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The question asked concerning this passage is, does it refer to the Messiah, and to the resurrection of the dead; or to an expectation which Job had, that God would come forth as his vindicator in some such way as He is declared afterwards to have done?

1. Arguments which would be adduced to show that the passage refers to the Messiah, and to the resurrection from the dead.

(1) The language which is used is such as would appropriately describe such events. This is undoubted, though more so in our translation than in the original.

(2) The impression which it would make on the mass of readers, and particularly those of plain, sober sense, who had no theory to defend.

(3) The probability that some knowledge of the Messiah would prevail in Arabia in the time of Job. This must be admitted, though it cannot be certainly demonstrated (Numbers 24:17).

(4) The probability that there would be found in this book some allusion to the Redeemer — the great hope of the ancient saints, and the burden of the Old Testament.

(5) The pertinency of such a view to the ease, and its adaptedness to give to Job the kind of consolation which he needed.

(6) The importance which Job himself attached to his declaration, and the solemnity of the manner in which he introduced it. This is perhaps the strongest argument.

2. The weighty arguments showing that the passage does not refer to the Messiah and the resurrection.

(1) The language, fairly interpreted, does not necessarily imply this.

(2) It is inconsistent with the argument, and the whole scope and connection of the book. The Book of Job is strictly an argument — a train of clear, consecutive reasoning. It discusses a great inquiry about the doctrine of Divine Providence, and the Divine dealings with men. Had they possessed the knowledge of the doctrine of the resurrection of the dead, it would have ended the whole debate. It would not only have met all the difficulties of Job, but we should have found him perpetually recurring to it — placing it in every variety of form, — appealing to it as relieving his embarrassments, and as demanding an answer from his friends.

(3) The interpretation which refers this to the resurrection of the dead is inconsistent with the numerous passages in which Job expresses a contrary belief.

(4) This matter is not referred to as a topic of consolation by either of the friends of Job, by Elihu, or by God Himself.

(5) On the supposition that it refers to the resurrection, it would be inconsistent with the views which prevailed in the age when Job is supposed to have lived. It is wholly in advance of that age.

(6) All which the words and phrases fairly convey, and all which the argument demands, is fully met by the supposition that it refers to some such event as is recorded in the close of the book. God appeared in a manner corresponding to the meaning of the words, here upon the earth. He came as the Vindicator, the Redeemer, the Goel of Job. He vindicated his cause, rebuked his friends, expressed His approbation of the sentiments of Job, and blessed him again with returning prosperity and plenty. The disease of the patriarch may have advanced, as he supposed it would. His flesh may have wasted away, but his confidence in God was not misplaced, and He came forth as his vindicator and friend. It was a noble expression of faith on the part of Job; it showed that he had confidence in God, and that in the midst of his trials he truly relied on Him; and it was a sentiment worthy to be engraved on the eternal rock, and to be transmitted to future times. It was an invaluable lesson to sufferers, showing them that confidence could and should be placed in God in the severest trials.

(Albert Barnes.)

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KJV: For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:

WEB: But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth.