TRV
See on the biblical-era map
Study This Verse
Commentary on Job 19 verses 23–29
In all the conferences between Job and his friends we do not find any more weighty and considerable lines than these; would one have expected it? Here is much both of Christ and heaven in these verses: and he that said such things as these declared plainly that he sought the better country, that is, the heavenly; as the patriarchs of that age did, Heb 11:14. We have here Job's creed, or confession of faith. His belief in God the Father Almighty, the Maker of heaven and earth, and the principles of natural religion, he had often professed: but here we find him no stranger to revealed religion; though the revelation of the promised Seed, and the promised inheritance, was then discerned only like the dawning of the day, yet Job was taught of God to believe in a living Redeemer, and to look for the resurrection of the dead and the life of the world to come, for of these, doubtless, he must be understood to speak. These were the things he comforted himself with the expectation of, and not a deliverance from his trouble or a revival of his happiness in this world, as some would understand him; for besides that the expressions he here uses, of the Redeemer's standing at the latter day upon the earth, of his seeing God, and seeing him for himself, are wretchedly forced if they be understood of any temporal deliverance, it is very plain that he had no expectation at all of his return to a prosperous condition in this world. He had just now said that his way was fenced up, (Job 19:8) and his hope removed like a tree, Job 19:10. Nay, and after this he expressed his despair of any comfort in this life, Job 23:8, Job 23:9; Job 30:23. So that we must necessarily understand him of the redemption of his soul from the power of the grave, and his reception to glory, which is spoken of, Psa 49:15. We have reason to think that Job was just now under an extraordinary impulse of the blessed Spirit, which raised him above himself, gave him light, and gave him utterance, even to his own surprise. And some observe that, after this, we do not find Job's discourses such passionate, peevish, unbecoming, complaints of God and his providence as we have before met with: this hope quieted his spirit, stilled the storm and, having here cast anchor within the veil, his mind was kept steady from this time forward. Let us observe,
I. To what intent Job makes this confession of his faith here. Never did any thing come in more pertinently, or to better purpose. 1. Job was now accused, and this was his appeal. His friends reproached him as a hypocrite and contemned him as a wicked man; but he appeals to his creed, to his faith, to his hope, and to his own conscience, which not only acquitted him from reigning sin, but comforted him with the expectation of a blessed resurrection. These are not the words of him that has a devil. He appeals to the coming of the Redeemer, from this wrangle at the bar to the judgment of the bench, even to him to whom all judgment is committed, who he knew would right him. The consideration of God's day coming will make it a very small thing with us to be judged of man's judgment, Co1 4:3, Co1 4:4. How easily may we bear the unjust calumnies and reproaches of men while we expect the glorious appearance of our Redeemer, and his redeemed, at the last day, and that there will then be a resurrection of names, as well as bodies! 2. Job was now afflicted, and this was his cordial; when he was pressed above measure this kept him from fainting - he believed that he should see the goodness of the Lord in the land of the living; not in this world, for that is the land of the dying.
II. With what a solemn preface he introduces it, Job 19:23, Job 19:24. He breaks off his complaints abruptly, to triumph his comforts, which he does, not only for his own satisfaction, but for the edification of others. Those now about him, he feared, would little regard what he said, and so it proved, He therefore wished it might be recorded for the generations to come. O that my words were now written, the words I am now about to say! As if he had said, "I own I have spoken many unadvised words, which I could wish might be forgotten, for they will neither do me credit nor do others good. But I am now going to speak deliberately, and that which I desire may be published to all the world and preserved for the generations to come, in perpetuam rei memoriam - for an abiding memorial, and therefore that it may be written plainly and printed, or drawn out in large and legible characters, so that he that runs may read it; and that it may not be left in loose papers, but put into a book; or, if that should perish, that it may be engraven like an inscription upon a monument, with an iron pen in lead, or in the stone; let the engraver use all his art to make it a durable appeal to posterity." That which Job here somewhat passionately wished for God graciously granted him. His words are written; they are printed in God's book; so that, wherever that book is read, there shall this be told for a memorial concerning Job. He believed, therefore he spoke.
III. What his confession itself is; what are the words which he would have to be written; we here have them written, Job 19:25-27. Let us observe them.
1.He believes the glory of the Redeemer and his own interest in him (Job 19:25): I know that my Redeemer liveth, that he is in being and is my life, and that he shall stand at last, or stand the last, or at the latter day, upon (or above) the earth. He shall be raised up, or, He shall be, at the latter day, (that is, in the fulness of time: the gospel day is called the last time because that is the last dispensation) upon the earth: so it points at his incarnation; or, He shall be lifted up from the earth (so it points at his crucifixion), or raised up out of the earth (so it is applicable to his resurrection), or, as we commonly understand it, At the end of time he shall appear over the earth, for he shall come in the clouds, and every eye shall see him, so close shall he come to this earth. He shall stand upon the dust (so the word is), upon all his enemies, which shall be put a dust under his feet; and he shall tread upon them and triumph over them. Observe here, (1.) That there is a Redeemer provided for fallen man, and Jesus Christ is that Redeemer. The word is Goel which is used for the next of kin, to whom, by the law of Moses, the right of redeeming a mortgaged estate did belong, Lev 25:25. Our heavenly inheritance was mortgaged by sin; we are ourselves utterly unable to redeem it; Christ is near of kin to us, the next kinsman that is able to redeem; he has paid our debt, satisfied God's justice for sin, and so has taken off the mortgage and made a new settlement of the inheritance. Our persons also want a Redeemer; we are sold for sin, and sold under sin; our Lord Jesus has wrought out a redemption for us, and proclaims redemption for us, and proclaims redemption to us, and so he is truly the Redeemer. (2.) He is a living Redeemer. As we are made by a living God, so we are saved by a living Redeemer, who is both almighty and eternal, and is therefore able to save to the uttermost. Of him it is witnessed that he liveth, Heb 7:8; Rev 1:18. We are dying, but he liveth, and hath assured us that because he lives we shall live also, Joh 14:19. (3.) There are those that through grace have an interest in this Redeemer, and can, upon good grounds, call him theirs. When Job had lost all his wealth and all his friends, yet he was not separated from Christ, nor cut off from his relation to him: "Still he is my Redeemer." That next kinsman adhered to him when all his other kindred forsook him, and he had the comfort of it. (4.) Our interest in the Redeemer is a thing that may be known; and, where it is known, it may be triumphed in, as sufficient to balance all our griefs: I know (observe with what an air of assurance he speaks it, as one confident of this very thing), I know that my Redeemer lives. His friends have often charged him with ignorance or vain knowledge; but he knows enough, and knows to good purpose, who knows Christ to be his Redeemer. (5.) There will be a latter day, a last day, a day when time shall be no more, Rev 10:6. That is a day we are concerned to think of every day. (6.) Our Redeemer will at that day stand upon the earth, or over the earth, to summon the dead out of their graves, and determine them to an unchangeable state; for to him all judgment is committed. He shall stand, at the last, on the dust to which this earth will be reduced by the conflagration.
2.He believes the happiness of the redeemed, and his own title to that happiness, that, at Christ's second coming, believers shall be raised up in glory and so made perfectly blessed in the vision and fruition of God; and this he believes with application to himself. (1.) He counts upon the corrupting of his body in the grave, and speaks of it with a holy carelessness and unconcernedness: Though, after my skin (which is already wasted and gone, none of it remaining but the skin of my teeth, Job 19:20) they destroy (those that are appointed to destroy it, the grave and the worms in it of which he had spoken, Job 17:14) this body. The word body is added: "Though they destroy this, this skeleton, this shadow (Job 17:7), this that I lay my hand upon," or (pointing perhaps to his weak and withered limbs) "this that you see, call it what you will; I expect that shortly it will be a feast for the worms." Christ's body saw not corruption, but ours must. And Job mentions this, that the glory of the resurrection he believed and hoped for might shine the more brightly. Note, It is good for us often to think, not only of the approaching death of our bodies, but of their destruction and dissolution in the grave; yet let not that discourage our hope of their resurrection, for the same power that made man's body at first, out of common dust, can raise it out of its own dust. This body which we now take such care about, and make such provision for, will in a little time be destroyed. Even my reins (says Job) shall be consumed within me (Job 19:27); the innermost part of the body, which perhaps putrefies first. (2.) He comforts himself with the hopes of happiness on the other side death and the grave: After I shall awake (so the margin reads it), though this body be destroyed, yet out of my flesh shall I see God. [1.] Soul and body shall come together again. That body which must be destroyed in the grave shall be raised again, a glorious body: Yet in my flesh I shall see God. The separate soul has eyes wherewith to see God, eyes of the mind; but Job speaks of seeing him with eyes of flesh, in my flesh, with my eyes; the same body that died shall rise again, a true body, but a glorified body, fit for the employments and entertainments of that world, and therefore a spiritual body, Co1 15:44. Let us therefore glorify God with our bodies because there is such a glory designed for them. [2.] Job and God shall come together again: In my flesh shall I see God, that is, the glorified Redeemer, who is God. I shall see God in my flesh (so some read it), the Son of God clothed with a body which will be visible even to eyes of flesh. Though the body, in the grave, seem despicable and miserable, yet it shall be dignified and made happy in the vision of God. Job now complained that he could not get a sight of God (Job 23:8, Job 23:9), but hoped to see him shortly, never more to lose the sight of him, and that sight of him will be the more welcome after the present darkness and distance. Note, It is the blessedness of the blessed that they shall see God, shall see him as he is, see him face to face, and no longer through a glass darkly. See with what pleasure holy Job enlarges upon this (Job 19:27): "Whom I shall see for myself," that is, "see and enjoy, see to my own unspeakable comfort and satisfaction. I shall see him as mine, as mine with an appropriating sight," Rev 21:3. God himself shall be with them and be their God; they shall be like him, for they shall see him as he is, that is seeing for themselves, Jo1 3:2. My eyes shall behold him, and not another. First, "He, and not another for him, shall be seen, not a type or figure of him, but he himself." Glorified saints are perfectly sure that they are not imposed upon; it is no deceptio visus - illusion of the senses. Secondly, "I, and not another for me, shall see him. Though my flesh and body be consumed, yet I shall not need a proxy; I shall see him with my own eyes." This was what Job hoped for, and what he earnestly desired, which, some think, is the meaning of the last clause: My reins are spent in my bosom, that is, "all my desires are summed up and concluded in this; this will crown and complete them all; let me have this, and I shall have nothing more to desire; it is enough; it is all." With this the prayers of David, the son of Jesse, are ended.
IV. The application of this to his friends. His creed spoke comfort to himself, but warning and terror to those that set themselves against him.
1.It was a word of caution to them not to proceed and persist in their unkind usage of him, Job 19:28. He had reproved them for what they had said, and now tells them what they should say for the reducing of themselves and one another to a better temper. "Why persecute we him thus? Why do we grieve him and vex him, by censuring and condemning him, seeing the root of the matter, or the root of the word, is found in him?" Let this direct us, (1.) In our care concerning ourselves. We are all concerned to see to it that the root of the matter be found in us. A living, quickening, commanding, principle of grace in the heart, is the root of the matter, as necessary to our religion as the root to the tree, to which it owes both its fixedness and its fruitfulness. Love to God and our brethren, faith in Christ, hatred of sin - these are the root of the matter; other things are but leaves in comparison with these. Serious godliness is the one thing needful. (2.) In our conduct towards our brethren. We are to believe that many have the root of the matter in them who are not in every thing of our mind - who have their follies, and weaknesses, and mistakes - and to conclude that it is at our peril if we persecute any such. Woe be to him that offends one of those little ones! God will resent and revenge it. Job and his friends differed in some notions concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world, and therefore should not persecute one another for these differences.
2.It was a word of terror to them. Christ's second coming will be very dreadful to those that are found smiting their fellow servants (Mat 24:49), and therefore (v. 29), "Be you afraid of the sword, the flaming sword of God's justice, which turns every way; fear, lest you make yourselves obnoxious to it." Good men need to be frightened from sin by the terrors of the Almighty, particularly from the sin of rashly judging their brethren, Mat 7:1; Jam 3:1. Those that are peevish and passionate with their brethren, censorious of them and malicious towards them, should know, not only that their wrath, whatever it pretends, works not the righteousness of God, but that, (1.) They may expect to smart for it in this world: It brings the punishments of the sword. Wrath leads to such crimes as expose men to the sword of the magistrate. God himself often takes vengeance for it, and those that showed no mercy shall find no mercy. (2.) If they repent not, that will be an earnest of worse. By these you may know there is a judgment, not only a present government, but a future judgment, in which hard speeches must be accounted for.
Everyone who does wicked things, even he who is too indifferent to fear this, does not know of the judgment of God. If he did know that this was a thing to be feared, he would never do things that are destined to be punished. For there are very many who know that there is a final judgment as far as the words go, but by acting wickedly they bear witness that they do not know it. Since one does not dread this as he ought, he does not yet know with what a tempest of terror judgment will come. For if he had been taught to estimate the weight of the dreadful scrutiny, surely in fearing he would guard against the day of wrath. Moreover, “to fly from the face of the sword” is to propitiate the sentence of the strict visitation before it appears. For the dread and terror of the Judge cannot be avoided, except before the judgment. Now he is not discerned but is appeased by prayers. But when he shall sit on that dreadful inquest, he is both able to be seen and no longer able to be propitiated in that the deeds of the wicked, which he bore long in silence, he shall pay back all of them together in wrath. Hence it is necessary to fear the Judge now, while he does not yet execute judgment, while he bears patiently for long, while he still tolerates the wickedness that he sees, lest when he has once stretched out his hand in the awarding of vengeance, he strikes the more severely in judgment in proportion as he waited longer before judgment.
79. For in the first sentence he reproved the deeds of the wicked, while in the following he made known the punishments proceeding from the Divine judgment, Thus he saith, Wherefore then do ye now say; Let us persecute him and find out the root of the word against him? Wicked persons, because they hear with wrong earnestness things well put forth, and seek to find in the tongue of the righteous an inlet for accusation, what else do they but ‘seek the root of the word against him,’ from which same they may take the commencement of speaking, and in the accusing of him expand the branches of evil talkativeness? But when the holy man meets with such things at the hands of wicked men, it is not against them but rather for them that he feels sorrow, and reproves the things wickedly harboured in the heart, and shows them evil for them to escape.
Continue studying Job 19:28 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 19:28 encapsulates Job's poignant challenge to his relentless accusers, Eliphaz, Bildad, and Zophar. After enduring their misguided theological condemnations, Job turns their judgmental gaze back upon themselves, urging them to reconsider their harsh treatment. He asserts that the fundamental truth concerning his situation—whether his integrity, the absence of the specific sins they allege, or even the divine purpose behind his suffering—is inherently evident within him, if only they would look with discernment rather than prejudice. This verse serves as a powerful plea for empathy and a sharp rebuke against rigid, uncharitable judgment, demanding that his friends acknowledge the clear reality of his blamelessness in the face of their false accusations.
CONTEXT
Literary Context: Job 19:28 is situated within Job's third and final response to his three friends, specifically following Bildad's second speech in chapter 18. This chapter is a deeply emotional and pivotal moment in the book, showcasing the zenith of Job's despair alongside a remarkable declaration of faith. Job's speech oscillates between profound lament over his utter isolation and the betrayal by his closest companions and family (as seen in Job 19:13-20), and a soaring affirmation of his hope in a living Redeemer and future vindication (most famously in Job 19:25-27). Immediately preceding this verse, Job expresses a fervent desire for his words to be permanently recorded, underscoring the gravity and truth he believes they contain. Verse 28 then shifts from this personal lament and hopeful declaration to a direct, confrontational address to his friends, challenging their motives and perception. It serves as a concluding, pointed indictment of their uncharitable behavior, suggesting that their continued persecution is without just cause, given the evident "root of the matter" in him.
Historical & Cultural Context: The Book of Job is set in the ancient Near East, likely in the patriarchal period, though its exact dating is debated. The prevailing theological framework among Job's friends, and indeed a common belief in the ancient world, was "retribution theology"—the rigid idea that righteousness leads to prosperity and sin inevitably leads to suffering. This simplistic dogma formed the basis of their relentless accusations against Job. In this cultural milieu, a person's reputation and honor were paramount, and public accusations of sin, especially by respected elders, carried immense weight and inflicted profound social and psychological damage. Job's friends were not just offering theological opinions; they were actively shaming and condemning him, a form of social persecution that mirrored the suffering of a criminal. Job's insistence that "the root of the matter is found in me" is a powerful counter-cultural assertion of his personal integrity and a challenge to their conventional wisdom, appealing to a higher truth that transcends their simplistic cause-and-effect understanding of suffering.
Key Themes: This verse powerfully contributes to several overarching themes in the Book of Job and the broader biblical narrative. Firstly, it highlights the theme of unjust suffering and the misapplication of theological principles. Job's friends, adhering to a rigid theology, fail to comprehend the complexity of suffering, which is not always a direct punitive consequence of personal sin, as seen in the broader biblical witness of figures like Joseph or even the blind man in John 9:1-3. Secondly, it underscores the theme of human misjudgment and the limits of human wisdom. The friends, despite their intellectual arguments and seemingly pious intentions, are shown to be profoundly mistaken in their assessment of Job and God's mysterious ways. Thirdly, the phrase "the root of the matter is found in me" speaks to the theme of integrity and vindication. Job asserts his inherent righteousness and the truth of his situation, anticipating a future vindication, whether by God or through the eventual revelation of his innocence. This echoes the broader biblical emphasis on God's ultimate justice and the triumph of truth, even when misunderstood or persecuted, as exemplified in the suffering of the righteous in Psalm 37.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 19:28 employs several potent literary devices to convey its message with emotional force and intellectual depth. The most prominent is Rhetorical Question, "Why persecute we him, seeing the root of the matter is found in me?" Job does not expect a literal answer but uses the question to underscore the irrationality, cruelty, and profound injustice of his friends' actions. It forces them (and the reader) to confront the illogical nature of their persecution given the evident truth. There is also a strong element of Irony, as Job, the one suffering and seemingly condemned by God, is paradoxically the one who possesses the "root of the matter"—the true understanding or integrity—while his seemingly wise and pious friends are blinded by their rigid theology and lack of compassion. Furthermore, the phrase "the root of the matter" functions as a powerful Metaphor, comparing the fundamental truth or essence of Job's situation to the deep, foundational part of a plant. This metaphor emphasizes that the truth is not superficial but deeply embedded within Job's character and circumstances, waiting to be recognized and acknowledged.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 19:28 offers profound theological insights into the nature of suffering, divine justice, and human interaction. It challenges the simplistic retribution theology that dominated ancient thought and often persists today, asserting that suffering is not always a direct punitive consequence of sin. Job's insistence that "the root of the matter" is in him underscores the biblical theme of personal integrity and the righteous person's steadfastness in the face of adversity. The verse also serves as a powerful caution against hasty judgment and the dangers of rigid theological frameworks that lack compassion and empathy. It reminds us that true wisdom often involves humility, listening, and discerning God's complex ways rather than imposing human-made explanations onto divine providence. It calls believers to a deeper understanding of suffering that transcends simplistic cause-and-effect explanations, fostering a spirit of empathetic solidarity rather than judgmental accusation.
REFLECTION AND APPLICATION
Job 19:28 provides a timeless mirror for how we approach suffering, both our own and that of others. It calls us to a profound humility, recognizing that our understanding of God's ways and the reasons for human suffering is often limited. Instead of rushing to offer simplistic theological explanations or, worse, to attribute blame, we are called to cultivate deep empathy and compassion. When faced with someone in distress, our primary response should be to listen, to lament with them, and to offer comfort, rather than to judge or dissect their circumstances through a narrow doctrinal lens. This verse also encourages us to stand firm in our integrity when facing false accusations or misunderstandings. Like Job, we may find ourselves in situations where the "root of the matter"—our true character or the real circumstances—is evident to us, even if others fail to see it. In such times, we are called to trust in God's ultimate vindication and to hold fast to the truth, knowing that He is the ultimate judge and defender of the righteous, who will ultimately bring all hidden things to light.
Questions for Reflection
FAQ
What does "the root of the matter" mean in Job 19:28?
Answer: The phrase "the root of the matter" (Hebrew: shoresh davar) refers to the fundamental truth, the core essence, or the underlying reality of Job's situation. Job is asserting that the truth about his integrity, his blamelessness concerning the specific sins his friends accuse him of, or even the divine purpose behind his suffering, is inherently evident within him. He implies that this truth is not hidden but is foundational to who he is and what he is experiencing, if only his friends would perceive it without prejudice. It's Job's declaration of his innocence and the validity of his protestations against their false accusations, suggesting that the true nature of his case is deeply embedded in his being.
Is Job accusing his friends of literal persecution?
Answer: While Job's friends were not physically persecuting him, Job uses the term "persecute" (Hebrew: radaph) to describe the relentless, aggressive, and hostile nature of their verbal and theological attacks. Their continuous accusations, condemnations, and unwavering insistence on his sinfulness inflicted profound psychological and emotional torment, adding to his already immense physical suffering. In this sense, Job perceives their actions as a form of spiritual and emotional persecution, a relentless pursuit aimed at breaking his spirit and forcing a confession of sin. The intensity of the language reflects the depth of his anguish and sense of injustice at their hands, highlighting how words can inflict deep wounds.
How does this verse relate to the rest of Job's speech in chapter 19?
Answer: Job 19:28 serves as a poignant conclusion and direct challenge following Job's profound lament and remarkable declaration of faith. Earlier in the chapter, Job expresses his deep despair over his isolation and the betrayal by his friends and family (e.g., Job 19:13-19). Amidst this despair, he famously articulates his hope in a living Redeemer and his future vindication (e.g., Job 19:25-27). Verse 28 then pivots back to his immediate tormentors, his friends. It's a direct, rhetorical question aimed at their conscience, urging them to reflect on the cruelty of their persecution given the evident truth of his situation. It encapsulates Job's unwavering assertion of his integrity, even as he looks forward to divine vindication, making it a powerful summary of his stance against their misguided theology and uncharitable behavior.
CHRIST-CENTERED FULFILLMENT
Job 19:28, with Job's cry against unjust persecution and his assertion that "the root of the matter is found in me," finds its ultimate and most profound fulfillment in Jesus Christ. Job's suffering, though not for his own sin, powerfully foreshadows the unparalleled suffering of the Lamb of God, who endured unimaginable persecution despite being utterly without sin. Jesus, the very "root of the matter"—the embodiment of truth, righteousness, and divine purpose—was relentlessly pursued and condemned by religious leaders and the crowds, just as Job was by his friends. He was the Holy and Righteous One in whom no fault could be found (Luke 23:4), yet He was delivered over to be crucified. His suffering was not for His own transgression, but for the sins of humanity, making Him the perfect, innocent sacrifice. Furthermore, Jesus is the true "Root of Jesse" (Isaiah 11:10) and the "Root and Offspring of David" (Revelation 22:16), signifying His foundational role in God's redemptive plan and His ultimate authority. Just as Job looked forward to a Redeemer who would vindicate him, Christ's resurrection and ascension serve as the ultimate vindication of His perfect righteousness and His triumph over all persecution and suffering, offering hope and salvation to all who believe in Him (Romans 4:25).