NOTES for Job 19:1-29
It is not surprising that Job takes the attitude toward him and toward his words expressed by Bildad as an insult (vv. 2-3). After all, what he said was not said in the heat of the moment or out of foolishness. For him everything is absolutely serious, and once again they want to accuse him of sin, even if involuntary, and make a laughingstock of him (v. 3)! Job, for his part, continues to insist on what he has already said more than once. He accuses God of his calamities, being not without reason convinced that without God's will none of what he had to endure would have happened to him (vv. 6-24). Yet Job is still sure that if he can ever meet God face to face, the situation will change radically. The sufferer now connects his hopes with the Messiah, whom, following the tradition that had developed in post-exilic Judaism, he calls the Redeemer (v. 25).
It is interesting to note that now Job speaks of resurrection, though he understands it somewhat naturalistically (vv. 25-26). As we can see, Job connects resurrection and the coming of the Messiah above all with the possibility of seeing God face to face and personally resolving all his problems with Him. As for Job's friends, according to the sufferer, they behave not as righteous people but as wicked ones. Instead of supporting a suffering righteous man, they use the opportunity to assert themselves at his expense (vv. 5-6). He asks his friends for mercy (vv. 21-22), though he understands that he will receive no mercy from them. These accusations may seem too harsh, and his friends, though mistaken in substance, still do not wish Job harm.
But the problem here is deeper than it may appear. Job's friends not only cannot understand Job; they do not want to, and are afraid to enter into what torments the sufferer. And this fear has a religious character: Eliphaz, Bildad, and Zophar are simply afraid of losing the confidence that comes to a person from the awareness of his own religious rightness. And this fear has a religious character: Eliphaz, Bildad, and Zophar are simply afraid of losing the confidence that comes to a person from the awareness of his own religious rightness. Job, by contrast, does not demonstrate such rightness at all. On the contrary, he is no longer sure of anything, and his friends are trying to support him. But they do this as if condescending to the sufferer from the height of their own rightness. They are completely sure that everything happening to Job is a misunderstanding that they are obliged to help him resolve, that they are right about everything, and that Job is either mistaken in his judgments or beside himself because of the troubles and misfortunes that have fallen on him. The thought that Job may be right seems so terrible to them that they are more ready to allow for madness, a temporary derangement of their friend, than for their own error. Such a position, of course, could only seem insulting to Job himself: his condition was already serious enough, and from his friends he saw nothing but contemptuously pitying "help" that did him no good.