Job 19:5

KJV

If indeed ye will magnify [yourselves] against me, and plead against me my reproach:

KJV (with Strong's)

If indeed {H551} ye will magnify {H1431} yourselves against me, and plead {H3198} against me my reproach {H2781}:

Complete Jewish Bible

"You may take a superior attitude toward me and cite my disgrace as proof against me;

Berean Standard Bible

If indeed you would exalt yourselves above me and use my disgrace against me,

American Standard Version

If indeed ye will magnify yourselves against me, And plead against me my reproach;

Commentary

### SUMMARY
Job 19:5 captures Job's profound anguish and sense of betrayal as he confronts his friends, who, instead of offering comfort, exacerbate his suffering through their judgmental accusations. He perceives their arguments as a self-exalting act, where they leverage his misery and "reproach"—his shamed and afflicted state—as evidence to condemn him, thus adding insult to his already unbearable injury. This verse vividly portrays the pain of being misunderstood and falsely accused by those expected to provide solace.

### CONTEXT
* **Literary Context:** Job 19 is a pivotal and deeply emotional chapter within Job's third cycle of speeches, specifically his response to Bildad's second speech in [Job 18](/job/18 "Job 18 - Bildad's Second Speech"). Having endured the relentless accusations of his three friends—Eliphaz, Bildad, and Zophar—who insist his suffering must be a consequence of hidden sin, Job reaches a crescendo of desperation. In this chapter, he expresses his profound sense of abandonment by God, his family, and even his closest companions. Verses 1-6 are a direct address to his friends, where he laments their cruel and unjust treatment. Verse 5 specifically targets their self-righteous attitude and the way they use his visible suffering as a weapon against him, setting the stage for his powerful declaration of hope in a Redeemer in [Job 19:25-27](/job/19-25 "Job 19:25-27 - Job's Hope in a Redeemer").
* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, likely during a patriarchal period, though its exact dating is debated. The cultural backdrop includes a strong emphasis on wisdom traditions and a prevailing belief in retribution theology, where prosperity was seen as a sign of divine favor and suffering as evidence of divine punishment for sin. Job's friends operate firmly within this framework, unable to conceive of righteous suffering. In their culture, communal support for the afflicted was generally expected, making the friends' judgmental stance particularly egregious. Their "comfort" was not empathetic presence but a theological interrogation, seeking to justify God's actions by condemning Job, thereby "magnifying themselves" by asserting their perceived superior understanding of divine justice.
* **Key Themes:** Job 19:5 contributes significantly to several overarching themes in the Book of Job. It highlights the **inadequacy of human wisdom** when confronted with the mystery of suffering, contrasting sharply with God's ultimate, unsearchable wisdom ([Job 11:7](/job/11-7 "Job 11:7 - Can You Discover the Depths of God?")). The verse also underscores the theme of **false accusation and judgment**, as Job's friends wrongly attribute his suffering to sin, rather than acknowledging the possibility of innocent suffering. This leads to the theme of **betrayal and isolation**, as Job feels abandoned by God and attacked by those who should be his comforters. Furthermore, it subtly introduces the theme of **the nature of true comfort and empathy**, implicitly critiquing the friends' lack thereof and foreshadowing the later divine vindication of Job that transcends human understanding ([Job 42:7](/job/42-7 "Job 42:7 - The Lord Rebukes Job's Friends")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Magnify (Hebrew, _gadal'_):** The Hebrew word גָּדַל (*gadal*) primarily means "to be great, grow, become strong." When used reflexively or in the Hithpael stem (as implied here by "magnify yourselves"), it conveys the idea of exalting oneself, making oneself great, or acting proudly. In this context, Job accuses his friends of puffing themselves up, asserting their own wisdom or perceived righteousness in opposition to him. They are not merely disagreeing but are elevating themselves at his expense, using his vulnerable state to demonstrate their own theological superiority.
* **Plead (Hebrew, _yakach'_):** The Hebrew verb יָכַח (*yakach*) means "to argue, dispute, rebuke, convict, correct." It often carries a legal or judicial connotation, implying the presentation of a case or the delivery of a verdict. Here, Job feels his friends are not engaging in a compassionate dialogue but are actively prosecuting a case against him, using his suffering as the primary evidence. Their "pleading" is therefore accusatory and condemnatory, not restorative.
* **Reproach (Hebrew, _cherpah'_):** The Hebrew noun חֶרְפָּה (*cherpah*) signifies "reproach, shame, disgrace, taunt, insult." It denotes a state of public humiliation or disrepute. For Job, his physical suffering, loss, and social ostracism *are* his "reproach." His friends are not only observing his disgraced state but are actively using it as the very basis of their arguments, turning his public shame into a weapon to convict him of sin.

#### Verse Breakdown
* **"If indeed ye will magnify [yourselves] against me":** This clause sets up a conditional statement, though it functions more as an accusation of their ongoing behavior. Job perceives his friends as actively engaging in self-exaltation, asserting their own wisdom and righteousness *over* him. This "magnifying" is not a neutral act but is directed "against" him, indicating an adversarial posture. They are not seeking to understand or empathize but to impose their judgment, thereby elevating their own theological framework above Job's lived experience.
* **"and plead against me my reproach":** This second clause clarifies the nature of their self-exalting argument. Job's "reproach"—his state of suffering, shame, and disgrace—is not merely observed but is actively used as evidence against him. His friends are "pleading" (arguing, accusing) that his very affliction is proof of his guilt. This highlights the profound insensitivity and cruelty of their approach, as they turn Job's deepest pain into the grounds for his condemnation, adding a layer of psychological and spiritual torment to his physical agony.

#### Literary Devices
Job 19:5 effectively employs several literary devices to convey Job's profound distress. The primary device is **Irony**, as the friends, who came to comfort Job, instead become his accusers, turning solace into torment. This reversal of expectation amplifies Job's sense of betrayal. There is also a strong element of **Pathos**, as Job's words are designed to evoke pity and understanding for his plight, highlighting the emotional cruelty of his friends' actions. The phrase "magnify yourselves against me" can be seen as a form of **Hyperbole**, reflecting Job's intense feeling that his friends are not just disagreeing but are actively asserting their superiority and making his suffering an occasion for their own self-aggrandizement. Finally, the concept of "pleading against me my reproach" uses **Metonymy**, where "reproach" stands in for the suffering and disgrace that is the *cause* of the reproach, emphasizing how his very condition is being weaponized against him.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 19:5 serves as a poignant reminder of the dangers of human judgment and the limitations of a rigid, retributional theology. It challenges us to consider how we approach those who suffer, urging us towards empathy and humility rather than quick, self-righteous pronouncements. The friends' actions illustrate the human tendency to "magnify" one's own understanding or perceived righteousness, often at the expense of another's dignity and pain. This verse underscores that true wisdom often involves silence, compassion, and a willingness to sit with mystery, rather than offering simplistic answers or condemning the afflicted. It implicitly points to a deeper, more profound understanding of God's ways that transcends human logic and suffering, a truth Job himself will ultimately grasp.

* [Proverbs 17:17](/proverbs/17-17 "Proverbs 17:17 - A Friend Loves at All Times")
* [Romans 12:15](/romans/12-15 "Romans 12:15 - Weep with Those Who Weep")
* [Matthew 7:1-2](/matthew/7-1 "Matthew 7:1-2 - Do Not Judge")

### REFLECTION AND APPLICATION
Job 19:5 offers a powerful and enduring lesson on the nature of true compassion and the perils of judgment. In our own lives, we are often quick to analyze, diagnose, and even condemn those who are suffering, particularly when their circumstances challenge our preconceived notions of how God works. This verse calls us to examine our hearts: do we approach others with a spirit of humility and empathy, seeking to understand their pain, or do we, like Job's friends, "magnify ourselves" by asserting our own wisdom or theological frameworks, thereby "pleading reproach" against them? The profound isolation Job experiences reminds us that our words have immense power to either heal or wound. True comfort involves bearing witness to another's pain, offering a compassionate presence, and resisting the urge to offer simplistic explanations or attribute blame. It challenges us to be careful listeners and humble servants, recognizing that sometimes the most profound act of love is simply to weep with those who weep, without judgment or accusation.

#### Questions for Reflection
* **How do I typically respond when someone I know is experiencing significant suffering or hardship? Do I offer comfort, advice, or judgment?**
* **In what subtle or overt ways might I, like Job's friends, "magnify myself" or "plead reproach" against others, perhaps by assuming I understand their situation better than they do, or by attributing their struggles to hidden faults?**
* **What does Job 19:5 teach me about the importance of empathy, humility, and the dangers of self-righteousness in my relationships with others, especially those in distress?**

### FAQ
**Why did Job's friends accuse him instead of comforting him?**

Answer: Job's friends operated under a strict retribution theology, a common belief in the ancient Near East that suffering was always a direct consequence of sin. Because Job was suffering immensely, they concluded he must have committed some grave, hidden sin. Their "comfort" was therefore an attempt to get Job to confess his sin so that God would restore him. They believed they were upholding divine justice, but in doing so, they failed to offer true empathy or acknowledge the possibility of innocent suffering, which was beyond their theological framework.

**What does "magnify yourselves" mean in this context?**

Answer: To "magnify yourselves" in Job 19:5 means that Job's friends were exalting their own wisdom, their own understanding of God's ways, and their own perceived righteousness above Job's suffering. They were not humbly seeking to understand Job's perspective or the mystery of his pain, but rather asserting their theological superiority and using Job's plight as an opportunity to demonstrate their own "correct" understanding of justice. It implies a self-important, even arrogant, posture that prioritizes their intellectual framework over compassionate human connection.

**How does Job 19:5 relate to the overall message of the Book of Job?**

Answer: Job 19:5 is crucial because it encapsulates the central conflict between Job's lived experience of innocent suffering and his friends' rigid, flawed theology. It highlights the inadequacy of human wisdom to comprehend divine mysteries and the pain caused by false accusation. This verse sets the stage for Job's ultimate vindication by God, who rebukes the friends for not speaking rightly about Him ([Job 42:7](/job/42-7 "The Lord Rebukes Job's Friends")). It underscores the book's message that God's justice and wisdom transcend human understanding and that suffering is not always a direct punishment for sin.

### CHRIST-CENTERED FULFILLMENT
Job 19:5, with its depiction of an innocent man suffering false accusation and the cruel judgment of his supposed comforters, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Job, though righteous, was still a sinner; yet he was accused and his "reproach" was pleaded against him. Jesus, however, was truly innocent, "who committed no sin, nor was deceit found in His mouth" ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Example of Suffering")). Yet, He was the ultimate innocent sufferer, falsely accused by religious leaders who magnified themselves against Him, pleading His supposed "reproach" before Pilate and the crowds ([Mark 14:55-59](/mark/14-55 "Mark 14:55-59 - Jesus' Trial Before the Sanhedrin")). He bore the ultimate "reproach" of humanity, becoming sin for us and enduring the shame of the cross, so that we might be reconciled to God ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Looking to Jesus")). Unlike Job's friends, who offered condemnation, Jesus is our compassionate High Priest who understands our weaknesses and intercedes for us ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Our High Priest Understands")). Job's desperate hope in a Redeemer who would stand upon the earth ([Job 19:25](/job/19-25 "Job 19:25 - Job's Declaration of a Redeemer")) is perfectly realized in Christ, who not only bore our reproach but also triumphed over sin and death, offering true comfort and eternal vindication to all who believe.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 55:12

For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him:

Psalms 38:16

For I said, [Hear me], lest [otherwise] they should rejoice over me: when my foot slippeth, they magnify [themselves] against me.

Psalms 35:26

Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify [themselves] against me.

Nehemiah 1:3

And they said unto me, The remnant that are left of the captivity there in the province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire.

Micah 7:8

Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.

John 9:2

And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Zephaniah 2:10

This shall they have for their pride, because they have reproached and magnified [themselves] against the people of the LORD of hosts.