Now I recognize that there are different ways of translating the phrase which says, “Yet in my flesh shall I see God” (v. 26). Some versions read, “Yet without my flesh.” But these fail to make full sense of the passage. What is redeemed if it is not Job’s body? Not the soul or spirit certainly, for these are never forfeited. And not Job’s physical possessions, for the chapter is not even considering them. It is the body that will be redeemed. Consequently, it is in this body and with his own physical eyes that Job expects to see God.
A second duty of the goel was to redeem by power, if this should be necessary. Abraham performed this duty toward his nephew Lot when Lot had been captured by the four kings who made war against the King of Sodom and his allies. Abraham armed his household, pursued the four kings and their prisoners, and then, attacking by night, recovered both the prisoners and spoil. This is what the Lord Jesus Christ is to do, is it not? He will attack in power—we speak rightly of resurrection power—and will break death’s hold. Now we look forward to the redemption of our bodies in that great and final resurrection.
Finally, the goel also had a duty to avenge a death. Imagine that an Israelite has been struck by a sword and is dying. The goel comes and learns who it is who has struck his friend and relative. Immediately he snatches up his own sword and dashes off to avenge the murder. Christ is likewise our avenger. We are dying men, but we have a Redeemer. Thus we read of His future activities and triumph, “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. . . . O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, who giveth us the victory through our Lord Jesus Christ (1 Cor. 15:25-26, 55-57).
As we think about Job’s words in slightly greater detail, however, we discover next that he took confidence, not only in the fact that he had a Redeemer, but that he had a living Redeemer. This is important, because it is obvious that the redeemer must be living to perform his function. If Job had merely been able to say that he had a redeemer, that would be wonderful enough. If he could further say that the Redeemer of whom he is speaking is Christ, that would be even more wonderful. To have known such a one, to have been related to him, to have been able to look back to what he had once done—all this would be both pleasant and comforting.
But so far as the present need was concerned it would be inadequate. He could have said, “I had a Redeemer, and I value that.” But he would have undoubtedly added, “And I wish I had him now.” For a redeemer must be living if he is to buy back the estate, recover the prisoners, and defeat the enemy. But Job does not say that he had a Redeemer. He says that he has a Redeemer and that he is living.
In the same way we too have a living Redeemer, the same Redeemer, who is Jesus. This is the thrust of our testimony on Easter Sunday, and indeed on every other Lord’s Day also. We testify that Jesus rose from the dead and that He ever lives to help all who call upon Him. The evidences for this fact are overwhelming.
