Job 19:4

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.

Job's friends had passed a very severe censure upon him as a wicked man because he was so grievously afflicted; now here he tells them how ill he took it to be so censured. Bildad had twice begun with a How long (Job 8:2, Job 18:2), and therefore Job, being now to answer him particularly, begins with a How long too, Job 19:2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. Better cause may be shown for defending ourselves, if we have right on our side, than for offending our brethren, though we have right on our side. Now observe here,
I. How he describes their unkindness to him and what account he gives of it. 1. They vexed his soul, and that is more grievous than the vexation of the bones, Psa 6:2, Psa 6:3. They were his friends; they came to comfort him, pretended to counsel him for the best; but with a great deal of gravity, and affectation of wisdom and piety, they set themselves to rob him of the only comfort he had now left him in a good God, a good conscience, and a good name; and this vexed him to his heart. 2. They broke him in pieces with words, and those were surely hard and very cruel words that would break a man to pieces: they grieved him, and so broke him; and therefore there will be a reckoning hereafter for all the hard speeches spoken against Christ and his people, Jde 1:15. 3. They reproached him, (Job 19:3), gave him a bad character and laid to his charge things that he knew not. To an ingenuous mind reproach is a cutting thing. 4. They made themselves strange to him, were shy of him now that he was in his troubles, and seemed as if they did not know him (Job 2:12), were not free with him as they used to be when he was in his prosperity. Those are governed by the spirit of the world, and not by any principles of true honour or love, who make themselves strange to their friends, or God's friends, when they are in trouble. A friend loves at all times. 5. They not only estranged themselves from him, but magnified themselves against him (Job 19:5), not only looked shy of him, but looked big upon him, and insulted over him, magnifying themselves to depress him. It is a mean thing, it is a base thing, thus to trample upon those that are down. 6. They pleaded against him his reproach, that is, they made use of his affliction as an argument against him to prove him a wicked man. They should have pleaded for him his integrity, and helped him to take the comfort of that under his affliction, and so have pleaded that against his reproach (as St. Paul, Co2 1:12); but, instead of that, they pleaded his reproach against his integrity, which was not only unkind, but very unjust; for where shall we find an honest man if reproach may be admitted for a plea against him?
II. How he aggravates their unkindness. 1. They had thus abused him often (Job 19:3): These ten times you have reproached me, that is, very often, as Gen 31:7; Num 14:22. Five times they had spoken, and every speech was a double reproach. He spoke as if he had kept a particular account of their reproaches, and could tell just how many they were. It is but a peevish and unfriendly thing to do so, and looks like a design of retaliation and revenge. We better befriend our own peace by forgetting injuries and unkindnesses than by remembering them and scoring them up. 2. They continued still to abuse him, and seemed resolved to persist in it: "How long will you do it?" Job 19:2, Job 19:5. "I see you will magnify yourselves against me, notwithstanding all I have said in my own justification." Those that speak too much seldom think they have said enough; and, when the mouth is opened in passion, the ear is shut to reason. 3. They were not ashamed of what they did, Job 19:3. They had reason to be ashamed of their hard-heartedness, so ill becoming men, of their uncharitableness, so ill becoming good men, and of their deceitfulness, so ill becoming friends: but were they ashamed? No, though they were told of it again and again, yet they could not blush.
III. How he answers their harsh censures, by showing them that what they condemned was capable of excuse, which they ought to have considered. 1. The errors of his judgment were excusable (Job 19:4): "Be it indeed that I have erred, that I am in the wrong through ignorance or mistake," which may well be supposed concerning men, concerning good men. Humanum est errare - Error cleaves to humanity; and we must be willing to suppose it concerning ourselves. It is folly to think ourselves infallible. "But be it so," said Job, "my error remaineth with myself," that is, "I speak according to the best of my judgment, with all sincerity, and not from a spirit of contradiction." Or, "If I be in an error, I keep it to myself, and do not impose it upon others as you do. I only prove myself and my own work by it. I meddle not with other people, either to teach them or to judge them." Men's errors are the more excusable if they keep them to themselves, and do not disturb others with them. Hast thou faith? Have it to thyself. Some give this sense of these words: "If I be in an error, it is I that must smart for it; and therefore you need not concern yourselves: nay, it is I that do smart, and smart severely, for it; and therefore you need not add to my misery by your reproaches." 2. The breakings out of his passion, though not justifiable, yet were excusable, considering the vastness of his grief and the extremity of his misery. "If you will go on to cavil at every complaining word I speak, will make the worst of it and improve it against me, yet take the cause of the complaint along with you, and weigh that, before you pass a judgment upon the complaint, and turn it to my reproach: Know then that God has overthrown me," Job 19:6. Three things he would have them consider: - (1.) That his trouble was very great. He was overthrown, and could not help himself, enclosed as in a net, and could not get out. (2.) That God was the author of it, and that, in it, he fought against him: "It was his hand that overthrew me; it is in his net that I am enclosed; and therefore you need not appear against me thus. I have enough to do to grapple with God's displeasure; let me not have yours also. Let God's controversy with me be ended before you begin yours." It is barbarous to persecute him whom God hath smitten and to talk to the grief of one whom he hath wounded, Psa 69:26. (3.) That he could not obtain any hope of the redress of his grievances, Job 19:7. He complained of his pain, but got no ease - begged to know the cause of his affliction, but could not discover it - appealed to God's tribunal for the clearing of his innocency, but could not obtain a hearing, much less a judgment, upon his appeal: I cry out of wrong, but I am not heard. God, for a time, may seem to turn away his ear from his people, to be angry at their prayers and overlook their appeals to him, and they must be excused if, in that case, they complain bitterly. Woe unto us if God be against us!

And be it indeed that I have erred,.... Which is a concession for argument's sake, but not an acknowledgment that he had erred; though it is possible he might have erred, and it is certain he did in some things, though not in that respect with which he was charged; "humanum est errare", all men are subject to mistakes, good men may err; they may err in judgment, or from the truth in some respect, and be carried away for a while and to some degree with the error the wicked, though they shall be turned from it again; they may err in practice, and wander from the way of God's commandments; and indeed their strayings and aberrations of this sort are so many, that David says, "who can understand his errors?" Psalm 19:12; and they may err in words, or make a mistake in speech; but then no man should be made an offender for a word for he must be a perfect man that is free from mistakes of this kind: now Job argues that supposing this to be his case in any of the above instances; yet, says he,

mine error remaineth with myself; I only am chargeable with it, and answerable for it; it is nothing to you, and why should you trouble yourselves about it? it will not be imputed to you, nor will you suffer on account of it; or, admitting I have imbibed an error, I do not publish it abroad; I keep it to myself; it lies and lodges in my own breast, and nobody is the worse for it: or "let it remain", or "lodge with me" (k); Why should my mistakes be published abroad, and all the world be made acquainted with them? or else this expresses his resolution to abide by what his friends called an error; and then the so is, if this is an error which I have asserted, that God afflicts both good and bad men, and that afflictions are no argument of a man's being an hypocrite and a wicked man, I am determined to continue in it; I will not give it up, I will hold it fast; it shall remain with me as a principle never to be departed from; or it may be rather his meaning is, that this notion he had imbibed would remain with him, and was likely to do so, for anything they had said, or could say to the contrary.

(k) "mecum maneat", Beza; to the same sense Mercerus, Schmidt, Junius and Tremellius, Piscator, Michaelis, Schultens.

If my opinion in this point be faulty and erroneous, as you pretend it is. Or, if I have sinned, (for sin is oft called error in Scripture,) and am therefore punished.

Mine error remaineth with myself; either,

1. It is likely to continue, I see no cause from your reasons to change my judgment. Or,

2. I suffer deeply for my sins, and therefore deserve your pity and help, rather than your reproaches, whereby you add affliction to the afflicted.

1 Then began Job, and said:
2 How long will ye vex my soul,
And crush me with your words?
3 These ten times have ye reproached me;
Without being ashamed ye astound me.
4 And if I have really erred,
My error rests with myself.
5 If ye will really magnify yourselves against me,
And prove my reproach to me:
6 Know then that Eloah hath wronged me,
And hath compassed me with His net.
This controversy is torture to Job's spirit; enduring in himself unutterable agony, both bodily and spiritually, and in addition stretched upon the rack by the three friends with their united strength, he begins his answer with a well-justified quousque tandem. תּגיוּן (Norzi: תּוגיוּן) is fut. energicum from הוּגה (יגה), with the retention of the third radical., Ges. 75, rem. 16. And in וּתדכּאוּנני (Norzi: וּתדכּוּנני with quiescent Aleph) the suff. is attached to the n of the fut. energicum, Ges. 60, rem. 3; the connecting vowel is a, and the suff. is ani, without epenthesis, not anni or aneni, Ges. 58, 5. In Job 19:3 Job establishes his How long? Ten times is not to be taken strictly (Saad.), but it is a round number; ten, from being the number of the fingers on the human hand, is the number of human possibility, and from its position at the end of the row of numbers (in the decimal system) is the number of that which is perfected (vid., Genesis, S. 640f.); as not only the Sanskrit daan is traceable to the radical notion "to seize, embrace," but also the Semitic עשר is traceable to the radical notion "to bind, gather together" (cogn. קשׁר). They have already exhausted what is possible in reproaches, they have done their utmost. Renan, in accordance with the Hebr. expression, transl.: Voil (זה, as e.g., Gen 27:36) la dixime fois que vous m'insultez. The ἅπ. γεγρ. תּהכּרוּ is connected by the Targ. with הכּיר (of respect of persons = partiality), by the Syr. with כּרא (to pain, of crvecoeur), by Raschi and Parchon with נכּר (to mistake) or התנכּר (to alienate one's self), by Saadia (vid., Ewald's Beitr. S. 99) with עכר (to dim, grieve);
(Note: Reiske interprets according to the Arabic ‛kr, denso et turbido agmine cum impetu ruitis in me.)
he, however, compares the Arab. hkr, stupere (which he erroneously regards as differing only in sound from Arab. qhr, to overpower, oppress); and Abulwalid (vid., Rdiger in Thes. p. 84 suppl.) explains Arab. thkrûn mn-nı̂, ye gaze at me, since at the same time he mentions as possible that הכר may be = Arab. khr, to treat indignantly, insultingly (which is only a different shade in sound of Arab. hkr,
(Note: In Sur. 93, 9 (oppress not the orphan), the reading Arab. tkhr is found alternating with Arab. tqhr.)
and therefore refers to Saadia's interpretation). David Kimchi interprets according to Abulwalid, תתמהו לו; he however remarks at the same time, that his father Jos. Kimchi interprets after the Arab. הכר, which also signifies "shamelessness," תעיזו פניכם לי. Since the idea of dark wild looks is connected with Arab. hkr, he has undoubtedly this verb in his mind, not that compared by Ewald (who translates, "ye are devoid of feeling towards me"), and especially Arab. hkr, to deal unfairly, used of usurious trade in corn (which may also have been thought of by the lxx ἐπίκεισθέ μοι, and Jerome opprimentes), which signifies as intrans. to be obstinate about anything, pertinacious. Gesenius also, Thes. p. 84, suppl., suggests whether תּחכּרוּ may not perhaps be the reading. But the comparison with Arab. hkr is certainly safer, and gives a perfectly satisfactory meaning, only תּהכּרוּ must not be regarded as fut. Kal (as יהלם, Psa 74:6, according to the received text), but as fut. Hiph. for תּהכּירוּ, according to Ges. 53, rem. 4, 5, after which Schultens transl.: quod me ad stuporem redigatis. The connection of the two verbs in Job 19:3 is to be judged of according to Ges. 142, 3, a: ye shamelessly cause me astonishment (by the assurance of your accusations). One need not hesitate because it is תהכרו־לי instead of תהכרוני; this indication of the obj. by ל, which is become a rule in Arabic with the inf. and part.) whence e.g., it would here be muhkerina li), and is still more extended in Aramaic, is also frequent in Hebrew (e.g., Isa 53:11; Psa 116:16; Psa 129:3, and Ch2 32:17, cheereep, after which Olsh. proposes to read תחרפו־לי in the passage before us).
Much depends upon the correct perception of the structure of the clauses in Job 19:4. The rendering, e.g., of Olshausen, gained by taking the two halves of the verse as independent clauses, "yea certainly I have erred, I am fully conscious of my error," puts a confession into Job's mouth, which is at present neither mature nor valid. Hirz., Hahn, Schlottm., rightly take Job 19:4 as a hypothetical antecedent clause (comp. Job 7:20; Job 11:18): and if I have really erred (אף־אמנם, as Job 34:12, yea truly; Gen 18:13, and if I should really), my error remains with me, i.e., I shall have to expiate it, without your having on this account any right to take upon yourselves the office of God and to treat me uncharitably; or what still better corresponds with תּלין אתּי: my transgression remains with me, without being communicated to another, i.e., without having any influence over you or others to lead you astray or involve you in participation of the guilt. Job 19:6 stands in a similar relation to Job 19:5. Hirz., Ew., and Hahn take Job 19:5 as a double question: "or will ye really boast against me, and prove to me my fault?" Schlottm., on the contrary, takes אם conditionally, and begins the conclusion with Job 19:5: "if ye will really look proudly down upon me, it rests with you at least, to prove to me by valid reasons, the contempt which ye attach to me." But by both of these interpretations, especially by the latter, Job 19:6 comes in abruptly. Even אפו (written thus in three other passages besides this) indicates in Job 19:5 the conditional antecedent clause (comp. Job 9:24; Job 24:25) of the expressive γνῶστε οὖν (δή): if ye really boast yourselves against me (vid., Psa 55:13., comp. Psa 35:26; Psa 38:17), and prove upon me, i.e., in a way of punishment (as ye think), my shame, i.e., the sins which put me to shame (not: the right of shame, which has come upon me on account of my sins, an interpretation which the conclusion does not justify), therefore: if ye really continue (which is implied by the futt.) to do this, then know, etc. If they really maintain that he is suffering on account of flagrant sins, he meets them on the ground of this assumption with the assertion that God has wronged him (עוּתני short for עוּת משׁפּטי, Job 8:3; Job 34:12, as Lam 3:36), and has cast His net (מצוּדו, with the change of the of מצוד from צוּד, to search, hunt, into the deeper in inflexion, as מנוּסי from מנוס, מצוּרך, Eze 4:8, from מצור) over him, together with his right and his freedom, so that he is indeed obliged to endure punishment. In other words: if his suffering is really not to be regarded otherwise than as the punishment of sin, as they would uncharitably and censoriously persuade him, it urges on his self-consciousness, which rebels against it, to the conclusion which he hurls into their face as one which they themselves have provoked.