Jó 19:25

Comentário de Ellicott sobre toda a Bíblia

For I know that my redeemer liveth. — We must carefully note all the passages which lead up to this one. First, we must bear in mind that Bildad (Jó 18:17) had threatened Job with the extinction of his name and memory, so he now appeals to the verdict of futurity, and with what success we ourselves who read and repeat and discuss his words are witnesses. Then in Job’s own speeches we have, as early as Jó 9:32. his longing for a daysman to come between himself and God. Then in Jó 10:7; Jó 13:15, he emphatically declares his innocence, and appeals to God as conscious of it. In Jó 16:19, he affirms that his witness is in the high heavens; in Jó 19:21 of the same chapter he longs for an advocate to plead his cause. In Jó 17:3 he calls upon God to be surety for him. Therefore he has already recognised God as his judge, his umpire, his advocate, his witness, and surety, and in some cases by formal confession of the fact, in others by earnest longing after and aspirations for some one to act in that capacity. Here, then, he goes a step further in expression, if not by implication, and declares his knowledge that he has a Goel or Redeemer. This goel was the name given to the next of kin whose duty it was to redeem, ransom, or avenge one who had fallen into debt or bondage, or had been slain in a family feud. In Ruth, for instance, the goel is he who has to marry the widow of his relative, and to continue his name. The various and conditional functions, then, of this Goel, Job is assured, God will take upon Himself for him; He will avenge his quarrel (comp. Salmos 35:1; Salmos 35:23), He will be surety for him. He will vindicate him before men and before God Himself; He will do for him what none of his professed friends would undertake to do. And as to this matter, he has not the slightest doubt: he states most emphatically that he himself knows that this Goel liveth. “And I, even I know; as for me, I know that my Vindicator is living, that He liveth, is a reality existing now, and not one to come into existence hereafter, though His manifestation may be a thing of the future, for He shall stand at the last upon the earth,” or, “He shall stand last upon earth” (comp. Isaías 40:8), that is, after all others have passed away and gone down to the bars of the tomb. Now, this alone is assuredly a marvellous confession. It states the reality and eternity of God. It is faith in the I am. This same epithet of Redeemer is applied to God in Ps. 19:15; Isaías 59:20; in the former passage it is coupled with rock, which was the term Bildad bad applied to God (Jó 18:4).

Upon the earth is literally, upon dust; the word is thus used in Jó 41:33. This usage of the same words in the same book, where the meaning is not ambiguous, is strongly against the rendering some have preferred: over the dust, or over my dust.

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