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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
2 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.
54. The wise falling away from faith in the truth, there is an addition rightly made concerning ‘fools’ as well; in that when the Pharisees and the Lawyers despised the Lord, the rabble of the people too followed the example of their incredulousness, which herein, that it saw Him a man, slighted the announcements of the Redeemer of the world. For often by the title of fools, are denoted those who are poor among the common people; whence too it is said by Jeremiah, Therefore I said, perchance these are poor, and foolish ones, that know not the way of the Lord, nor the judgment of their God. [Jer. 5, 4] But leaving the rich and wise of the world, our Redeemer came to seek the poor and foolish, whence it is now said, as if for the heightening of grief, The foolish despised me. As if it were expressed in plain speech; ‘Even those very persons despised Me, for whose healing I took to Me the foolishness of preaching.’ As it is written, For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. [1 Cor. 1, 21] For the ‘Word’ is ‘the Wisdom of God,’ but ‘the foolishness’ of this ‘Wisdom,’ the Flesh of the Word is called; that whereas the carnal severally could not by craft of the flesh attain to the wisdom of God, by the foolishness of preaching, i.e. by the incarnation of the Word, they might be healed. Therefore he says, The foolish too despised me. As if it were expressed in plain words; ‘Even by those very persons I was despised, for whose sake I was not afraid to be counted foolish.’ And whereas the Jewish multitude, when it saw the miracles of our Redeemer, honoured Him for His miracles, saying, This is the Christ [John 7, 41. 12.]; but when it beheld the infirmities of His human nature, it disdained to account Him the Creator, saying, Nay, but He deceiveth the people; it is rightly subjoined;
And when I departed from them, they spake against me.
55. For the Lord as it were drew near to the hearts of people, when He displayed miracles to them; and He as it were ‘departed from them,’ when He showed them no signs; but they spake against the Lord so ‘departing,’ when they refused to yield their faith to Him thus resting from miracles; but what wonder that He met with such treatment from the common folk, when those very persons, who appeared to be teachers of the Law, who gave it out that He was to be made Incarnate in the words of Prophecy, both beheld Him made Incarnate, and yet were parted from Him by the disjoining of unbelief?
“When I rise, they speak against me.” Like a target, Job says, I rise before them, and they will spit upon me all the words of abuse that they want to say.
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Summary
Job 19:18 vividly portrays the profound depths of Job's suffering, extending beyond physical affliction and material loss to encompass extreme social humiliation. This verse highlights the unprecedented and shocking reality that even "young children" – typically taught to respect elders – openly despised and mocked him, underscoring the complete collapse of his social standing and the pervasive nature of his ostracism. It paints a poignant picture of a man utterly stripped of dignity, where even his attempts to assert himself were met with relentless scorn from the most unexpected and vulnerable members of society.
Context
Literary Context
Job 19:18 is situated within Job's third major speech, a passionate lament and defense against the relentless accusations of his three friends, Eliphaz, Bildad, and Zophar. This chapter marks a pivotal moment where Job, having endured immense physical pain, the loss of his family, and his vast wealth, now articulates the profound social and emotional torment he faces. Preceding verses detail how his closest associates, servants, and even his wife have turned against him (Job 19:13-17). Verse 18 intensifies this theme by revealing the lowest point of his social degradation: the mockery from children. This specific detail underscores the totality of his abandonment and the complete reversal of his once-esteemed status, setting the stage for his defiant declaration of faith in a living Redeemer in Job 19:25).
Historical & Cultural Context
In ancient Near Eastern societies, respect for elders, particularly those of Job's former stature and wealth, was a cornerstone of social order. Children were typically raised to honor their parents and elders, and any deviation from this norm would be seen as a grave societal transgression. For "young children" to openly "despise" and "speak against" an elder like Job signifies an utterly unprecedented level of social disgrace and ostracism. This public shaming, especially from the least powerful members of society, would have been deeply humiliating and culturally shocking. Furthermore, Job's physical affliction, often interpreted in ancient cultures as a sign of divine curse or severe sin, would have contributed to his isolation, making him an object of fear and contempt rather than pity or respect.
Key Themes
This verse powerfully contributes to several overarching themes within the Book of Job. It vividly portrays the theme of Extreme Humiliation and Isolation, revealing a man stripped of all dignity and respect, even by those who typically hold no social power. The mockery by children underscores the Loss of Social Standing, as Job, once revered and influential (Job 29:7-11), now experiences the complete reversal of his fortunes. This specific detail also deepens the theme of the Pervasive Nature of Suffering, demonstrating that Job's torment extends far beyond physical pain and material loss to encompass profound emotional and psychological anguish. Finally, it reinforces the central challenge to the prevailing Retribution Theology espoused by his friends, as Job's unjust suffering, even at the hands of children, highlights the inadequacy of their simplistic explanations for human affliction.
Exposition and Analysis
Key Word Analysis
From עוּל; a babe; young child, little one. This term specifically refers to infants or very young children, often those still being nursed or recently weaned. The choice of this word is crucial, as it highlights the shocking and unnatural nature of their behavior. It's not just any "children" but the most vulnerable and dependent members of society, who would typically be under the strict control of adults and taught reverence for elders, yet they are the ones openly mocking Job. This underscores the extremity of Job's social degradation.
A primitive root; to spurn; also (intransitively) to disappear; abhor, cast away (off), contemn, despise, disdain, (become) loathe(some), melt away, refuse, reject, reprobate, [idiom] utterly, vile person. The use of this word here emphasizes not just a lack of respect, but active scorn and contempt directed at Job, reducing him to a state of utter worthlessness in the eyes of others.
A primitive root; to rise (in various applications, literal, figurative, intensive and causative); abide, accomplish, [idiom] be clearer, confirm, continue, decree, [idiom] be dim, endure, [idiom] enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, [idiom] but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-) rise (up) (again, against), rouse up, set (up), (e-) stablish, (make to) stand (up), stir up, strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -rising). This word suggests Job's attempt to stand, assert himself, or simply move, highlighting his physical or social effort to escape his predicament, which is immediately met with further scorn.
A primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue; answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. Combined with the preposition "against" (בְּ, be), this indicates hostile or accusatory speech. The imperfect tense suggests a continuous or repeated action. This phrase implies that Job's attempts to "arise" (perhaps to move, to assert himself, or simply to stand up) were met with immediate, persistent, and aggressive verbal abuse or mockery from the children, compounding his misery and reinforcing his helplessness.
Verse Breakdown
"Yea, young children despised me"
This clause shockingly reveals the extent of Job's social fall. The "young children," the most unlikely source of disrespect, actively held Job in contempt. This signifies a complete breakdown of social order and a profound reversal of Job's former status, where even the most vulnerable felt empowered to scorn him. It underscores the pervasive nature of his isolation and the depth of his humiliation.
"I arose, and they spake against me"
This second clause describes Job's attempt to engage or assert himself, perhaps to stand up from his ash heap or to address his tormentors. However, his action is immediately met with continued verbal assault from the children. This highlights his utter powerlessness and the relentless nature of the scorn he faced. Even a simple act of movement or an attempt at dignity was met with further mockery, emphasizing his complete vulnerability and the inescapable nature of his suffering.
Literary Devices
Job 19:18 employs several powerful literary devices to convey the depth of Job's suffering. Hyperbole is evident in the claim that "young children despised me," which, while possibly literally true, also serves to exaggerate the extent of his social rejection. It's an extreme example meant to convey the absolute lowest point of his societal standing. The verse also utilizes Irony, as it is deeply ironic that those who are typically the most vulnerable and dependent, and who should be taught respect for elders, are the ones inflicting scorn upon Job. This reversal of expected social order highlights the chaotic and unjust nature of Job's world. Furthermore, the verse evokes strong Pathos, appealing to the reader's emotions by presenting Job in such a pitiable state, mocked by infants. Finally, the "young children" can be seen as a Symbol of society's complete and utter rejection of Job, representing the pervasive nature of his isolation and the universal contempt he faced.
Theological and Thematic Connections
Job 19:18 offers a stark portrayal of the suffering of the righteous, challenging simplistic notions of divine retribution and highlighting the profound pain of social ostracism. Theologically, it underscores that suffering is not always a direct consequence of personal sin, forcing a deeper reflection on the mystery of affliction. It also reveals the human capacity for cruelty and the ease with which society can turn against those perceived as weak or cursed. The verse points to the universal experience of being misunderstood, reviled, or marginalized, even by those who lack full understanding or moral authority. It serves as a poignant reminder that true suffering often extends beyond physical pain to include profound emotional and relational wounds.
Reflection and Application
Job 19:18 is a powerful mirror reflecting the human experience of profound humiliation and social rejection. In a world where social media can amplify mockery and ostracism, Job's ancient lament resonates deeply. This verse calls us to cultivate radical empathy for those who are marginalized, ridiculed, or isolated, reminding us that true comfort involves understanding and alleviating their burden, not adding to it through judgment or neglect. It challenges us to look beyond superficial appearances or societal judgments and to see the inherent dignity in every person, especially those enduring trials. For those who have experienced the sting of unjust scorn, Job's resilience, even in the face of such extreme contempt, offers a poignant reminder that one's true worth is not determined by the opinions of others, but by God's unwavering love and ultimate justice. It encourages us to stand firm in our integrity, even when the world, or even the least expected among us, turns against us.
Questions for Reflection
FAQ
Why is the mockery from "young children" specifically mentioned as significant in Job 19:18?
The mention of "young children" (Hebrew, ʻăvîyl') is highly significant because it represents the absolute nadir of Job's social degradation. In ancient Near Eastern culture, respect for elders was paramount, and children were strictly taught to honor their seniors. For even the youngest and most vulnerable members of society to openly "despise" and "speak against" a man of Job's former stature signifies a complete breakdown of social order and his utter loss of dignity. It underscores that his ostracism was not limited to his peers or even his family, but was pervasive, extending to every segment of society, leaving him with no refuge from contempt. This detail highlights the extreme and comprehensive nature of his suffering, as he was stripped of all respect and reduced to an object of universal scorn.
Does "I arose, and they spake against me" imply Job was physically unable to stand up for himself?
While Job's severe physical afflictions (likely a form of leprosy or a similar debilitating skin disease, as implied in Job 2:7-8) undoubtedly weakened him, the phrase "I arose" in Job 19:18 is more likely metaphorical or indicative of an attempt to assert his dignity or simply to move. It suggests that any attempt by Job to re-engage with society, to stand up for himself, or even just to get up from his position of suffering, was immediately met with renewed verbal assault and mockery from the children. This emphasizes his complete helplessness and the relentless nature of the scorn he faced. It's not just that he was despised when he was down, but that even when he tried to "arise," the contempt continued unabated, reinforcing his profound isolation and the pervasive nature of his torment.
Christ-Centered Fulfillment
Job's experience in Job 19:18 finds its ultimate and most profound Christ-centered fulfillment in the life and passion of Jesus. Job, a righteous man, suffers unjust humiliation, even from the least expected sources, becoming an object of scorn and societal rejection. Similarly, Jesus, the perfectly righteous Son of God, was "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3). During His earthly ministry, He was mocked by religious leaders, scorned by the crowds He came to save, and ultimately subjected to the cruelest public humiliation at His crucifixion. The Gospels recount how He was reviled on the cross, with passersby, chief priests, scribes, and elders all mocking Him (Matthew 27:39-43). Like Job, Jesus experienced the depths of human cruelty and social ostracism, yet unlike Job, His suffering was not for His own sin but for the sins of the world. Through His voluntary endurance of such profound contempt, including the mockery that stripped Him of all earthly dignity, Jesus fully identified with the marginalized, the despised, and the unjustly afflicted. His ultimate vindication through resurrection and exaltation (Philippians 2:9-11) assures us that all who suffer unjustly with Him will also be glorified, transforming the shame of the cross into the triumph of salvation.