Job 19 Verses 20 to 27 I Know That My Redeemer Lives August 28, 2022

Job 19 Verses 20 to 27 I Know That My Redeemer Lives August 28, 2022 Class Presentation Notes AA

Background Scripture:

Philippians 3:7-11 (NASB) 7 But whatever things were gain to me, those things I have counted as loss for the sake of Christ. 8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, 9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, 10 that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11 in order that I may attain to the resurrection from the dead.

Main Idea: In the midst of Job’s uncertainty, he proclaimed there was one thing he did know😊.

Study Aim: To understand that the only relationship that won’t be changed by death is our relationship with Jesus.

Create Interest:

· The legal concept of presumption of innocence(also known as innocent until proven guilty) goes back many centuries. It means that the burden of proof is on the prosecution to show that the accused is guilty beyond a reasonable doubt before a conviction can be secured. Although this principle lets some guilty parties off the hook, it is one of the best safeguards to keep innocent people from being unjustly convicted.

· Going back centuries more, we see that God himself gave Israel laws to protect the innocent. Within the Ten Commandments is the law against bearing false witness (Deuteronomy 5:20). When violated, the penalty to be placed on the false witness was to be the very consequence that he or she was willing to see the innocent undergo (19:16–21). Two witnesses were required to secure a conviction (19:15).

· Job believed in this kind of justice. One problem, as far as Job could tell, was that his friends were not extending the benefit of the doubt to him. After evaluating his sorry state, they seemed to presume him guilty until proven innocent.

· We may go through times when it seems that we are being punished for no reason. We are frustrated, we pour out our hearts to God and friends, and still nothing changes. People around us may think we deserve what we are getting. They become desensitized to our situation. But we are not willing to give up, holding out hope that God will do something about the problem. That’s where Job was in today’s text.

Where is Job in our Heroes of Faith?

· All of the heroes of the faith have not lived in our day. To tell the truth, we fear that the heroic faith which marked the ancients is waning. Even under the increased light, and the fuller revelation of God, which the present age now holds, many have made shipwreck concerning the faith.

· It does one good to read the eleventh chapter of Hebrews, and to behold the conquests which the Old Testament saints wrought through faith. Their faith carried a far-flung vision. They all died, not having received the promises, but they, by faith, saw them afar off, and were persuaded of them.

· In the midst of the days of God’s Old Testament worthies, Job lived. His name is not enrolled in the star cluster of Hebrews eleven, but the Holy Ghost, through James, did refer to “the patience of Job.”

· We are willing to grant that Job, for a time, seemed hid under clouds of despair. His trial, as we saw in our last study, was equaled only, perhaps, by the trials of the Lord Himself. Nevertheless, this is true. The black clouds that shrouded Job, the dense darkness that hid from him the face of his Lord, no more than enhanced the glory of his visions of victorious faith, which came to him, ever and anon. Job’s faith was like the occasional burst of the rays of the sun through a storm-shadowed sky.

· We are reminded time and again of the words of one who said to Christ, “Lord, I believe; help Thou mine unbelief.”

· Job may have doubted, but he did not always doubt. His disease, along with the taunts and jibes from his three false friends, no doubt led him to despise the day in which he was born; however, they never turned him aside from his final trust in the Living God. The truth is that the faith of Job presents to us some of the most marvelous visions of trust to be found in the Word of God.

· When the Lord comes He may not find faith upon the earth, because the faithful will have been raptured; yet, we thank God that there are still those who “love not their lives unto the death.”[1]

Lesson in Historical Context:

· Though he lived a righteous life—righteous enough to receive a divine endorsement in that regard (Job 1:8)—Job experienced terrible adversity. God, unbeknownst to Job, was in the process of disproving Satan’s contention that Job lived an upright life only because God had blessed and prospered him (1:9, 10). God then granted Satan permission to test Job. Would great disaster cause Job to crumble and curse God to his face as Satan claimed (1:11)?

· The bulk of the book of Job features conversations between Job and the friends who came to console him. Their dialogue was different from the one between God and Satan. Job and his friends shared the simplistic view that bad things happen only (or primarily) to bad people. According to that view, if you want to know whether people are righteous or not, all you have to do is see how well they are faring. Are they thriving? They must be doing right. Are they suffering? They must be doing wrong.

· Since the friends saw that Job was suffering terribly, they assumed he was guilty of some grave offense (example: Job 4:7, 8). Perhaps Job would have agreed under normal circumstances. But Job was the one suffering, and he could recall no wicked action or set of habits that warranted the magnitude of his downfall. Job had no defense other than his own claim of innocence.

· We don’t know when Job lived. One proposal places him in the twentieth or nineteenth century BC. This is based on the description of Eliphaz (one of Job’s friends) being “the Temanite” (Job 2:11). Abraham’s grandson Esau (also known as Edom; see Genesis 25:30; 36:1, 8) had a grandson named Teman (Genesis 36:11). Teman is mentioned as a place within the territory of Edom (Jeremiah 49:7, 20; compare Ezekiel 25:13; Amos 1:12; Obadiah 8, 9). The length of Job’s life (Job 42:16) fits this period of time (Genesis 25:7; 35:28).

· Job is mentioned by name in Ezekiel 14:14, 20 and James 5:11, so we are certain that he is not a fictional character.[2]

· In our lesson studying Job 19:13-19 we saw Job experiencing Abject humiliation, treated like dirt by friends and family and feeling totally abandoned by everyone in his life.

· We learned that loneliness is painful and shows up unannounced, but God gives us grace, mercy, and humility to praise Hm in the storm, even when life seems to be falling apart.

· We learn from this that God desires for us to trust Him with every detail of our life; to spend time with Him; and to love Him with all our being.

· As we continue our study, let’s learn what Job has to say about his crisis.

Bible Study: A Plea for Help and a Statement of Assurance (19:20–27)

Job 19:20 (NASB) 20 "My bone clings to my skin and my flesh, And I have escaped only by the skin of my teeth.

· Feeling totally alienated, Job bemoans his wretched physical condition. His body is so wasted away that his bones cleave to his flesh. And he is so weak he says: I have escaped with the skin of my teeth. The explanations for the last metaphor are multiple and unconvincing. Its meaning eludes us. With it Job seems to express his amazement that his body continues to sustain any life at all. Just as his alienation is total, so too his physical suffering is complete.[3]

Job 19:21 (NASB) 21 "Pity me, pity me, O you my friends, For the hand of God has struck me.

· We ought to pause a moment and consider Job’s diagnosis. In verse 21 Job said, “The hand of God has struck me!” Is this true? Let us look back at something we know but Job doesn’t. Is it true that the hand of God has struck him? Look back at 1:11, 12 where the Satan says to the Lord, “Stretch out your hand and touch all that he has.…” Does the Lord stretch out his hand against Job? No, he doesn’t. In verse 12we read, “And the Lord said to Satan, ‘Behold, all that he has is in your hand.’ ” Again in 2:5, 6the Satan asks the Lord to “stretch out your hand …”; but the Lord replies, “Behold, he is in your hand.” The hands and fingers that destroyed Job’s possessions and killed Job’s children and wrecked Job’s health were the hands of the Satan, not the hands of God. Yes, it was the hand of the Satan acting with the permission of the Lord and within the strict constraints given by the Lord; but it was the Satan’s hand and not God’s that actually did these terrible things.[4]

· In desperation Job pleads with his friends, Have mercy on me! The urgency of his appeal is evident from the repetition of this imperative (ḥonnûnî) and from the emphatic use of the personal pronoun you(ʾaṯṯem). Job beseeches his friends to share the weight of his suffering made unbearable by his complete estrangement from the community. They must come to realize that it is not some fault in Job that is the cause of his suffering, but the hand of God that has struck him. Then they can freely show him mercy. Job is longing for someone to give him some support in bringing his complaint to God.

· Have pity on me. A tender, pathetic cry for sympathy. “God has afflicted me, and stripped me of all my comforts, and I am left a poor, distressed, forsaken man. I make my appeal to you, my friends, and entreat you to have pity; to sympathize with me, and to sustain me by the words of consolation.” One would have supposed that these words would have gone to the heart, and that we should hear no more of their bitter reproofs. But far otherwise was the fact.

· The hand of God hath touched me. Hath smitten me; or is heavy upon me. The meaning is, that he had been subjected to great calamities by God, and that it was right to appeal now to his friends, and to expect their sympathy and compassion. On the usual meaning of the word here rendered, “hath touched” (נגעה from נגע), see Notes on Isa. 53:4.[5]

o In accord with its Mandaean cognate, the verb can mean “to touch violently,” “to strike.” It can refer to human (Gen. 26:11), divine (Amos 9:5) or natural (Job 1:19) agents. Semantically related is the nuance found in the Hiphil, “to throw” (Isa. 25:12). The notion of Yahweh inflicting a plague (1 Sam. 6:9) and of humans being afflicted (Ps. 73:5; the suffering Servant also, Isa. 53:4) is an extension of the concept of reaching out and striking.[6]

Job 19:22 (NASB) 22 "Why do you persecute me as God does, And are not satisfied with my flesh?

· Job wanted his friends’ understanding and sympathy, not their relentless bombardment and insistence that he was guilty of unconfessed sin—a sin that was causing his suffering. He needed words of encouragement and solace, not words of abuse and condemnation. It was his belief that he had already been struck by the Lord (v. 21b); therefore, he needed no further jabs or blows from his friends. Job then asked the three men why they were abusing him by insisting that he was guilty of sin. Was it not enough that God had allowed him to be attacked? Did they have to punish him even more? Did they have to keep insulting him and accusing him of sin?

Thought to Soak on:

· Isolation and loneliness are miserable feelings, feelings we all wish we could avoid. Yet, there are times in life when each of us will feel isolated or alone—even alienated and cut off from those we love. Think about …

o the orphans

o the widows

o the widowers

o the diseased

o the dying

o the stranger

o the prisoner

o the foreigner

o the newcomer

· The list of people and situations that bring about isolation and loneliness, could go on and on. But we who truly know the Lord need to remember that we are never alone. God promises never to leave or forsake us. He promises to be with us always. We need only call upon Him and go to His Holy Word to feel His comforting presence.[7]

o John 14:16-18 (NASB) 16 "I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. 18 "I will not leave you as orphans; I will come to you.

o Matthew 28:20 (NASB) 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."

o Hebrews 13:5 (NASB) 5 Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, "I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,"

o Genesis 28:15 (NASB) 15 "Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you."

o Exodus 33:14 (NASB) 14 And He said, "My presence shall go with you, and I will give you rest."

o Isaiah 43:1-2 (NASB) 1 But now, thus says the LORD, your Creator, O Jacob, And He who formed you, O Israel, "Do not fear, for I have redeemed you; I have called you by name; you are Mine! 2 "When you pass through the waters, I will be with you; And through the rivers, they will not overflow you. When you walk through the fire, you will not be scorched, Nor will the flame burn you.

Job 19:23-25 (NASB) 23 "Oh that my words were written! Oh that they were inscribed in a book! 24 "That with an iron stylus and lead They were engraved in the rock forever! 25 "As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth.

· Vs. 23: Job does not give up. Though he despairs of getting a fair hearing from anyone of his time, he pines for some sort of permanent record that will preserve his case for a future day (compare Psalm 102:18).

o Before b.c.2000, the earliest writing was probably on stone or brick, and was perhaps in every case hieroglyphical. When writing on papyrus, or parchment, or the bark of trees, came into use, a cursive character soon superseded the hieroglyphical, though the latter continued to be employed for religious purposes, and for inscriptions on stone.[8]

· The fact that we have the book of Job available to us means that Job gets his wish! Job’s record has been preserved, and later generations can consider his case and render a proper verdict.

· Since God is the ultimate author of the book of Job, we are assured that what we read is truth. Job speaks properly, but he also says things that need correction. As we consider all this, we keep in mind that the only book that really counts to be named in is “the book of life” (Revelation 3:5). Let us dedicate ourselves to God’s work in such a way that his record of our lives will show deeds of “gold,” not those of “straw” (1 Corinthians 3:11–15).[9]

· Job’s sincere wish—not likely to be fulfilled—that his words be recorded and written on a scroll, or even inscribed permanently on a rock forever. This would give Job’s case permanency, even after his death, which the preceding verses imply is imminent and unavoidable.

· Vs. 24: A scroll was made of papyrus or leather. Better yet, Job would like his words engraved in lead on a stone stele. Carved stelae are found throughout the ancient world. Although they often contain royal decrees, they could be used to record significant events in a person’s life or to serve as boundary stones at the edge of one’s property. Job’s insistence on the carved letters being filled in with lead (24a) emphasized his desire for a permanent record of his innocence.[10]

o On a personal note of interest, I think Job was quite insightful. The Dead Sea scrolls that offer us the best proof of the Bible books accuracy were found to have been used as “personal hygiene” material by their caretakers/so to speak who had no idea what they were but like the papyrus paper😊. I am sure they would not have use Job’s desired “rock with lead” for the same purpose.

· Beyond this initial wish, things get murky. The key to understanding verse 25is to identify the Redeemer (Heb. goʾel) that Job so confidently describes.

o In Israel the goʾel was the individual responsible to aid extended family members whose inheritance was in danger of being lost, primarily because of death without an heir to carry on the family name, or in some instances because poverty had forced the sale of the family property.

o In the latter part of the book of Isaiah, in a circumstance that has some relevancy for Job’s situation, God, who has appeared throughout the first 39 chapters as the Holy One of Israel standing in judgment over his sinful people, begins unexpectedly to be connected with hope as the goʾelof his people. In that case, the judge and punisher of Israel also becomes its redeemer.

o Of course the innocence of Job distinguishes his case from that of sinful Israel, but the point is clearly made that God can be both judge and redeemer[11].

Thoughts to Soak On:

· In the Old Testament, a “redeemer” is someone who belongs to your family but who has more resources or power than you have and is therefore in a position to help you when you are in need.

o One classic situation where the matter arises is where people are in trouble and are in danger of losing their land or their freedom.

§ So God can use a person with resources as a redeemer, though it is possible for this person to forget and use the resources for self-aggrandizement.

§ Thus Boaz is Ruth’s redeemer, and God is Israel’s redeemer, as God treats Israel as members of his family to whom he has family obligations.

o A redeemer’s task is thus to take your side and take action in order to restore your situation to what it ought to be—hence I use the word “restorer.”

§ In this context Job is talking about someone who will restore the situation between him and God. God’s hand has touched him in a heavy and negative sense.

§ God pursues or persecutes him (and his friends do the same). And he doesn’t know why. So he longs to see God in order that the two of them can sort things out in a meeting of God’s assembly of the kind that opened the story.

§ He has to allow for the possibility that in this meeting God will show him where he is in the wrong, but he is really convinced that he will be able to establish there that he is in the right.

§ The role of his restorer will then be to facilitate that meeting and support Job when it happens. The kind of person Job is talking about is the kind of person he described in chapter 16 as his witness or advocate, a person to arbitrate for him with God.

§ (There is thus more than one problem about the idea that Job is talking about someone like the Messiah, and specifically about Jesus. One problem is that Jesus’ role was not to establish that we are in the right but to redeem us because we are in the wrong. Another problem is that the idea sets Jesus over against God, as if God is against us and Jesus is for us.)[12]

§

· Verse 25: Additional insight to sharpen our knowledge😊.

“And at the last He will take His stand on the earth.”

o at the latter day—Rather, “the Last,” the peculiar title of Jesus Christ, though Job may not have known the pregnancy of his own inspired words, and may have understood merely one that comes after (1 Co 15:45; Rev 1:17). Jesus Christ is the last. The day of Jesus Christ the last day(Jn 6:39).

o stand—rather, “arise”: as God is said to “raise up” the Messiah (Je 23:5; De 18:15).

o earth—rather, “dust”: often associated with the body crumbling away in it (Job 7:21; 17:16); therefore, appropriately here. Above that very dust wherewith was mingled man’s decaying body shall man’s Vindicatorarise. “Arise above the dust,” strikingly expresses that fact that Jesus Christ arose first Himself above the dust, and then is to raise His people above it (1 Co 15:20, 23). The Spirit intended in Job’s words more than Job fully understood (1 Pe 1:12). Though He seems, in forsaking me, to be as one dead, He now truly “lives” in heaven; hereafter He shall appear also above the dustof earth. The Goel or vindicator of blood was the nearest kinsman of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the “murderer” (Jn 8:44), here Job’s persecutor (Heb 2:14). Compare also as to redemption of the inheritanceby the kinsman of the dead (Ru 4:3–5; Eph 1:14).[13]

Job 19:26-27 (NASB) 26 "Even after my skin is destroyed, Yet from my flesh I shall see God; 27 Whom I myself shall behold, And whom my eyes will see and not another. My heart faints within me!

· There is a tremendous emphasis on ‘seeing God’ in verse 26. Before this Job has indicated a need to hear God speaking. Sight is more immediate, more physical, harder to doubt. Cf. 42:5.

o The references to skin, flesh and eyes make it clear that Job expects to have this experience as a man, not just as a disembodied shade, or in his mind’s eye. What he says should not be watered down by the biblical teaching that no-one can see God.

o The Old Testament records several notable instances where people such as Abraham, Moses and Isaiah ‘saw’ God, and Job doubtless has something similar in mind.

o To underline his belief that this will happen with full possession of his personal identity, Job uses the first person (I/my/my) in verse 27a, once on the verb, once as the emphatic pronoun subject, once as the ‘ethic dative’: av ‘Whom I shall see for myself’ cannot be improved on.

· Verses 26 “from my flesh shall I see God”—before or after death is the question. Many have taken this as an indication of Job’s hope in the resurrection, but Job’s metaphor of the tree cuts off that possibility (14:7ff.). A post-death vindication would not be an answer to his three “friends.” A better suggestion proposes that “in my flesh” should be understood as “from my flesh,” meaning that after his diseased skin has been shed and God’s blessing returns him to health, he will see God and his power through his healed body.[14]

· Verses 25–27 are so tightly knit that there should be no doubt that the Redeemer is God. neb is to be commended for securing this, and also for bringing out the forensic connotations: the ‘vindicator’ who ‘will rise … to speak in court’ as Job’s ‘witness’ and ‘defending counsel’ is none other than ‘God himself’.[15]

· Verse 27: He will stand before God not by proxy, not in a vision, and not just in the experience of faith, but he will see his Redeemer for himself. Some scholars see vv. 26, 27as expressing Job’s confidence in being vindicated before his death. Only a bodily resurrection can fulfill and accomplish this divinely inspired affirmation (vv. 26, 27). Furthermore, this is the answer to the crucial question, “If a man dies, shall he live again?” (14:14).[16]

Thoughts to Soak On:

· The original thrust of verses 25–27 can be missed if we read them only in Christian hindsight. That hindsight includes our firm grasp regarding the nature of Christ’s redemption and our clear hope for the resurrection of the dead.

· We might expect a lightning bolt to strike Job at this point. But God is gracious, and this is where the story takes another unusual turn. Job went from accusing God to praising him (19:25–27)! Hymns and songs of faith have been written from these verses. And what’s most amazing about Job’s statement of faith here is that he seemed to expect a bodily resurrection (19:26). If so, this would be the earliest evidence of this doctrine in Scripture. Certainly, Job was confident that death would not end his existence, a truth the rest of the Bible affirms.

· Importantly, Job’s confidence that his Redeemer lives(19:25) led him to warn his friends against misinterpreting God and opening themselves up for judgment (19:28–29). Time would prove that Job’s warning was legitimate.[17]

o The concept of a redeeming Messiah probably is unknown to Job if he lives during or just after the time of Abraham, when salvation-history is just being inaugurated.

o The belief in the resurrection of the dead is not common until much later (compare Job 7:7–10; Hebrews 11:19), and even then, not in pagan thought (Acts 17:32).

· Before we attempt to come to grips with this passage’s original, primary meaning, we acknowledge that it is quite possible that God desires the modern reader to see a secondary meaning as well:

o Jesus came to redeem all God’s people, and that includes Job. Affirming this secondary meaning does not mean we should ignore the original, primary meaning of verses 25–27.

o Secondary meanings in Scripture always use primary meanings as their points of departure. Skipping over original, primary meanings will cause us to miss the richness of the secondary meanings.

· An investigation into what Job intends to convey by his two statements here in verse 25 should explore what he understands a redeemerto be. For the ancient Israelites, who come after Job, the word redeemer is a technical term with concrete associations. It will come to be associated first and foremost with the “kinsman redeemer” role that is to play a vital part in maintaining Israel’s economic system (see Leviticus 25:25, 48; Numbers 5:8; Ruth 4:4–6; Jeremiah 32:6, 7).

· But if Job lives before the time of Moses this concept is unknown to him, having not yet been revealed by God. Job apparently does not expect to experience vindication in his lifetime, but perhaps after death.

o Even so, it is not clear who Job imagines will appear as his redeemer. Some translations, such as the 1984 edition of the NIV®, capitalize that word, which makes it seem like it must refer to God. But there are no upper and lowercase letters in the original language.

o It is possible that Job thinks God himself will be the one to redeem him. But Job holds God responsible for his misfortune, so perhaps Job is thinking of a nondivine heavenly advocate who will serve as an intermediary between him and God (compare Job 16:18–21; 33:23, 24).

What Do You Think?

· When was a time you were able to “release” your concern to God by focusing on the fact that he is still in control? How did things turn out?[18]

Consider today many people like Job’s friends try to explain suffering as punishment for sin.

· They urge the sufferer to confess and get right with God. Ask your group members if they have ever known such “comforters.” What is wrong with the hasty conclusion that when anything bad happens God is punishing? What other explanations for trouble might there be? How should they respond to a well-meaning but mistaken comforter?[19]

Can you identify with Job? Let’s hear from John Henry Jowett.

· At this point, Job uttered another of his statements of faith that in this book punctuate his many expressions of grief and pain. It is significant that Job would go from the depths of despair to the heights of faith, and then back into the depths again.

· This is often the normal experience of people experiencing great suffering. The skies will be dark and stormy, a ray of light will suddenly shine through, and then the storm will come again.

· In spite of what some preachers say, very few people can maintain a constant high level of faith and courage in times of severe pain and trial.

o John Henry Jowett, at one time known as “the greatest preacher in the English-speaking world,” wrote to a friend: “I wish you wouldn’t think I am such a saint. You seem to imagine that I have no ups and downs, but just a level and lofty stretch of spiritual attainment with unbroken joy and equanimity. By no means! I am often perfectly wretched, and everything appears most murky” (John Henry Jowett, by Arthur Porrit, p. 290).[20]

For personal or group Soaking

1. How can a focus on God help us when we are going through difficult times/seasons in our lives?

2. What difference did prayer make for Job when feeling his lowest?

3. As a result of studying this lesson, how would you advise a friend who is going through a difficult season in their life?

[1] R. E. Neighbour, Wells of Living Water: Old Testament, vol. 4, Wells of Living Water (Union Gospel Press, 1939–1940), 251–252. [2]Charles R. Boatman, Ronald G. Davids, and Lloyd Ludwick with Nugent John., “I Know That My Redeemer Lives,” in The NIV Standard Lesson Commentary, 2014–2015, ed. Ronald L. Nickelson and Jonathan Underwood, vol. 21 (Cincinnati, OH: Standard Publishing, 2014), 50–51. [3] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 289. [4]Christopher Ash, Job: The Wisdom of the Cross, ed. R. Kent Hughes, Preaching the Word (Wheaton, IL: Crossway, 2014), 213. [5]Albert Barnes, Notes on the Old Testament: Job, vol. 1 (London: Blackie & Son, 1847), 320. [6]Thoralf Gilbrant, “נָגַע,” The Old Testament Hebrew-English Dictionary, The Complete Biblical Library (WORDsearch, 1998). [7]Leadership Ministries Worldwide, Job, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 2010), 121. [8] H. D. M. Spence-Jones, ed., Job, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 322. [9]Charles R. Boatman, Ronald G. Davids, and Lloyd Ludwick with Nugent John., “I Know That My Redeemer Lives,” in The NIV Standard Lesson Commentary, 2014–2015, ed. Ronald L. Nickelson and Jonathan Underwood, vol. 21 (Cincinnati, OH: Standard Publishing, 2014), 53. [10]Richard D. Patterson, “Job,” in Holman Illustrated Bible Commentary, ed. E. Ray Clendenen and Jeremy Royal Howard (Broadman & Holman, 2015), 525. [11]Gerald H. Wilson, Job, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 208. [12]John Goldingay, Job for Everyone, 1st ed., Old Testament for Everyone (Louisville, KY; London: Westminster John Knox Press; Society for Promoting Christian Knowledge, 2013), 98–99. [13]Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 1 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 324–325. [14] J. D. Douglas, ed., New Commentary on the Whole Bible: Old Testament (Tyndale House Publishers, 1990), Job 19:26. [15]Francis I. Andersen, Job: An Introduction and Commentary, vol. 14, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1976), 209. [16] W. A. Criswell et al., eds., Believer’s Study Bible, electronic ed. (Nashville: Thomas Nelson, 1991), Job 19:27. [17]Tony Evans, The Tony Evans Bible Commentary (Nashville, TN: Holman Bible Publishers, 2019), 496. [18]Charles R. Boatman, Ronald G. Davids, and Lloyd Ludwick with Nugent John., “I Know That My Redeemer Lives,” in The NIV Standard Lesson Commentary, 2014–2015, ed. Ronald L. Nickelson and Jonathan Underwood, vol. 21 (Cincinnati, OH: Standard Publishing, 2014), 53–54. [19]Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 322. [20]Warren W. Wiersbe, Be Patient, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 74–75.