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Bible Commentaries
Job 19

Old & New Testament Restoration CommentaryRestoration Commentary


Job Chapter 19

Job 19:1 "Then Job answered and said,"

Job 19:2 "How long will ye vex my soul, and break me in pieces with words?" We must understand that the three men that were tearing Job to pieces with their cruel accusations were supposed to be his friends. Bildad’s attack of Job in the last chapter was the most cruel of all of them up, until this chapter. Cruel words spoken by people who are your friends can cut your heart out. It left Job more wounded, than if they had thrust a sword through him.

Job 19:3 "These ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me." It seemed their attack would never end. Job mentions ten times, here. The sad thing was that they were not reluctantly reproving Job. They were viciously attacking his character.

Job 19:4 "And be it indeed [that] I have erred, mine error remaineth with myself." He reminded them that he would pay for his own sins. They would not be held responsible for what he had done.

Job 19:5 "If indeed ye will magnify [yourselves] against me, and plead against me my reproach:"

Job 19:6 "Know now that God hath overthrown me, and hath compassed me with his net." They had shown Job no mercy at all. He reminded them that he was being punished by God for whatever it was that he had done wrong. It was not their duty to add to his pain and suffering. It appeared, they thought if they could tear Job down, it would elevate their positions.

Job 19:7 "Behold, I cry out of wrong, but I am not heard: I cry aloud, but [there is] no judgment." Job declared that the sufferings he had endured were undeserved. He even cried to God about this, but it appeared that God had not judged this particular situation at this time.

Job 19:8 "He hath fenced up my way that I cannot pass, and he hath set darkness in my paths." It appeared that God had blocked Job’s way out of this trouble. There was no light to guide Job in his escape from this problem.

Job 19:9 "He hath stripped me of my glory, and taken the crown [from] my head." Job had been glorified by God and man. He had prospered Job, because of Job’s faithfulness. It was actually God who allowed Satan to take all of this away from Job. Job did not know about Satan, but he was staying faithful to God.

Job 19:10 "He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree." Job had been strong. He was established. Now, it appears he had lost all hope.

Job 19:11 "He hath also kindled his wrath against me, and he counteth me unto him as [one of] his enemies." Job could have stood the calamities much better had he known where they had come from. His worst hurt was believing that God’s wrath had been poured out upon him. He wanted to be God’s friend, and he felt that God counted him as His enemy. His loss of his close relationship with God was the worst hurt he had.

Job 19:12 "His troops come together, and raise up their way against me, and encamp round about my tabernacle." Job felt that God had sent His troops against him. He believed they had encircled him, and there was no way out.

Job 19:13 "He hath put my brethren far from me, and mine acquaintance are verily estranged from me." Since early on in the book of Job, we have not heard of any family of Job. Even his wife has not been heard of, since she suggested that Job curse God and die. It appears, that everyone had left him that could. They, possibly, thought they might be punished along with Job, if they stayed.

Job 19:14 "My kinsfolk have failed, and my familiar friends have forgotten me." Those who had come to Job’s house for the great celebrations he held had left. They did not want to catch Job’s illness.

Job 19:15 "They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight."

Job 19:16 "I called my servant, and he gave [me] no answer; I entreated him with my mouth." The only reason the servants and the maid had not left, was because Job was their master. It appears, even they had lost respect for Job. They, probably, thought like Job’s friends, that Job was being punished by God for his sins.

Job 19:17 "My breath is strange to my wife, though I entreated for the children’s [sake] of mine own body." This was saying that Job had extremely bad breath from the disease he had. He had lost the loving tenderness of his wife, because of the terrible odor accompanying the disease. Everyone avoided him, because of this terrible disease and the awful odor that accompanied it.

Job 19:18 "Yea, young children despised me; I arose, and they spake against me." The children were, probably, saying out loud, what their parents had said against Job in private. Job 19:19 "All my inward friends abhorred me: and they whom I loved are turned against me." The inward friends were, probably, speaking of the friends that he had as counsel. He had loved and trusted the three friends, that had attacked him so brutally with their tongue.

Job 19:20 "My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth." He had lost so much weight that his skin seemed to be stretched over his bones.

Job 19:21 "Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me." Job was appealing to his friends and family to have pity upon him. It was hard enough to endure the terrible things that had happened to him, but was even harder when he had no one in sympathy with him.

Job 19:22 "Why do ye persecute me as God, and are not satisfied with my flesh?" Job was asking his friends and family to not add to his suffering.

Job 19:23 "Oh that my words were now written! oh that they were printed in a book!"

Job 19:24 "That they were graven with an iron pen and lead in the rock for ever!" I believe the words that Job was speaking of that he wanted written down were the ones he was about to utter. They were so important, I agree with Job, they should be engraved in stone.

Job 19:25 "For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:" I believe Job was speaking of the Redeemer {the Lord Jesus Christ}. "Liveth" is a word that means continues to live. He was speaking prophetically of the King of kings and Lord of lords {Jesus Christ} who stands in the latter days upon the earth. Notice, that Job said "know". There was no doubt as far as Job was concerned. Job had fulfilled the Scripture in Romans that says Romans 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." Job had professed his faith in this.

Job 19:26 "And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God:" Job was saying though this disease killed his present body, and he died, he would arise in a new body to meet God.

Job 19:27 "Whom I shall see for myself, and mine eyes shall behold, and not another; [though] my reins be consumed within me." Every eye shall see Him. Job was looking to that great and glorious day, when we shall all meet God. He was not speaking of a vision, or of a dream. He was speaking of reality. We are all restrained at present from such an encounter. There is a day when Job, and all who believe, shall behold Him.

Job 19:28 "But ye should say, Why persecute we him, seeing the root of the matter is found in me?" The statement that Job had just made should have stopped all of the persecutions from his friends. If it did not, it would be because of their lack of understanding, and not because of anything Job was guilty of.

Job 19:29 "Be ye afraid of the sword: for wrath [bringeth] the punishments of the sword, that ye may know [there is] a judgment." Job was speaking of the sword of God which would destroy his friends, if they happened to be persecuting an innocent man. We all stand before the judgement seat of Christ. This judgement is just. There will be those who thought they were in right standing with God who will not be accepted. Job was warning his friends to be careful how they judged. They will be judged, as they had judged.

Job 19 Questions

1. Who were vexing and tearing Job to pieces with their accusations?

2. Who had been the most cruel so far?

3. How many times did Job say they had reproached him?

4. They were viciously attacking Job’s _____________.

5. He reminded them that ______ would pay for his own sins.

6. Why were they tearing Job down?

7. Job declared that the suffering he had endured was _____________.

8. Who had Job been glorified by?

9. In Job 19:11, what hurt Job the worst?

10. Who were estranged from Job?

11. How had Job’s servants treated him?

12. Why had Job’s wife not comforted him?

13. What had those who Job loved done to him?

14. What was he asking for in Job 19:21?

15. What did Job desire would be done with his proclamation of belief?

16. I know that my redeemer __________.

17. When shall he stand upon the earth?

18. Who was Job speaking of when he said redeemer?

19. What does "liveth" mean?

20. Quote Romans 10:9.

21. Quote Job 19”26.

22. What great and glorious day was Job looking forward to?

23. What effect should the statement Job just made have on his accusers?

24. What sword was Job speaking of?

25. Why should they be careful how they judged?

Verses 1-6

Job 19:1-6


Job 19



There are just two parts of this marvelous chapter:

(1) In Job 19:1-22, Job described his pitiful condition, accepting all of it as being, for some unknown and mysterious reason, the will of God, pleading for mercy from his friends who refused to extend it, and bewailing the abhorrence and persecution heaped upon him by the whole society in which he lived. His kinsmen, his friends, his family, his servants, and his acquaintances - all alike, despised and rejected him, brutally heedless of his cries for understanding and pity. There is no sadder section of the Word of God than this.

(2) And then (Job 19:23-29), rising to the very pinnacle of Divine Inspiration, above the wretchedness of his mortal pain and sorrow, he thundered the sublime words that have blessed humanity throughout the ages of multiple Dispensations of the Grace of God!




These sacred words adorn and glorify that incredibly beautiful soprano solo from George Frederick Handel’s oratorio, The Messiah, honored by the standing ovation led by Queen Victoria at its initial presentation. Where is the man who can hear it without tears of emotion and joy?

In our discussion of this chapter, we shall concentrate our attention upon this immortal second section.

Job 19:1-6


"Then Job answered and said,

How long will ye vex my soul,

And break me in pieces with words?

These ten times have ye reproached me:

Ye are not ashamed that ye deal hardly with me.

And be it indeed that I have erred,

Mine error remaineth with myself,

If indeed ye will magnify yourselves against me,

And plead against me my reproach;

Know now that God hath subverted me in my cause,

And compassed me with his net."

"These ten times" (Job 19:3). "These words are not to be understood literally." This is an idiomatic expression meaning `often’ or frequently.

"Mine error remaineth with myself" (Job 19:4). "This verse is not a confession of sin by Job." It states merely that whatever error Job might have committed, it had not injured or hurt his friends in any manner whatever.

"God hath subverted me in my cause" (Job 19:6). The exact meaning here is ambiguous; but we reject Watson’s rendition of the passage, "God has wronged me." The marginal substitute for `subverted’ is ’overthrown’; but whatever the passage means, Job does not assert that God has wronged him. Clines gives the true meaning: "God Himself has made me seem like a wrongdoer by sending entirely undeserved suffering upon me."

E.M. Zerr:

Job 19:1-2. The suffering that Job was undergoing was severe enough without being tormented with the misapplied words of these friends.

Job 19:3. Ten times is just a figure of speech referring to the many times Job had been reproached by the false speeches forced upon his ears.

Job 19:4. If Job had been as sinful as they charged against him, no one was injured by it and therefore they should keep still. That is the meaning of his words error remaineth with myself.

Job 19:5-6. If their charges were admitted they should even then be willing to keep still. What more could they ask Job to do in the way of amends since God had overthrown him with afflictions.

Verses 7-12

Job 19:7-12

Job 19:7-12


"Behold, I cry out of wrong, but I am not heard:

I cry for help, but there is no justice.

He hath walled up my way that I cannot pass,

And hath set darkness in my paths.

He hath stripped me of my glory,

And taken the crown from my head.

He hath broken me down on every side, and I am gone;

And my hope hath he plucked up like a tree.

He hath also kindled his wrath against me,

And he accounteth me unto him as one of his adversaries.

His troops come on together,

And cast up their way against me,

And encamp round about my tent."

Many do not understand the tenor of these words. They do not mean that Job considers God unjust, unmerciful, or unfair in any way. His attitude here is exactly that of the grieving and bereaved parent whose only son was run over and killed by a drunken driver; and, at the funeral, he cried, "The Lord has given, and the Lord has taken away; blessed be the name of the Lord." He did not mean that God had unjustly killed his son; but that the disaster had come under the umbrella of God’s permissive will. It is the ancient view that nothing can occur, or happen, except that which God’s permissive will allows. This is profoundly true; and Job was exactly right in ascribing the disasters that came upon him as being indeed what God (in that permissive sense) had willed, or allowed. Satan was the perpetrator of all that injustice to Job, but he could not have lifted a finger against him without God’s permission.

To the prior question of whether or not it is morally right for God to allow such evil, the answer is clear enough. When God allowed mankind the freedom of the will, and the inalienable right to choose good or evil, that Divinely conferred endowment made it absolutely certain that wickedness would prevail upon the earth. It could not possibly have been otherwise.

E.M. Zerr:

Job 19:7. Wrong is rendered by "violence" in the, margin and refers to Job’s afflictions. He complained that his hearers did not pay any attention to his cries of pain and anguish. Instead, they added to it by their false accusations.

Job 19:8-10. He refers to God whom Job understood to be the one who allowed the misfortunes to come on him. He has never disputed the claim of the "friends" that God had brought on the condition. The disagreement has been as to why it was brought. The friends have maintained that it was for some specific punishment for Job’s sin, while he has denied that in view of the fact that all classes of men are afflicted.

Job 19:11. This verse is more along the same line of thought expressed above.

Job 19:12. The great number of Job’s afflictions is compared to a division of soldiers making an attack upon a helpless position.

Verses 13-22

Job 19:13-22

Job 19:13-22


"He hath put my brethren far from me,

And mine acquaintance is wholly estranged from me.

My kinsfolk have failed,

And my familiar friends have forgotten me.

They that dwell in my house, and my maids count me as a stranger:

I am an alien in their sight.

I call unto my servant, and he giveth me no answer,

Though I entreat him with my mouth.

My breath is strange to my wife,

And my supplication to the children of my own mother.

Even young children despise me;

If I arise, they speak against me.

All my familiar friends abhor me,

And they whom I loved are turned against me.

My bone cleaveth to my skin and to my flesh,

And I am escaped with the skin of my teeth.

Have pity on me, have pity upon me, O ye, my friends;

For the hand of God hath touched me.

Why do ye persecute me as God,

And are not satisfied with my flesh?"

"He hath put my brethren far from me" (Job 19:13). "Yes, Job had actual brothers (Job 6:15) who forsook him and dealt deceitfully with him in the days of his adversity. But in the days when his prosperity returned they ate bread with him (Job 42:11)." In this particular we find another likeness of the Great Antitype whose brethren believed him not (John 6:5).

"I call unto my servant, and he giveth me no answer" (Job 19:16). This was astounding insolence indeed; and in view of the times in which this occurred, it was almost incredibly insulting. Satan really went all-out in his vain efforts to break Job’s spirit. "Job’s humiliation here was already complete when the slave was `entreated,’ rather than `commanded.’"

"Have pity upon me; have pity upon me, O ye my friends" (Job 19:21). Where are there any sadder words than these? These cruel, heartless, bigoted, hypocrites, arrogant in their conceited confidence that they `knew all the answers,’ proceeded to judge Job, as if they were God Himself. No wonder Christ said, "Judge not, that ye be not judged with the same condemnation" (Matthew 7:1).

"Why do ye persecute me as God" (Job 19:22). This does not mean that Job accused God of persecuting him. He protests his friend’s persecution of him, as if they were God, assuming to know that which only God could know, and condemning Job upon this presumed superknowledge they pretended to have.

E.M. Zerr:

Job 19:13. Brethren must refer to Job’s fellow citizens and more distant relatives. His immediate family had been entirely destroyed by the disasters of Ch. 1.

Job 19:14. Kinsfolk could refer to Job’s immediate family since they had all been taken from him. Friends is not in the original and the sentence means that the folk who had formerly observed him now overlooked him. Forgotten is from an original word that means to be "inattentive." It therefore does not mean they actually had a lapse of memory about him, but that they felt above noticing him due to his lowly condition.

Job 19:15. We recall that Job’s fleshand-blood relatives had been taken from him by violence, but he still had a sort of home with professed servants. But all of these, too, had come to be "above" him and treated him as a stranger.

Job 19:16. A servant in the olden times usually responded very promptly to the call of his master. Job’s servant not only failed to do his bidding but did not so much as answer him. And all this notwithstanding the fact that his afflicted master begged for service. The most ordinary sense of sympathy should have moved even a superior to give Job some assistance, much more a servant whose duty was to do so.

Job 19:17. We recall the attitude that Job’s wife had shown toward him in the beginning of his afflictions (Job 2:9) we here see some more of that attitude. She treated him as if he were a stranger on account of his objectionable appearance. Children’s sake would have to be in the sense of the sake of their memory, for they had all been destroyed.

Job 19:18. Young children. The first italicized word is not in the original. The second is from a word with a wide range of meaning, and the expression means that the offspring of the citizens treated Job with disrespect.

Job 19:19. This verse means that the most intimate associates whom Job had had turned against him and spurned his love.

Job 19:20. There is a familiar expression used in reference to a person who has become very lean which is that such a one "is nothing but skin and bones." That is what Job meant by the first part of this verse. Skin of my teeth is a highly figurative statement, that Job had barely escaped total destruction.

Job 19:21-22. Job has denied all through the discussions that God was afflicting him for the purpose of punishment. However, he did believe that God was doing It for some purpose not revealed, and he begged his friends to pity him instead of making his sufferings worse by falsely accusing him.

Verses 23-24

Job 19:23-24

Job 19:23-24



"Oh that my words were now written!

Oh that they were inscribed in a boom

That with an iron pen and lead

They were graven in the rock forever!"

The scholars like to speculate about the kind of book Job was talking about here, but that has nothing to do with the point. These verses prove that Job was about to mention something of eternal import, words that needed to be remembered forever. This prelude to what he said makes any speculation that Job’s declaration pertained to anything whatever in his present lifetime impossible to allow. No individual’s lifetime could possibly provide the perimeter of the world-shaking Truth to be revealed. The theater in which his words would shine forever encompassed Time and Eternity, and not merely the fleeting days of any mortal’s lifetime on earth.

The Good News Bible version erroneously translated Job 19:26, making it read, "While still in this body, I shall see God." This is an example of that which was mentioned by Rowley that, "Some editors emend out of the passage any concept of the resurrection," that being exactly what the editors of the Good News Bible did here. If that was all that Job meant, there would have been no need whatever for this marvelous prelude.

God honored Job’s wishes here for the eternal preservation of his priceless words. "That which Job so passionately wished for in this passage, God was pleased to grant." The sacred words of the Holy Bible record Job’s holy words; and that is a far more permanent memorial that any leaded inscription upon the face of some Behistun mountain could possibly have been.

E.M. Zerr:

Job 19:23-24. Job has made many declarations of his faith in God, also of his belief in the prospect of another life. He was so positive about it that he had no fears that future developments would prove him to have been mistaken. And because of this assurance he wished that many assertions on the subject were even inscribed in a rock for its permanence, so that the future would be able to confirm his professions of faith. After making this wish, he made another and one of his most glorious declarations of faith In another life which will be considered soon.

Verse 25

Job 19:25

Job 19:25

"But as for me, I know that my Redeemer liveth, and that at last, he shall stand upon the earth."

The importance of this verse justifies a glance at the way different versions have rendered it.

"I know that my redeemer liveth, and that he shall stand at the latter day upon the earth." - KJV

"I know that my redeemer lives, and at last he will stand upon the earth." - RSV.

"For I know that my Redeemer lives, and that at the last he will stand upon the earth." - the New RSV.

"For I know that my Redeemer liveth, and in the last day I shall rise out of the earth." - Douay.

"Still, I know One to champion me at last, to stand up for me on earth." - Moffatt.

"I know there is someone to defend me. I know he lives! And in the end he will stand here on the earth." - NIV.

"But I know that my vindicator liveth, and that hereafter he will stand upon the dust." - S. R. Driver in International Critical Commentary.

All of these seven additional versions say everything that is affirmed in the one we follow, namely, the American Standard Version. Even some who did not capitalize the reference to the Redeemer, nevertheless place him in heaven, or place his appearance "in the end" "at last," or "in the latter day," any one of which words makes that `someone’ undeniably a supernatural person.

There are epic corollaries that automatically spin off from these words: (1) Since Job visualizes his vindication as coming in the "last day," he believed in the resurrection of the dead. The critical canard that the resurrection is "a late Jewish doctrine" is not true. Even Abraham believed in the resurrection of the dead (Hebrews 11:19). (2) The doctrine of the Incarnation is also inherent in the revelation that, "The Redeemer," that "someone," that heavenly Person shall "Stand"! upon the earth. (3) God’s interest in his human creation is yet another. "There is a Redeemer provided for fallen man." (4) Yet again, the ultimate victory of Christ over all his enemies is inherent in these glorious words. "And He shall stand upon the earth (the dust, literally)." And what is that dust? All of the enemies of Christ shall at last be as dust under his feet. "He shall stand"! This means his word shall stand; his authority shall stand; his name shall stand. (5) There is also the corollary of the Redeemer’s eternity in this. Job said, "He lives." But he will also be there, at "the latter day," "in the end," etc. "He is the same yesterday, today and forever" (Hebrews 13:8).

Who is this Redeemer which Job mentioned here? Only a fool could miss his identity.

"In Job 9:33, Job had already mentioned an Umpire between himself and God, who certainly could not have been any other than a Divine Person; and in 16:19 he declared his conviction that `His Witness’ is in heaven; and in Job 5:16-21 he mentioned an Advocate who would plead his case with God. Thus, prior to the glorious climax reached in these verses, Job had already recognized God as his Judge, his Witness, his Advocate, and his Surety, in some of these passages by formal announcement of the fact, and in others by his earnest longing for, and anticipation of, Someone who would act in such capacities." After all this, what kind of simpleton could wonder whom he meant by "MY REDEEMER" in Job 19:25?

Another question which demands our attention here is this: "By what means did Job come to have possession of such epic Truth as that which shines in these verses"? We reject out of hand the supposition that, "It seems probable that we have in this passage another one of Job’s statements in which he seems to be feeling toward immortality." No! A thousand times, No! If all Job was doing was "feeling his way" toward some great understanding of Truth, his words here are not worth the paper they are written on.

As laid out in our Introduction to this book, "Job was under the impulse of the Blessed Spirit." As Adam Clarke accurately stated it, "There is one principle, without which no interpretation (of this passage) can have any weight; and that principle is this: Job was now under the special inspiration of the Holy Spirit, and spoke prophetically."

E.M. Zerr:

Job 19:25. There are several words in this verse that should receive a critical examination in order the better to understand and appreciate the noted passage. Redeemer is from GAWAL and is defined as follows: "A primitive root, to redeem (according to the Oriental law of kinship), i.e. to be the next of kin (and as such to buy back a relative’s property, marry his widow, etc.)"--Strong. Liveth is from CHAY and the definition of Strong that pertains to our use is, "Alive . . . strong . . . life (or living thing)." Stand is from QUWM and Strong’s definition is, "A primitive root; to rise (in various applications, literally, figuratively, Intensively and causatively." Young defines it, "To rise up; be established; stand firm." It has no reference to the posture or condition of the body. The verse then means that Job’s bondage to affliction will be lifted from him and all of the hopes of final deliverance from this world of decay and suffering will be realized. The "nearest of kin" is the divine One who has power to redeem and he will show that he has such power over the things of earthly decay by bringing them out of their "bondage of corruption" [Romans 8:21] at the resurrection of the "latter day."

Verse 26

Job 19:26

Job 19:26

"And after my skin, even this body is destroyed, Then without my flesh shall I see God."

This is a stupid error in our version, which fortunately, is rare enough in the ASV; but there is no doubt of it here. The proper rendition here is, "In my flesh, I shall see God," as properly rendered in the KJV, the new RSV, and in the DOUAY. However, even without the testimony of other versions, the text, as we have it, even here (the ASV) contradicts their false rendition. The following verse reads, "Whom I shall see ... And mine eyes shall behold." Eyes are flesh, and without flesh would mean without eyes; and therefore the American Standard Version in this Job 19:26 is incorrect.

Why was such a stupid error as this committed by our translators. H. H. Rowley explains that the Hebrew words here may indeed mean either `in my flesh,’ or `without my flesh." Since either rendition might be correct, the true reading must be determined by the context; and the translators of our version (American Standard Version) evidently had not read the next verse (Job 19:27) where Job’s eyes are mentioned; or if they read it, did not heed its positive and undeniable reference to one `in his flesh,’ not ’without it.’ Besides that, "The idea of a non-corporeal posthumous existence of Job is unlikely to have been in his mind." "Unlikely" here is too mild a word. It was an utter impossibility.

There are other examples of present-day radical and liberal scholars who deliberately choose the incorrect word in certain passages where multiple choices are actually available. For a common example of this, reference is here made to Vol. 11 of our New Testament Series, pp. 221,222.

Now, if the passage were rendered, `without this flesh’ the meaning would not have contradicted the truth. That "flesh" in which all of us shall see God, is not the old, worn-out body of our mortality, but a new body, as it shall please God to give us.

E.M. Zerr:

Job 19:26. Worms and body are not in the original as separate words. Skin is from a Hebrew word that is itself from another Hebrew word that means, "to be bare," the idea being that about all of his fleshly being will have been destroyed after death. In flesh is rendered "without my flesh" in the R. V. I have examined Moffatt’s translation and others in the light of the lexicon and believe it to be correct. I request the reader to consult the same for the fuller information.

Verse 27

Job 19:27

Job 19:27

"Whom I, even I, shall see, on my side,

And mine eyes shall behold, and not as a stranger.

My heart is consumed within me."

"My heart is consumed within me." By this Job reveals that "the flesh" in which he shall see God is not the decaying body of his suffering. It is clearly an immortal and resurrected body that shall come to him "in the last day" that he has in mind.

E.M. Zerr:

Job 19:27. Job expected some day to see the Lord face to face and not have to depend on what others could tell him. And this hope he held for himself as against the consuming desire he had to see God.

Verses 28-29

Job 19:28-29

Job 19:28-29


"If ye say, How we will persecute him!

And that the root of the matter is found in me;

Be ye afraid of the sword:

For wrath bringeth the punishment of the sword,

That ye may know there is a judgment."

"In these verses, Job warns his friends that they should not make themselves obnoxious to God, because God will take vengeance upon them that show no mercy. If they do not repent, Job warned them to fear the sword; because there is a judgment, not merely a present government, but a future judgment, in which hard speeches must be accounted for."

This mention of the future judgment here is significant indeed. It sheds light upon what Job meant by such expressions as "the latter day," "in the end," and "at last."

Whether or not Job might have understood the full implications of all the wonderful revelation God gave him in these precious verses, we cannot tell. An apostle explained that the inspired writers of the Old Testament did not always know what their holy words meant (1 Peter 1:10-12); but what is truly important is that we ourselves should truly understand and appreciate them. Surely, in these few verses we have stood within the Holy of Holies of Divine Revelation.

E.M. Zerr:

Job 19:28-29. This paragraph is a little difficult in its form of expression. Its meaning is to warn the friends of the judgment of God against them when the divine truth will be finally made known.

Bibliographical Information
"Commentary on Job 19". "Old & New Testament Restoration Commentary". https://www.studylight.org/commentaries/eng/onr/job-19.html.
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