Job 19
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Job 19
Job Answers: How Long Will Ye Vex My Soul?
2How long will ye vex my soul, and break me in pieces with words?
Jamieson-Fausset-Brown
CHAPTER 19
SECOND SERIES.
Job 19:1-29. Job's Reply to Bildad.
2. How long, &c.--retorting Bildad's words (Job 18:2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.
CHAPTER 19
SECOND SERIES.
Job 19:1-29. Job's Reply to Bildad.
2. How long, &c.--retorting Bildad's words (Job 18:2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.
3These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.
Jamieson-Fausset-Brown
3. These--prefixed emphatically to numbers (Ge 27:36).
ten--that is, often (Ge 31:7).
make yourselves strange--rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]).
4.erred--The Hebrew expresses unconscious error. Job was unconscious of wilful sin.
remaineth--literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.
3. These--prefixed emphatically to numbers (Ge 27:36).
ten--that is, often (Ge 31:7).
make yourselves strange--rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]).
4.erred--The Hebrew expresses unconscious error. Job was unconscious of wilful sin.
remaineth--literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.
The Pulpit Commentary
Job begins his answer to Bildad's second speech by an expostulation against the unkindness of his friends, who break him in pieces, and torture him, with their reproaches (verses 1-5). He then once more, and more plainly than on any other occasion, recounts his woes.
(1) His severe treatment by God (verses 6-13);
(2) his harsh usage by his relatives and friends (verses 14-19): and
(3) the pain caused him by his disease (verse 20); and appeals to his friends on these grounds for pity and forbearance (verses 21, 22). Next, he proceeds to make his great avowal, prefacing it with a wish for its preservation as a perpetual record (verses 23, 24); the avowal itself follows (verses 25-27); and the speech terminates with a warning to his "comforters,'' that if they continue to persecute him, a judgment will fall upon them (verses 28, 29).
Job_19:1, Job_19:2
Then Job answered and said, How long will ye vex my soul, and break me in pieces with words? Job is no Stoic. He is not insensible to his friends' attacks. On the contrary, their words sting him, torture him, "break him in pieces," wound his soul in its tenderest part. Bildad's attack had been the cruellest of all, and it drives him to expostulation (verses 2-5) and entreaty (verses 21, 22).
These ten times have ye reproached me. (For the use of the expression "ten times" for "many times." "frequently." see Gen_31:7, Gen_31:41; Num_14:22; Neh_4:12; Dan_1:20, etc.) Ye are not ashamed that ye make yourselves strange to me; rather, that ye deal hardly with me (see the Revised Version). The verb used does not occur elsewhere, hut seems to have the meaning of "ill use" or "ill treat".
Job begins his answer to Bildad's second speech by an expostulation against the unkindness of his friends, who break him in pieces, and torture him, with their reproaches (verses 1-5). He then once more, and more plainly than on any other occasion, recounts his woes.
(1) His severe treatment by God (verses 6-13);
(2) his harsh usage by his relatives and friends (verses 14-19): and
(3) the pain caused him by his disease (verse 20); and appeals to his friends on these grounds for pity and forbearance (verses 21, 22). Next, he proceeds to make his great avowal, prefacing it with a wish for its preservation as a perpetual record (verses 23, 24); the avowal itself follows (verses 25-27); and the speech terminates with a warning to his "comforters,'' that if they continue to persecute him, a judgment will fall upon them (verses 28, 29).
Job_19:1, Job_19:2
Then Job answered and said, How long will ye vex my soul, and break me in pieces with words? Job is no Stoic. He is not insensible to his friends' attacks. On the contrary, their words sting him, torture him, "break him in pieces," wound his soul in its tenderest part. Bildad's attack had been the cruellest of all, and it drives him to expostulation (verses 2-5) and entreaty (verses 21, 22).
These ten times have ye reproached me. (For the use of the expression "ten times" for "many times." "frequently." see Gen_31:7, Gen_31:41; Num_14:22; Neh_4:12; Dan_1:20, etc.) Ye are not ashamed that ye make yourselves strange to me; rather, that ye deal hardly with me (see the Revised Version). The verb used does not occur elsewhere, hut seems to have the meaning of "ill use" or "ill treat".
4And be it indeed that I have erred, mine error remaineth with myself.
The Pulpit Commentary
And be it indeed that I have erred; or, done wrong. Job at no time maintains his impeccability. Sins of infirmity he frequently pleads guilty to, and specially to intemperate speech (see Job_6:26; Job_9:14, Job_9:20, etc.). Mine error remaineth with myself; i.e. "it remains mine; and I suffer the punishment."
And be it indeed that I have erred; or, done wrong. Job at no time maintains his impeccability. Sins of infirmity he frequently pleads guilty to, and specially to intemperate speech (see Job_6:26; Job_9:14, Job_9:20, etc.). Mine error remaineth with myself; i.e. "it remains mine; and I suffer the punishment."
5If indeed ye will magnify yourselves against me, and plead against me my reproach:
Jamieson-Fausset-Brown
5. magnify, &c.--Speak proudly (Ob 12; Eze 35:13).
against me--emphatically repeated (Psa 38:16).
plead ... reproach--English Version makes this part of the protasis, "if" being understood, and the apodosis beginning at Job 19:6. Better with Umbreit, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version "reproach" will mean Job's calamities, which they "pleaded" against him as a "reproach," or proof of guilt.
5. magnify, &c.--Speak proudly (Ob 12; Eze 35:13).
against me--emphatically repeated (Psa 38:16).
plead ... reproach--English Version makes this part of the protasis, "if" being understood, and the apodosis beginning at Job 19:6. Better with Umbreit, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version "reproach" will mean Job's calamities, which they "pleaded" against him as a "reproach," or proof of guilt.
The Pulpit Commentary
If indeed ye will magnify yourselves against me. If you have no sense of justice, and are disinclined to pay any heed to my expostulations; if you intend still to insist on magnifying.yourselves against me, and bringing up against me my "reproach;" then let me make appeal to your pity. Consider my whole condition—how I stand with God, who persecutes me and "destroys" me (Job_19:10); how I stand with my relatives and such other friends as I have beside yourselves, who disclaim and forsake me (Job_19:13-19); and how I am conditioned with respect to my body, emaciated and on the verge of death (Job_19:20); and then, if neither your friendship nor your sense of justice will induce you to abstain from persecuting me, abstain at any rate for pity's sake (Job_19:21). And plead against me my reproach. Job's special "reproach" was that God had laid his hand upon him. This was a manifest fact, and could not be denied. His "comforters" concluded from it that he was a monster of wickedness.
If indeed ye will magnify yourselves against me. If you have no sense of justice, and are disinclined to pay any heed to my expostulations; if you intend still to insist on magnifying.yourselves against me, and bringing up against me my "reproach;" then let me make appeal to your pity. Consider my whole condition—how I stand with God, who persecutes me and "destroys" me (Job_19:10); how I stand with my relatives and such other friends as I have beside yourselves, who disclaim and forsake me (Job_19:13-19); and how I am conditioned with respect to my body, emaciated and on the verge of death (Job_19:20); and then, if neither your friendship nor your sense of justice will induce you to abstain from persecuting me, abstain at any rate for pity's sake (Job_19:21). And plead against me my reproach. Job's special "reproach" was that God had laid his hand upon him. This was a manifest fact, and could not be denied. His "comforters" concluded from it that he was a monster of wickedness.
6Know now that God hath overthrown me, and hath compassed me with his net.
Jamieson-Fausset-Brown
6. compassed ... net--alluding to Bildad's words (Job 18:8). Know, that it is not that I as a wicked man have been caught in my "own net"; it is God who has compassed me in His--why, I know not.
6. compassed ... net--alluding to Bildad's words (Job 18:8). Know, that it is not that I as a wicked man have been caught in my "own net"; it is God who has compassed me in His--why, I know not.
The Pulpit Commentary
Know now that God hath overthrown me; or, perverted me—"subverted me in my cause" (see Lam_3:6). And hath compassed me with his net. Professor Lee thinks that the net, or rather noose, intended by the rare word מצוּד is the lasso, which was certainly employed in war (Herod; 7.85), and probably also in hunting, from ancient times in the East. Bildad had insinuated that Job had fallen into his own snare (Job_18:7-9); Job replies that the snare in which he is taken is from God.
Know now that God hath overthrown me; or, perverted me—"subverted me in my cause" (see Lam_3:6). And hath compassed me with his net. Professor Lee thinks that the net, or rather noose, intended by the rare word מצוּד is the lasso, which was certainly employed in war (Herod; 7.85), and probably also in hunting, from ancient times in the East. Bildad had insinuated that Job had fallen into his own snare (Job_18:7-9); Job replies that the snare in which he is taken is from God.
7Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.
Jamieson-Fausset-Brown
7. wrong--violence: brought on him by God.
no judgment--God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.
7. wrong--violence: brought on him by God.
no judgment--God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.
The Pulpit Commentary
Behold, I cry out of wrong; i.e. "I cry out that I am wronged." I complain that sufferings are inflicted on me that I have not deserved. This has been Job's complaint from the first (Job_3:26; Job_6:29; Job_9:17, Job_9:22; Job_10:3, etc.). But I am not heard; i.e. "I am not listened to—my cry is not answered." I cry aloud, but there is no judgment; or, no decision—"no sentence." All Job's appeals to God have elicited no reply from him. He still keeps silence. Job appears from the first to have anticipated such a theophany as ultimately takes place (ch. 38-41.) and vindicates his character.
Behold, I cry out of wrong; i.e. "I cry out that I am wronged." I complain that sufferings are inflicted on me that I have not deserved. This has been Job's complaint from the first (Job_3:26; Job_6:29; Job_9:17, Job_9:22; Job_10:3, etc.). But I am not heard; i.e. "I am not listened to—my cry is not answered." I cry aloud, but there is no judgment; or, no decision—"no sentence." All Job's appeals to God have elicited no reply from him. He still keeps silence. Job appears from the first to have anticipated such a theophany as ultimately takes place (ch. 38-41.) and vindicates his character.
8He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.
Jamieson-Fausset-Brown
8. Image from a benighted traveller.
8. Image from a benighted traveller.
The Pulpit Commentary
He hath fenced up my way that I cannot pass (comp. Job_3:25; Job_13:27; Hos_2:6), and he hath set darkness in my paths. Job complains of the want of light; in his heart he cries, Ἐν δὲ φάει καὶ ὄλεσσον. Nothing vexes him so much as his inability to understand why he is afflicted.
He hath fenced up my way that I cannot pass (comp. Job_3:25; Job_13:27; Hos_2:6), and he hath set darkness in my paths. Job complains of the want of light; in his heart he cries, Ἐν δὲ φάει καὶ ὄλεσσον. Nothing vexes him so much as his inability to understand why he is afflicted.
9He hath stripped me of my glory, and taken the crown from my head.
Jamieson-Fausset-Brown
9. stripped ... crown--image from a deposed king, deprived of his robes and crown; appropriate to Job, once an emir with all but royal dignity (La 5:16; Psa 89:39).
9. stripped ... crown--image from a deposed king, deprived of his robes and crown; appropriate to Job, once an emir with all but royal dignity (La 5:16; Psa 89:39).
The Pulpit Commentary
He hath stripped me of my glory. The glory which he had in his prosperity; not exactly that of a king, but that of a great sheikh or emir—of one who was on a par with the noblest of those about him (see Job_1:3). And taken the crown from my head. Not an actual crown, which sheikhs do not wear, but a metaphor for dignity or honour.
He hath stripped me of my glory. The glory which he had in his prosperity; not exactly that of a king, but that of a great sheikh or emir—of one who was on a par with the noblest of those about him (see Job_1:3). And taken the crown from my head. Not an actual crown, which sheikhs do not wear, but a metaphor for dignity or honour.
10He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.
Jamieson-Fausset-Brown
10. destroyed ... on every side--"Shaken all round, so that I fall in the dust"; image from a tree uprooted by violent shaking from every side [Umbreit]. The last clause accords with this (Jr 1:10)
mine hope--as to this life (in opposition to Zophar, Job 11:18); not as to the world to come (Job 19:25; Job 14:15).
removed--uprooted.
10. destroyed ... on every side--"Shaken all round, so that I fall in the dust"; image from a tree uprooted by violent shaking from every side [Umbreit]. The last clause accords with this (Jr 1:10)
mine hope--as to this life (in opposition to Zophar, Job 11:18); not as to the world to come (Job 19:25; Job 14:15).
removed--uprooted.
The Pulpit Commentary
He hath destroyed me on every side, and I am gone; or, broken me down. Job compares himself to a city, the walls of which are attacked on every side and broken down. His ruin is complete—he perishes. And mine hope hath he removed like a tree; rather, torn up like a tree. Job's "hope" was, no doubt, to lead a tranquil and a godly life, surrounded by his relatives and friends, in favour with God and man, till old age came, and he descended, like a ripe shock of corn (Job_5:26), to the grave. This hope had been "torn up by the roots" when his calamities fell upon him.
He hath destroyed me on every side, and I am gone; or, broken me down. Job compares himself to a city, the walls of which are attacked on every side and broken down. His ruin is complete—he perishes. And mine hope hath he removed like a tree; rather, torn up like a tree. Job's "hope" was, no doubt, to lead a tranquil and a godly life, surrounded by his relatives and friends, in favour with God and man, till old age came, and he descended, like a ripe shock of corn (Job_5:26), to the grave. This hope had been "torn up by the roots" when his calamities fell upon him.
11He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.
Jamieson-Fausset-Brown
11. enemies--(Job 13:24; La 2:5).
11. enemies--(Job 13:24; La 2:5).
The Pulpit Commentary
He hath also kindled his wrath against me. It is not what has happened to him in the way of affliction and calamity that so much oppresses and crushes the patriarch, as the cause to which he, not unnaturally, ascribes his afflictions, vie. the wrath of God. Participating in the general creed of his time, he believes his sufferings to come direct from God, and to be proofs of God's severe anger against him. He is not, however, prepared on this account to renounce God. "Though he slay me, yet will I trust in him" (Job_13:15) is still his inward sustaining thought and guiding principle. And he counteth me unto him as one of his enemies. Job felt himself treated as an enemy of God, and supposed that God must consider him such. He either had no glimpse of the cheering truth, "Whom the Lord loveth he chasteneth" (Heb_12:6), or he could not imagine that such woes as his were mere chastenings.
He hath also kindled his wrath against me. It is not what has happened to him in the way of affliction and calamity that so much oppresses and crushes the patriarch, as the cause to which he, not unnaturally, ascribes his afflictions, vie. the wrath of God. Participating in the general creed of his time, he believes his sufferings to come direct from God, and to be proofs of God's severe anger against him. He is not, however, prepared on this account to renounce God. "Though he slay me, yet will I trust in him" (Job_13:15) is still his inward sustaining thought and guiding principle. And he counteth me unto him as one of his enemies. Job felt himself treated as an enemy of God, and supposed that God must consider him such. He either had no glimpse of the cheering truth, "Whom the Lord loveth he chasteneth" (Heb_12:6), or he could not imagine that such woes as his were mere chastenings.
12His troops come together, and raise up their way against me, and encamp round about my tabernacle.
Jamieson-Fausset-Brown
12. troops--Calamities advance together like hostile troops (Job 10:17).
raise up ... way--An army must cast up a way of access before it, in marching against a city (Is 40:3).
12. troops--Calamities advance together like hostile troops (Job 10:17).
raise up ... way--An army must cast up a way of access before it, in marching against a city (Is 40:3).
The Pulpit Commentary
His troops come together (comp. Job_16:13, "His archers compass me round about"). It seems to Job that God brings against him a whole army of assailants, who join their forces together and proceed to the attack. Clouds of archers, troops of ravagers, come about him, and fall upon him from every side. And raise up their way against me; rather, and cast up their bank against me. Job still regards himself as a besieged city (see verse 10), and represents his assailants as raising embankments to hem him in, or mounds from which to batter his defences (compare the Assyrian sculptures, passim). And encamp round about my tabernacle; i.e. "my tent," or "my dwelling."
His troops come together (comp. Job_16:13, "His archers compass me round about"). It seems to Job that God brings against him a whole army of assailants, who join their forces together and proceed to the attack. Clouds of archers, troops of ravagers, come about him, and fall upon him from every side. And raise up their way against me; rather, and cast up their bank against me. Job still regards himself as a besieged city (see verse 10), and represents his assailants as raising embankments to hem him in, or mounds from which to batter his defences (compare the Assyrian sculptures, passim). And encamp round about my tabernacle; i.e. "my tent," or "my dwelling."
Job Forsaken by All
13He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
Jamieson-Fausset-Brown
13. brethren--nearest kinsmen, as distinguished from "acquaintance." So "kinsfolk" and "familiar friends" (Job 19:14) correspond in parallelism. The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need."
estranged--literally, "turn away with disgust." Job again unconsciously uses language prefiguring the desertion of Jesus Christ (Job 16:10; Lu 23:49; Psa 38:11).
13. brethren--nearest kinsmen, as distinguished from "acquaintance." So "kinsfolk" and "familiar friends" (Job 19:14) correspond in parallelism. The Arabic proverb is, "The brother, that is, the true friend, is only known in time of need."
estranged--literally, "turn away with disgust." Job again unconsciously uses language prefiguring the desertion of Jesus Christ (Job 16:10; Lu 23:49; Psa 38:11).
The Pulpit Commentary
He hath put my brethren far from me. Job had actual "brothers" (Job_42:11), who forsook him and "dealt deceitfully" with him (Job_6:15) during the time of his adversity, but were glad enough to return to him and "eat bread with him" in his later prosperous life. Their alienation from him during the period of his afflictions he here regards as among the trials laid upon him by God. Compare the similar woe of Job's great Antitype (Joh_5:5, "For neither did his brethren believe on him"). And mine acquaintance are verily estranged from me (comp. Psa_38:11; Psa_69:9; Psa_88:8, Psa_88:18). The desertion of the afflicted by their fair-weather friends is a standing topic with the poets and moralists of all ages and nations. Job was not singular in this affliction.
He hath put my brethren far from me. Job had actual "brothers" (Job_42:11), who forsook him and "dealt deceitfully" with him (Job_6:15) during the time of his adversity, but were glad enough to return to him and "eat bread with him" in his later prosperous life. Their alienation from him during the period of his afflictions he here regards as among the trials laid upon him by God. Compare the similar woe of Job's great Antitype (Joh_5:5, "For neither did his brethren believe on him"). And mine acquaintance are verily estranged from me (comp. Psa_38:11; Psa_69:9; Psa_88:8, Psa_88:18). The desertion of the afflicted by their fair-weather friends is a standing topic with the poets and moralists of all ages and nations. Job was not singular in this affliction.
14My kinsfolk have failed, and my familiar friends have forgotten me.
The Pulpit Commentary
My kinsfolk have failed, and my familiar friends have forgotten me (see Psa_41:9).
My kinsfolk have failed, and my familiar friends have forgotten me (see Psa_41:9).
15They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
Jamieson-Fausset-Brown
15. They that dwell, &c.--rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.
15. They that dwell, &c.--rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.
The Pulpit Commentary
They that dwell in mine house, and my maids, count me for a stranger. Even the inmates of his house, male and female, his servants, guards, retainers, handmaids, and the like, looked on him and treated him as if unknown to them. I am an alien in their sight. Nay, not only as if unknown, hut "as an alien," i.e. a foreigner.
They that dwell in mine house, and my maids, count me for a stranger. Even the inmates of his house, male and female, his servants, guards, retainers, handmaids, and the like, looked on him and treated him as if unknown to them. I am an alien in their sight. Nay, not only as if unknown, hut "as an alien," i.e. a foreigner.
16I called my servant, and he gave me no answer; I intreated him with my mouth.
Jamieson-Fausset-Brown
16. servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call.
mouth--that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.
16. servant--born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call.
mouth--that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.
The Pulpit Commentary
I called my servant, and he gave me no answer. Astounding insolence in an Oriental servant or rather slave (עבד), who should have hung upon his master's words, and striven to anticipate his wishes. I intreated him with my mouth. Begging him probably for some service which was distasteful, and which he declined to render.
I called my servant, and he gave me no answer. Astounding insolence in an Oriental servant or rather slave (עבד), who should have hung upon his master's words, and striven to anticipate his wishes. I intreated him with my mouth. Begging him probably for some service which was distasteful, and which he declined to render.
17My breath is strange to my wife, though I intreated for the children’s sake of mine own body.
Jamieson-Fausset-Brown
17. strange--His breath by elephantiasis had become so strongly altered and offensive, that his wife turned away as estranged from him (Job 19:13; 17:1).
children's ... of mine own body--literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 [Umbreit]. Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8). Here too, he unconsciously foreshadows Jesus Christ (Joh 7:5).
17. strange--His breath by elephantiasis had become so strongly altered and offensive, that his wife turned away as estranged from him (Job 19:13; 17:1).
children's ... of mine own body--literally, "belly." But "loins" is what we should expect, not "belly" (womb), which applies to the woman. The "mine" forbids it being taken of his wife. Besides their children were dead. In Job 3:10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb"; that is, my own brothers--a heightening of force, as compared with last clause of Job 19:16 [Umbreit]. Not only must I entreat suppliantly my servant, but my own brothers (Psa 69:8). Here too, he unconsciously foreshadows Jesus Christ (Joh 7:5).
The Pulpit Commentary
My breath is strange to my wife. The breath of a sufferer from elephantiasis has often a fetid odour which is extremely disagreeable. Job's wife, it would seem, held aloof from him on this account, so that he lost the tender offices which a wife is the fittest person to render. Though I intreated for the children's sake of mine own body. This translation is scarcely tenable, though no doubt it gives to the words used a most touching and pathetic sense. Translate, and I am loathsome to the children of my mother's wench; i.e. to my brothers and sisters (comp. Job_42:11). It would seem that they also avoided Job's presence, or at any rate any near approach to him. Under the circumstances, this is perhaps not surprising; but Job, in his extreme isolation, felt it keenly.
My breath is strange to my wife. The breath of a sufferer from elephantiasis has often a fetid odour which is extremely disagreeable. Job's wife, it would seem, held aloof from him on this account, so that he lost the tender offices which a wife is the fittest person to render. Though I intreated for the children's sake of mine own body. This translation is scarcely tenable, though no doubt it gives to the words used a most touching and pathetic sense. Translate, and I am loathsome to the children of my mother's wench; i.e. to my brothers and sisters (comp. Job_42:11). It would seem that they also avoided Job's presence, or at any rate any near approach to him. Under the circumstances, this is perhaps not surprising; but Job, in his extreme isolation, felt it keenly.
18Yea, young children despised me; I arose, and they spake against me.
Jamieson-Fausset-Brown
18. young children--So the Hebrew means (Job 21:11). Reverence for age is a chief duty in the East. The word means "wicked" (Job 16:11). So Umbreit has it here, not so well.
I arose--Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [Umbreit].
18. young children--So the Hebrew means (Job 21:11). Reverence for age is a chief duty in the East. The word means "wicked" (Job 16:11). So Umbreit has it here, not so well.
I arose--Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [Umbreit].
The Pulpit Commentary
Yea, young children despised me. (So Rosenmuller, Canon Cook, and the Revised Version.) Others translate, "the vile," or "the perverse" (comp. Job_16:11). But the rendering of the Authorized Version receives support from Job_21:11. The forwardness of rude and ill-trained children to take part against God's saints appears later in the history of Elisha (2Ki_2:23, 2Ki_2:24). I arose, and they spake against me; or, when I arise, they speak against me (compare. the Revised Version).
Yea, young children despised me. (So Rosenmuller, Canon Cook, and the Revised Version.) Others translate, "the vile," or "the perverse" (comp. Job_16:11). But the rendering of the Authorized Version receives support from Job_21:11. The forwardness of rude and ill-trained children to take part against God's saints appears later in the history of Elisha (2Ki_2:23, 2Ki_2:24). I arose, and they spake against me; or, when I arise, they speak against me (compare. the Revised Version).
19All my inward friends abhorred me: and they whom I loved are turned against me.
Jamieson-Fausset-Brown
19. inward--confidential; literally, "men of my secret"--to whom I entrusted my most intimate confidence.
19. inward--confidential; literally, "men of my secret"--to whom I entrusted my most intimate confidence.
The Pulpit Commentary
All my inward friends abhorred me; literally, all the men of my counsel; i.e. all those whom I was accustomed to consult, and whose advice I was wont to take, in any difficulty, by keeping aloof, have shown their abhorrence of me. And they whom I loved are turned against me (comp. Psa_41:9; Psa_55:12-14 : Jer_20:10). The saints of God in all ages, and however differently circumstanced, are assailed by almost the same trials and temptations. Whether it be Job, or David, or Jeremiah, or One greater than any of them, the desertion and unkindness of their nearest and dearest, as the bitterest of all sufferings, is almost sure to be included in their cup, which they must drink to the dregs, if they are to experience to the full "the precious uses of adversity."
All my inward friends abhorred me; literally, all the men of my counsel; i.e. all those whom I was accustomed to consult, and whose advice I was wont to take, in any difficulty, by keeping aloof, have shown their abhorrence of me. And they whom I loved are turned against me (comp. Psa_41:9; Psa_55:12-14 : Jer_20:10). The saints of God in all ages, and however differently circumstanced, are assailed by almost the same trials and temptations. Whether it be Job, or David, or Jeremiah, or One greater than any of them, the desertion and unkindness of their nearest and dearest, as the bitterest of all sufferings, is almost sure to be included in their cup, which they must drink to the dregs, if they are to experience to the full "the precious uses of adversity."
20My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.
Jamieson-Fausset-Brown
20. Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same: "And to my flesh," namely, which has fallen away from the bone, instead of firmly covering it.
skin of my teeth--proverbial. I have escaped with bare life; I am whole only with the skin of my teeth; that is, my gums alone are whole, the rest of the skin of my body is broken with sores (Job 7:5; Psa 102:5). Satan left Job his speech, in hope that he might therewith curse God.
20. Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same: "And to my flesh," namely, which has fallen away from the bone, instead of firmly covering it.
skin of my teeth--proverbial. I have escaped with bare life; I am whole only with the skin of my teeth; that is, my gums alone are whole, the rest of the skin of my body is broken with sores (Job 7:5; Psa 102:5). Satan left Job his speech, in hope that he might therewith curse God.
The Pulpit Commentary
My bone cleaveth to my skin and to my flesh. Here the third source of Job's misery is brought forward—his painful and incurable disease. This has brought him to such a pitch of emaciation that his bones seem to adhere to the tightened skin, and the scanty and shrunken muscles, that cover them (comp. Job_33:21 and Lam_4:8). Such emaciation of the general frame is quite compatible with the unsightly swelling of certain parts of the body which characterizes elephantiasis. And I am escaped with the skin of my teeth. The expression is, no doubt, proverbial, and signifies "barely escaped;" but its origin is obscure.
My bone cleaveth to my skin and to my flesh. Here the third source of Job's misery is brought forward—his painful and incurable disease. This has brought him to such a pitch of emaciation that his bones seem to adhere to the tightened skin, and the scanty and shrunken muscles, that cover them (comp. Job_33:21 and Lam_4:8). Such emaciation of the general frame is quite compatible with the unsightly swelling of certain parts of the body which characterizes elephantiasis. And I am escaped with the skin of my teeth. The expression is, no doubt, proverbial, and signifies "barely escaped;" but its origin is obscure.
Have Pity Upon Me
21Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
Jamieson-Fausset-Brown
21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.
21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.
The Pulpit Commentary
Have pity upon me, have pity upon me, O my friends. On the enumeration of his various woes, Job's appeal for pity follows. We must not regard it as addressed merely to the three so-called "friends" (Job_2:11) or "comforters" (Job_16:2), Eliphaz, Bildad, and Zophar. It is an appeal to all those who are around him and about him, whose sympathies have been bither to estranged (verses 13-19), but whose regard he does not despair of winning back. Will they not, when they perceive the extremity and variety of his sufferings, be moved to compassion by them, and commiserate him in his day of calamity? For the hand of God hath touched me. To the "comforters" this is no argument. They deem him unworthy of pity on the very ground that he is "smitten of God, and afflicted" (Isa_53:4); since they hold that, being so smitten, he must have' deserved his calamity. But to unprejudiced persons, not wedded to a theory, such an aggravation of his woe would naturally seem to render him a greater object of pity and compassion.
Have pity upon me, have pity upon me, O my friends. On the enumeration of his various woes, Job's appeal for pity follows. We must not regard it as addressed merely to the three so-called "friends" (Job_2:11) or "comforters" (Job_16:2), Eliphaz, Bildad, and Zophar. It is an appeal to all those who are around him and about him, whose sympathies have been bither to estranged (verses 13-19), but whose regard he does not despair of winning back. Will they not, when they perceive the extremity and variety of his sufferings, be moved to compassion by them, and commiserate him in his day of calamity? For the hand of God hath touched me. To the "comforters" this is no argument. They deem him unworthy of pity on the very ground that he is "smitten of God, and afflicted" (Isa_53:4); since they hold that, being so smitten, he must have' deserved his calamity. But to unprejudiced persons, not wedded to a theory, such an aggravation of his woe would naturally seem to render him a greater object of pity and compassion.
22Why do ye persecute me as God, and are not satisfied with my flesh?
Jamieson-Fausset-Brown
22. as God--has persecuted me. Prefiguring Jesus Christ (Psa 69:26). That God afflicts is no reason that man is to add to a sufferer's affliction (Zec 1:15).
satisfied with my flesh--It is not enough that God afflicts my flesh literally (Job 19:20), but you must "eat my flesh" metaphorically (Psa 27:2); that is, utter the worst calumnies, as the phrase often means in Arabic.
22. as God--has persecuted me. Prefiguring Jesus Christ (Psa 69:26). That God afflicts is no reason that man is to add to a sufferer's affliction (Zec 1:15).
satisfied with my flesh--It is not enough that God afflicts my flesh literally (Job 19:20), but you must "eat my flesh" metaphorically (Psa 27:2); that is, utter the worst calumnies, as the phrase often means in Arabic.
The Pulpit Commentary
Why do ye persecute me as God? i.e. Why are ye as hard on me as God himself? If I have offended him, what have I done to offend you? And are not satisfied with my flesh? i.e. "devour my flesh, like wild beasts, and yet are not satisfied."
Why do ye persecute me as God? i.e. Why are ye as hard on me as God himself? If I have offended him, what have I done to offend you? And are not satisfied with my flesh? i.e. "devour my flesh, like wild beasts, and yet are not satisfied."
Oh That My Words Were Now Written
23Oh that my words were now written! oh that they were printed in a book!
Jamieson-Fausset-Brown
23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection.
printed--not our modern printing, but engraven.
23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection.
printed--not our modern printing, but engraven.
The Pulpit Commentary
Oh that my words were written! It is questioned what words of his Job is so anxious to have committed to writing—those that precede the expression of the wish, or those that follow, or both. As there is nothing that is very remarkable in the preceding words, whereas the latter are among the most striking in the book, the general opinion has been that he refers to these last. It is now universally allowed, even by those whose date for Job is the most remote, that books were common long before his time, and so that he might naturally have been familiar with them. Writing is, of course, even anterior to books, and was certainly in use before b.c. 2000. The earliest writing was probably on stone or brick, and was perhaps in every case hieroglyphical. When writing on papyrus, or parchment, or the bark of trees, came into use, a cursive character soon superseded the hieroglyphical, though the latter continued In be employed for religious purposes, and for inscriptions on stone. Oh that they were printed in a book! rather, inscribed, or engraved. The impression of the characters below the surface of the writing material, as in the Babylonian and Assyrian clay-tablets, seems to be pointed at.
Oh that my words were written! It is questioned what words of his Job is so anxious to have committed to writing—those that precede the expression of the wish, or those that follow, or both. As there is nothing that is very remarkable in the preceding words, whereas the latter are among the most striking in the book, the general opinion has been that he refers to these last. It is now universally allowed, even by those whose date for Job is the most remote, that books were common long before his time, and so that he might naturally have been familiar with them. Writing is, of course, even anterior to books, and was certainly in use before b.c. 2000. The earliest writing was probably on stone or brick, and was perhaps in every case hieroglyphical. When writing on papyrus, or parchment, or the bark of trees, came into use, a cursive character soon superseded the hieroglyphical, though the latter continued In be employed for religious purposes, and for inscriptions on stone. Oh that they were printed in a book! rather, inscribed, or engraved. The impression of the characters below the surface of the writing material, as in the Babylonian and Assyrian clay-tablets, seems to be pointed at.
24That they were graven with an iron pen and lead in the rock for ever!
Jamieson-Fausset-Brown
24. pen--graver.
lead--poured into the engraven characters, to make them better seen [Umbreit]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535.
for ever--as long as the rock lasts.
24. pen--graver.
lead--poured into the engraven characters, to make them better seen [Umbreit]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535.
for ever--as long as the rock lasts.
The Pulpit Commentary
That they were graven with an iron pen and lead in the rock for ever! A peculiar kind of rock-inscription, of which, so far as I know, no specimens remain, appears to be here alluded to. Job wished the characters of his record to be cut deep into the rock with an iron chisel, and the incision made to be then filled up with lead (compare the mediaeval "brasses").
That they were graven with an iron pen and lead in the rock for ever! A peculiar kind of rock-inscription, of which, so far as I know, no specimens remain, appears to be here alluded to. Job wished the characters of his record to be cut deep into the rock with an iron chisel, and the incision made to be then filled up with lead (compare the mediaeval "brasses").
I Know That My Redeemer Liveth
★25For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
Jamieson-Fausset-Brown
25. redeemer--Umbreit and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15, 16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body (Job 19:27), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on Job 21:30). The idea in "redeemer" with Job is Vindicator (Job 16:19; Nu 35:27), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. Foster shows that the fall by the serpent is represented perfectly on the temple of Osiris at Philæ; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life (Joh 5:21, 26).
at the latter day--Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (1Co 15:45; Re 1:17). Jesus Christ is the last. The day of Jesus Christ the last day (Joh 6:39).
stand--rather, "arise": as God is said to "raise up" the Messiah (Jr 23:5; De 18:15).
earth--rather, "dust": often associated with the body crumbling away in it (Job 7:21; 17:16); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. "Arise above the dust," strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (1Co 15:20, 23). The Spirit intended in Job's words more than Job fully understood (1Pe 1:12). Though He seems, in forsaking me, to be as one dead, He now truly "liveth" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the "murderer" (Joh 8:44), here Job's persecutor (He 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Ru 4:3-5; Ep 1:14).
25. redeemer--Umbreit and others understand this and Job 19:26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (Job 17:15, 16). One hope alone was left, which the Spirit revealed--a vindication in a future life: it would be no full vindication if his soul alone were to be happy without the body, as some explain (Job 19:26) "out of the flesh." It was his body that had chiefly suffered: the resurrection of his body, therefore, alone could vindicate his cause: to see God with his own eyes, and in a renovated body (Job 19:27), would disprove the imputation of guilt cast on him because of the sufferings of his present body. That this truth is not further dwelt on by Job, or noticed by his friends, only shows that it was with him a bright passing glimpse of Old Testament hope, rather than the steady light of Gospel assurance; with us this passage has a definite clearness, which it had not in his mind (see on Job 21:30). The idea in "redeemer" with Job is Vindicator (Job 16:19; Nu 35:27), redressing his wrongs; also including at least with us, and probably with him, the idea of the predicted Bruiser of the serpent's head. Tradition would inform him of the prediction. Foster shows that the fall by the serpent is represented perfectly on the temple of Osiris at Philæ; and the resurrection on the tomb of the Egyptian Mycerinus, dating four thousand years back. Job's sacrifices imply sense of sin and need of atonement. Satan was the injurer of Job's body; Jesus Christ his Vindicator, the Living One who giveth life (Joh 5:21, 26).
at the latter day--Rather, "the Last," the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (1Co 15:45; Re 1:17). Jesus Christ is the last. The day of Jesus Christ the last day (Joh 6:39).
stand--rather, "arise": as God is said to "raise up" the Messiah (Jr 23:5; De 18:15).
earth--rather, "dust": often associated with the body crumbling away in it (Job 7:21; 17:16); therefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise. "Arise above the dust," strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (1Co 15:20, 23). The Spirit intended in Job's words more than Job fully understood (1Pe 1:12). Though He seems, in forsaking me, to be as one dead, He now truly "liveth" in heaven; hereafter He shall appear also above the dust of earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the "murderer" (Joh 8:44), here Job's persecutor (He 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Ru 4:3-5; Ep 1:14).
The Pulpit Commentary
For I know that my Redeemer liveth. Numerous endeavours have been made to explain away the mysterious import of this verse. First, it is noted that a goel is any one who avenges or ransoms another, and especially that it is "the technical expression for the avenger of blood" so often mentioned in the Old Testament. It is suggested, therefore, that Job's real meaning may be that he expects one of his relatives to arise after his death as the avenger of his blood, and to exact retribution for it. But unless in the case of a violent death at the hands of a man, which was not what Job expected for himself, there could be no avenger of blood. Job has already expressed his desire to have a thirdsman between him and God (Job_9:32-35), which thirdsman can scarcely be other than a Divine Personage. In Job_16:19 be has declared his conviction that" his Witness is in heaven." In Job_16:21 of the same chapter he longs to have an advocate to plead his cause with God. In Job_17:3 he calls upon God to be Surety for him. Therefore, as Dr. Stanley Leathes points out, "he has already recognized God as his Judge, his Umpire, his Advocate, his Witness, and his Surety, in some eases by formal confession of the fact, in others by earnest longing after, and aspiration for, some one to act in that capacity." After all this, it is not taking a very long step in advance to see and acknowledge in God his Goel, or "Redeemer." And that he shall stand at the latter day upon the earth; rather, and that at the last he shall stand up over my dust. אַחַדון is not "one who comes after me;" but, if a noun, "the last one," as רִאשׁוֹן is "the first one "(Isa_44:6); if intended adverbially, "at the last"—i.e, at the end of all things. "At the latter day" is not an improper translation.
For I know that my Redeemer liveth. Numerous endeavours have been made to explain away the mysterious import of this verse. First, it is noted that a goel is any one who avenges or ransoms another, and especially that it is "the technical expression for the avenger of blood" so often mentioned in the Old Testament. It is suggested, therefore, that Job's real meaning may be that he expects one of his relatives to arise after his death as the avenger of his blood, and to exact retribution for it. But unless in the case of a violent death at the hands of a man, which was not what Job expected for himself, there could be no avenger of blood. Job has already expressed his desire to have a thirdsman between him and God (Job_9:32-35), which thirdsman can scarcely be other than a Divine Personage. In Job_16:19 be has declared his conviction that" his Witness is in heaven." In Job_16:21 of the same chapter he longs to have an advocate to plead his cause with God. In Job_17:3 he calls upon God to be Surety for him. Therefore, as Dr. Stanley Leathes points out, "he has already recognized God as his Judge, his Umpire, his Advocate, his Witness, and his Surety, in some eases by formal confession of the fact, in others by earnest longing after, and aspiration for, some one to act in that capacity." After all this, it is not taking a very long step in advance to see and acknowledge in God his Goel, or "Redeemer." And that he shall stand at the latter day upon the earth; rather, and that at the last he shall stand up over my dust. אַחַדון is not "one who comes after me;" but, if a noun, "the last one," as רִאשׁוֹן is "the first one "(Isa_44:6); if intended adverbially, "at the last"—i.e, at the end of all things. "At the latter day" is not an improper translation.
★26And though after my skin worms destroy this body, yet in my flesh shall I see God:
Jamieson-Fausset-Brown
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, So 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."
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, So 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."
The Pulpit Commentary
And though after my skin worms destroy this body. The supposed ellipsis of "worms" is improbable, as is also that of "body." Translate, and after my skin has been thus destroyed—"thus" meaning, "as you see it before your eyes." Yet in my flesh shall I see God; literally, from my flesh—scarcely, as Renan takes it, "without my flesh," or "away from my flesh"—"prive de ma chair;" but rather, "from the standpoint of my flesh "—"in my body," not "out of my body"—shall I see God. This may be taken merely as a prophecy of the theophany recorded in ch. 38-42. (see especially Job_42:5). But the nexus with verse 25, and the expressions there used—"at the last," and "he shall stand up over my dust"—fully justify the traditional exegesis, which sees in the passage an avowal by Job of his confidence that he will see God "from his body" at the resurrection.
And though after my skin worms destroy this body. The supposed ellipsis of "worms" is improbable, as is also that of "body." Translate, and after my skin has been thus destroyed—"thus" meaning, "as you see it before your eyes." Yet in my flesh shall I see God; literally, from my flesh—scarcely, as Renan takes it, "without my flesh," or "away from my flesh"—"prive de ma chair;" but rather, "from the standpoint of my flesh "—"in my body," not "out of my body"—shall I see God. This may be taken merely as a prophecy of the theophany recorded in ch. 38-42. (see especially Job_42:5). But the nexus with verse 25, and the expressions there used—"at the last," and "he shall stand up over my dust"—fully justify the traditional exegesis, which sees in the passage an avowal by Job of his confidence that he will see God "from his body" at the resurrection.
★27Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.
Jamieson-Fausset-Brown
27. for myself--for my advantage, as my friend.
not another--Mine eyes shall behold Him, but no longer as one estranged from me, as now [Bengel].
though--better omitted.
my reins--inward recesses of the heart.
be consumed within me--that is, pine with longing desire for that day (Psa 84:2; 119:81). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare Nu 24:17; Mt 2:2).
27. for myself--for my advantage, as my friend.
not another--Mine eyes shall behold Him, but no longer as one estranged from me, as now [Bengel].
though--better omitted.
my reins--inward recesses of the heart.
be consumed within me--that is, pine with longing desire for that day (Psa 84:2; 119:81). The Gentiles had but few revealed promises: how gracious that the few should have been so explicit (compare Nu 24:17; Mt 2:2).
The Pulpit Commentary
Whom I shall see for myself. Not by proxy, i.e.' or through faith, or in a vision, but really, actually, I shall see him for myself. As Schultens observes, an unmistakable tone of exultation and triumph pervades the passage. And mine eyes shall behold, and not another; i.e. "not the eyes of another." I myself, retaining my personal identity, "the same true living man," shall with my own eyes look on my Redeemer. Though my reins be consumed within me. There is no "though "in the original. The clause is detached and independent, nor is it very easy to trace any connection between it and the rest of the verse. Schultens, however, thinks Job to mean that he is internally consumed by a burning desire to see the sight of which he has spoken. (So also Dr. Stanley Leathes.)
Whom I shall see for myself. Not by proxy, i.e.' or through faith, or in a vision, but really, actually, I shall see him for myself. As Schultens observes, an unmistakable tone of exultation and triumph pervades the passage. And mine eyes shall behold, and not another; i.e. "not the eyes of another." I myself, retaining my personal identity, "the same true living man," shall with my own eyes look on my Redeemer. Though my reins be consumed within me. There is no "though "in the original. The clause is detached and independent, nor is it very easy to trace any connection between it and the rest of the verse. Schultens, however, thinks Job to mean that he is internally consumed by a burning desire to see the sight of which he has spoken. (So also Dr. Stanley Leathes.)
28But ye should say, Why persecute we him, seeing the root of the matter is found in me?
Jamieson-Fausset-Brown
28. Rather, "ye will then (when the Vindicator cometh) say, Why," &c.
root ... in me--The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many manuscripts and versions, reads "in him." "Or how found we in him ground of contention."
28. Rather, "ye will then (when the Vindicator cometh) say, Why," &c.
root ... in me--The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many manuscripts and versions, reads "in him." "Or how found we in him ground of contention."
The Pulpit Commentary
But ye should say, Why persecute we him? rather, if ye shall say' How shall we persecute him? That is to say, "If, after what I have said, ye continue bitter against me, and take counsel together as to the best way of persecuting me, then, seeing the root of the matter (i.e. the essence of piety) is found in me, be ye afraid," etc.
But ye should say, Why persecute we him? rather, if ye shall say' How shall we persecute him? That is to say, "If, after what I have said, ye continue bitter against me, and take counsel together as to the best way of persecuting me, then, seeing the root of the matter (i.e. the essence of piety) is found in me, be ye afraid," etc.
29Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.
Jamieson-Fausset-Brown
29. wrath--the passionate violence with which the friends persecuted Job.
bringeth, &c.--literally, "is sin of the of the sword"
that ye may know--Supply, "I say this."
judgment--inseparably connected with the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (Job 42:7) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (2Th 1:6-10; Is 25:8).
29. wrath--the passionate violence with which the friends persecuted Job.
bringeth, &c.--literally, "is sin of the of the sword"
that ye may know--Supply, "I say this."
judgment--inseparably connected with the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (Job 42:7) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (2Th 1:6-10; Is 25:8).
The Pulpit Commentary
Be ye afraid of the sword; i.e. "the sword of God's justice, which will assuredly smite you if you persecute an innocent man." For wrath bringeth the punishments of the sword; rather, for wrath is among the transgressions of the sward; i e. among the transgressions for which the sword is the fit punishment. It is "wrath" which leads Job's "comforters" to Persecute him. That ye may know there is a judgment; or, so that ye will know there is a judgment' When the blow comes upon them they will recognize that it has come upon them on account of their ill treatment of their friend.
Be ye afraid of the sword; i.e. "the sword of God's justice, which will assuredly smite you if you persecute an innocent man." For wrath bringeth the punishments of the sword; rather, for wrath is among the transgressions of the sward; i e. among the transgressions for which the sword is the fit punishment. It is "wrath" which leads Job's "comforters" to Persecute him. That ye may know there is a judgment; or, so that ye will know there is a judgment' When the blow comes upon them they will recognize that it has come upon them on account of their ill treatment of their friend.
THE HOLY BIBLE
Job
Chapter 19
Translated out of the original tongues, and with the former translations diligently compared and revised.
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