29 be afraid of the sword, for wrath brings the punishments of the sword, that you may know there is a judgment."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Be ye afraid of the sword - Of the sword of justice, of the wrath of God. In taking such views, and using such language, you ought to dread the vengeance of God, for he will punish the guilty.
For wrath bringeth the punishments of the sword - The word "bringeth" is supplied by the translators, and as it seems to me improperly. The idea is, that wrath or anger such as they had manifested, was proper for punishment; that such malice as they had shown was a crime that God would not suffer to escape unpunished. They had, therefore, everything to dread. Literally, it is, "for wrath the iniquities of the sword;" that is, wrath is a crime for the sword.
That ye may know that there is a judgment - That there is justice; that God punishes injuries done to the character, and that he will come forth to vindicate his friends. Probably Job anticipated that when God should come forth to vindicate "him," he would inflict exemplary punishment on "them;" and that this would be not only by words, but by some heavy judgment, such as he had himself experienced. The vindication of the just is commonly attended with the punishment of the unjust; the salvation of the friends of God is connected with the destruction of his foes. Job seems to have anticipated this in the case of himself and his friends; it will certainly occur in the great day when the affairs of this world shall be wound up in the decisions of the final judgment. See Matt. 25.
Be ye afraid of the sword - Of God's judgments.
For wrath bringeth - Such anger as ye have displayed against me, God will certainly resent and punish.
That ye may know there is a judgment - That ye may know that God will judge the world; and that the unequal distribution of riches and poverty, afflictions and health, in the present life, is a proof that there must be a future judgment, where evil shall be punished and virtue rewarded.
It would not be fair, after all the discussion of the preceding verses in reference to the two grand opinions and modes of interpretation instituted by learned men, not to inform the reader that a third method of solving all difficulties has been proposed, viz., that Job refers to a Divine conviction which he had just then received, that God would appear in the most evident manner to vindicate his innocence, and give the fullest proofs to his friends and to the world that his afflictions had not been sent as a scourge for his iniquities. Dr. Kennicott was the proposer of this third mode of solving these difficulties, and I shall give his method in his own words. "These five verses, though they contain but twelve lines, have occasioned controversies without number, as to the general meaning of Job in this place, whether he here expressed his firm belief of a resurrection to happiness after death, or of a restoration to prosperity during the remainder of his life. "Each of these positions has found powerful as well as numerous advocates; and the short issue of the whole seems to be, that each party has confuted the opposite opinion, yet without establishing its own. For how could Job here express his conviction of a reverse of things in this world, and of a restoration to temporal prosperity, at the very time when he strongly asserts that his miseries would soon be terminated by death? See Job 6:11; Job 7:21; Job 17:11-15; Job 19:10, and particularly in Job 7:7 : O remember that my life is wind; mine eye shall no more see good. "Still less could Job here express a hope full of immortality, which sense cannot be extorted from the words without every violence. And as the possession of such belief is not to be reconciled with Job's so bitterly cursing the day of his birth in Job 3:1-3, so the declaration of such belief would have solved at once the whole difficulty in dispute. "But if neither of the preceding and opposite opinions can be admitted, if the words are not meant to express Job's belief either of a restoration or of a resurrection, what then are we to do? It does not appear to me that any other interpretation has yet been proposed by the learned; yet I will now venture to offer a third interpretation, different from both the former, and which, whilst it is free from the preceding difficulties, does not seem liable to equal objections. "The conviction, then, which I suppose Job to express here, is this: That though his dissolution was hastening on amidst the unjust accusations of his pretended friends, and the cruel insults of his hostile relations; and though, whilst he was thus singularly oppressed with anguish of mind, he was also tortured with pains of body, torn by sores and ulcers from head to foot, and sitting upon dust and ashes; yet still, out of that miserable body, in his flesh thus stripped of skin, and nearly dropping into the grave, He Should See God, who would appear in his favor, and vindicate The Integrity of his character. This opinion may perhaps be fairly and fully supported by the sense of the words themselves, by the context, and by the following remarks. "We read in Job 2:7, that Job was smitten with sore boils from the sole of his foot unto his crown; and Job 2:8, 'He sat down among the ashes.' In Job 7:5, Job says, 'My flesh is clothed with worms, and clods of dust; my skin is broken, and become loathsome.' In Job 16:19 : 'Also now, behold, my witness is in heaven, and my record is on high.' Then come the words of Job, Job 19:25-29. And then, in opposition to what Job had just said, that God would soon appear to vindicate him, and that even his accusing friends would acquit him, Zophar says, Job 20:27, that 'the heaven would reveal his iniquity, and the earth would rise up against him.' Lastly, this opinion concerning Job's words, as to God's vindication of him, is confirmed strongly at the end of the book, which records the conclusion of Job's history. His firm hope is here supposed to be that, before his death, he should, with his bodily eyes, see God appearing and vindicating his character. And from the conclusion we learn that God did thus appear: Now, says Job, mine eye seeth thee. And then did God most effectually and for ever brighten the glory of Job's fame, by four times calling him His Servant; and, as his anger was kindled against Job's friends, by speaking to them in the following words: 'Ye have not spoken of me the thing that is right, as my servant Job hath. Go to my servant Job, - and my servant Job shall pray for you, - in that ye have not spoken of me the thing which is right, like my servant Job,' Job 40:7, Job 40:8." Dr. K. then gives the common version, and proposes the following as a new version: -
Job 19:25 For I know that my Vindicator liveth,And he at last shall arise over this dust.
Job 19:26 And after that mine adversaries have mangled me thus,Even in my flesh shall I see God.
Job 19:27 Whom I shall see on my side;And mine eyes shall behold, but not estranged from me:All this have I made up in mine bosom.
Job 19:28 Verily ye shall say, Why have we persecuted him;Seeing the truth of the matter is found with him?
Job 19:29 Tremble for yourselves at the face of the sword;For the sword waxeth hot against iniquities:Therefore be assured that judgment will take place.
Kennicott's Remarks on Select Passages of Scripture, p. 165.
There is something very plausible in this plan of Dr. Kennicott; and in the conflicting opinions relative to the meaning of this celebrated and much controverted passage, no doubt some will be found who will adopt it as a middle course. The theory, however, is better than some of the arguments by which it is supported. Yet had I not been led, by the evidence mentioned before, to the conclusion there drawn, I should probably have adopted Dr. K.'s opinion with some modification: but as to his new version, it is what I am persuaded the Hebrew text can never bear. It is even too loose a paraphrase of the original, as indeed are most of the new versions of this passage. Dr. Kennicott says, that such a confidence as those cause Job to express, who make him speak concerning the future resurrection, ill comports with his cursing so bitterly the day of his birth, etc. But this objection has little if any strength, when we consider that it is not at all probable that Job had this confidence any time before the moment in which he uttered it: it was then a direct revelation, nothing of which he ever had before, else he had never dropped those words of impatience and irritation which we find in several of his speeches. And this may be safely inferred from the consideration, that after this time no such words escaped his lips: he bears the rest of his sufferings with great patience and fortitude; and seems to look forward with steady hope to that day in which all tears shall be wiped away from off all faces, and it be fully proved that the Judge of all the earth has done right.
Be ye afraid of the sword: for wrath [bringeth] the (t) punishments of the sword, that ye may know [there is] a judgment.
(t) God will be avenged of this harsh judgment by which you condemned me.
Be ye afraid of the sword,.... Not of the civil magistrate, nor of a foreign enemy, but of the avenging sword of divine justice; lest God should whet the glittering sword of his justice, and his hand should take hold of judgment, in order to avenge the wrongs of the innocent; unless the other should also be considered as his instruments:
for wrath bringeth the punishments of the sword, or "sins of the sword" (l): the sense is, either that the wrath of men, in persecuting the people of God, puts them upon the commission of such sins as deserve to be punished with the sword, either of the civil magistrate, or of a foreign enemy, or of divine justice; or else the wrath of God brings on more punishments for their sins by means of the sword; and to this sense is the Targum,
"when God is angry for iniquities, he sends those that slay with the sword:''
that ye may know there is a judgment; that is executed in the world by the Judge of all the earth, who will do right; and that there is a future judgment after death, unto which everything in this world will be brought, when God will judge the world in righteousness by Christ, whom he has ordained to be Judge of quick and dead; and which will be a righteous judgment, that none can escape; and when, Job suggests, the controversy between him and his friends would be determined; and it would be then seen who was in the right, and who in the wrong; and unto which time he seems willing to refer his cause, and to have no more said about it; but his friends did not choose to take his advice; for Zophar the Naamathite starts up directly; and makes a reply, which is contained in the following chapter.
(l) "iniquitates gladii", Montanus, Schmidt, Michaelis; so Cocceius, Schultens.
wrath--the passionate violence with which the friends persecuted Job.
bringeth, &c.--literally, "is sin of the of the sword"
that ye may know--Supply, "I say this."
judgment--inseparably connected with the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (Job 42:7) is a pledge of the eternal wrath at the final coming to glorify the saints and judge their enemies (2-Thessalonians 1:6-10; Isaiah 25:8).
Sword - Of some considerable judgment to be inflicted on you which is called the sword, as Deuteronomy 32:41, and elsewhere. That - This admonition I give you, that you may know it in time, and prevent it. A judgment - God sees and observes, and will judge all your words and actions.
*More commentary available at chapter level.