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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 19:8–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Bildad had very disingenuously perverted Job's complaints by making them the description of the miserable condition of a wicked man; and yet he repeats them here, to move their pity, and to work upon their good nature, if they had any left in them.
I.He complains of the tokens of God's displeasure which he was under, and which infused the wormwood and gall into the affliction and misery.
How doleful are the accents of his complaints! "He hath kindled his wrath against me, which flames and terrifies me, which burns and pains me," Job 19:11. What is the fire of hell but the wrath of God? Seared consciences will feel it hereafter, but do not fear it now. Enlightened consciences fear it now, but shall not feel it hereafter. Job's present apprehension was that God counted him as one of his enemies; and yet, at the same time, God loved him, and gloried in him, as his faithful friend. It is a gross mistake, but a very common one, to think that whom God afflicts he treats as his enemies; whereas, on the contrary, as many as he loves he rebukes and chastens; it is the discipline of his sons. Which way soever Job looked he thought he saw the tokens of God's displeasure against him.
1.Did he look back upon his former prosperity? He saw God's hand putting an end to that (Job 19:9): "He has stripped me of my glory, my wealth, honour, power, and all the opportunity I had of doing good. My children were my glory, but I have lost them; and whatever was a crown to my head he has taken it from me, and has laid all my honour in the dust." See the vanity of worldly glory: it is what we may be soon stripped of; and, whatever strips us, we must see and own God's hand in it and comply with his design.
2.Did he look down upon his present troubles? He saw God giving them their commission, and their orders to attack him. They are his troops, that act by his direction, which encamp against me, Job 19:12. It did not so much trouble him that his miseries came upon him in troops as that they were God's troops, in whom it seemed as if God fought against him and intended his destruction. God's troops encamped around his tabernacle, as soldiers lay siege to a strong city, cutting off all provisions from being brought into it and battering it continually; thus was Job's tabernacle besieged. Time was when God's hosts encamped round him for safety: Hast thou not made a hedge about him? Now, on the contrary, they surrounded him, to his terror, and destroyed him on every side, Job 19:10.
3.Did he look forward for deliverance? He saw the hand of God cutting off all hopes of that (Job 19:8): "He hath fenced up my way, that I cannot pass. I have now no way left to help myself, either to extricate myself out of my troubles or to ease myself under them. Would I make any motion, take any steps towards deliverance? I find my way hedged up; I cannot do what I would; nay, if I would please myself with the prospect of a deliverance hereafter, I cannot do it; it is not only out of my reach, but out of my sight: God hath set darkness in my paths, and there is none to tell me how long," Psa 74:9. He concludes (Job 19:10), "I am gone, quite lost and undone for this world; my hope hath he removed like a tree cut down, or plucked up by the roots, which will never grow again." Hope in this life is a perishing thing, but the hope of good men, when it is cut off from this world, is but removed like a tree, transplanted from this nursery to the garden of the Lord. We shall have no reason to complain if God thus remove our hopes from the sand to the rock, from things temporal to things eternal.
II.He complains of the unkindness of his relations and of all his old acquaintance.
In this also he owns the hand of God (Job 19:13): He has put my brethren far from me, that is, "He has laid those afflictions upon me which frighten them from me, and make them stand aloof from my sores." As it was their sin God was not the author of it; it is Satan that alienates men's minds from their brethren in affliction. But, as it was Job's trouble, God ordered it for the completing of his trial. As we must eye the hand of God in all the injuries we receive from our enemies ("the Lord has bidden Shimei curse David"), so also in all the slights and unkindnesses we receive from our friends, which will help us to bear them the more patiently. Every creature is that to us (kind or unkind, comfortable or uncomfortable) which God makes it to be. Yet this does not excuse Job's relations and friends from the guilt of horrid ingratitude and injustice to him, which he had reason to complain of; few could have borne it so well as he did. He takes notice of the unkindness,
1.Of his kindred and acquaintance, his neighbours, and such as he had formerly been familiar with, who were bound by all the laws of friendship and civility to concern themselves for him, to visit him, to enquire after him, and to be ready to do him all the good offices that lay in their power; yet these were estranged from him, Job 19:13. They took no more care about him than if he had been a stranger whom they never knew. His kinsfolk, who claimed relation to him when he was in prosperity, now failed him; they came short of their former professions of friendship to him and his present expectations of kindness from them. Even his familiar friends, whom he was mindful of, had now forgotten him, had forgotten both his former friendliness to them and his present miseries: they had heard of his troubles, and designed him a visit; but truly they forgot it, so little affected were they with it. Nay, his inward friends, the men of his secret, whom he was most intimate with and laid in his bosom, not only forgot him, but abhorred him, kept as far off from him as they could, because he was poor and could not entertain them as he used to do, and because he was sore and a loathsome spectacle. Those whom he loved, and who therefore were worse than publicans if they did not love him now that he was in distress, not only turned from him, but were turned against him, and did all they could to make him odious, so to justify themselves in being so strange to him, Job 19:19. So uncertain is the friendship of men; but, if God be our friend, he will not fail us in a time of need. But let none that pretend either to humanity or Christianity ever use their friends as Job's friends used him: adversity is the proof of friendship.
2.Of his domestics and family relations. Sometimes indeed we find that, beyond our expectation, there is a friend that sticks closer than a brother; but the master of a family ordinarily expects to be attended on and taken care of by those of his family, even when, through weakness of body or mind, he has become despicable to others. But poor Job was misused by his own family, and some of his worst foes were those of his own house. He mentions not his children; they were all dead, and we may suppose that the unkindness of his surviving relations made him lament the death of his children so much the more: "If they had been alive," would he think, "I should have had comfort in them." As for those that were now about him,
(1.)His own servants slighted him. His maids did not attend him in his illness, but counted him for a stranger and an alien, Job 19:15. His other servants never heeded him; if he called to them they would not come at his call, but pretended that they did not hear him. If he asked them a question, they would not vouchsafe to give him an answer, Job 19:16. Job had been a good master to them, and did not despise their cause when they pleaded with him (Job 31:13), and yet they were rude to him now, and despised his cause when he pleaded with them. We must not think it strange if we receive evil at the hand of those from whom we have deserved well. Though he was now sickly, yet he was not cross with his servants, and imperious, as is too common, but he entreated his servants with his mouth, when he had authority to command; and yet they would not be civil to him, neither kind nor just. Note, Those that are sick and in sorrow are apt to take things ill, and be jealous of a slight, and to lay to heart the least unkindness done to them: when Job was in affliction even his servants' neglect of him troubled him.
(2.)But, one would think, when all forsook him, the wife of his bosom should have been tender of him: no, because he would not curse God and die, as she persuaded him, his breath was strange to her too; she did not care for coming near him, nor took any notice of what he said, Job 19:17. Though he spoke to her, not with the authority, but with the tenderness of a husband, did not command, but entreated her by that conjugal love which their children were the pledges of, yet she regarded him not. Some read it, "Though I lamented, or bemoaned myself, for the children," that is, "for the death of the children of my own body," an affliction in which she was equally concerned with him. Now, it appeared, the devil spared her to him, not only to be his tempter, but to be his tormentor. By what she said to him at first, Curse God and die, it appeared that she had little religion in her; and what can one expect that is kind and good from those that have not the fear of God before their eyes and are not governed by conscience?
(3.)Even the little children who were born in his house, the children of his own servants, who were his servants by birth, despised him, and spoke against him (Job 19:18); though he arose in civility to speak friendly to them, or with authority to check them, they let him know that they neither feared him nor loved him.
III.He complains of the decay of his body; all the beauty and strength of that were gone.
When those about him slighted him, if he had been in health, and at ease, he might have enjoyed himself. But he could take as little pleasure in himself as others took in him (Job 19:20): My bone cleaves now to my skin, as formerly it did to my flesh; it was this that filled him with wrinkles (Job 16:8); he was a perfect skeleton, nothing but skin and bones. Nay, his skin too was almost gone, little remained unbroken but the skin of his teeth, his gums and perhaps his lips; all the rest was fetched off by his sore boils. See what little reason we have to indulge the body, which, after all our care, may be thus consumed by the diseases which it has in itself the seeds of.
IV.Upon all these accounts he recommends himself to the compassion of his friends, and justly blames their harshness with him. From this representation of his deplorable case, it was easy to infer,
1.That they ought to pity him, Job 19:21. This he begs in the most moving melting language that could be, enough (one would think) to break a heart of stone: "Have pity upon me, have pity upon me, O you my friends! if you will do nothing else for me, be sorry for me, and show some concern for me; have pity upon me, for the hand of God hath touched me. My case is sad indeed, for I have fallen into the hands of the living God, my spirit is touched with the sense of his wrath, a calamity of all other the most piteous." Note, It becomes friends to pity one another when they are in trouble, and not to shut up the bowels of compassion.
2.That, however, they ought not to persecute him; if they would not ease his affliction by their pity, yet they must not be so barbarous as to add to it by their censures and reproaches (Job 19:22): "Why do you persecute me as God? Surely his rebukes are enough for one man to bear; you need not add your wormwood and gall to the cup of affliction he puts into my hand, it is bitter enough without that: God has a sovereign power over me, and may do what he pleases with me; but do you think that you may do so too?" No, we must aim to be like the Most Holy and the Most Merciful, but not like the Most High and Most Mighty. God gives not account of any of his matters, but we must give account of ours. If they did delight in his calamity, let them be satisfied with his flesh, which was wasted and gone, but let them not, as if that were too little, wound his spirit, and ruin his good name. Great tenderness is due to those that are in affliction, especially to those that are troubled in mind.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The grace of the Gospel testifies that these words have been said about the Lord in truth. John, in fact, says, “His brothers did not believe in him,” when they said to him, “Leave from here, and go into Judea, so that your disciples may also see the works that you do. For there is no man that does anything in secret, and he himself seeks to be known openly. If you do these things, show yourself to the world.” They said that because they did not know his ability and “recognized strangers rather than” him. This certainly referred to the Jews, that is, they looked after their own interests, and when he had to be admired, they despised him.
We shall show this more effectively if we introduce the testimony of John, who says, “He came to his own, and his own did not receive him.” For his “brothers were put far from him,” and his “acquaintances were estranged” from him, concerning whom the Hebrews that held the law were taught to prophesy and never realized they should acknowledge when present. Thus it is rightly said, “My relatives and my close friends have failed me.” The Jews, “relatives” in the flesh, an “acquaintance” by the teaching of the law, forgot him whom they had foretold. They sang of him in the words of the law as destined to become incarnate. When he was made incarnate, they denied him with words of unbelief. The text continues, “The guests in my house have forgotten me; my serving girls count me as a stranger.” The inhabitants of God’s house were the priests, whose race was once set apart in the service of God and continued henceforth by office in that state. But the “serving girls” are not improperly taken as the souls of the Levites, servants to the hidden parts of the tabernacle, as it were, by a more familiar service to the interior of the bedchamber. Therefore, let Job say of the priests, serving with diligent care, let him say of the Levites attending in the interior of the house of God, “The guests in my house have forgotten me; my serving girls count me as a stranger.” For they refused to acknowledge and reverence the incarnate Lord, whom they had for long foretold in the words of the law. And yet, Job more plainly shows that he was not understood by their wicked will when he adds, “I have become an alien in their eyes.” This prefigures our Redeemer who, because he was not recognized by the synagogue, was rendered, “as it were, an alien” in his own house. The prophet plainly witnesses to this, saying, “Wherefore shall you be as a settler in the land and as a wayfaring man that turns aside to tarry?” When Christ was not heard as the Lord, he was not accepted as the owner but as “a settler of the land.” He only “turned aside to tarry as a wayfaring man,” in that he bore away only a few people out of Judea, and proceeding to the calling of the Gentiles finished the journey that he had begun.
47. We shall show this the better, if we bring forward the testimony of John, who says, He came unto His own, and His own received Him not [John 1, 11]; for His ‘brethren were put far from Him,’ and His ‘acquaintance were estranged’ from Him, Whom the Hebrews that held the Law were taught to prophesy, and never knew to acknowledge when present.
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Summary
Job 19:13 powerfully articulates the profound relational agony experienced by Job, who, amidst his physical torment and spiritual bewilderment, laments the complete breakdown of his closest human connections. This verse reveals the deep emotional wound of abandonment, as Job perceives that even his most intimate family and friends have been turned away from him, intensifying his isolation and compounding the multifaceted nature of his suffering. It highlights the devastating impact of social ostracization and the perceived divine orchestration of his comprehensive tribulation.
Context
Literary Context
Job 19 is a pivotal and intensely personal chapter within Job's extended lament, marking his fourth major speech in response to the relentless accusations of his friends. Having already expressed his physical decay and his desperate plea for divine vindication in earlier chapters, Job here shifts his focus to the excruciating pain of human rejection and societal isolation. This verse immediately follows Job's declaration that God has "stripped me of my glory" and "taken the crown from my head" (Job 19:9), indicating his belief that his social standing and relationships, much like his physical well-being, are under divine judgment. The subsequent verses continue this theme, describing how even servants and children despise him (Job 19:15-18), culminating in his famous declaration of faith in a living Redeemer (Job 19:25). Job 19:13 thus serves as a critical bridge, illustrating the devastating social consequences of his perceived divine abandonment and the profound failure of human comfort. It sets the stage for his subsequent defiant hope, demonstrating the depth of despair from which that hope arises.
Historical & Cultural Context
In the ancient Near East, family and community ties were not merely social constructs but foundational pillars of an individual's identity, security, and social standing. To be estranged from one's "brethren" (a term encompassing close relatives and kinsmen) and "acquaintances" was not merely an emotional blow but a catastrophic loss of social capital, protection, and honor. Hospitality was a sacred duty, and support for the afflicted was a deeply ingrained societal expectation. Job's experience of being shunned by his inner circle would have been perceived as a profound curse, often associated with divine judgment for grievous sin. His lament reflects the crushing disappointment when societal expectations of communal support were not only unmet but actively subverted, leaving him utterly exposed and vulnerable in a world where social connections were paramount for survival and dignity. This context amplifies the depth of Job's suffering, as he is stripped of everything that defined his place in society.
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Job. Foremost is the theme of profound abandonment, where Job feels deserted not only by God but also by those closest to him, highlighting the comprehensive nature of his suffering. It underscores the theme of broken relationships, illustrating the painful reality that even the most intimate bonds can fracture under the immense weight of adversity and misunderstanding, as seen in the dialogue between Job and his friends throughout the book. Furthermore, it speaks to social isolation, a suffering that often rivals or exceeds physical pain, as Job is cut off from the very community that should have offered solace. This relational breakdown is presented as part of the multifaceted depth of suffering Job endures, challenging the simplistic theological framework of his friends who attribute all his woes to personal sin (e.g., Job 4:7-9). Job's lament here also subtly touches on the theme of perceived divine agency in suffering, as he attributes the estrangement of his loved ones to God's direct action ("He hath put..."), reflecting his struggle to reconcile God's sovereignty with his inexplicable pain.
Exposition and Analysis
Key Word Analysis
This term (H251, אָח) is broad in its biblical usage, referring not only to biological brothers but also to kinsmen, close relatives, or even members of the same tribe or covenant community. In Job's context, it signifies those with whom he shared the deepest familial and communal bonds, implying a natural expectation of unwavering loyalty and support. The fact that even these "brethren" are "put far from me" underscores the extremity of his isolation, as these are the people who, by blood and custom, should have been his staunchest allies.
Derived from the primitive root (H3045, יָדַע) meaning "to know," this word is used here in its participle form to mean "my known ones" or "those familiar to me." It refers to a circle of close friends and trusted associates, distinct from mere casual contacts. The estrangement of these individuals signifies a complete collapse of Job's social network, leaving him without any familiar face to turn to for comfort or understanding. This loss of intimate connection compounds his suffering, as those who knew him best have turned away.
This verb (H2114, זוּר), from a primitive root meaning "to turn aside" or "to be a foreigner," denotes a deliberate act of separation or alienation, implying that Job's acquaintances have not merely drifted away but have actively become foreign or hostile towards him. The KJV's "verily" emphasizes the certainty and painful reality of this complete break in familiar bonds, suggesting a decisive and undeniable turning away rather than a passive drifting apart.
Verse Breakdown
"He hath put my brethren far from me"
Job attributes the painful reality of his relational breakdown directly to God. In his profound suffering, Job perceives God as the ultimate agent behind all his calamities, including the alienation of his closest family members. This reflects Job's consistent theological framework, where God's sovereignty extends even to the most painful aspects of human experience. The phrase implies a forceful, intentional act by God to sever these vital connections, intensifying Job's sense of divine abandonment and cosmic injustice, as if God Himself has orchestrated his social isolation.
"and mine acquaintance are verily estranged from me"
This clause parallels and intensifies the first, extending the circle of alienation from family to trusted friends and associates. The use of "verily estranged" emphasizes the completeness and undeniable nature of this separation. It highlights the emotional and social devastation Job experiences, as those who should have offered comfort and solidarity have instead become like strangers, actively turning away from him in his time of greatest need. This total relational collapse leaves Job in a state of profound and agonizing isolation, stripped of all human solace.
Literary Devices
Job 19:13 masterfully employs Synonymous Parallelism, a common and effective feature of Hebrew poetry. The first half of the verse, "He hath put my brethren far from me," is echoed and powerfully reinforced by the second half, "and mine acquaintance are verily estranged from me." "Brethren" and "acquaintance" serve as parallel terms for Job's inner circle of relationships, while "put far from me" and "estranged from me" similarly convey the idea of active separation and alienation. This parallelism does not merely repeat the idea but intensifies it, demonstrating the comprehensive nature of Job's relational abandonment – it affects both his closest family and his trusted friends. The verse also utilizes Pathos, evoking deep sympathy and sorrow for Job's plight. His lament is raw and emotionally charged, drawing the reader into his experience of profound loneliness and betrayal. The Hyperbole of "He hath put" (attributing God's direct action) underscores Job's perception of the cosmic scale of his suffering, where even human relationships are manipulated by divine will, amplifying his sense of helplessness and despair.
Theological and Thematic Connections
Job 19:13 serves as a poignant reminder of the profound fragility of human relationships, especially under the immense pressure of suffering. It highlights a universal human experience: the pain of being abandoned or misunderstood by those we expect to be our closest allies. Theologically, Job's lament challenges simplistic notions of divine justice and human loyalty, forcing us to grapple with the reality that suffering is often multifaceted, encompassing not only physical and spiritual distress but also profound relational brokenness. While Job attributes this estrangement to God, the verse also implicitly critiques the failure of human compassion and the tendency of people to distance themselves from those who are afflicted, often out of fear, misunderstanding, or a desire to avoid perceived contamination. This human failure, however, ultimately serves to magnify the steadfastness of God's love, which, unlike human affection, does not waver in the face of adversity. It underscores that true solace must ultimately be found in the divine, not solely in human connections.
Reflection and Application
Job's agonizing cry in Job 19:13 resonates deeply with anyone who has experienced the profound pain of relational abandonment during times of intense personal suffering, whether it be illness, financial ruin, grief, or social ostracization. It reminds us that while human support is a precious gift, it is ultimately fallible and can fail when we need it most. This verse challenges us to cultivate empathy and steadfast loyalty, urging us to be the kind of friends who "love at all times" and "are born for adversity" (Proverbs 17:17). It also serves as a crucial reminder that our ultimate hope and source of unwavering comfort must rest not in the shifting sands of human relationships, but in the unshakeable faithfulness of God. When all human support crumbles, the divine presence remains, offering a solace that transcends the deepest wounds of betrayal and isolation. Our response to others' suffering, therefore, becomes a profound test of our own compassion and theological understanding.
Questions for Reflection
FAQ
Why does Job attribute this estrangement to God ("He hath put")?
Job's attribution of his relational breakdown to God ("He hath put my brethren far from me") is consistent with his broader theological framework throughout the book. Job operates from a deep conviction in God's absolute sovereignty over all aspects of creation and human experience, including both blessings and calamities. Unlike his friends, who believe his suffering is a direct punishment for specific sins, Job maintains his innocence while still acknowledging God's ultimate control. He perceives God as the orchestrator of his entire ordeal, even the painful social isolation. This perspective, while agonizing for Job, highlights a central tension in the book: how can a righteous God allow such comprehensive suffering, including the abandonment by loved ones, to befall an innocent person? Job's cry is not an accusation of God's injustice in the sense of a moral failing, but rather a desperate plea for understanding from the One he believes is ultimately responsible for his plight. He is grappling with the mystery of divine action in human suffering, even when it manifests through the actions (or inactions) of others. This is a crucial aspect of Job's wrestling with God's justice and sovereignty, a theme that permeates the entire book.
Christ-Centered Fulfillment
Job's profound lament of abandonment by his brethren and acquaintances finds its ultimate and most poignant fulfillment in the person of Jesus Christ. While Job's suffering was immense, it foreshadows the complete and cosmic abandonment experienced by the Son of God. Jesus, during His earthly ministry, was betrayed by one of His closest disciples, Judas (Matthew 26:47-50), denied by His most vocal follower, Peter (Matthew 26:69-75), and forsaken by all His disciples who "left him and fled" in His hour of greatest need (Matthew 26:56). Yet, the deepest fulfillment of Job's cry comes on the cross, where Jesus, bearing the sin of the world, experienced not just human abandonment but the terrifying and unique abandonment by God the Father, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). This divine estrangement, which Job could only perceive as a consequence of his own suffering, was for Christ the very means of our salvation. By enduring the ultimate alienation, Jesus became the one who would never leave us nor forsake us (Hebrews 13:5), offering a steadfast companionship that transcends all human failure and relational brokenness, and inviting us into a new, eternal family where we are never truly alone (Mark 3:31-35).