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Job 19:25
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David Wilkerson
Vance Havner
C.H. Spurgeon
Otto Koning
Joshua Daniel
William MacDonald
Walter BeuttlerSummary
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- Adam Clarke
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Adam Clarke Bible Commentary
For I know that my Redeemer liveth - Any attempt to establish the true meaning of this passage is almost hopeless. By learned men and eminent critics the words have been understood very differently; some vehemently contending that they refer to the resurrection of the body, and the redemption of the human race by Jesus Christ; while others, with equal vehemence and show of argument, have contended that they refer only to Job's restoration to health, family comforts, and general prosperity, after the present trial should be ended. In defense of these two opinions larger treatises have been written than the whole book of Job would amount to, if written even in capitals. To discuss the arguments on either side the nature of this work forbids; but my own view of the subject will be reasonably expected by the reader. I shall therefore lay down one principle, without which no mode of interpretation hitherto offered can have any weight. The principle is this: Job was now under the especial inspiration of the Holy Spirit, and spoke prophetically. Now, whether we allow that the passage refers to the general resurrection and the redemption by Christ, or to Job's restoration to health, happiness, and prosperity, this principle is equally necessary. 1. In those times no man could speak so clearly concerning the general resurrection and the redemption by Jesus Christ as Job, by one class of interpreters, is supposed here to do, unless especially inspired for this very purpose. 2. Job's restoration to health and happiness, which, though it did take place, was so totally improbable to himself all the way through, so wholly unexpected, and, in every sense, impossible, except to the almighty power of God, that it could not be inferred from any thing that had already taken place, and must be foreshown by direct inspiration. Now, that it was equally easy to predict either of these events, will be at once evident, because both were in futurity, and both were previously determined. Nothing contingent could exist in either; with them man had nothing to do; and they were equally within the knowledge of Him to whose ubiquity there can be neither past nor future time; in whose presence absolute and contingent events subsist in their own distinctive characters, and are never resolved into each other. But another question may arise, Which was most likely to be the subject of this oracular declaration, the general resurrection and redemption by Christ; or the restoration of Job to health and affluence? If we look only to the general importance of these things, this question may be soon decided; for the doctrine of human redemption, and the general resurrection to an eternal life, are of infinitely greater importance than any thing that could affect the personal welfare of Job. We may therefore say, of two things which only the power of God can effect, and one of which only shall be done it is natural to conclude he will do that which is of most importance; and that is of most importance by which a greater measure of glory is secured to himself, and a greater sum of good produced to mankind. As, therefore, a revelation by which the whole human race, in all its successive generations, to the end of time, may be most essentially benefited, is superior in its worth and importance to that by which one man only can be benefited, it is natural to conclude here, that the revelation relative to the general resurrection, etc., is that which most likely the text includes. But to this it may be answered, God does not do always in the first instance that which is most necessary and important in itself, as every thing is done in that order and in that time which seems best to his godly wisdom; therefore, a thing of less importance may be done now, and a thing of greater importance left to a future time. So, God made the earth before he made man, produced light before he formed the celestial luminaries, and instituted the Mosaic economy before the Christian dispensation. This is all true, for every thing is done in that season in which it may best fulfill the designs of providence and grace. But the question still recurs, Which of the predictions was most congruous to the circumstances of Job, and those of his companions; and which of them was most likely to do most good on that occasion, and to be most useful through the subsequent ages of the world? The subject is now considerably narrowed; and, if this question could be satisfactorily answered, the true meaning of the passage would be at once found out. 1. For the sake of righteousness, justice, and truth, and to vindicate the ways of God with man, it was necessary that Job's innocence should be cleared; that the false judgments of his friends should be corrected; and that, as Job was now reduced to a state of the lowest distress, it was worthy the kindness of God to give him some direct intimation that his sufferings should have a happy termination. That such an event ought to take place, there can be no question: and that it did take place, is asserted in the book; and that Job's friends saw it, were reproved, corrected, and admitted into his favor of whom they did not speak that which was right, and who had, in consequence, God's wrath kindled against them, are also attested facts. But surely there was no need of so solemn a revelation to inform them of what was shortly to take place, when they lived to see it; nor can it be judged essentially necessary to the support of Job, when the ordinary consolations of God's Spirit, and the excitement of a good hope through grace, might have as completely answered the end. 2. On the other hand, to give men, who were the chiefs of their respective tribes, proper notice of a doctrine of which they appear to have had no adequate conception, and which was so necessary to the peace of society, the good government of men, and the control of unruly and wayward passions, which the doctrine of the general resurrection and consequent judgment is well calculated to produce; and to stay and support the suffering godly under the afflictions and calamities of life; were objects worthy the highest regards of infinite philanthropy and justice, and of the most pointed and solemn revelation which could be given on such an occasion. In short, they are the grounds on which all revelation is given to the sons of men: and the prophecy in question, viewed in this light, was, in that dark age and country, a light shining in a dark place; for the doctrine of the general resurrection and of future rewards and punishments, existed among the Arabs from time immemorial, and was a part of the public creed of the different tribes when Mohammed endeavored to establish his own views of that resurrection and of future rewards and punishments, by the edge of the sword. I have thus endeavored dispassionately to view this subject; and having instituted the preceding mode of reasoning, without foreseeing where it would tend, being only desirous to find out truth, I arrive at the conclusion, that the prophecy in question was not designed to point out the future prosperity of Job; but rather the future redemption of mankind by Jesus Christ, and the general resurrection of the human race. After what has been stated above, a short paraphrase on the words of the text will be all that is necessary to be added. I know, ידעתי yadati, I have a firm and full persuasion, that my Redeemer, גאלי goali, my Kinsman, he whose right it was among the ancient Hebrews to redeem the forfeited heritages belonging to the family, to vindicate its honor, and to avenge the death of any of his relatives by slaying the murderer; (Lev 25:25; Num 35:12; Rut 3:13); but here it must refer to Christ, who has truly the right of redemption, being of the same kindred, who was born of woman, flesh of flesh and bone of our bone. Liveth, חי chai, is the living One, who has the keys of hell and death: the Creator and Lord of the spirits of all flesh, and the principle and support of all life. And that he shall stand at the latter day upon the earth. The latter day, אחרון acharon, the latter day, or time, when God comes to judgment; or finally, or at last, or in the last time, or latter days, as the Gospel is termed, he shall be manifested in the flesh. He shall stand, יקום yakum, he shall arise, or stand up, i.e., to give sentence in judgment: or he himself shall arise from the dust, as the passage has been understood by some to refer to the resurrection of Christ from the dead. Upon the earth, על עפר al aphar, over the dead, or those who are reduced to dust. This is the meaning of עפר aphar in Psa 30:9 : What profit is there in my blood when I go down to the pit? Shall the Dust (i.e., the dead) praise thee? He shall arise over the dust - over them who sleep in the dust, whom he shall also raise up.
Jamieson-Fausset-Brown Bible Commentary
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; Num 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 PhilÃ&brvbr; 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, Joh 5:26). 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 (Co1 15:45; Rev 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 (Jer 23:5; Deu 18:15). earth--rather, "dust": often associated with the body crumbling away in it (Job 7:21; Job 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 (Co1 15:20, Co1 15:23). The Spirit intended in Job's words more than Job fully understood (Pe1 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 (Heb 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Rut 4:3-5; Eph 1:14).
John Gill Bible Commentary
And though after my skin worms destroy this body,.... Meaning not, that after his skin was wholly consumed now, which was almost gone, there being scarce any left but the skin of his teeth, Job 19:20; the worms in his ulcers would consume what was left of his body, which scarce deserved the name of a body, and therefore he points to it, and calls it "this", without saying what it was; but that when he should be entirely stripped of his skin in the grave, then rottenness and worms would strip him also of all the rest of his flesh and his bones; by which he expresses the utter consumption of his body by death, and after it in the grave; and nevertheless, though so it would be, he was assured of his resurrection from the dead: yet in my flesh shall I see God: he believed, that though he should die and moulder into dust in the grave, yet he should rise again, and that in true flesh, not in an aerial celestial body, but in a true body, consisting of flesh, blood, and bones, which spirits have not, and in the same flesh or body he then had, his own flesh and body, and not another's; and so with his fleshly or corporeal eyes see God, even his living Redeemer, in human nature; who, as he would stand upon the earth in that nature, in the fulness of time, and obtain redemption for him, so he would in the latter day appear again, raise him from the dead, and take him to himself, to behold his glory to all eternity: or "out of my flesh" (f), out of my fleshly eyes; from thence and with those shall I behold God manifest in the flesh, my incarnate God; and if Job was one of those saints that rose when Christ did, as some say (g), he saw him in the flesh and with his fleshly eyes. (f) "e carne mea", Tigurine version, Mercerus, Piscator, Cocceius, Schmidt, Schultens; so Gussetius, p. 446. (g) "Suidas in voce" & Sept. in ch. xlii. 17.
Tyndale Open Study Notes
19:25 Job’s faith in a Redeemer could find fulfillment only in Christ; the same was true of his request for an advocate (9:33) and a witness in heaven (16:19). The term “Redeemer” (Hebrew go’el) comes from both criminal and civil law. An individual could redeem or avenge wrongful bloodshed (Num 35:12-18) or redeem lost property, perhaps by buying back a slave or marrying the heir’s widow (Lev 25:25, 47-49; 27:11-13; Ruth 3:13). The Old Testament knew the Lord as redeemer (Exod 6:6; Pss 19:14; 103:4; Prov 23:10-11; Isa 43:1 [“ransomed”]; Isa 54:5); New Testament believers know the Redeemer as the Lord Jesus Christ (Eph 1:7, 14; Heb 9:12; 1 Pet 1:18). Job wanted his Redeemer to declare his innocence (see Job 1:1 and corresponding study note).
Job 19:25
Job: My Redeemer Lives
24by an iron stylus on lead, or chiseled in stone forever. 25But I know that my Redeemer lives, and in the end He will stand upon the earth. 26Even after my skin has been destroyed, yet in my flesh I will see God.
- Scripture
- Sermons
- Commentary
The 2nd Coming of Jesus - New World Order
By David Wilkerson6.2K51:13Second ComingJOB 19:25REV 10:1In this sermon, the preacher outlines several end time events that he believes will happen soon. The first event is that Jesus will bring an abrupt end to time and the judgments will be finished. Then, Jesus will lead believers to his father's house and present them as a glorious army without blemish. After that, Jesus will deliver up the kingdom to God the Father and subject himself to Him. The preacher emphasizes that this is not a fantasy or mirage, but a reality that believers should eagerly anticipate. He also highlights the importance of living for Christ, as everything else in this world will pass away. The sermon references Bible verses such as Revelation 10:5-7 and emphasizes the joy and celebration that will occur in heaven when Jesus returns to redeem mankind.
Groans
By Vance Havner2.0K38:54TravailingJOB 19:25In this sermon, the preacher reflects on the wonder of the human body and how it is a masterpiece created by God. He emphasizes the limitations of our physical senses, stating that we can only truly connect with others through eye contact. The preacher encourages the audience to experience a foretaste of heaven in the present, suggesting that we can enjoy a glimpse of heavenly joy and glory before reaching the afterlife. He also references the longing for the future glory that is expressed in nature and in the writings of poets and songwriters.
The Heavenly Race
By C.H. Spurgeon1.8K51:29JOB 19:25ECC 9:10ROM 14:41CO 9:24PHP 3:13HEB 4:11HEB 12:2In this sermon, the preacher emphasizes the importance of running the heavenly race and obtaining the ultimate prize of eternal life in heaven. He compares the race to a life-or-death situation, where the stakes are high and the urgency to run is paramount. The preacher urges the listeners to start well, stay on course, and never stop or turn aside. He reminds them of the sacrifice and suffering of Jesus Christ, who calls them to press forward and receive the crown of life that awaits those who love his appearing.
Living in God's Compound
By Otto Koning1.4K36:10TestimonyJOB 1:8JOB 2:3JOB 2:10JOB 19:25PSA 91:5PSA 91:9PSA 91:11PSA 91:14In this sermon, the speaker shares a personal testimony of how God transformed his family's life. He talks about how his son repented and became a soul winner after attending a life action camp. The speaker also mentions how his daughters' attitude towards food changed, and they started appreciating healthy eating. Additionally, he shares a harrowing experience where a ball of fire narrowly missed his son and daughters in the basement of their home. Through these experiences, the speaker emphasizes the importance of having the right relationships with oneself, others, God, and Satan, as demonstrated by Job in the Bible.
Paul Before Agrippa - Part 2
By Joshua Daniel1.1K08:34JOB 19:25ROM 8:111CO 15:202CO 5:17PHP 4:81TI 4:121PE 1:18
This sermon emphasizes the transformative power of encountering Jesus compared to worldly spectacles or achievements. It highlights the importance of focusing on positive, pure thoughts from the Word of God, rather than negative and critical conversations. The speaker warns against the dangers of indulging in immoral content online and the impact it can have on one's life and future generations. Ultimately, the message centers on the unmatched assurance and hope found in knowing and declaring that 'My Redeemer lives' even in the face of tragedy and challenges.
Studies in 2 Timothy-01 2 Timothy-1
By William MacDonald1.1K36:36StudiesJOB 19:25PSA 6:5PSA 17:152CO 5:6PHP 1:212TI 1:9In this sermon, the preacher focuses on the progression of the Christian life using three illustrations: the soldier, the athlete, and the farmer. He emphasizes the need for believers to endure hardships and not be entangled in the affairs of this world. The preacher also highlights the importance of every believer being a witnessing Christian and passing on the sacred deposit of faith to others. He concludes by emphasizing the self-denial, sacrifice, and obedience required in the Christian life, comparing it to the self-discipline and rule-following of an athlete striving for victory.
Knowing God's Ways - Part 2
By Walter Beuttler80632:53Knowing GodGEN 18:25EXO 20:7JOB 19:25PSA 119:33PSA 145:21MAT 26:27ROM 8:28The sermon transcript is a collection of fragmented thoughts and phrases that touch on various aspects of faith and God's sovereignty. The speaker acknowledges that they may not fully understand or explain God's ways, but they emphasize the importance of giving glory to God in all circumstances. They mention the story of a student who burned down a barn but found redemption through faith. The speaker also references the biblical story of Naomi and highlights the idea that God's ultimate plan can outweigh the bitterness of our experiences. Overall, the transcript encourages believers to trust in God and participate in the sufferings and joys of the Christian journey.
Distress of Job - Part 2
By W.F. Anderson73444:13JOB 4:7JOB 5:17JOB 6:14JOB 7:17JOB 8:3JOB 9:22JOB 10:2JOB 11:7JOB 12:13JOB 13:15JOB 14:14JOB 15:11JOB 16:2JOB 17:3JOB 19:25JOB 22:21JOB 23:10JOB 32:8JOB 33:4JOB 34:10JOB 35:10JOB 36:26JOB 37:5JOB 38:1JOB 38:4JOB 38:12JOB 38:31JOB 40:2JOB 40:8JOB 42:2The video is a sermon on the book of Job in the Bible. It begins by describing the structure of the book, with a prologue and three cycles of speeches between Job and his friends. The first cycle focuses on the nature of God and the belief that suffering is a result of sin. The second cycle discusses God's providence and how he deals with wicked people, while the third cycle addresses Job's innocence and the sins he may have committed. The sermon emphasizes the importance of reading different translations alongside the King James version to fully understand the poetic and dramatic nature of the book.
First Things First
By Steve Mays56430:08Christian LifeGEN 8:1GEN 8:20JOB 19:25MAT 6:33In this sermon, the preacher discusses various biblical stories where individuals faced challenging situations but experienced God's intervention. He mentions the story of Shadrach, Meshach, and Abednego, who were unharmed in the fiery furnace because the fourth person with them was the Son of God. Another example is Paul and Silas, who were imprisoned but were freed when they praised God and an earthquake occurred. The preacher also mentions Noah, who was instructed by God to build an ark and preach righteousness for 120 years before the flood came. The sermon emphasizes the importance of remembering God and putting Him first in our lives, as He is the source of blessings and victory.
Walking With God - Part 4
By Phil Beach Jr.311:06:46Walking With GodPatience in TrialsGodDEU 6:5JOB 19:25AMO 4:4MAT 3:17ROM 5:82CO 5:17GAL 2:20EPH 1:3JAS 5:111PE 1:23Phil Beach Jr. emphasizes the importance of walking with God through patience and understanding during trials, drawing parallels with Job's suffering. He explains that God's purpose in our afflictions is to reveal His Son, Jesus Christ, and to disentangle us from our reliance on religion and self-righteousness. The sermon highlights that true Christianity is not about following rules or traditions but about a transformative relationship with Christ, who empowers us to live righteously. Beach encourages believers to seek a deeper revelation of Jesus, which leads to spiritual maturity and a renewed vision of God's glory. Ultimately, he calls for a surrender to the life of Christ as the only means to live a fulfilling Christian life.
Walking With God - Part 2
By Phil Beach Jr.2641:51Fellowship With GodGodThe Living RedeemerJOB 19:25JHN 14:61CO 1:9GAL 3:1EPH 1:1JAS 5:111JN 1:1Phil Beach Jr. emphasizes the significance of walking with God, highlighting that God's ultimate goal is fellowship with Him, which transforms us into His image. He explains that true Christianity is about a deep, personal relationship with Jesus Christ, rather than seeking worldly benefits. The sermon stresses the importance of recognizing Jesus as our living Redeemer, whose life empowers us to overcome our natural tendencies and challenges. Beach encourages believers to maintain a posture of faith, continually confessing that 'My Redeemer liveth' as a source of strength and hope in trials. Ultimately, the call to walk with God is a call to experience His transformative power in our lives.
That Blessed Hope
By Arno Clemens Gaebelein0JOB 19:25PSA 116:15JHN 14:1JHN 17:241CO 15:51EPH 1:191TH 2:191TH 4:13TIT 2:13Arno Clemens Gaebelein preaches about the blessed hope of the glorious appearing of our great God and Savior Jesus Christ, a revelation exclusively found in the New Testament. While Old Testament Saints knew of the resurrection of the dead, they did not know of the resurrection from among the dead, a unique aspect of 'that blessed hope.' The Apostle Paul received a special revelation about the manner of Christ's coming for His Saints, providing the full revelation of 'that blessed hope' in 1 Thessalonians, emphasizing the comfort, purifying power, incentive to service, sustaining strength, and comforting assurance it brings to believers.
He Lives
By John Wesley0Faith in SufferingPersonal Relationship with ChristJOB 1:8JOB 19:25MAT 5:1ROM 8:34HEB 7:25John Wesley emphasizes the profound faith of Job, who, despite immense suffering and loss, declares, 'I know that my Redeemer lives.' He draws parallels between Job's trials and our own struggles, highlighting that faith can flourish even in the darkest times. Wesley encourages believers to cultivate a personal relationship with Jesus, our Redeemer, who not only lives but also intercedes for us. This faith is not just an exception but can be the norm in our lives, reminding us that the One who overcame death is with us in our trials. Ultimately, Wesley calls us to trust in God's promises and adjust our lives according to His teachings.
I Know That My Redeemer Liveth.
By F.B. Meyer0Hope in SufferingRedemptionJOB 19:25HEB 7:24F.B. Meyer emphasizes the profound assurance found in the declaration 'I know that my Redeemer liveth,' reflecting the unwavering faith of believers in the living Christ who triumphs over death and suffering. He explains that Job's understanding of 'Redeemer' as a kinsman avenger signifies hope and vindication amidst trials, as Job anticipated a divine figure who would ultimately restore justice and reveal the purpose behind his suffering. Meyer reassures that, like Job, believers can trust in their Redeemer's presence and power to transform pain into peace and light.
I Know That My Redeemer Liveth
By C.H. Spurgeon0Assurance in ChristFaithJOB 19:25ROM 8:38C.H. Spurgeon emphasizes the profound comfort found in the personal relationship with a living Redeemer, as expressed in Job's declaration of faith. He highlights the necessity of claiming Christ as 'my Redeemer' to truly experience His redemptive power and joy. Spurgeon encourages believers to move beyond mere hope to a confident knowledge of Christ's presence and assurance in their lives, asserting that doubts can hinder peace and comfort. He reminds us that even a small amount of faith allows us to claim Christ as ours, and that certainty in our relationship with Him brings light even in the darkest times. Ultimately, Spurgeon calls for a deep, personal connection with the living Christ, which leads to unspeakable joy.
The Faith of the Church Under the Old Testament in and Concerning the Person of Christ.
By John Owen0Faith in ChristThe Person of ChristGEN 3:15GEN 12:3GEN 15:6JOB 19:25ISA 59:20MAT 16:16GAL 4:4HEB 3:5HEB 10:11PE 1:11John Owen emphasizes the faith of the Old Testament church in the person of Christ, asserting that their belief was foundational for their salvation and deliverance. He explains that while they had limited understanding of Christ's redemptive work, their faith was centered on His divine person, as revealed through promises and types in Scripture. Owen highlights that this faith was essential for obedience and that over time, the church's understanding became corrupted, leading to a reliance on their own righteousness rather than on Christ. He warns that just as the early church faced ruin by losing sight of true faith, modern churches risk the same fate by allowing their beliefs to degenerate into lifeless opinions. Ultimately, Owen calls for a return to a vibrant, faith-filled relationship with Christ as the Savior.
Luke 2:21-32. the Song of Simeon.
By Favell Lee Mortimer0EXO 13:2JOB 19:25LUK 2:22LUK 2:25ROM 8:231CO 15:52PHP 3:201TH 4:16TIT 2:13REV 1:7Favell Lee Mortimer reflects on the significance of Jesus' presentation at the temple, emphasizing how Jesus, as the firstborn Son, was brought to the Lord as a holy and unblemished sacrifice for the sins of the world. The encounter with the aged prophet Simeon highlights the deep faith and love for the Savior, as Simeon rejoices in seeing the promised salvation and foresees Jesus as a light for all people, Jews and Gentiles alike. This event serves as a reminder of the hope and joy believers have in anticipating the return of Christ and the ultimate redemption and reunion with God.
Hezekiah's Prayer
By C.I. Scofield0DEU 28:1JOB 19:25ISA 38:2ISA 38:4DAN 12:2ROM 8:282CO 5:8C.I. Scofield delves into the story of Hezekiah's prayer for healing and God's response in Isaiah 38:1-8. The passage reflects the Old Testament view on life, death, and blessings, emphasizing the earthly focus of the Israelites and their limited understanding of the afterlife. Hezekiah's plea for healing highlights the tension between God's promises and the reality of suffering, showcasing the importance of faith and seeking God's will in times of distress.
Our Daily Homily - Job
By F.B. Meyer0Faith in SufferingThe Power of IntercessionJOB 1:5JOB 2:3JOB 3:1JOB 5:18JOB 6:15JOB 7:17JOB 10:21JOB 13:15JOB 18:14JOB 19:25F.B. Meyer reflects on the life of Job, emphasizing the importance of vigilance against temptation during times of festivity and the necessity of prayer and intercession for loved ones. He highlights Job's integrity and the lessons learned through suffering, illustrating that true faith persists even in the face of despair. Meyer encourages believers to trust in God's goodness and to recognize that trials can lead to deeper spiritual growth and understanding. Ultimately, he reassures that God is always present, working to heal and restore, and that our relationship with Him is built on love and trust.
What to Speak When You Suffer
By R. Stanley0JOB 1:21JOB 2:10JOB 6:24JOB 7:17JOB 9:10JOB 13:15JOB 19:25JOB 42:7MAT 12:34ROM 8:18JAS 1:19R. Stanley preaches on the importance of being slow to speak, emphasizing that patience in words is the crown of a perfect life. He highlights how our troubles often stem from careless or harsh words, which can damage relationships and disturb our fellowship with God. Drawing from the story of Job, he encourages believers to make confessions during times of suffering, such as praising God in all situations, accepting whatever God allows, being open to correction, acknowledging unworthiness of God's favor, trusting God in darkness, serving a God worth suffering for, and looking forward to future glory.
Faith and Assurance
By J.C. Ryle0AssuranceFaithDEU 11:21JOB 19:25MAT 14:30MRK 9:24JHN 6:37ACT 4:12ROM 8:33ROM 10:92TI 1:12HEB 11:1J.C. Ryle emphasizes the critical distinction between faith and assurance in his sermon 'Faith and Assurance.' He explains that while all believers possess faith in Christ, not all experience the assurance of their salvation, which can lead to anxiety and doubt. Ryle encourages listeners to seek full assurance, as it brings peace and joy in their spiritual journey, contrasting the trembling faith of a new believer with the confident assurance of seasoned saints. He reassures that even a small amount of faith can lead to salvation, but full assurance enriches the believer's experience of God's grace. Ultimately, Ryle urges the faithful to cultivate their faith and seek the flower of assurance for a more profound spiritual life.
1 Peter 1:18
By John Gill0The Value of the SoulRedemptionEXO 30:12JOB 19:25MAT 15:3GAL 1:141PE 1:18John Gill emphasizes the profound nature of redemption in his sermon on 1 Peter 1:18, explaining that believers are not redeemed with corruptible things like silver and gold, but through the precious blood of Christ. He highlights that the soul's worth far exceeds material wealth, and true redemption liberates individuals from sin, the law's curse, and spiritual bondage. Gill also critiques the vain traditions passed down from ancestors, particularly within Judaism, which cannot lead to true righteousness or salvation. Instead, he calls for believers to serve God and Christ, rejecting the empty practices of their forefathers. The sermon ultimately underscores the significance of Christ's sacrifice as the ultimate price for redemption.
Faith in the Midst of Perverseness
By Oswald Chambers0JOB 19:25JOB 21:1JOB 23:2JOB 23:11ISA 53:3Oswald Chambers delves into the profound concept of redemption, emphasizing that the ease of experiencing redemption is due to the immense cost paid by God. He highlights the importance of learning from great souls like Job and the apostle Paul, who have faced deep struggles and challenges, to understand the true foundation of our faith. Chambers warns against shallow doctrines and pseudo-evangelism, urging believers to seek the depth of experience and understanding found in those who have gone to the core of their faith.
The Source of Elijah's Strength
By F.B. Meyer0Divine StrengthFaithDEU 11:161KI 16:33JOB 19:25ISA 45:24ISA 59:19JHN 14:19PHP 4:13HEB 7:25JAS 5:17REV 1:18F.B. Meyer emphasizes that Elijah's strength came not from his surroundings or inherent qualities, but from his unwavering faith in Jehovah, who he recognized as the living God. Despite the overwhelming idolatry and persecution in Israel, Elijah's deep conviction and earnest prayer led him to confront King Ahab, demonstrating that true strength lies in standing before God. Meyer illustrates that even in times of despair, God prepares His servants to act, and Elijah's life serves as an inspiration for believers to rely on God's power. The sermon encourages the faithful to recognize God's presence and strength in their lives, asserting that anyone can access this divine strength through faith.
Job's Trials and Mercies
By William Plumer0JOB 1:20JOB 13:15JOB 19:25JOB 29:8JOB 29:21JOB 29:25JOB 42:10PRO 18:19ISA 41:10MAT 16:23William Plumer preaches on the profound story of Job, highlighting his unwavering faith and patience amidst extreme suffering and loss. Job, a man of great piety and wealth, faced unimaginable afflictions, losing his possessions, children, and enduring painful physical ailments. Despite the misguided accusations of his friends and the lack of sensible religious comfort, Job remained steadfast in his trust in God, setting a remarkable example of patience and submission. Ultimately, after fervent prayer for his friends, God restored Job's fortunes twofold, blessing him with even greater prosperity and a long, good life.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For I know that my Redeemer liveth - Any attempt to establish the true meaning of this passage is almost hopeless. By learned men and eminent critics the words have been understood very differently; some vehemently contending that they refer to the resurrection of the body, and the redemption of the human race by Jesus Christ; while others, with equal vehemence and show of argument, have contended that they refer only to Job's restoration to health, family comforts, and general prosperity, after the present trial should be ended. In defense of these two opinions larger treatises have been written than the whole book of Job would amount to, if written even in capitals. To discuss the arguments on either side the nature of this work forbids; but my own view of the subject will be reasonably expected by the reader. I shall therefore lay down one principle, without which no mode of interpretation hitherto offered can have any weight. The principle is this: Job was now under the especial inspiration of the Holy Spirit, and spoke prophetically. Now, whether we allow that the passage refers to the general resurrection and the redemption by Christ, or to Job's restoration to health, happiness, and prosperity, this principle is equally necessary. 1. In those times no man could speak so clearly concerning the general resurrection and the redemption by Jesus Christ as Job, by one class of interpreters, is supposed here to do, unless especially inspired for this very purpose. 2. Job's restoration to health and happiness, which, though it did take place, was so totally improbable to himself all the way through, so wholly unexpected, and, in every sense, impossible, except to the almighty power of God, that it could not be inferred from any thing that had already taken place, and must be foreshown by direct inspiration. Now, that it was equally easy to predict either of these events, will be at once evident, because both were in futurity, and both were previously determined. Nothing contingent could exist in either; with them man had nothing to do; and they were equally within the knowledge of Him to whose ubiquity there can be neither past nor future time; in whose presence absolute and contingent events subsist in their own distinctive characters, and are never resolved into each other. But another question may arise, Which was most likely to be the subject of this oracular declaration, the general resurrection and redemption by Christ; or the restoration of Job to health and affluence? If we look only to the general importance of these things, this question may be soon decided; for the doctrine of human redemption, and the general resurrection to an eternal life, are of infinitely greater importance than any thing that could affect the personal welfare of Job. We may therefore say, of two things which only the power of God can effect, and one of which only shall be done it is natural to conclude he will do that which is of most importance; and that is of most importance by which a greater measure of glory is secured to himself, and a greater sum of good produced to mankind. As, therefore, a revelation by which the whole human race, in all its successive generations, to the end of time, may be most essentially benefited, is superior in its worth and importance to that by which one man only can be benefited, it is natural to conclude here, that the revelation relative to the general resurrection, etc., is that which most likely the text includes. But to this it may be answered, God does not do always in the first instance that which is most necessary and important in itself, as every thing is done in that order and in that time which seems best to his godly wisdom; therefore, a thing of less importance may be done now, and a thing of greater importance left to a future time. So, God made the earth before he made man, produced light before he formed the celestial luminaries, and instituted the Mosaic economy before the Christian dispensation. This is all true, for every thing is done in that season in which it may best fulfill the designs of providence and grace. But the question still recurs, Which of the predictions was most congruous to the circumstances of Job, and those of his companions; and which of them was most likely to do most good on that occasion, and to be most useful through the subsequent ages of the world? The subject is now considerably narrowed; and, if this question could be satisfactorily answered, the true meaning of the passage would be at once found out. 1. For the sake of righteousness, justice, and truth, and to vindicate the ways of God with man, it was necessary that Job's innocence should be cleared; that the false judgments of his friends should be corrected; and that, as Job was now reduced to a state of the lowest distress, it was worthy the kindness of God to give him some direct intimation that his sufferings should have a happy termination. That such an event ought to take place, there can be no question: and that it did take place, is asserted in the book; and that Job's friends saw it, were reproved, corrected, and admitted into his favor of whom they did not speak that which was right, and who had, in consequence, God's wrath kindled against them, are also attested facts. But surely there was no need of so solemn a revelation to inform them of what was shortly to take place, when they lived to see it; nor can it be judged essentially necessary to the support of Job, when the ordinary consolations of God's Spirit, and the excitement of a good hope through grace, might have as completely answered the end. 2. On the other hand, to give men, who were the chiefs of their respective tribes, proper notice of a doctrine of which they appear to have had no adequate conception, and which was so necessary to the peace of society, the good government of men, and the control of unruly and wayward passions, which the doctrine of the general resurrection and consequent judgment is well calculated to produce; and to stay and support the suffering godly under the afflictions and calamities of life; were objects worthy the highest regards of infinite philanthropy and justice, and of the most pointed and solemn revelation which could be given on such an occasion. In short, they are the grounds on which all revelation is given to the sons of men: and the prophecy in question, viewed in this light, was, in that dark age and country, a light shining in a dark place; for the doctrine of the general resurrection and of future rewards and punishments, existed among the Arabs from time immemorial, and was a part of the public creed of the different tribes when Mohammed endeavored to establish his own views of that resurrection and of future rewards and punishments, by the edge of the sword. I have thus endeavored dispassionately to view this subject; and having instituted the preceding mode of reasoning, without foreseeing where it would tend, being only desirous to find out truth, I arrive at the conclusion, that the prophecy in question was not designed to point out the future prosperity of Job; but rather the future redemption of mankind by Jesus Christ, and the general resurrection of the human race. After what has been stated above, a short paraphrase on the words of the text will be all that is necessary to be added. I know, ידעתי yadati, I have a firm and full persuasion, that my Redeemer, גאלי goali, my Kinsman, he whose right it was among the ancient Hebrews to redeem the forfeited heritages belonging to the family, to vindicate its honor, and to avenge the death of any of his relatives by slaying the murderer; (Lev 25:25; Num 35:12; Rut 3:13); but here it must refer to Christ, who has truly the right of redemption, being of the same kindred, who was born of woman, flesh of flesh and bone of our bone. Liveth, חי chai, is the living One, who has the keys of hell and death: the Creator and Lord of the spirits of all flesh, and the principle and support of all life. And that he shall stand at the latter day upon the earth. The latter day, אחרון acharon, the latter day, or time, when God comes to judgment; or finally, or at last, or in the last time, or latter days, as the Gospel is termed, he shall be manifested in the flesh. He shall stand, יקום yakum, he shall arise, or stand up, i.e., to give sentence in judgment: or he himself shall arise from the dust, as the passage has been understood by some to refer to the resurrection of Christ from the dead. Upon the earth, על עפר al aphar, over the dead, or those who are reduced to dust. This is the meaning of עפר aphar in Psa 30:9 : What profit is there in my blood when I go down to the pit? Shall the Dust (i.e., the dead) praise thee? He shall arise over the dust - over them who sleep in the dust, whom he shall also raise up.
Jamieson-Fausset-Brown Bible Commentary
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; Num 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 PhilÃ&brvbr; 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, Joh 5:26). 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 (Co1 15:45; Rev 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 (Jer 23:5; Deu 18:15). earth--rather, "dust": often associated with the body crumbling away in it (Job 7:21; Job 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 (Co1 15:20, Co1 15:23). The Spirit intended in Job's words more than Job fully understood (Pe1 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 (Heb 2:14). Compare also as to redemption of the inheritance by the kinsman of the dead (Rut 4:3-5; Eph 1:14).
John Gill Bible Commentary
And though after my skin worms destroy this body,.... Meaning not, that after his skin was wholly consumed now, which was almost gone, there being scarce any left but the skin of his teeth, Job 19:20; the worms in his ulcers would consume what was left of his body, which scarce deserved the name of a body, and therefore he points to it, and calls it "this", without saying what it was; but that when he should be entirely stripped of his skin in the grave, then rottenness and worms would strip him also of all the rest of his flesh and his bones; by which he expresses the utter consumption of his body by death, and after it in the grave; and nevertheless, though so it would be, he was assured of his resurrection from the dead: yet in my flesh shall I see God: he believed, that though he should die and moulder into dust in the grave, yet he should rise again, and that in true flesh, not in an aerial celestial body, but in a true body, consisting of flesh, blood, and bones, which spirits have not, and in the same flesh or body he then had, his own flesh and body, and not another's; and so with his fleshly or corporeal eyes see God, even his living Redeemer, in human nature; who, as he would stand upon the earth in that nature, in the fulness of time, and obtain redemption for him, so he would in the latter day appear again, raise him from the dead, and take him to himself, to behold his glory to all eternity: or "out of my flesh" (f), out of my fleshly eyes; from thence and with those shall I behold God manifest in the flesh, my incarnate God; and if Job was one of those saints that rose when Christ did, as some say (g), he saw him in the flesh and with his fleshly eyes. (f) "e carne mea", Tigurine version, Mercerus, Piscator, Cocceius, Schmidt, Schultens; so Gussetius, p. 446. (g) "Suidas in voce" & Sept. in ch. xlii. 17.
Tyndale Open Study Notes
19:25 Job’s faith in a Redeemer could find fulfillment only in Christ; the same was true of his request for an advocate (9:33) and a witness in heaven (16:19). The term “Redeemer” (Hebrew go’el) comes from both criminal and civil law. An individual could redeem or avenge wrongful bloodshed (Num 35:12-18) or redeem lost property, perhaps by buying back a slave or marrying the heir’s widow (Lev 25:25, 47-49; 27:11-13; Ruth 3:13). The Old Testament knew the Lord as redeemer (Exod 6:6; Pss 19:14; 103:4; Prov 23:10-11; Isa 43:1 [“ransomed”]; Isa 54:5); New Testament believers know the Redeemer as the Lord Jesus Christ (Eph 1:7, 14; Heb 9:12; 1 Pet 1:18). Job wanted his Redeemer to declare his innocence (see Job 1:1 and corresponding study note).