TRV
Translation
King James Version
All my inward friends abhorred me: and they whom I loved are turned against me.
Complete Jewish Bible
All my intimate friends abhor me, and those I loved have turned against me.
American Standard Version
All my familiar friends abhor me, And they whom I loved are turned against me.
World English Bible Messianic
All my familiar friends abhor me. They whom I loved have turned against me.
Geneva Bible (1599)
All my secret friends abhorred me, and they whome I loued, are turned against me.
Young's Literal Translation
Abominate me do all the men of my counsel, And those I have loved, Have been turned against me.
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In the KJVVerse 13,317 of 31,102
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Commentary on Job 19 verses 8–22
8 ¶ He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.
9 He hath stripped me of my glory, and taken the crown from my head.
10 He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree.
11 He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.
12 His troops come together, and raise up their way against me, and encamp round about my tabernacle.
13 He hath put my brethren far from me, and mine acquaintance are verily estranged from me.
14 My kinsfolk have failed, and my familiar friends have forgotten me.
15 They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.
16 I called my servant, and he gave me no answer; I intreated him with my mouth.
17 My breath is strange to my wife, though I intreated for the children's sake of mine own body.
18 Yea, young children despised me; I arose, and they spake against me.
19 All my inward friends abhorred me: and they whom I loved are turned against me.
20 My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.
21 Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.
22 Why do ye persecute me as God, and are not satisfied with my flesh?
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–22. Public domain.
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Gregory the DialogistAD 604
56. It is plain to all people, that God does not stand in need of counsellors, Who to man’s very counsellors themselves too vouchsafes the counsel of wisdom. Of whom moreover it is written, Who hath known the mind of the Lord, or who hath been His counsellor? [Hom. xi. 34. from Is. 40, 13] but as when bread or clothing is bestowed on one that lacks them, the Lord bears witness that He Himself has received them; so when right counsel is given to one that is ignorant of it, He Himself receives it, of Whom that man is a member, who is so instructed; for all we, that are of the number of the faithful, are members of our Redeemer; and as He Himself is fed in our persons by the pitying of liberality, so He is Himself aided in our persons by the counselling of instruction; and so the scribes and doctors of the Law Who used to instruct the people with respect to life, what else were they but ‘counsellors’ of the Redeemer, Who was to come? Who, nevertheless, when they beheld the Lord become Incarnate, separated numbers from faith in Him by their counsels, though before they had seemed to teach numbers by the words of the Prophets to believe the mystery of His Incarnation; and because with God he is more in His love, who draws the greatest number to the love of Him, it is further added of that same order of the doctors of the Law and the Pharisees; and he whom I loved most, turned away from me. For that very order, through the prompting of unbelief was turned aside from faith in the truth, which before, while serving in the labours of preaching, was most beloved, which same not only to the extent of not believing the Lord, but even of persecuting Him as well, the rabble of the common people followed, and was kindled with the firebrands of cruelty to the very deed of His Passion; in which very Passion too the hearts of the disciples were troubled.
Ishodad of MervAD 850
COMMENTARY ON JOB 19:18
“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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 19:19 profoundly articulates the zenith of Job's suffering, extending beyond physical ailment and material ruin to the agonizing realm of relational betrayal. This verse is a poignant cry from a man who, having endured unimaginable loss, now confronts the devastating reality that those he held most dear—his most intimate confidantes and beloved companions—have not only abandoned him but actively turned against him, adding the unbearable weight of contempt and rejection to his already immense sorrow. It captures the unique pain of isolation when human solace fails, and trusted relationships become sources of further anguish.
CONTEXT
Literary Context: Job 19:19 is embedded within Job's third cycle of dialogue with his three friends (Eliphaz, Bildad, and Zophar), specifically within his passionate and desperate response to Bildad's harsh accusations (Job 18). Throughout Job 19, Job expresses his profound despair over their relentless misjudgment and the relentless divine oppression he perceives. He feels utterly forsaken, not only by God (as articulated in verses like Job 19:6-12) but also by his community, his servants, his family, and, most agonizingly, by his most intimate companions. This verse underscores the depth of his physical and emotional torment, as he feels completely alone in his affliction, a theme powerfully echoed in Job 16:20 where he laments his friends' mocking. His words here serve as a prelude to his magnificent declaration of faith in a living Redeemer in Job 19:25-27, demonstrating that even amidst the deepest human despair, a flicker of divine hope remains.
Historical & Cultural Context: In the ancient Near East, friendship was often understood as a covenantal bond, implying deep loyalty, shared secrets, and unwavering support, especially in times of adversity. Hospitality was a sacred duty, and friends were expected to offer comfort, counsel, and practical aid. Job's friends, initially fulfilling the cultural expectation by coming to mourn with him (Job 2:11), quickly devolved into accusers, adhering to the prevailing cultural theology that suffering was a direct consequence of sin. This belief system, while offering a seemingly rational explanation for misfortune, utterly failed Job, who maintained his innocence. For Job, the betrayal by his "inward friends" was not merely a social slight but a profound violation of sacred trust and a cultural expectation, leaving him utterly exposed and without the communal support vital for survival and reputation in that society. His experience highlights the devastating impact of social ostracization and the breakdown of communal bonds in a culture where individual identity was often intertwined with one's place within the community.
Key Themes: This verse powerfully encapsulates several major themes within the Book of Job. Firstly, it highlights the Profound Betrayal and Isolation that Job experiences. The turning of "inward friends" and "they whom I loved" against him emphasizes the complete breakdown of his most cherished relationships, leaving him utterly isolated in his suffering. This resonates with the universal experience of betrayal, as seen in Psalm 41:9. Secondly, it deepens the theme of the Nature of Suffering, demonstrating that Job's pain is not merely physical or material but profoundly relational and psychological. The emotional anguish of being rejected by those who should have offered solace compounds his already immense physical pain, challenging the simplistic notion that suffering is always a direct result of personal sin. Finally, the verse underscores the Fragility of Human Support. It serves as a stark reminder that even the closest human bonds can fray or break under the immense pressure of incomprehensible adversity, leaving one feeling completely exposed and vulnerable when faced with the limits of human understanding and loyalty, a truth also found in Psalm 146:3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 19:19 masterfully employs several literary devices to convey the depth of Job's agony. Parallelism is evident in the two clauses, where "All my inward friends abhorred me" is echoed and intensified by "and they whom I loved are turned against me." This synonymous parallelism reinforces the central theme of betrayal and isolation, emphasizing the comprehensive nature of his relational abandonment. Hyperbole is likely present in the use of "All my inward friends," as it conveys Job's subjective experience of complete abandonment, even if not every single acquaintance literally turned away. This exaggeration effectively communicates the overwhelming sense of forsakenness. The verse also powerfully uses Pathos, evoking deep pity and sadness in the reader for Job's plight. His raw expression of betrayal from those he cherished is designed to elicit an emotional response, highlighting the tragic irony that his supposed comforters have become his tormentors. This Irony is a pervasive element in the Book of Job, where the expected roles are inverted, and suffering is met with accusation rather than compassion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 19:19 offers a profound theological commentary on the nature of human relationships in the face of extreme suffering, implicitly contrasting the fragility of human loyalty with the steadfastness of divine faithfulness. It underscores that human comfort and support, while invaluable, are ultimately limited and can fail, even from those closest to us. This betrayal highlights the devastating impact of relational brokenness, which can compound physical and material suffering, demonstrating that true anguish often involves the soul's isolation. The verse challenges simplistic theological frameworks that equate suffering with sin, as Job's innocent suffering is met with revulsion from those who should have offered grace. It implicitly points to the necessity of a deeper, more enduring source of solace beyond human capacity, foreshadowing Job's ultimate trust in a divine Redeemer.
REFLECTION AND APPLICATION
Job 19:19 resonates deeply with the universal human experience of profound loneliness and betrayal. In our own lives, we may face situations where those we trust and love turn away, leaving us feeling abandoned, misunderstood, or even despised. This verse serves as a powerful reminder of the added burden of emotional pain when relational foundations crumble. It calls us to cultivate profound empathy for those enduring trials, recognizing that their suffering may be compounded by relational strain or outright betrayal. It challenges us to examine the quality of our own friendships, urging us to be the kind of steadfast companion who "loves at all times" (Proverbs 17:17), especially in adversity. Ultimately, when human support systems fail, Job's experience implicitly points to the ultimate steadfastness of God. While Job wrestled with his perception of God's abandonment, his eventual declaration of a living Redeemer in Job 19:25 provides a beacon of hope, reminding us that even when all human comfort vanishes, God remains faithful.
Questions for Reflection
FAQ
Who are Job's "inward friends" mentioned in this verse?
Answer: Job's "inward friends" (Hebrew: metei sodi) refers to his closest confidantes, those with whom he shared his deepest secrets and counsel. This term signifies a level of intimacy far beyond casual acquaintance. In the immediate context of the Book of Job, these are primarily his three companions—Eliphaz, Bildad, and Zophar—who initially came to comfort him after his immense losses (Job 2:11). However, instead of offering solace, they became his accusers, convinced that his suffering was divine punishment for hidden sin. Their transformation from trusted companions to harsh critics and ultimately, to those who "abhorred" and "turned against" him, made their betrayal particularly agonizing for Job.
CHRIST-CENTERED FULFILLMENT
Job 19:19, with its raw depiction of betrayal by trusted friends, finds its ultimate and most profound fulfillment in the life and suffering of Jesus Christ. Job's lament foreshadows the experience of the perfect, innocent Sufferer, Jesus, who was not only "despised and rejected by men" (Isaiah 53:3) but also intimately betrayed by those closest to Him. Judas, one of His chosen twelve, delivered Him to His enemies with a kiss (Matthew 26:48-49). His disciples, whom He had loved and poured His life into, abandoned Him in His hour of greatest need (Mark 14:50). Even Peter, His most vocal follower, denied Him three times (Luke 22:54-62). Unlike Job, whose suffering was a mystery, Christ's suffering was a deliberate act of atonement, bearing the full weight of human sin and betrayal, so that we might be reconciled to God. In Jesus, we find the ultimate "friend who sticks closer than a brother" (Proverbs 18:24), who, though betrayed and forsaken, never betrayed us, but instead laid down His life for His friends (John 15:13). His experience of profound relational abandonment means He can fully empathize with our deepest pains (Hebrews 4:15), offering steadfast comfort and an unwavering presence when all human support fails.