---
title: "Commentary Critical and Explanatory on the Whole Bible -  Job 19"
description: "CHAPTER 19   SECOND
SERIES.   :-. JOB"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/job/19"
---

CHAPTER 19

SECOND
SERIES.

. JOB'S REPLY
TO BILDAD.

**2. How long,** &c.—retorting
Bildad's words ([Job 18:2](../../../kjv/job/18/2)).
Admitting the punishment to be deserved, is it kind thus ever to be
harping on this to the sufferer? And yet even this they have not yet
proved.

**3. These**—prefixed emphatically
to numbers ([Genesis 27:36](../../../kjv/genesis/27/36)).
**ten**—that is, often ([Genesis 27:36](../../../kjv/genesis/27/36)).
**make yourselves
strange**—rather, "*stun* me" [GESENIUS].
(See *Margin* for a different meaning [that is, "harden
yourselves against me"]).

**4.erred**—The *Hebrew*
expresses *unconscious error.* Job was unconscious of wilful
sin.
**remaineth**—literally,
"passeth the night." An image from harboring an unpleasant
guest for the night. I bear the consequences.

**5. magnify,** c.—Speak proudly
([Obadiah 1:12](../../../kjv/obadiah/1/12) [Ezekiel 35:13](../../../kjv/ezekiel/35/13)).
**against me**—emphatically
repeated ([Psalms 38:16](../../../kjv/psalms/38/16)).
**plead . . . reproach**—*English
Version* makes this part of the protasis, "if" being
understood, and the apodosis beginning at [Psalms 38:16](../../../kjv/psalms/38/16). Better with UMBREIT,
If ye would become great heroes against me in truth, ye must *prove*
(evince) against me my *guilt,* or *shame,* which you
assert. In the *English Version* "reproach" will mean
Job's *calamities,* which they "pleaded" against him
as a "reproach," or proof of guilt.

**6. compassed . . . net**—alluding
to Bildad's words ([Job 18:8](../../../kjv/job/18/8)).
Know, that it is not that I as a wicked man have been caught in my
"*own* net"; *it is God* who has compassed me in
His—why, I know not.

**7. wrong**—violence: brought on
him by God.
**no judgment**—God will
not remove my calamities, and so vindicate my just cause; and my
friends will not do *justice* to my past character.

**8.** Image from a benighted
traveller.

**9. stripped . . . crown**—image
from a deposed king, deprived of his robes and crown; appropriate to
Job, once an emir with all but royal dignity ([Lamentations 5:16](../../../kjv/lamentations/5/16);
[Psalms 89:39](../../../kjv/psalms/89/39)).

**10. destroyed . . . on every
side**—"Shaken all round, so that I fall in the dust";
image from a tree uprooted by violent shaking from every side
[UMBREIT]. The last clause
accords with this ([Jeremiah 1:10](../../../kjv/jeremiah/1/10))
**mine hope**—as to this
life (in opposition to Zophar, [Jeremiah 1:10](../../../kjv/jeremiah/1/10)); not as to the world to come ([Job 19:25](../../../kjv/job/19/25);
[Job 14:15](../../../kjv/job/14/15)).
**removed**—uprooted.

**11. enemies**— ([Job 13:24](../../../kjv/job/13/24);
[Lamentations 2:5](../../../kjv/lamentations/2/5)).

**12. troops**—Calamities advance
together like hostile troops ().
**raise up . . . way**—An
army must *cast up a way* of access before it, in marching
against a city ([Isaiah 40:3](../../../kjv/isaiah/40/3)).

**13. brethren**—nearest kinsmen,
as distinguished from "acquaintance." So "kinsfolk"
and "familiar friends" () correspond in parallelism. The Arabic proverb is, "The
brother, that is, the true friend, is only known in time of need."
**estranged**—literally,
"turn away with disgust." Job again unconsciously uses
language prefiguring the desertion of Jesus Christ ([Job 16:10](../../../kjv/job/16/10);
[Luke 23:49](../../../kjv/luke/23/49); [Psalms 38:11](../../../kjv/psalms/38/11)).

**15. They that dwell,** &c.—rather,
"sojourn": male servants, sojourning in his house. Mark the
contrast. The stranger admitted to sojourn as a dependent treats the
master as a stranger in his own house.

**16. servant**—born in my house
(as distinguished from those sojourning in it), and so altogether
belonging to the family. Yet even he disobeys my call.
**mouth**—that is, "calling
aloud"; formerly a *nod* was enough. Now I no longer look
for *obedience,* I try *entreaty.*

**17. strange**—His breath by
elephantiasis had become so strongly altered and offensive, that his
wife turned away as estranged from him ([Job 19:13](../../../kjv/job/19/13);
[Job 17:1](../../../kjv/job/17/1)).
**children's . . . of mine own
body**—literally, "belly." But "loins" is
what we should expect, not "belly" (womb), which applies to
the woman. The "mine" forbids it being taken of his wife.
Besides their children were dead. In [Job 17:1](../../../kjv/job/17/1) the same words "my womb" mean, *my mother's
womb:* therefore translate, "and I must entreat (as a
suppliant) the children of my mother's womb"; that is, my own
brothers—a heightening of force, as compared with last clause of
[Job 19:16](../../../kjv/job/19/16) [UMBREIT].
Not only must I entreat suppliantly my *servant,* but my own
*brothers* ([Psalms 69:8](../../../kjv/psalms/69/8)). Here
too, he unconsciously foreshadows Jesus Christ ([Psalms 69:8](../../../kjv/psalms/69/8)).

**18. young children**—So the
*Hebrew* means ([Job 21:11](../../../kjv/job/21/11)).
Reverence for age is a chief duty in the East. The word means
"wicked" ([Job 16:11](../../../kjv/job/16/11)).
So UMBREIT has it here,
not so well.
**I arose**—Rather, supply
"if," as Job was no more in a state to stand up. "If I
stood up (arose), they would speak against (abuse) me"
[UMBREIT].

**19. inward**—confidential;
literally, "men of my secret"—to whom I entrusted my most
intimate confidence.

**20.** Extreme meagerness. The bone
seemed to stick in the skin, being seen through it, owing to the
flesh drying up and falling away from the bone. The *Margin,*
"as to my flesh," makes this sense clearer. The *English
Version,* however, expresses the same: "*And* to my
flesh," namely, which has fallen away from the bone, instead of
firmly covering it.
**skin of my teeth**—proverbial.
I have *escaped with* bare life; I am whole *only with the
skin of my teeth;* that is, my gums alone are whole, the rest of
the skin of my body is broken with sores ([Job 7:5](../../../kjv/job/7/5);
[Psalms 102:5](../../../kjv/psalms/102/5)). Satan left Job his
speech, in hope that he might therewith curse God.

**21.** When God had made him such a
piteous spectacle, his friends should spare him the additional
persecution of their cruel speeches.

**22. as God**—has persecuted me.
Prefiguring Jesus Christ (). That God afflicts is no reason that man is to add to a
sufferer's affliction ([Zechariah 1:15](../../../kjv/zechariah/1/15)).
**satisfied with my flesh**—It
is not enough that God afflicts my flesh literally ([Zechariah 1:15](../../../kjv/zechariah/1/15)), but you must "eat my flesh" metaphorically ([Zechariah 1:15](../../../kjv/zechariah/1/15)); that is, utter the worst calumnies, as the phrase often
means in *Arabic.*

**23.** Despairing of justice from
his friends in his lifetime, he wishes his words could be preserved
imperishably to posterity, attesting his hope of vindication at the
resurrection.
**printed**—not our modern
printing, but engraven.

**24. pen**—graver.
**lead**—poured into the
engraven characters, to make them better seen [UMBREIT].
Not on leaden plates; for it was "in the rock" that they
were engraved. Perhaps it was the hammer that was of "lead,"
as sculptors find more delicate incisions are made by it, than by a
harder hammer. FOSTER (*One Primeval Language*) has shown that
the inscriptions on the rocks in Wady-Mokatta, along Israel's route
through the desert, record the journeys of that people, as Cosmas
Indicopleustes asserted, A.D.
535.
**for ever**—as long as the
rock lasts.

**25. redeemer**—UMBREIT
and others understand this and , of God appearing as Job's avenger *before his death,*
when his body would be wasted to a skeleton. But Job uniformly
despairs of restoration and vindication of his cause in this life
([Job 17:15](../../../kjv/job/17/15); [Job 17:16](../../../kjv/job/17/16)).
One hope alone was left, which the Spirit revealed—a vindication in
a future life: it would be no full vindication if his soul alone were
to be happy *without the body,* as some explain ([Job 17:16](../../../kjv/job/17/16)) "*out of* the flesh." It was his body that
had chiefly suffered: the resurrection of his body, therefore, alone
could vindicate his cause: to see God with *his own eyes,* and
in a renovated body ([Job 19:27](../../../kjv/job/19/27)),
would disprove the imputation of guilt cast on him because of the
sufferings of his present body. That this truth is not further dwelt
on by Job, or noticed by his friends, only shows that it was *with
him* a bright passing glimpse of *Old Testament* hope, rather
than the steady light of *Gospel assurance; with us* this
passage has a definite clearness, which it had not in *his* mind
(see on [Job 19:2](../../../kjv/job/19/2)). The idea in
"redeemer" with Job is Vindicator ([Job 16:19](../../../kjv/job/16/19);
[Numbers 35:27](../../../kjv/numbers/35/27)), redressing his wrongs;
also including at least with *us,* and probably with *him,*
the idea of the predicted Bruiser of the serpent's head. Tradition
would inform him of the prediction. FOSTER
shows that the fall by the serpent is represented perfectly on the
temple of Osiris at Philæ; and the resurrection on the tomb of the
Egyptian Mycerinus, dating four thousand years back. Job's sacrifices
imply sense of sin and need of atonement. Satan was the injurer of
Job's body; Jesus Christ his Vindicator, the Living One who giveth
life ([John 5:21](../../../kjv/john/5/21); [John 5:26](../../../kjv/john/5/26)).
**at the latter day**—Rather,
"the Last," the peculiar title of Jesus Christ, though Job
may not have known the pregnancy of his own inspired words, and may
have understood merely *one that comes after* ([1 Corinthians 15:45](../../../kjv/1-corinthians/15/45);
[Revelation 1:17](../../../kjv/revelation/1/17)). Jesus Christ is *the
last.* The day of Jesus Christ *the last day* ([Revelation 1:17](../../../kjv/revelation/1/17)).
**stand**—rather, "arise":
as God is said to "raise up" the Messiah ([Jeremiah 23:5](../../../kjv/jeremiah/23/5);
[Deuteronomy 18:15](../../../kjv/deuteronomy/18/15)).
**earth**—rather, "dust":
often associated with the body crumbling away in it ([Job 7:21](../../../kjv/job/7/21);
[Job 17:16](../../../kjv/job/17/16)); therefore
appropriately here. Above that very *dust* wherewith was mingled
man's decaying body shall man's Vindicator arise. "Arise above
the dust," strikingly expresses that fact that Jesus Christ
*arose* first Himself *above the dust,* and then is to
*raise* His people *above* it ([1 Corinthians 15:20](../../../kjv/1-corinthians/15/20);
[1 Corinthians 15:23](../../../kjv/1-corinthians/15/23)). The Spirit intended
in Job's words more than Job fully understood ([1 Corinthians 15:23](../../../kjv/1-corinthians/15/23)). Though He *seems,* in forsaking me, to be as one
*dead,* He now truly "liveth" in heaven; hereafter He
shall appear also above the *dust* of earth. The Goel or
vindicator of blood was the nearest kinsman of the slain. So Jesus
Christ took our flesh, to be our kinsman. Man lost life by Satan the
"murderer" ([John 8:44](../../../kjv/john/8/44)),
here Job's persecutor ([Hebrews 2:14](../../../kjv/hebrews/2/14)).
Compare also as to *redemption of the inheritance* by the
kinsman of the dead ([Ruth 4:3-5](../../../kjv/ruth/4/3-5);
[Ephesians 1:14](../../../kjv/ephesians/1/14)).

**26.** Rather, though after my skin
(is no more) this (body) is destroyed ("body" being
omitted, because it was so wasted as not to deserve the name), yet
*from* my flesh (*from my renewed body,* as the
starting-point of vision, [Song of Solomon 2:9](../../../kjv/song-of-solomon/2/9),
"looking out *from* the windows") "shall I see
God." Next clause [[Job 19:27](../../../kjv/job/19/27)]
proves *bodily* vision is meant, for it specifies "mine
eyes" [ROSENMULLER,
2d ed.]. The *Hebrew* opposes "*in* my flesh."
The "skin" was the first destroyed by elephantiasis, then
the "body."

**27. for myself**—for my
advantage, as my friend.
**not another**—Mine eyes
shall behold Him, but *no longer* as one *estranged* from
me, as now [BENGEL].
**though**—better omitted.
**my reins**—inward
recesses of the heart.
**be consumed within me**—that
is, pine with longing desire for that day ([Psalms 84:2](../../../kjv/psalms/84/2);
[Psalms 119:81](../../../kjv/psalms/119/81)). The Gentiles had but
few revealed promises: how gracious that the few should have been so
explicit (compare [Numbers 24:17](../../../kjv/numbers/24/17);
[Matthew 2:2](../../../kjv/matthew/2/2)).

**28.** Rather, "ye will then
(when the Vindicator cometh) say, Why," &c.
**root . . . in me**—The
root of pious integrity, which was the *matter* at issue,
whether it could be in one so afflicted, is found in me. UMBREIT,
with many manuscripts and versions, reads "in him." "Or
how found we in him *ground of contention.*"

**29. wrath**—the passionate
violence with which the friends persecuted Job.
**bringeth,** c.—literally,
"is sin of the of the sword"
**that ye may know**—Supply,
"I say this."
**judgment**—inseparably
connected with the coming of the Vindicator. The "wrath" of
God at His appearing for the temporal vindication of Job against the
friends ([Job 42:7](../../../kjv/job/42/7)) is a pledge
of the eternal wrath at the final coming to glorify the saints and
judge their enemies ([2 Thessalonians 1:6-10](../../../kjv/2-thessalonians/1/6-10)
[Isaiah 25:8](../../../kjv/isaiah/25/8)).

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