Hiob 19:5 Kommentar

This chapter is Job's answer to Bildad's discourse in the foregoing chapter. Though his spirit was grieved and much heated, and Bildad was very peevish, yet he gave him leave to say all he designed to say, and did not break in upon him in the midst of his argument; but, when he had done, he gave him a fair answer, in which, I. He complains of unkind usage. And very unkindly he takes it. 1. That his comforters added to his affliction (Job 19:2-7). 2. That his God was the author of his affliction (Job 19:8-12). 3. That his relations and friends were strange to him, and shy of him, in his affliction (Job 19:20-22). II. He comforts himself with the believing hopes of happiness in the other world, though he had so little comfort in this, making a very solemn confession of his faith, with a desire that it might be recorded as an evidence of his sincerity (Job 19:23-27). III. He concludes with a caution to his friends not to persist in their hard censures of him (Job 19:28, Job 19:29) If the remonstrance Job here makes of his grievances may serve sometimes to justify our complaints, yet his cheerful views of the future state, at the same time, may shame us Christians, and may serve to silence our complaints, or at least to balance them.

INTRODUCTION TO JOB 19 This chapter contains Job's reply to Bildad's second speech, in which he complains of the ill usage of his friends, of their continuing to vex him, and to beat, and bruise, and break him in pieces with their hard words, and to reproach him, and carry it strange to him, Job 19:1; which he thought was very cruel, since, if he was mistaken, the mistake lay with himself, Job 19:4; and if they were determined to go on at this rate, he would have them observe, that his afflictions were of God, and therefore should take care to what they imputed them, since he could not get the reasons of them, or his cause to be heard, though he vehemently and importunately sought it, Job 19:5; and then gives an enumeration of the several particulars of his distress, all which he ascribes to God, Job 19:8; and he enlarges upon that part of his unhappy case, respecting the alienation of his nearest relations, most intimate acquaintance and friends, from him, and their contempt of him, and the like treatment he met with from his servants, and even young children, Job 19:13; all which, with other troubles, had such an effect upon him as to reduce him to a mere skeleton, and which he mentions to move the pity of these his friends, now conversing with him, Job 19:20; and yet after all, and in the midst of it, and which was his great support under his trials, he expresses his strong faith in his living Redeemer, who should appear on the earth in the latter day, and be his Saviour, and in the resurrection of the dead through him, which he believed he should share in, and in all the happiness consequent on it; and he wishes this confession of his faith might be written and engraven, and be preserved on a rock for ever for the good of posterity, Job 19:23; and closes the chapter with an expostulation with his friends, dissuading them from persecuting him any longer, since there was no reason for it in himself, and it might be attended with bad consequences to them, Job 19:28.

Know now that God hath overthrown me,.... He would have them take notice that all his afflictions were from the hand of God; and therefore should take care to what they imputed any acts of his, whose ways are unsearchable, and the reasons of them not to be found out; and therefore, if a wrong construction should be put upon them, which may be easily done by weak sighted men, it must be displeasing to him. Job had all along from the first ascribed his afflictions to God, and he still continued to do so; he saw his hand in them all; whoever were the instruments, it was God that had overthrown him, or cast him down from an high to a very low estate; that had taken away his substance, his children, and his wealth: or "hath perverted me" (l); not that God had made him perverse, or was the cause or occasion of any perverseness in him, either in his words or in his actions, or had perverted his cause, and the judgment of it; Job could readily answer to those questions of Bildad, "doth God pervert judgment? or doth the Almighty pervert justice?" and say, no, he doth not; but he is to be understood in the same sense as the church is, when she says, see Lam 3:9; "he hath made my path crooked"; where the same word is used as here; and both she and Job mean that God had brought them into cross, crooked, and afflictive dispensations: and hath compassed me with his net; and which also designs affliction, which is God's net, which he has made, ordained, and makes use of; which he lays for his people, and takes them in, and draws them to himself, and prevents them committing sin, and causes to issue in their good; see Lam 1:13. (l) "pervertit me", Montanus, Mercerus; so Vatablus, Drusius, Schultens.

"And if I—let us suppose—had done things that should not have been done, even if I had been in such a condition, was it not necessary just the same that you felt ashamed while seeing my afflictions, disease, worms and loss of goods? But you approach me without commiserating with me and without feeling any sympathy for my adversities."

“But alas! Since you magnify yourselves against me and insult me with reproach,” he says, “know then that it is the Lord that has troubled me.” What do these words mean? That it is necessary to have respect and fear? In my opinion, Job wants to suggest in this passage that if he was suffering so much, it was not because of his faults—in fact, if God strikes one, does one always suffer because of his faults? Not Job, and not many others—but in order to be tested and to achieve more victories.

But ye are set up against me. HISTORICAL INTERPRETATION But perhaps we shall consider these words more thoroughly, if we point out how they apply to the friends of blessed Job personally in a special sense. For they, when they saw the righteous man smitten, ought to have turned back into their own deepest interior, and not to have persecuted blessed Job with words of upbraiding, but to have bewailed their own case; seeing that, if he was so stricken, who served as he did, with what vengeance did they deserve to be smitten, who had not served like him? And it is rightly said to them, Ye are set up against me; as if it were said to them in plainer terms; 'Ye who ought by occasion of my being smitten to have been set up against your own selves,' this being the order of such setting up on the side of goodness, viz. that we be first set up against ourselves, and afterwards against the wicked. For he that is set up against the good, is blown out in pride. Thus we are set up against ourselves, when, reviewing our own evil deeds, we smite ourselves with the severe avenging of penance, when we do not spare ourselves at all in our sins, and are not biassed by any fond thoughts towards ourselves, who, if we first rigidly follow up our evil things in ourselves, it is likewise fair, that we should be set up against the evil in others too for their good, and that the evil which we punish in ourselves, we should subdue in others too, by charging it home to them. But this sort of setting up the wicked know nothing of, because they leave themselves, and attack the good; they incline themselves towards themselves, in their secret heart, by the softness of fond flattering, and they are set up against the lives of good men by the severity of harshness, whence it is now rightly said to the friends of blessed Job swelling against him under his scourge, Ye are set up against me: i.e. 'Your own selves, that deserve to be rebuked, ye leave, and me ye rebuke with severe sentences.' For he that does not judge himself first, is ignorant what to judge right in another; and if perchance he did know by the hearing what to judge right, yet he is not able to judge rightly the merits of another, who has no rule of judging supplied him by the consciousness of his own innocence. Hence it is that it is said to certain persons dealing deceitfully, when they brought an adulteress to receive punishment; He that is without sin among you, let him first cast a stone at her. For they went for the punishing of others' sins, and they had left their own behind; and so they are called back to their conscience within them, that they should first correct their own faults, and then reprove those of others. It is hence that, when the tribe of Benjamin was deep sunk in the guilt of carnal sin, all Israel banded together would have avenged that wickedness, yet was once and again itself smitten down in the conflict of war; but on the Lord being consulted whether they should go to take vengeance, it was commanded them. The People, that went according to the bidding of God's voice, fell both once and again, and then at length effectually smiting the sinning tribe, almost wholly extirpated it. How is it that it is first kindled to the revenge of sin, and yet afterwards itself brought down; but that those are to be chastised first themselves, by whose means the sins of others are chastised; that they may themselves now come cleansed through vengeance, who are forward to chastise the evil of others? Whence it follows that when the vengeance of God's inquest is at rest towards us, our own conscience should reprove its own self, and by its own act lift itself up against self, to sorrows of penance, neither being set up towards the good, and humble towards itself, but unbending towards itself, and bowed low towards all the good. Thus to proud men administering reproof, it is rightly said; Ye are set up against me, and ye charge me with my reproaches. All persons that are set up, account temporal afflictions to be a grievous reproach, and they think every individual to be the more despised by God, in proportion as they see him scourged with the rod of affliction. For they look for nothing in principles, they look for nothing in practices; but whomsoever they see to be stricken in this life, they imagine to be already condemned by God's sentence; whence it is well said on this occasion by the voice of blessed Job; And ye charge me with my reproaches. In that they, who knew him to be righteous before his strokes, were now judging him to be unrighteous by the mere fact of his being stricken, and hence it very often happens that Heretics, because they see persons within the bosom of Holy Church suffering affliction; (for it is written of God, And scourgeth every son whom He receiveth;) fancy that the sorrows of the faithful arise from nothing but sin, and themselves they for this reason conclude to be righteous, because being left in the thoughts of their evil ways, lacking the rod, they have become hardened.

So he then says, "But you raise yourselves up against me," showing your excellence, "and you blame me for my disgraces," i.e., which only concern me and do not burden others.

The worth of a poor upright man. Riches preserve friends. False witnesses. False friends. A king's wrath. The foolish son. The prudent wife. Slothfulness. Pity for the poor. The fear of the Lord. The spendthrift son. Obedience to parents.

JOB'S REPLY TO BILDAD. (Job 19:1-29) How long, &c.--retorting Bildad's words (Job 18:2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufferer? And yet even this they have not yet proved.

magnify, &c.--Speak proudly (Oba 1:12; Eze 35:13). against me--emphatically repeated (Psa 38:16). plead . . . reproach--English Version makes this part of the protasis, "if" being understood, and the apodosis beginning at Job 19:6. Better with UMBREIT, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or shame, which you assert. In the English Version "reproach" will mean Job's calamities, which they "pleaded" against him as a "reproach," or proof of guilt.