It is not surprising that Job takes the attitude toward him and toward his words expressed by Bildad...
It is not surprising that Job takes the attitude toward him and toward his words expressed by Bildad as an insult (vv. 2-3). After all, what he said was not said in the heat of the moment or out of foolishness. For him everything is absolutely serious, and once again they want to accuse him of sin, even if involuntary, and make a laughingstock of him (v. 3)! Job, for his part, continues to insist on what he has already said more than once. He accuses God of his calamities, being not without reason convinced that without God's will none of what he had to endure would have happened to him (vv. 6-24). Yet Job is still sure that if he can ever meet God face to face, the situation will change radically. The sufferer now connects his hopes with the Messiah, whom, following the tradition that had developed in post-exilic Judaism, he calls the Redeemer (v. 25).
It is interesting to note that now Job speaks of resurrection, though he understands it somewhat naturalistically (vv. 25-26). As we can see, Job connects resurrection and the coming of the Messiah above all with the possibility of seeing God face to face and personally resolving all his problems with Him. As for Job's friends, according to the sufferer, they behave not as righteous people but as wicked ones. Instead of supporting a suffering righteous man, they use the opportunity to assert themselves at his expense (vv. 5-6). He asks his friends for mercy (vv. 21-22), though he understands that he will receive no mercy from them. These accusations may seem too harsh, and his friends, though mistaken in substance, still do not wish Job harm.
But the problem here is deeper than it may appear. Job's friends not only cannot understand Job; they do not want to, and are afraid to enter into what torments the sufferer. And this fear has a religious character: Eliphaz, Bildad, and Zophar are simply afraid of losing the confidence that comes to a person from the awareness of his own religious rightness. And this fear has a religious character: Eliphaz, Bildad, and Zophar are simply afraid of losing the confidence that comes to a person from the awareness of his own religious rightness. Job, by contrast, does not demonstrate such rightness at all. On the contrary, he is no longer sure of anything, and his friends are trying to support him. But they do this as if condescending to the sufferer from the height of their own rightness. They are completely sure that everything happening to Job is a misunderstanding that they are obliged to help him resolve, that they are right about everything, and that Job is either mistaken in his judgments or beside himself because of the troubles and misfortunes that have fallen on him. The thought that Job may be right seems so terrible to them that they are more ready to allow for madness, a temporary derangement of their friend, than for their own error. Such a position, of course, could only seem insulting to Job himself: his condition was already serious enough, and from his friends he saw nothing but contemptuously pitying "help" that did him no good.
19 Job complains of the wicked usage of his friends, Job 19:1-7.
Of the shyness and strangeness of his relations and intimates, Job 19:8-19.
Pleads for pity, Job 19:20-22.
Testifies his firm belief of the resurrection, Job 19:23-27.
Cautions his friends against persisting in their hard censures, Job 19:28-29.
19:25 For - This is the reason of his confidence in the goodness of his cause, and his willingness to have the matter depending between him and his friends, published and submitted to any trial, because he had a living and powerful Redeemer to plead his cause, and to give sentence for him.My Redeemer - In whom I have a particular interest. The word Goel, here used; properly agrees to Jesus Christ: for this word is primarily used of the next kinsman, whose office it was to redeem by a price paid, the sold or mortgaged estate of his deceased kinsman; to revenge his death, and to maintain his name and honour, by raising up seed to him.All which more fitly agrees to Christ, who is our nearest kinsman and brother, as having taken our nature upon him; who hath redeemed that everlasting inheritance which our first parents had utterly lost, by the price of his own blood; and hath revenged the death of mankind upon the great contriver of it, the devil, by destroying him and his kingdom; and hath taken a course to preserve our name, and honour, and persons, to eternity. And it is well observed, that after these expressions, we meet not with such impatient or despairing passages, as we had before; which shews that they had inspired him with new life and comfort.Latter day - At the day of the general resurrection and judgment, which, as those holy patriarchs well knew and firmly believed, was to be at the end of the world. The earth - The place upon which Christ shall appear and stand at the last day. Heb. upon the dust; in which his saints and members lie or sleep, whom he will raise out of it. And therefore he is fitly said to stand upon the dust, or the grave, or death; because then he will put that among other enemies under his feet.
19:26 Though - Though my skin is now in a great measure consumed, and the rest of it, together with this body, shall be devoured by the worms, which may seem to make my case desperate. Flesh - Or with bodily eyes; my flesh or body being raised from the grave, and re - united to my soul.God - The same whom he called his Redeemer, ver. Job 19:25, who having taken flesh, and appearing in his flesh or body with and for Job upon the earth, might well be seen with his bodily eyes. Nor is this understood of a simple seeing of him; but of that glorious and beatifying vision of God, which is promised to all God's people.
19:27 See - No wonder he repeats it again, because the meditation of it was most sweet to him. For - For my own benefit and comfort.Another - For me or in my stead. I shall not see God by another's eyes, but by my own, and by these self - same eyes, in this same body which now I have. Though - This I do confidently expect, tho' the grave and the worms will consume my whole body.