King James Version
Job 13
28 verses with commentary
Job Continues: Let Me Speak to the Almighty
Lo, mine eye hath seen all this, mine ear hath heard and understood it.
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'Lo, mine eye hath seen all this, mine ear hath heard and understood it.' Job claims firsthand empirical knowledge: his 'eye' (עַיִן, ayin) has 'seen' (רָאֲתָה, ra'atah) and his 'ear' (אֹזֶן, ozen) has 'heard' (שָׁמְעָה, shamah) and 'understood' (בִּינָה, binah). He isn't speculating but reporting observations confirmed by experience. This appeals to both sense perception and rational reflection. Job's epistemology balances observation, reason, and revelation. The friends operate solely from tradition; Job engages reality. The Reformed tradition values both general revelation (observed in creation) and special revelation (Scripture), refusing to divorce theology from lived experience.
What ye know, the same do I know also: I am not inferior unto you.
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What ye know, the same do I know also: I am not inferior unto you. Job challenges his friends' intellectual and spiritual superiority. The Hebrew phrase לֹא־נֹפֵל אָנֹכִי מִכֶּם (lo-nofel anoki mikkem) literally means "I am not fallen from you" or "I do not fall short of you." The verb naphal (נָפַל, "to fall") suggests Job stands on equal ground—he hasn't fallen below his friends in knowledge or understanding.
This verse opens Job's response to Zophar (chapters 12-14), who has just accused Job of ignorance and sin (11:6). Job's friends claim superior wisdom—they know the formula: righteousness brings blessing, sin brings suffering. Therefore Job's suffering proves secret sin. Job rejects this syllogism: "What ye know, the same do I know also." He understands retribution theology as well as they do; he simply recognizes its inadequacy to explain his situation.
The phrase reveals Job's frustration with his friends' condescension. They speak down to him as though he's ignorant of basic theological truths. Job asserts intellectual parity—his disagreement with them stems not from ignorance but from his lived experience contradicting their simplistic theology. This tension between inherited theological systems and lived reality drives the book's central conflict. Job's friends defend God through traditional formulas; Job seeks to understand God through honest wrestling with incomprehensible providence.
Theologically, this verse addresses how we engage with suffering people. Job's friends offer correct theology wrongly applied, causing additional pain. The New Testament emphasizes weeping with those who weep rather than defending God through arguments (Romans 12:15; James 5:13-16).
This verse opens Job's response to Zophar (chapters 12-14), who has just accused Job of ignorance and sin (11:6). Job's friends claim superior wisdom—they know the formula: righteousness brings blessing, sin brings suffering. Therefore Job's suffering proves secret sin. Job rejects this syllogism: "What ye know, the same do I know also." He understands retribution theology as well as they do; he simply recognizes its inadequacy to explain his situation.
The phrase reveals Job's frustration with his friends' condescension. They speak down to him as though he's ignorant of basic theological truths. Job asserts intellectual parity—his disagreement with them stems not from ignorance but from his lived experience contradicting their simplistic theology. This tension between inherited theological systems and lived reality drives the book's central conflict. Job's friends defend God through traditional formulas; Job seeks to understand God through honest wrestling with incomprehensible providence.
Theologically, this verse addresses how we engage with suffering people. Job's friends offer correct theology wrongly applied, causing additional pain. The New Testament emphasizes weeping with those who weep rather than defending God through arguments (Romans 12:15; James 5:13-16).
Surely I would speak to the Almighty, and I desire to reason with God.
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Job declares 'Surely I would speak to the Almighty, and I desire to reason with God.' This bold desire for direct address bypasses the friends' mediation. Job wants divine audience, not human commentary. The word 'reason' (yakach) suggests legal argument, revealing Job's confidence in his case.
But ye are forgers of lies, ye are all physicians of no value.
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'But ye are forgers of lies, ye are all physicians of no value.' Job's accusation escalates. 'Forgers' (טֹפְלֵי, tofeley) means plasterers or whitewashers—they cover truth with 'lies' (שָׁקֶר, shaqer—falsehood, deception). They're 'physicians of no value' (רֹפְאֵי אֱלִל, rofey elil—healers of worthlessness). The medical metaphor is devastating: doctors who misdiagnose and prescribe wrong treatment harm rather than heal. Ezekiel 13:10 uses similar imagery for false prophets whitewashing rotten walls. The friends' orthodox theology applied wrongly becomes destructive. This warns against theological malpractice—using truth to wound. The Reformed emphasis on applying Scripture correctly warns against this danger.
O that ye would altogether hold your peace! and it should be your wisdom.
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Job's exasperated wish: 'O that ye would altogether hold your peace! and it should be your wisdom.' This stunning rebuke suggests silence would demonstrate more wisdom than the friends' speeches. Sometimes the wisest response to suffering is compassionate presence without explanation.
Hear now my reasoning, and hearken to the pleadings of my lips.
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Hear now my reasoning (שִׁמְעוּ־נָא תוֹכַחְתִּי, shim'u-na tokhakhti)—Job shifts from defending himself to prosecuting his case. The Hebrew tokhakhti (my reasoning/argument/reproof) is legal terminology, presenting Job as plaintiff in a lawsuit against God's apparent injustice.
The pleadings of my lips (רִיבוֹת שְׂפָתַי, rivot sefatay)—Rivot means 'legal disputes' or 'contentions,' the same root used in Isaiah 1:18 ('come let us reason together'). Job demands his comforters—and ultimately God—listen to his case with the seriousness of a courtroom. This verse inaugurates the lawsuit motif that dominates chapters 13-14, anticipating Job's boldest statements of faith (13:15) and his prophetic vision of a divine advocate (19:25-27).
The pleadings of my lips (רִיבוֹת שְׂפָתַי, rivot sefatay)—Rivot means 'legal disputes' or 'contentions,' the same root used in Isaiah 1:18 ('come let us reason together'). Job demands his comforters—and ultimately God—listen to his case with the seriousness of a courtroom. This verse inaugurates the lawsuit motif that dominates chapters 13-14, anticipating Job's boldest statements of faith (13:15) and his prophetic vision of a divine advocate (19:25-27).
Will ye speak wickedly for God? and talk deceitfully for him?
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Job accuses his friends: 'Will ye speak wickedly for God? and talk deceitfully for him?' This charges them with false witness under guise of defending God. Their theology, though orthodox in content, becomes wicked through misapplication to Job's innocent suffering.
Will ye accept his person? will ye contend for God?
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'Will ye accept his person? will ye contend for God?' Job questions whether the friends are showing partiality (נָשָׂא פָנִים, nasa panim—lift up face, show favoritism) toward God or 'contending' (תְּרִיבוּן, teribun—striving, arguing) for Him. The irony: they think they're defending God by accusing Job, but they're actually bearing false witness. Deuteronomy 1:17 and Leviticus 19:15 prohibit partiality in judgment. Even defending God doesn't justify falsehood or injustice. God doesn't need our lies to protect His reputation. Romans 3:7-8 addresses this—we shouldn't do evil that good may come. The friends' zeal for God blinds them to their injustice toward Job.
Is it good that he should search you out? or as one man mocketh another, do ye so mock him?
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Is it good that he should search you out? (הֲטוֹב כִּי־יַחְקֹר אֶתְכֶם, hatov ki-yakhqor etkhem)—Job turns the tables on his accusers. Yakhqor means 'to examine thoroughly, investigate, search out'—the same word used of God searching hearts (Psalm 139:1). Job warns that the divine scrutiny they invoke against him will expose their own falsehood.
As one man mocketh another, do ye so mock him?—The Hebrew hatalu (mock, deceive) implies treating someone as a fool. Job accuses his friends of attempting to deceive God with pious platitudes and false testimony, as if the Almighty could be manipulated like a human judge accepting bribes of religious rhetoric.
As one man mocketh another, do ye so mock him?—The Hebrew hatalu (mock, deceive) implies treating someone as a fool. Job accuses his friends of attempting to deceive God with pious platitudes and false testimony, as if the Almighty could be manipulated like a human judge accepting bribes of religious rhetoric.
He will surely reprove you, if ye do secretly accept persons.
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'He will surely reprove you, if ye do secretly accept persons.' Job warns his friends that God will 'reprove' (יוֹכִיחַ, yokiach—correct, rebuke, prove) them for secret partiality (בַּסֵּתֶר, baseter). The shock: they think they're defending God, but God will rebuke them (confirmed in Job 42:7-8). This exposes the danger of assuming our defense of orthodoxy automatically pleases God. God values justice and truth over protective lies. The friends' public orthodoxy conceals injustice—they show partiality by assuming prosperity proves righteousness. God's final verdict will vindicate Job and condemn the comforters. This warns against confusing theological correctness with righteousness.
Shall not his excellency make you afraid? and his dread fall upon you?
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Shall not his excellency make you afraid? (הֲלֹא שְׂאֵתוֹ תְּבַעֵת אֶתְכֶם, halo se'eto teva'et etkhem)—Se'eto (his majesty/excellency/rising up) conveys God's transcendent glory. Teva'et means 'terrify, make suddenly afraid.' Job argues that true fear of God should silence glib explanations of divine providence.
And his dread fall upon you? (וּפַחְדּוֹ יִפֹּל עֲלֵיכֶם, u-fakhdo yipol aleikhem)—Pakhdo (his terror/dread) appears throughout Job (e.g., 9:34, 13:21) as the overwhelming weight of God's presence. Job contends that his friends' casual theology betrays they've never truly encountered the terrifying holiness they claim to defend. This echoes Isaiah's experience (Isaiah 6:5) and anticipates God's whirlwind speech (Job 38-41).
And his dread fall upon you? (וּפַחְדּוֹ יִפֹּל עֲלֵיכֶם, u-fakhdo yipol aleikhem)—Pakhdo (his terror/dread) appears throughout Job (e.g., 9:34, 13:21) as the overwhelming weight of God's presence. Job contends that his friends' casual theology betrays they've never truly encountered the terrifying holiness they claim to defend. This echoes Isaiah's experience (Isaiah 6:5) and anticipates God's whirlwind speech (Job 38-41).
Your remembrances are like unto ashes, your bodies to bodies of clay.
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Job dismisses the friends' arguments: 'Your remembrances are like unto ashes, your bodies to bodies of clay.' The double metaphor (ashes/clay) emphasizes the fragility and worthlessness of their defenses. Ashes represent what remains after fire; clay represents pre-fired, unstable form.
I Will Argue My Case Before God
Hold your peace, let me alone, that I may speak, and let come on me what will. Hold: Heb. Be silent from me
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'Hold your peace, let me alone, that I may speak, and let come on me what will.' Job demands silence: 'Hold your peace' (הַחֲרִישׁוּ, hacharishu—be silent), 'let me alone' (מִמֶּנִּי, mimmeni), 'let come' (יַעֲבֹר, ya'avor—pass over, happen). He'll speak regardless of consequences. This is the courage of faith—honesty before God even at personal risk. Job models lament over pretense, authenticity over performance. Psalm 62:8 encourages pouring out our hearts before God. Job's willingness to speak despite danger demonstrates that faith doesn't require pretending everything's fine. The Reformed tradition values honest wrestling with God over pious platitudes.
Wherefore do I take my flesh in my teeth, and put my life in mine hand?
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Wherefore do I take my flesh in my teeth? (עַל־מָה אֶשָּׂא בְשָׂרִי בְשִׁנָּי, al-mah essa besari veshinai)—This vivid idiom pictures a wild animal carrying prey in its teeth—absolute vulnerability and risk. Job asks rhetorically why he would stake everything (his very 'flesh') on confronting God, yet verse 15 answers: 'Though he slay me, yet will I trust in him.'
And put my life in mine hand (וְנַפְשִׁי אָשִׂים בְּכַפִּי, ve-nafshi asim be-khapi)—Nefesh (soul/life/being) 'in my hand' means holding one's life as a fragile, expendable thing. This phrase appears in Judges 12:3 and 1 Samuel 19:5 of warriors risking death in battle. Job's lawsuit against God is spiritual warfare requiring ultimate courage—he wages his soul itself.
And put my life in mine hand (וְנַפְשִׁי אָשִׂים בְּכַפִּי, ve-nafshi asim be-khapi)—Nefesh (soul/life/being) 'in my hand' means holding one's life as a fragile, expendable thing. This phrase appears in Judges 12:3 and 1 Samuel 19:5 of warriors risking death in battle. Job's lawsuit against God is spiritual warfare requiring ultimate courage—he wages his soul itself.
Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. maintain: Heb. prove, or, argue
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Job's declaration "Though he slay me, yet will I trust in him" represents one of Scripture's highest expressions of unconditional faith. The Hebrew phrase im yiqteleni lo ayachel (אִם־יִקְטְלֵנִי לוֹ אֲיַחֵל) can be translated "Though he slay me, I will hope in him" or "I will wait for him." The verb qatal (קָטַל) means to kill or slay, acknowledging the possibility that God might take Job's life. Yet the verb yachal (יָחַל) means to wait, hope, or trust with confident expectation—Job commits to trusting God even unto death.
Some Hebrew manuscripts read lo (לֹא, "not") instead of lo (לוֹ, "to him"), yielding "I have no hope," but most English translations follow the Masoretic pointing supporting "yet will I trust in him." The theological statement is profound either way: even if Job has no earthly hope remaining, he will maintain his integrity before God. The second clause "but I will maintain mine own ways before him" uses the verb yakach (יָכַח), meaning to argue, reason, or prove one's case. Job refuses to confess false guilt to satisfy his friends' theology.
This verse encapsulates Job's paradoxical position: he trusts God absolutely while simultaneously demanding vindication. His faith doesn't require understanding God's purposes or receiving explanations for suffering. Job models faith that persists through darkness, confusion, and apparent divine hostility. This anticipates Christ's cry from the cross—"My God, my God, why hast thou forsaken me?"—where the Suffering Servant trusts the Father even when feeling abandoned. Hebrews 11's heroes of faith demonstrated similar trust, "not receiving the promises" yet dying in faith.
Some Hebrew manuscripts read lo (לֹא, "not") instead of lo (לוֹ, "to him"), yielding "I have no hope," but most English translations follow the Masoretic pointing supporting "yet will I trust in him." The theological statement is profound either way: even if Job has no earthly hope remaining, he will maintain his integrity before God. The second clause "but I will maintain mine own ways before him" uses the verb yakach (יָכַח), meaning to argue, reason, or prove one's case. Job refuses to confess false guilt to satisfy his friends' theology.
This verse encapsulates Job's paradoxical position: he trusts God absolutely while simultaneously demanding vindication. His faith doesn't require understanding God's purposes or receiving explanations for suffering. Job models faith that persists through darkness, confusion, and apparent divine hostility. This anticipates Christ's cry from the cross—"My God, my God, why hast thou forsaken me?"—where the Suffering Servant trusts the Father even when feeling abandoned. Hebrews 11's heroes of faith demonstrated similar trust, "not receiving the promises" yet dying in faith.
He also shall be my salvation: for an hypocrite shall not come before him.
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'He also shall be my salvation: for an hypocrite shall not come before him.' Paradoxically, the very God Job will confront is his 'salvation' (יְשׁוּעָה, yeshuah). Job's assurance: 'an hypocrite' (חָנֵף, chanef—godless, profane) cannot 'come before' (יָבוֹא, yavo) God. Job's integrity gives him confidence to approach God honestly. This is faith's paradox—the God who wounds is the only source of healing. Job's honesty proves he's no hypocrite; the friends' pious platitudes may conceal godlessness. True faith can express complaint; hypocrisy requires maintaining appearances. Hebrews 4:16 invites bold approach to God's throne. Job models confidence rooted in integrity, not perfection.
Hear diligently my speech, and my declaration with your ears.
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Hear diligently my speech (שִׁמְעוּ שָׁמוֹעַ מִלָּתִי, shim'u shamo'a millati)—The doubled imperative shim'u shamo'a (hear, truly hear) is emphatic, demanding full attention. Millati (my speech/word) is the Aramaic-influenced term Job uses for his carefully prepared legal argument.
And my declaration with your ears (וְאַחֲוָתִי בְּאָזְנֵיכֶם, ve-akhavati be-ozneikhem)—Akhavati (my declaration/explanation) shares a root with khidah (riddle, enigma). Job's 'declaration' will unravel the enigma of his suffering by appealing directly to God (vv. 20-24), bypassing his friends' failed explanations. This parallels Paul's later wrestling with suffering's mystery (2 Corinthians 12:7-10).
And my declaration with your ears (וְאַחֲוָתִי בְּאָזְנֵיכֶם, ve-akhavati be-ozneikhem)—Akhavati (my declaration/explanation) shares a root with khidah (riddle, enigma). Job's 'declaration' will unravel the enigma of his suffering by appealing directly to God (vv. 20-24), bypassing his friends' failed explanations. This parallels Paul's later wrestling with suffering's mystery (2 Corinthians 12:7-10).
Behold now, I have ordered my cause; I know that I shall be justified.
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Job's legal confidence: 'Behold now, I have ordered my cause; I know that I shall be justified.' The word 'ordered' (arak) is military language for arranging battle lines. Job approaches God's court with confidence in eventual vindication, modeling faith that transcends circumstances.
Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.
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'Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.' Job challenges any accuser: 'Who will plead' (יָרִיב, yariv—contend legally) against him? He's so confident that silence would mean death—'give up the ghost' (אֶגְוָע, egva—expire, perish). This bold challenge precedes Job's courtroom language throughout the book. Job desires legal vindication, not just relief. His concern for justice over mere comfort reveals that humans are more than pleasure-seeking animals—we're moral agents who need vindication. The Reformed doctrine of justification addresses this deep need. Job's cry anticipates Christ who provides legal standing before God.
Only do not two things unto me: then will I not hide myself from thee.
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Job makes two requests of God: 'Only do not two things unto me: then will I not hide myself from thee.' Despite his boldness, Job recognizes the need for specific conditions to stand before God. This shows both audacity (making demands of God) and humility (acknowledging limitations before divine majesty). The dialogue between confidence and fear characterizes authentic faith—approaching God boldly yet reverently.
Withdraw thine hand far from me: and let not thy dread make me afraid.
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Job's first request: 'Withdraw thine hand far from me.' He asks God to remove the affliction crushing him. The 'hand of God' represents divine power and judgment—Job can't present his case while overwhelmed by suffering. His second request: 'let not thy dread make me afraid.' The Hebrew 'emah' (dread/terror) describes the overwhelming fear of divine presence. Job needs relief from both physical suffering and psychological terror to speak freely.
Then call thou, and I will answer: or let me speak, and answer thou me.
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Job's direct address to God: 'Then call thou, and I will answer: or let me speak, and answer thou me.' This courtroom language treats God as either prosecutor or defendant, with Job taking the opposite role. The boldness reveals covenant confidence that God will honor justice.
How many are mine iniquities and sins? make me to know my transgression and my sin.
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'How many are mine iniquities and sins? make me to know my transgression and my sin.' Job demands specificity. He wants to know his 'iniquities' (עֲוֹנֹת, avonotay), 'sins' (חַטָּאות, chataot), and 'transgression' (פֶּשַׁע, pesha—rebellion, revolt). The three terms cover different aspects of sin: missing the mark, guilt/punishment, and willful rebellion. Job isn't claiming sinlessness (7:21) but demanding his accusers specify charges. This is legally and pastorally wise: vague accusations can't be answered or corrected. The friends make general accusations; Job demands evidence. The Reformed practice of specific confession rather than vague admission of 'sinfulness' reflects this wisdom.
Wherefore hidest thou thy face, and holdest me for thine enemy?
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Job laments God's hiddenness: 'Wherefore hidest thou thy face, and holdest me for thine enemy?' The hidden face of God represents divine favor's withdrawal—a terrifying experience for the faithful. Job's question 'Why?' expresses his deepest pain: not just physical suffering but the sense that God has become his adversary. This prefigures Christ's cry of dereliction (Matthew 27:46), where the truly innocent One experiences divine abandonment.
Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?
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Job feels God treats him like insignificant refuse: 'Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble?' The imagery emphasizes Job's utter helplessness—he's as powerless as windblown leaves or dried stubble. Yet God seems to pursue him with overwhelming force. The contrast is stark: God's infinite power versus Job's complete weakness. Job can't understand why divine omnipotence would crush something so fragile.
For thou writest bitter things against me, and makest me to possess the iniquities of my youth.
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'How long will ye vex my soul, and break me in pieces with words?' Job's anguish breaks through: 'How long' (עַד־אָנָה, ad-anah) introduces lament's classic question. They 'vex' (תּוֹגְיוּן, togyun—grieve, afflict) his 'soul' (נַפְשִׁי, nafshi) and 'break in pieces' (תְּדַכְּאוּנַנִּי, tedakkunani—crush, oppress) with 'words' (מִלִּין, millin). Words can wound (Proverbs 12:18, 18:21). The friends' speeches compound Job's suffering. This warns against theological abuse—using truth to bludgeon. James 3:1-12 addresses the tongue's power to destroy. The Reformed emphasis on speaking truth in love (Ephesians 4:15) requires both content and manner reflect Christ.
Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. lookest: Heb. observest heels: Heb. roots
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'These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.' 'Ten times' (זֶה עֶשֶׁר פְּעָמִים, zeh eser pe'amim) may be literal or idiomatic for 'many times.' They've 'reproached' (תַחְפְּרוּנִי, tachperuni—insulted, humiliated) and 'make strange' (תַּכְלִימוּנִי, takhlimuni—deal cruelly, abuse). The friends' increasing cruelty shows how ideological commitment can override compassion. They value doctrinal purity over friendship. Job's pain at this abandonment echoes Psalm 41:9 and anticipates Christ's betrayal. True theology should increase compassion, not justify its abandonment. The Reformed emphasis on community and bearing one another's burdens condemns the friends' behavior.
And he, as a rotten thing, consumeth, as a garment that is moth eaten.
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Job describes God's marking of boundaries he cannot cross: 'Thou settest a print upon the heels of my feet.' The imagery suggests God has drawn a circle around Job, limiting where he can go. This develops the stocks metaphor—Job is confined, unable to escape his suffering. Yet theologically, this also points to divine sovereignty setting boundaries for suffering (as seen in Job 1-2, where God limited Satan's actions). Though Job doesn't see it, God's boundaries protect even in suffering.