Job 19:14
My kinsfolk have failed, and my familiar friends have forgotten me.
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Job 19:14. My kinsfolk — Whom nature inclined to love and befriend me; have failed — To perform the offices of humanity which they owed me: and my familiar friends — To whom I was united by a stronger bond than that of nature; have forgotten me — Have neglected and disregarded me as much as if they had quite forgotten the friendship there was between us.

19:8-22 How doleful are Job's complaints! 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. It is a very common mistake to think that those whom God afflicts he treats as his enemies. Every creature is that to us which God makes it to be; yet this does not excuse Job's relations and friends. How uncertain is the friendship of men! but if God be our Friend, he will not fail us in time of need. What little reason we have to indulge the body, which, after all our care, is consumed by diseases it has in itself. Job recommends himself to the compassion of his friends, and justly blames their harshness. It is very distressing to one who loves God, to be bereaved at once of outward comfort and of inward consolation; yet if this, and more, come upon a believer, it does not weaken the proof of his being a child of God and heir of glory.My kinsfolk have failed - My neighbors (קרובי qârôbāy), those who were near to me. It may refer to "nearness" of affinity, friendship, or residence. The essential idea is that of "nearness" - whether by blood, affection, or vicinity. In Psalm 38:11, it denotes near friends.

And my familiar friends - Those who knew me - מידעי myudā‛ay. The allusion is to those who were "intimately" acquainted with him, or who were his bosom friends.

13. brethren—nearest kinsmen, as distinguished from "acquaintance." So "kinsfolk" and "familiar friends" (Job 19:14) 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; Lu 23:49; Ps 38:11).

My kinsfolk have failed, to wit, to perform the offices of humanity and friendship which they owe to me.

Have forgotten me, i.e. neglect and disregard me as much as if they had quite forgotten me.

My kinsfolk have failed,.... Or "ceased" (a), not to be, or that they were dead, which is sometimes the sense of the word; but they ceased from visiting him, or doing any good office for him; those that were "near" (b) him, as the word used signifies; that were near him in relation, and were often near him in place, in his own house, in company and conversation with him, now ceased to be near him in affection; or to come nigh him, to converse with him and comfort him, and sympathize with him, which might be expected from persons nearly related:

and my familiar friends have forgotten me; such as were well known to him, and he to them, and who not long ago were very loving and friendly to him, and very freely and familiarly conversed with him; but now they forgot him; the friendship that subsisted between them, the friendliness with which they had visited him, and the favours they had received from him; they so slighted and neglected him, that it seemed as if he was forgotten, as a dead man, out of mind; or as if they did not remember that there ever was, or at least that there now was, such a man in the world as Job: these could not be true friends; for "a friend loves at all times, and a brother is born for adversity", Proverbs 17:17; a real friend loves, and continues to love, in adversity as well as in prosperity; and such an one, who sometimes sticks closer to a man than a brother, is born and designed to be of service to him in a time of trouble; but so it was ordered by divine Providence, and according to the will of God, that Job should meet with such treatment from his brethren, relations, acquaintance, and familiar friends, for the trial of his faith and patience.

(a) "desierunt", Pagninus, Montanus, Vatablus, Mercerus, Drusius, Piscator, Schmidt, Michaelis; "cessant", Schultens. (b) "propinqui mei", Pagninus, Montanus, &c.

My kinsfolk have failed, and my familiar friends have forgotten me.
Verse 14. - My kinsfolk have failed, and my familiar friends have forgotten me (see Psalm 41:9). Job 19:1412 His troops came together,

And threw up their way against me,

And encamped round about my tent.

13 My brethren hath He removed far from me,

And my acquaintance are quite estranged from me.

14 My kinsfolk fail,

And those that knew me have forgotten me.

15 The slaves of my house and my maidens,

They regard me as a stranger,

I am become a perfect stranger in their eyes.

It may seem strange that we do not connect Job 19:12 with the preceding strophe or group of verses; but between Job 19:7 and Job 19:21 there are thirty στίχοι, which, in connection with the arrangement of the rest of this speech in decastichs (accidentally coinciding remarkably with the prominence given to the number ten in Job 19:3), seem intended to be divided into three decastichs, and can be so divided without doing violence to the connection. While in Job 19:12, in connection with Job 19:11, Job describes the course of the wrath, which he has to withstand as if he were an enemy of God, in Job 19:13. he refers back to the degradation complained of in Job 19:9. In Job 19:12 he compares himself to a besieged (perhaps on account of revolt) city. God's גדוּדים (not: bands of marauders, as Dietr. interprets, but: troops, i.e., of regular soldiers, synon. of צבא, Job 10:17, comp. Job 25:3; Job 29:25, from the root גד, to unite, join, therefore prop. the assembled, a heap; vid., Frst's Handwrterbuch) are the bands of outwards and inward sufferings sent forth against him for a combined attack (יחד). Heaping up a way, i.e., by filling up the ramparts, is for the purpose of making the attack upon the city with battering-rams (Job 16:14) and javelins, and then the storm, more effective (on this erection of offensive ramparts (approches), called elsewhere שׁפך סללה, vid., Keil's Archologie, 159). One result of this condition of siege in which God's wrath has placed him is that he is avoided and despised as one smitten of God: neither love and fidelity, nor obedience and dependence, meet him from any quarter. What he has said in Job 17:6, that he is become a byword and an abomination (an object to spit upon), he here describes in detail. There is no ground for understanding אחי in the wider sense of relations; brethren is meant here, as in Psalm 69:9. He calls his relations קרובי, as Psalm 38:12. ידעי are (in accordance with the pregnant biblical use of this word in the sense of nosse cum affectu et effectu) those who know him intimately (with objective suff. as Psalm 87:4), and מידּעי, as Psalm 31:12, and freq., those intimately known to him; both, therefore, so-called heart-or bosom-friends. בּיתי גּרי Jer. well translates inquilinin domus meae; they are, in distinction from those who by birth belong to the nearer and wider circle of the family, persons who are received into this circle as servants, as vassals (comp. Exodus 3:22, and Arabic jâr, an associate, one sojourning in a strange country under the protection of its government, a neighbour), here espec. the domestics. The verb תּחשׁבוּני (Ges. 60) is construed with the nearest feminine subject. These people, who ought to thank him for taking them into his house, regard him as one who does not belong to it (זר); he is looked upon by them as a perfect stranger (נכרי), as an intruder from another country.

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