Job 19:27

Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(27) My reins be consumed within me.—i.e., with longing to see Him; literally, my reins are consumed in my bosom. The words “in my flesh” may mean from my flesh, or, without my flesh. Taken in the former sense and applied to the future, it is hard not to recognise in them, at the least, some dim conception of a resurrection.

(27) Whom I shall see for myself.—The words “see for myself” may mean see on my side, i.e., as my Judge and Avenger; or they may be the personal intensifying of the conviction which seems confirmed by the words, “and not a stranger.” Do Job’s words then teach the doctrine of the resurrection? Possibly not directly, but they express the firm conviction of that faith of which the resurrection is the only natural justification; they express a living trust in a living personal God, who, if He is to come into contact with man, cannot suffer His Holy One to see corruption nor leave His soul in hell. How far Job believed in the resurrection of the flesh hereafter, he certainly believed there was life out of death and through death here; and no man can believe in a living God and not believe that He must and will triumph over death. It is possible for us to believe in some dogma about the resurrection, and yet not believe in God. In this respect we shall be unlike Job. It is impossible for us to believe as he did and not be ready and thankful to believe in the resurrection of Christ, and of those who belong to Christ, as soon as the fact is proclaimed to us on sufficient authority. In this way, and for this reason, the confession of Job rightly stands at the head of the Christian Office for the Burial of the Dead, which looks forward to the resurrection, and lays fast hold thereon. Those who decline to see in Job’s confession any knowledge or hope of a resurrection, must not forget that they have also to explain and account for Isaiah 26:19.

Benson Commentary

Job 19:27. Whom I shall see — In the manner before and after expressed. No wonder that he repeats it again, because the meditation of it was most sweet to him; for myself — For my own benefit and comfort, as the phrase is often used. Or, which is of much the same importance, on my behalf, to plead my cause and vindicate me from all your reproaches. Mine eyes shall behold, and not another — Namely, for me, or in my stead. I shall not see God by another’s eyes, but by my own, and by this self-same body which now I have. Hebrew, ולא זר, velo zar, not a stranger, that is, this privilege shall be granted to me, and to all other sincere servants of God, but not to such as are strangers to God and his people, being alienated from him and his service. And, if I were such a one as you suppose me to be, I could never hope to enjoy that happiness. Though my reins be consumed within me — This I do confidently expect, though at present my case seems hopeless, my very inward parts being consumed with grief; and though, as I have said, the grave and the worms will consume my whole body. Or, without though, for which there is nothing in the Hebrew, My reins are consumed within me: which may be considered as a passionate exclamation, such as we find Genesis 48:18, and often in the book of Psalms, arising from his confident expectation of this his unspeakable happiness, and expressing his vehement desire and longing for that blessed time and state. The intelligent reader will be glad to see father Houbigant’s translation of these three important verses, which is as follows: Job 19:25, For I know that my Redeemer liveth, and that he shall hereafter arise over the dust: Job 19:26, And that even I, after my skin is consumed, shall behold my God in my flesh: Job 19:27, Yes, I shall behold him: my eyes, and not another’s, shall see him. This my hope is reposed in my bosom.

Matthew Henry's Concise Commentary

19:23-29 The Spirit of God, at this time, seems to have powerfully wrought on the mind of Job. Here he witnessed a good confession; declared the soundness of his faith, and the assurance of his hope. Here is much of Christ and heaven; and he that said such things are these, declared plainly that he sought the better country, that is, the heavenly. Job was taught of God to believe in a living Redeemer; to look for the resurrection of the dead, and the life of the world to come; he comforted himself with the expectation of these. Job was assured, that this Redeemer of sinners from the yoke of Satan and the condemnation of sin, was his Redeemer, and expected salvation through him; and that he was a living Redeemer, though not yet come in the flesh; and that at the last day he would appear as the Judge of the world, to raise the dead, and complete the redemption of his people. With what pleasure holy Job enlarges upon this! May these faithful sayings be engraved by the Holy Spirit upon our hearts. We are all concerned to see that the root of the matter be 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 of the tree, to which it owes both its fixedness and its fruitfulness. Job and his friends differed concerning the methods of Providence, but they agreed in the root of the matter, the belief of another world.

Barnes' Notes on the Bible

Whom I shall see for myself - It will not come to be by mere report. I shall not merely hear of the decision of God in my favor, but I shall myself behold him. He will at length come forth, and I shall be permitted to see him, and shall have the delightful assurance that he settles this controversy in my favor, and declares that I am his friend. Job was thus permitted to see God Job 42:5, and hear his voice in his favor. He spake to him from the whirlwind Job 38:1, and pronounced the sentence in his favor which he had desired.

And not another - Margin, a stranger. So in the Hebrew. The meaning is, that his own eyes would be permitted to see him. He would have the satisfaction of seeing God himself, and of hearing the sentence in his favor. That expectation he deemed worthy of a permanent record, and wished it transmitted to future times, that in his darkest days and severest trials - when God overwhelmed him, and man forsook him, he still firmly maintained his confidence in God, and his belief that he would come forth to vindicate his cause.

Though my reins - The margin renders this, "my reins within me are consumed with earnest desire for that day." Noyes translates it, "For this my soul panteth within me." Herder,

I shall see him as my deliverer,

Mine eyes shall behold him, as mine,

For whom my heart so long fainted.

So Wemyss, "My reins faint with desire of his arrival." Jerome renders it (Vulgate), reposita est hoec spes mea in sinu meo - "this, my hope, is laid up in my bosom." The Septuagint, "All which things have been done - συντετέλεσται suntetelestai - in my bosom," but what they understood by this it is difficult to say. The word rendered "reins" כליה kı̂lyâh - or in the plural כליות kı̂lyôth - in which form only it is found), means properly the reins, or the kidneys Job 16:13. and then comes to denote the inward parts, and then the seat of the desires and affections, because in strong emotions the inward parts are affected. We speak of the heart as the seat of the affections, but with no more propriety than the Hebrews did of the upper viscera in general, or of the reins. In the Scriptures the heart and the reins are united as the seat of the affections. Thus, Jeremiah 11:20, God "trieth the reins and the heart;" Jeremiah 17:10; Jeremiah 20:12; Psalm 7:10. I see no reason why the word here may not be used to denote the viscera in general, and that the idea may be, that he felt that his disease was invading the seat of life, and his body, in all its parts, was wasting away. Our word vitals, perhaps, expresses the idea.

Be consumed - Gesenius renders this, "Pine away." So Noyes, Wemyss, and some others. But the proper meaning of the word is, to consume, to be wasted, to be destroyed. The word כלה kâlâh strictly means to finish, complete, render entire; and thence has the notion of completion or finishing - whether by making a thing perfect, or by destroying it. It is used with reference to the eyes that fail or waste away with weeping, Lamentations 2:11, or to the spirit or heart. as fainting with grief and sorrow. Psalm 84:3; Psalm 143:7; Psalm 69:4. It is used often in the sense of destroying. Jeremiah 16:4; Ezra 5:13; Psalm 39:11; Isaiah 27:10; Isaiah 49:4; Genesis 41:30; Jeremiah 14:12; et soepe al. This, I think, is the meaning here. Job affirms that his whole frame, external and internal, was wasting away, yet he had confidence that he would see God.

Within me - Margin, in my bosom. So the Hebrew. The word bosom is used here as we use the word chest - and is not improperly rendered "within me." In view of this exposition of the words, I would translate the whole passage as follows:

For I know that my Avenger liveth,

And that hereafter he shall stand upon the earth;

And though after my skin this (flesh) shall be destroyed,

Yet even without my flesh shall I see God:

Whom I shall see for myself,

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Jamieson-Fausset-Brown Bible Commentary

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 (Ps 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).

Matthew Poole's Commentary

Whom I shall see, in manner before and after expressed. No wonder that he repeats it again, because the meditation of it was most sweet to him.

For myself, i.e. for my own comfort and benefit, as that phrase is oft used. Or, which is much of the same importance, on my behalf; to plead my cause, and vindicate me from all your reproaches.

Not another, to wit, for me, or in my stead. I shall not see God by another’s eyes, but by my own, and by these selfsame eyes in this same body which now I have. Heb. not a stranger, i.e. this privilege shall be granted to me and to all other sincere servants of God, but not to strangers, i.e. to wicked men, who are oft called strangers, as Psalm 18:44,45 54:3 Proverbs 21:8, because they are estranged or alienated from God, and from his service and people. And if I were such a one, as you suppose me to be, I could never hope to enjoy that happiness.

Though my reins be consumed within me: this I do confidently expect and hope for, though at present my case seems desperate, my very inward parts being even consumed with grief; and though, as I have said, the grave and the worms will consume my whole body, not excepting the reins, which seem to be safest and furthest out of their reach. Or without

though, which is not in the Hebrew, my reins are consumed within me. So this may be a sudden and passionate ejaculation or exclamation, (such as we find Genesis 49:18, and oft in the Book of Psalms,) arising from the contemplation and confident expectation of this his unspeakable happiness, wherein he expresseth his vehement desire and longing for that blessed time and state. The reins are oft put for earnest desires or affections, whereof they are supposed to be the seat; as Job 38:36 Proverbs 23:16. And men are oft in Scripture said to be

consumed or eaten up, or the like, by ardent affections; as Psalm 69:9 84:2 119:81,82Jo 2:17.

Gill's Exposition of the Entire Bible

Whom I shall see for myself,.... For his pleasure and profit, to his great advantage and happiness, and to his inexpressible joy and satisfaction, see Psalm 17:15;

and mine eyes shall behold, and not another; or "a stranger" (h); these very selfsame eyes of mine I now see with will behold this glorious Person, God in my nature, and not the eyes of another, of a strange body, a body not my own; or as I have seen him with my spiritual eyes, with the eyes of faith and knowledge, as my living Redeemer, so shall I see him with my bodily eyes after the resurrection, and enjoy uninterrupted communion with him, which a stranger shall not; one that has never known anything of him, or ever intermeddled with the joy of saints here, such shall not see him hereafter, at least with pleasure; like Balaam, they may see him, but not nigh, may behold him, but afar off: though "my reins be consumed within me"; or "in my bosom";

though; this word may be left out, and be read,

my reins are consumed within me; or, "within my bosom" (i); and both being the seat of the affections and desires, may signify his most earnest and eager desire after the state of the resurrection of the dead; after such a sight of God in his flesh, of the incarnate Redeemer, he believed he should have, insomuch that it ate up his spirits, as the Psalmist says, zeal for the house of God ate up his, Psalm 69:9; it was not the belief of restoration of health, and to his former outward happiness, and a deliverance from his troubles, and a desire after that, which is here expressed; for he had no faith in that, nor hope, nor expectation of it, as appears by various expressions of his; but much greater, more noble, more refined enjoyments, were experienced by him now, and still greater he expected hereafter; and his words concerning these were what he wished were written, and printed, and engraven; which, if they only respected outward happiness, he would never have desired; and though he had not his wish in his own way, yet his words are written and printed in a better book than he had in his view, and will outlast engravings with an iron pen on sheets of lead, or marble rocks. The Vulgate Latin version seems to incline to this sense,

"this here is laid up in my bosom,''

that is, of seeing God in my flesh; so the Tigurine version, rather as a paraphrase than a version, "which is my only desire".

(h) "alienus", Pagninus, Montanus, Junius & Tremellius, Piscator, Mercerus; "extraneus", Drusius. (i) "in sinu meo", Pagninus, Montanus, &c.

Geneva Study Bible

Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

27. Whom I shall see for myself] These words might mean merely, whom I myself shall see; or, for myself may mean, favourable to me, on my side and to my joy.

and not another] i. e. I and not another (shall see). Job heaps up phrases to express his assurance that he shall see God, “I shall see for myself,” “mine eyes shall behold,” “I and not another.” The whole of his misery might be expressed in saying that God hid Himself from him, and the whole of his redemption and joy will consist in seeing God. Others take the words “not another,” lit. not a stranger, to refer to God—whom I shall see not as a stranger, i. e. no more estranged or hostile. The position of the words, however, close beside the phrase “mine eyes,” is rather in favour of the other view.

though my reins be consumed] Rather, my reins consume within me, lit. in my bosom (marg.). The words are an exclamation, meaning I faint, cf. Psalm 73:26; Psalm 84:2; Psalm 119:81; Psalm 119:123. The reins are the seat of the deepest feelings and experiences, especially of those toward God. Job began with expressing his assurance that he should see God, but as he proceeds so vivid is his hope that it becomes almost reality, the intensity of his thought creates an ecstatic condition of mind in which the vision of God seems almost realized, and he faints in the presence of it. See Additional Note on ch. Job 19:23-27 at the end of the Volume.

Pulpit Commentary

Verse 27. - 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.) Job 19:27

Keil and Delitzsch Biblical Commentary on the Old Testament

26 And after my skin, thus torn to pieces,

And without my flesh shall I behold Eloah,

27 Whom I shall behold for my good,

And mine eyes shall see Him and no other -

My veins languish in my bosom.

28 Ye think: "How shall we persecute him?"

Since the root of the matter is found in me -

29 Therefore be ye afraid of the sword,

For wrath meeteth the transgressions of the sword,

That ye may know there is a judgment!

If we have correctly understood על־עפר,Job 19:25, we cannot in this speech find that the hope of a bodily recovery is expressed. In connection with this rendering, the oldest representative of which is Chrysostom, מבּשׂרי is translated either: free from my flesh equals having become a skeleton (Umbr., Hirz., and Stickel, in comm. in Iobi loc. de Gole, 1832, and in the transl., Gleiss, Hlgst., Renan), but this מבשׂרי, if the מן is taken as privative, can signify nothing else but fleshless equals bodiless; or: from my flesh, i.e., the flesh when made whole again (viz., Eichhorn in the Essay, which has exercised considerable influence, to his Allg. Bibl. d. bibl. Lit. i. 3, 1787, von Clln, BCr., Knapp, von Hofm.,

(Note: Von Hofmann (Schriftbeweis, ii. 2, 503) translates: "I know, however, my Redeemer is living, and hereafter He will stand forth which must have been יעמד instead of יקום] upon the earth and after my skin, this surrounding (נקּפוּ, Chaldaism, instead of נקּפוּת after the form עקּשׁוּת), and from my flesh shall I behold God, whom I shall behold for myself, and my eyes see [Him], and He is not strange.")

and others), but hereby the relation of Job 19:26 to Job 19:26 becomes a contrast, without there being anything to indicate it. Moreover, this rendering, as מבשׂרי may also be explained, is in itself contrary to the spirit and plan of the book; for the character of Job's present state of mind is, that he looks for certain death, and will hear nothing of the consolation of recovery (Job 17:10-16), which sounds to him as mere mockery; that he, however, notwithstanding, does not despair of God, but, by the consciousness of his innocence and the uncharitableness of the friends, is more and more impelled from the God of wrath and caprice to the God of love, his future Redeemer; and that then, when at the end of the course of suffering the actual proof of God's love breaks through the seeming manifestation of wrath, even that which Job had not ventured to hope is realized: a return of temporal prosperity beyond his entreaty and comprehension.

On the other hand, the mode of interpretation of the older translators and expositors, who find an expression of the hope of a resurrection at the end of the preceding strophe or the beginning of this, cannot be accepted. The lxx, by reading יקים instead of יקום, and connecting יקים עורי נקפו זאת, translates: ἀναστήσει δὲ (Cod. Vat. only ἀναστῆσαι) μου τὸ σῶμα (Cod. Vat. τὸ δέρμα μου) τὸ ἀναντλοῦν μοι (Cod. Vat. om. μοι) ταῦτα, - but how can any one's skin be said to awake (Italic: super terram resurget cutis mea),

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