Job 19:19
All my inward friends abhorred me: and they whom I loved are turned against me.
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EXPOSITORY (ENGLISH BIBLE)
(19) My inward friends.—That is, my intimate friends: the men of my counsel who are familiar with my secret affairs.

Job 19:19. All my inward friends abhorred me — מתי סודי, methei sodi, The men of my secret, or council; my intimates and confidants, to whom I imparted all my thoughts, counsels, and concerns. And they whom I loved — Sincerely and fervently; are turned against me — So ill do they requite me. He does not say, they who loved me, for had their love been sincere it would have continued, and manifested itself toward him in his affliction as well as in his prosperity.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.All my inward friends - Margin, "the men of my secret." The meaning is those, who were admitted to the intimacy of friendship or who were permitted to be acquainted with his secret thoughts, purposes, and plans. The word uses here (סוד sôd) denotes properly "a couch, cushions, pillow," on which one reclines; then a "divan," a circle of persons sitting together for consultation or conversation; and hence, it refers to those who are sitting together in intimate counsel, (see Job 15:8, note; Job 29:4, note) and then familiar conversation, intimacy. Here the phrase "men of my intimacy" (סודי sôdı̂y) denotes those who were admitted to intimate friendship. All such persons had now forsaken him, and turned against him. 19. inward—confidential; literally, "men of my secret"—to whom I entrusted my most intimate confidence. My inward friends, Heb. the men of my secret; my intimates and confidants, to whom I imparted all my thoughts, and counsels, and concerns.

Whom I loved sincerely and fervently, which they so ill requite. He saith not, they who loved me; for their love, had it been true, would have continued in his affliction as well as in his prosperity. All my inward friends abhorred me,.... Or "the men of my secret" (m); who were so very familiar with him, that he imparted the secrets of his heart, and the most private affairs of life, unto them, placing so much confidence in them, and treating them as his bosom friends; for this is always reckoned a great instance of friendship, Job 15:15; and yet their minds were set against him; their affections were alienated from him; they abhorred the sight of him, and declined all conversation with him, even all of them; not one showed respect unto him:

and they whom I loved; or "this whom I loved" (n); this and that and the other particular friend, that he loved more than others: though all men are to be loved as the creatures of God, and as fellow creatures, and especially good men, even all the saints; yet there are some that engross a greater share of love than others, among natural and spiritual relations; as Joseph was more loved by his father than the rest of his children; and, even by our Lord, John was loved more than the other disciples: and so Job, he had some particular friends that he loved above others; and yet these not only turned away from him in the time of his adversity, and turned their backs on him, and would have nothing to say to him for his comfort, nor afford him any relief of any kind in his distress, but

are turned against men; were turned against him, and became his enemies; and, as David says of some that he had a love for, for my love, "they are my adversaries", Psalm 109:4.

(m) "viri secreti mei", Montanus; "homines secreti mei", Cocceius, Schmidt; "viri arcani mei", Beza, Mercerus; "homines arcani mei consilii", Michaelis. (n) "et quem", V. L. "et hie seu is quem", Mercerus, Drusius.

All my inward friends abhorred me: and they whom I loved are turned against me.
EXEGETICAL (ORIGINAL LANGUAGES)
19. my inward friends] A fine expression, lit. the men of my council. “Inward” means intimate:

“Who is most inward with the royal duke?” Rich. III.

The reference is to such as his three friends, men whose high converse and fellowship seemed to Job, as a thoughtful godly man, something almost better than relationship, Psalm 55:14. See Prelim. Remarks to ch. 3.

abhorred] Better, abhor.Verse 19. - All my inward friends abhorred me; literally, all the men of my counsel; i.e. all those whom I was accustomed to consult, and whose advice I was wont to take, in any difficulty, by keeping aloof, have shown their abhorrence of me. And they whom I loved are turned against me (comp. Psalm 41:9; Psalm 55:12-14: Jeremiah 20:10). The saints of God in all ages, and however differently circumstanced, are assailed by almost the same trials and temptations. Whether it be Job, or David, or Jeremiah, or One greater than any of them, the desertion and unkindness of their nearest and dearest, as the bitterest of all sufferings, is almost sure to be included in their cup, which they must drink to the dregs, if they are to experience to the full "the precious uses of adversity." 12 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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