in my flesh I shall see God” ( Job 19:26 ). Does this mean that the resurrection body will be a body of flesh?

SOLUTION: Yes. Although the preposition “from” ( min ) may be translated “without,” it is a characteristic of this preposition that when it is used with the verb “to see,” it has the meaning “from the vantage point of.” This idea is strengthened by the use of contrasting parallelism employed in this verse. Hebrew poetry often employs two parallel lines of poetic expression which sometimes express contrasting words or ideas (called antithetic parallelism). Here the loosing of Job’s flesh is contrasted by his trust in God to restore the body that is decaying before his eyes, and that in his very flesh, he would see God. This is a most sublime expression of Job’s faith in a literal, physical resurrection (see also Dan. 12:2 ; Luke 24:39 ; John 5:28-29 ; Acts 2:31-32 ).   

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 19 (Chapter Introduction)

Overview

Job 19:1, Job, complaining of his friends’ cruelty, shews there is misery enough in him to feed their cruelty; Job 19:21, He craves pity; Job 19:23, He believes the resurrection.

Poole: Job 19 (Chapter Introduction)

CHAPTER 19

Job’ s answer: his friends’ strangeness and reproaches vex him, Job 19:1-3 . He layeth before them his great misery to provoke their pity, Job 19:6-22 ; wisheth his words might be recorded, Job 19:23,24 . His hope in his Redeemer and the resurrection, Job 19:25-27 . His friends should not reproach his integrity, for fear of like judgment, Job 19:28,29 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 19 (Chapter Introduction)

(Job 19:1-7) Job complains of unkind usage.

(Job 19:8-22) God was the Author of his afflictions.

(Job 19:23-29) Job's belief in the resurrection.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 19 (Chapter Introduction)

This chapter is Job's answer to Bildad's discourse in the foregoing chapter. Though his spirit was grieved and much heated, and Bildad was very peevish, yet he gave him leave to say all he designed to say, and did not break in upon him in the midst of his argument; but, when he had done, he gave him a fair answer, in which, I. He complains of unkind usage. And very unkindly he takes it. 1. That his comforters added to his affliction (Job 19:2-7). 2. That his God was the author of his affliction (Job 19:8-12). 3. That his relations and friends were strange to him, and shy of him, in his affliction (Job 19:20-22). II. He comforts himself with the believing hopes of happiness in the other world, though he had so little comfort in this, making a very solemn confession of his faith, with a desire that it might be recorded as an evidence of his sincerity (Job 19:23-27). III. He concludes with a caution to his friends not to persist in their hard censures of him (Job 19:28, Job 19:29) If the remonstrance Job here makes of his grievances may serve sometimes to justify our complaints, yet his cheerful views of the future state, at the same time, may shame us Christians, and may serve to silence our complaints, or at least to balance them.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

Bibliography

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Gammie, John G. "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:15-41:26." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 217-31. Edited by John G. Gammie, Walter A. Brueggmann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 19 (Chapter Introduction)

INTRODUCTION TO JOB 19

This chapter contains Job's reply to Bildad's second speech, in which he complains of the ill usage of his friends, of their continuing to vex him, and to beat, and bruise, and break him in pieces with their hard words, and to reproach him, and carry it strange to him, Job 19:1; which he thought was very cruel, since, if he was mistaken, the mistake lay with himself, Job 19:4; and if they were determined to go on at this rate, he would have them observe, that his afflictions were of God, and therefore should take care to what they imputed them, since he could not get the reasons of them, or his cause to be heard, though he vehemently and importunately sought it, Job 19:5; and then gives an enumeration of the several particulars of his distress, all which he ascribes to God, Job 19:8; and he enlarges upon that part of his unhappy case, respecting the alienation of his nearest relations, most intimate acquaintance and friends, from him, and their contempt of him, and the like treatment he met with from his servants, and even young children, Job 19:13; all which, with other troubles, had such an effect upon him as to reduce him to a mere skeleton, and which he mentions to move the pity of these his friends, now conversing with him, Job 19:20; and yet after all, and in the midst of it, and which was his great support under his trials, he expresses his strong faith in his living Redeemer, who should appear on the earth in the latter day, and be his Saviour, and in the resurrection of the dead through him, which he believed he should share in, and in all the happiness consequent on it; and he wishes this confession of his faith might be written and engraven, and be preserved on a rock for ever for the good of posterity, Job 19:23; and closes the chapter with an expostulation with his friends, dissuading them from persecuting him any longer, since there was no reason for it in himself, and it might be attended with bad consequences to them, Job 19:28.