Verse-by-Verse Bible Commentary
Job 13:15

Clarke's Commentary

Verse Job 13:15. Though he slay me — I have no dependence but God; I trust in him alone. Should he even destroy my life by this affliction, yet will I hope that when he has tried me, I shall come forth as gold. In the common printed Hebrew text we have לא איחל lo ayachel, I will NOT hope; but the Vulgate, Syriac, Arabic, and Chaldee have read לו lo, HIM, instead of לא lo NOT; with twenty-nine of Kennicott's and De Rossi's MSS., and the Complutensian and Antwerp Polyglots. Our translators have followed the best reading. Coverdale renders the verse thus: Lo, there is nether comforte ner hope for me, yf he wil slaye me.

But I will maintain mine own ways — I am so conscious of my innocence, that I fear not to defend myself from your aspersions, even in the presence of my Maker.

Bridgeway Bible Commentary

Job’s reply to Zophar (12:1-14:22)

The reply from Job opens with a sarcastic comment on the supposed wisdom of the three friends. They have merely been repeating general truths that everybody knows (12:1-3). They do not have the troubles Job has, and they make no attempt to understand how Job feels. A good person suffers while wicked people live in peace and security (4-6).
Job does not argue with the fact that all life is in God’s hands. What worries him is the interpretation of that fact (7-10). As a person tastes food before swallowing it, so Job will test the old interpretations before accepting them (11-12).
Being well taught himself, Job then quotes at length from the traditional teaching. God is perfect in wisdom and his power is irresistible (13-16). He humbles the mighty (17-22) and overthrows nations (23-25). Job knows all this as well as his friends do. What he wants to know is why God does these things (13:1-3). The three friends think they are speaking for God in accusing Job, but Job points out that this cannot be so, because God does not use deceit. They would be wiser to keep quiet (4-8). They themselves should fear God, because he will one day examine and judge them as they believe he has examined and judged Job (9-12).

The friends are now asked to be silent and listen as Job presents his case before God (13). He knows he is risking his life in being so bold, for an ungodly person could not survive in God’s presence. Job, however, believes he is innocent. If God or anyone else can prove him guilty, he will willingly accept the death sentence (14-19). Job makes just two requests of God. First, he asks God to give him some relief from pain so that he can present his case. Second, he asks that God will not cause him to be overcome with fear as he comes into the divine presence. He wants to ask God questions, and he promises to answer any questions God asks him (20-22).
To begin with, Job asks what accusations God has against him. Why is he forced to suffer (23-25)? Is he, for example, reaping the fruits of sins done in his youth? Whatever the answer, he feels completely helpless in his present plight (26-28).
Life is short and a certain amount of trouble and wrongdoing is to be expected (14:1-5). Why then, asks Job, does God not leave people alone so that they can enjoy their short lives without unnecessary suffering (6)? Even trees are better off than people. A tree that is cut down may sprout again, but a person who is ‘cut down’ is dead for ever (7-10). He is (to use another picture) like a river or lake that has dried up (11-12).
Job wishes that Sheol, the place of the dead, were only a temporary dwelling place. Then, after a period when he gains relief from suffering and cleansing from sin, he could continue life in a new and more meaningful fellowship with God. If he knew this to be true, he would be able to endure his present sufferings more patiently (13-17). Instead, the only feeling that accompanies his pain is the feeling of hopelessness. He knows he will be cut off from those he loves most, never to see them or hear of them again. Like soil washed away by a river he will disappear, never to return (18-22).

Coffman's Commentaries on the Bible

“Hold your peace, let me alone, that I may speak; And let come on me what will. Wherefore should I take my flesh in my teeth, And put my life in my hand? Behold, he will slay me; I have no hope: Nevertheless I will maintain my ways before him. This also shall be my salvation, That a godless man shall not come before him. Hear diligently my speech, And let my declaration be in your ears. Behold, now I have set my cause in order; I know that I am righteous. Who is he that will contend with me? For then would I hold my peace, and give up the ghost.”

“Hold thy peace, and let me speak” From this it appears that Job’s friends had attempted to renew their accusations, but that Job interrupted them, told them to shut up, and let him speak.

“Why should I take my flesh in my teeth” “The meaning of these words can only be guessed at.”The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Job, p. 95. Job may have meant to ask, “Why should I place my life in jeopardy by affirming a falsehood in my claim to be righteous.”

“Behold, he will slay me… nevertheless I will maintain my ways before him”“ The rendition before us is clumsy, awkward and ineffective. The KJV rendered the passage thus: “THOUGH HE SLAY ME, YET WILL I TRUST HIM; BUT I WILL MAINTAIN MINE OWN WAYS BEFORE HIM.” Yes, we admit that a slight emendation by the Masoretes entered into this rendition,Ibid., p. 96. (and the radical critics don’t like that); and yet they (the critics) have made hundreds of emendations of their own, far more radical than the one here. The KJV is by far the preferable translation of this verse; and it is backed up by the Douay Version and the new Easy-to-Read Version of the Bible by the World Bible Translation Center. This is the quintessence of Biblical faith, “Though he slay me, yet will I trust him.” We reject as totally unjustified the critical presumption that they may emend any passage they please to make it conform to their theory, but refuse to allow such an emendation as the one here that gives us one of the great passages in the whole Bible.

“This also shall be my salvation” “The fact that Job can conscientiously maintain his integrity before God is his ground of hope that he will eventually enjoy salvation; the reason behind this hope lies in Job’s conviction that God knows and will publish his innocence, and that he knows that a godless man would not thus of his own accord approach God to argue for his integrity.”International Critical Commentary, Job, p. 123.

“I know that I am righteous” Once more, Job thundered this claim in the ears of his friends; and, against their objections to his claim, Job had already called them liars with nothing but proverbs of ashes to offer in rebuttal (Job 13:4; Job 13:12).

“Who is he that will contend with me” This was an open invitation for his critical `comforters’ to name his sins, point out his wickedness; upon which, if they did so, Job promised to hold his peace and give up the ghost.

Barnes' Notes on the Whole Bible

Though he slay me - “God may so multiply my sorrows and pains that I cannot survive them. I see that I may be exposed to increased calamities, yet I am willing to meet them. If in maintaining my own cause, and showing that I am not a hypocrite Job 13:16, it should so happen that my sufferings should be so increased that I should die, yet I will do it.” The word “slay,” or “kill,” here refers to temporal death. It has no reference to punishment in the future world, or to the death of the soul. It means merely that Job was determined to maintain his cause and defend his character, though his sufferings should be so increased that life would be the forfeit. Such was the extent of his sufferings, that he had reason to suppose that they would terminate in death; and yet notwithstanding this, it was his fixed purpose to confide in God; compare the notes at Job 19:25-27. This was spoken in Job’s better moments, and was his deliberate and prevailing intention. This deliberate purpose expresses what was really the character of the man, though occasionally, when he became impatient, he gave utterance to different sentiments and feelings. We are to look to the prevailing and habitual tenor of a man’s feelings and declared principles, in order to determine what his character is, and not to expressions made under the influence of temptation, or under the severity of pain. On the sentiment here expressed, compare Psalms 23:4; Proverbs 14:32.

Yet will I trust in him - The word used here (יחל yâchal) means properly to wait, stay, delay; and it usually conveys the idea of waiting on one with an expectation of aid or help. Hence, it means to hope. The sense here is, that his expectation or hope was in God; and if the sense expressed in our common version be correct, it implies that even in death, or after death, he would confide in God. He would adhere to him, and would still feel that beyond death he would bless him.

In him - In God. But there is here an important variation in the reading. The present Hebrew is לא lo' - “not.” The Qeriy or marginal reading, is with a ו (v) - “in him.” Jerome renders it as if it were לו lô - “in ipso,” that is, in him. The Septuagint followed some reading which does not now appear in any copies of the Hebrew text, or which was the result of mere imagination: “Though the Almighty, as he hath begun, may subdue me - χειρώσεται cheirōsetai - yet will I speak, and maintain my cause before him.” The Chaldee renders it, אצלי קדמוי - I will pray before him; evidently reading it as if it were לו lô, “in him.” So the Syriac, in him. I have no doubt, therefore, that this was the ancient reading, and that the true sense is retained in our common version though Rosenmuller, Good, Noyes, and others, have adopted the other reading, and suppose that it is to be taken as a negative.

Noyes renders it,” Lo! he slayeth me, and I have no hope!” Good, much worse, “Should he even slay me, I would not delay.” It may be added, that there are frequent instances where לא lo' and לו lô are interchanged, and where the copyist seems to have been determined by the sound rather than by a careful inspection of the letters. According to the Masoretes, there are fifteen places where לא lo', “not,” is written for לו lô, “to him.” Exodus 21:8; Leviticus 11:21; Leviticus 25:30; 1 Samuel 2:3; 2 Samuel 16:18; Psalms 100:4; Psalms 139:16; Job 13:15; Job 41:4; Ezra 4:2; Proverbs 19:7; Proverbs 26:2; Isaiah 9:2; Isaiah 63:9. On the other hand, לו lô is put for לא lo' in 1 Samuel 2:16; 1 Samuel 20:2; Job 6:21. A mistake of this kind may have easily occurred here. The sentiment here expressed is one of the noblest that could fall from the lips of man. It indicates unwavering confidence in God, even in death.

It is the determination of a mind to adhere to him, though he should strip away comfort after comfort, and though there should be no respite to his sorrows until he should sink down in death. This is the highest expression of piety, and thus it is the privilege of the friends of God to experience. When professed earthly friends become cold toward us, our love for them also is chilled. Should they leave and forsake us in the midst of suffering and want, and especially should they leave us on a bed of death, we should cease to confide in them. But not so in respect to God. Such is the nature of our confidence in him, that though he takes away comfort after comfort, though our health is destroyed and our friends are removed, and though we are led down into the valley and the shadow of death, yet still we never lose our confidence in him. We feel that all will yet be well. We look forward to another state, and anticipate the blessedness of another and a better world.

Reader, can you in sincerity lift the eye toward God, and say to him, “Though Thou dost slay me, though comfort after comfort is taken away, though the waves of trouble roll over me, and though I go down into the valley of the shadow of death, yet i will trust in thee; - Thine I will be even then, and when all is dark I will believe that God is right, and just, and true, and good, and will never doubt that he is worthy of my eternal affection and praise?” Such is religion. Where else is it found but in the views of God and of his government which the Bible reveals. The infidel may have apathy in his sufferings, the blasphemer may be stupid, the moralist or the formalist may be unconcerned; but that is not to have confidence in God. That results from religion alone.

But I will maintain mine own ways before him - Margin, “prove,” or “argue.” The sense is, I will “vindicate” my ways, or myself. That is, I will maintain that I am his friend, and that I am not a hypocrite. His friends charged him with insincerity. They were not able, Job supposed, to appreciate his arguments and to do justice to him. He had, therefore, expressed the wish to carry his cause directly before God Job 13:3; and he was assured that he would do justice to his arguments. Even should he slay him, he would still stand up as his friend, and would still maintain that his calamities had not come upon him, as his friends supposed, because he was a hypocrite and a secret enemy of his Maker.

Smith's Bible Commentary

Chapter 13

Lo, my eye has seen all this, my ear has heard and understood. Now what you know, the same I also know. I am not inferior to you. Surely I would speak to the Almighty, and I would desire to reason with God ( Job 13:1-3 ).

Tell me to stretch out my hands to God. I'd love to. I'd love to reason with God. But you guys...

You're a bunch of forgers of lies, you are physicians of no value. Oh that you would altogether hold your peace! and it should be to your wisdom ( Job 13:4-5 ).

If you'd just keep silent, then people would think you're smart, maybe. Better to keep your mouth shut and let people think you're a fool than open it and remove all their doubts.

Hear now my reasoning, and hearken to the pleading of my lips. Will you speak wickedly for God? and talk deceitfully for him? ( Job 13:6-7 )

Oh, how many times this is being done, even today. People speaking wickedly for God. In other words, they're speaking supposedly for God, but what they are saying is off the wall. God said, "Woe unto that prophet that saith, 'Thus saith the Lord,' when I have not spoken." And there's a lot of that going on today. People speaking, supposedly, in the name of God, and speaking for God, when God hasn't spoken. In James we are told, "Be not many teachers, knowing that you will receive the greater condemnation" ( James 3:1 ). You see, as I stand here before you tonight, I stand here as God's representative. As I speak of God and for God, I must be careful that I speak the truth about God lest you get a false concept of God and then I'm responsible, because you've got a false idea or a false concept concerning God.

Now there are some people who are supposedly representing God, but they are falsely representing God. Because if you listen to them, you'll think that God is broke. And He's going out of business tomorrow unless you respond immediately today. God is constantly on the verge of bankruptcy. And His program is going to fail, this great plan of God is about to go under, and God can't take care of Himself and He's depending on you to bail Him out with your offering of $25.00, immediately. Speaking deceitfully for God.

My son wants to understand a little bit about the radio ministries because he's in charge of the Word For Today ministry and our radio outreach ministry. He has written into a lot of the radio ministries in order to find out what literature they send out and things of this nature. And he writes in, in the name of Benny Smith and gives, of course, our address. And so we're always getting these letters for Benny Smith. Well, that's not so bad, except that we get letters that read like this: "Dear Benny, The Lord has laid you on my heart today and I've been spending time fasting and praying for you because the Lord has revealed that you are going through a special problem at this time." Now that's speaking deceitfully for the Lord, because Benny Smith doesn't exist. "Now please write and tell me your problem and enclose a special offering for my ministry."

Even these men who tell you how to be prosperous, and tell you if you only believed, you can have great prosperity, wrote Benny a letter this week. And if he'll just respond with a $25.00 offering at this time, God's work can be greatly expanded and this glorious truth of prosperity can be heard by many more people. It just doesn't add up. Speaking deceitfully for God. Oh, how I would hate to be in that position.

And so Job rebukes them because they had been speaking deceitfully for God.

Will you accept his person? will you contend for God? ( Job 13:8 )

Will you fight for God? God doesn't need you to fight for Him. God doesn't need you to defend Him. Perfectly capable of defending Himself.

Is it good that he should search you out? or as one man mocketh another, do you so mock him? He will surely reprove you, if you do secretly accept persons. Shall not his excellency make you afraid? and his dread fall upon you? ( Job 13:9-11 )

Now a little further down the line, God finally does speak when we get to chapter 38. And when He does speak, He does exactly what Job said; He reproves these counselors. I mean God really lays one on them for all of the things that they had been saying to Job. And God finally says, "You ask Job to pray for you or you're in big, big trouble." And so Job says, "God's going to reprove you, man. You're speaking all these things for God."

Now Job here gives some of the ancient proverbs with verse Job 13:12 :

Your remembrances are like unto ashes, your bodies to bodies of clay. Hold your peace, let me alone, that I may speak, and let it come on me what will. Wherefore do I take my flesh in my teeth, and put my life in mine hand? Though he slay me, yet will I trust in him: but I will maintain my own ways before him. He also shall be my salvation: for an hypocrite shall not come before him ( Job 13:12-16 ).

Oh, this is to me a depth of faith. Here is the guy, he's in as bad a shape as anybody could ever be. I mean, you think you've had it bad? You think you've gone through some rough times? Job had it worse than any man could ever have it, and yet, in this place, he says, "Hey, even though He slays me, I'm going to serve Him."

Now how deep is your commitment to God? A lot of people, as long as things are going well, "You bet I serve Him." Things start to turn a bit and you get a little vacillating. Job is in the pit and he says, "Though He slay me." That's real commitment. And that's the kind of commitment we need. No matter what happens I'm going to serve God. Though I be stripped, though I be emptied, I'm still going to serve God. I'm going to trust God. That's the kind of trust that we need to have. Because when you have the kind of trust, then you have rest in your life. It's in God's hands and you can rest. Otherwise things are going to upset you. They're going to get you all disturbed. But if you have that kind of confidence, that my life is in God's hand, and even though He slays me, I'll trust Him, then you can't be shaken.

And then Job said, "He shall also be my salvation. He's going to deliver me."

Hear diligently my speech. Behold now, I have ordered my cause; I know that I shall be justified. Who is he that will plead with me? for now, if I hold my tongue, I'll die. Only do not two things unto me; then will I not hide myself from thee. Withdraw thine hand far from me: and let not thy dread make me afraid ( Job 13:17-21 ).

Just get out of here and don't terrify me with your fears.

Then call thou, and I will answer: or let me speak, and answer thou me. How many are my iniquities and sins? make me to know my transgression and my sin ( Job 13:22-23 ).

You say I'm such a horrible sinner and all, how many? Show them to me. Reveal them to me.

I went through a long period of my own Christian experience when I was trying to be righteous enough to be accepted and approved by God. I was desiring to receive what was termed "the baptism of the Holy Spirit." And well-meaning evangelists and all would say, "But God will not fill an unclean vessel. You've got to clean up your act, you know, if you're going to be filled with the Spirit of God, because He is a Holy Spirit and He won't enter an unholy vessel." So I was doing my best to clean up my act. As I was asking God to fill me with the Holy Spirit, of course I would confess all my sins and I heard people say, "When I took my cigarettes out and laid them on the altar and said, 'God, there they are, you know, I'm through.' Then God filled me with the Holy Spirit." "When I told God, 'I'll never take another drink,' then God filled me with the Holy Spirit." "When I said, 'God, I'll go to China,' then God filled me with the Holy Spirit." Well, my problem was I never did smoke, so I couldn't lay my cigarettes down. Nor did I ever drink, so I couldn't give up booze. And I told God I'd go to China. And I actually would confess everything that I could think of that I did wrong and ask God's forgiveness. And made all kinds of promises of, you know, "I'll do better. I'll pray more. I'll read more. I'll study more." But still I didn't receive. Now it really troubled me because I had a buddy who did receive and I knew he was smoking cigarettes and that was not fair because I was much more righteous than he was. And he actually went to shows too. And I didn't do that. I was so much more righteous than he was. I couldn't understand how in the world he would receive the blessing of the Holy Spirit on his life and I didn't. And I had a difficult time. And I would pray, "God, show me. Show me what's wrong. Show me my sin."

And here's Job with his friends, "Hey, you're a horrible sinner, man. This wouldn't happen to you unless you're a really rank sinner." And Job says, "All right. Just show them to me. Show me where I'm...you know, you say I'm a sinner, then point them out. Help me out. Point them out to me." And they say, "Well, they're secret, Job. You're hiding them, Job. We can't see them, but they're surely there." And then Job said,

Why do you hide your face ( Job 13:24 ),

Now you have to realize that this is Oriental culture, culture of the Mid-East. You have to actually go over there and watch these people in their arguments to really appreciate this fully. I mean, they don't just say things to each other, they're always yelling at each other. It's interesting, you see people talking and you think, surely, there's going to be a fistfight any minute now, because they're just standing there yelling. I think even the language sounds vicious, you know. You don't understand what they're saying, but they're just standing there yelling. But they not only yell, they shake their heads, they shake their hands, and they're just all full of gestures and gyrations.

And so this is the way these things are going on with Job. And so when Job gets to this point, he says, "Just show me." And they go, "Ohh, noo." And so Job says, "Why are you hiding your face?" A little later on, he'll speak of other gestures that are being, you know, demonstrated. So to get a full mental picture, you've got to see this thing with a bunch of actions and yelling and all. They're not just talking to each another, they're yelling at each another. These accusations and all, and this is really a lively interchange that is going on here, full of all kinds of "ahh," covering their mouth and other (noises and expansive gestures). And Job speaks of these actions, you know, these phony actions, "Oh no," and all of this. So here Job said,

Why are you hiding your face, and why do you hold me for your enemy? Will you break a leaf that is driven to and fro? will you pursue the dry stubble? For you write bitter things against me, and you make me to possess the iniquities of my youth. You put my feet also in the stocks, and look narrowly unto all my paths; and you set a print upon the heels of my feet. As he, as a rotten thing, consumeth, as a garment that is moth-eaten ( Job 13:24-28 ). "

Gill's Exposition of the Whole Bible

Though he slay me, yet will I trust in him,.... There is a double reading of these words; the "Keri", or marginal reading, is לו, "in him", which we follow; the "Cetib", or textual reading, is לא, "not", which many follow, and render the words, "lo, he will slay me, I shall not hope"; or, "I have no hope", or "do not expect" m that is, any other than to be slain or die; and this agrees with various expressions of his elsewhere, that he had no hope of any long continuance of life, or of restoration to health and outward happiness again, but expected to die quickly; see Job 6:11;

but I will maintain mine own ways before him; or "to his face" n; though I die on the spot instantly, I will stand by it, and make it appear that the ways I have walked in are right, that I have behaved as a sincere upright man, a man fearing God, and eschewing evil; a character which God himself has given of me, and I have not forfeited it: "I will argue" or "prove" o it before him, as it may be rendered; that my life and conversation has been agreeable to my profession of him; that my ways have been according to his revealed will, and my walk as becoming the character I bear; and this I will maintain and support as long as I live; I will never depart from this sentiment, or let go my integrity to my latest breath; see Job 27:5; but the marginal reading seems best, "yet will I trust in him" p? verily I will, though I am under cutting and slaying providences, under sore afflictions, which may be called killing and slaying, or death itself; though there is an addition of them, one affliction upon another, and sorrow upon sorrow; though I am killed continually, all the day long, or die by inches; yea, though in the article of death itself, yet even then "will I trust" and hope: God only is the object of trust and confidence, and not a creature, or any creature enjoyment, or creature act; and great encouragement there is to trust in him, seeing in him is everlasting strength, to fulfil his promises, to help in time of need, and to save with an everlasting salvation; he is to be trusted in at all times, in times of affliction, temptation, desertion, and death itself: it may be rendered q, "I will hope in him", since there is mercy and plenteous redemption with him, and he delights in those that hope in his mercy; his eye is upon them, and his heart is towards them: or "I will wait for him", or "expect him" r; wait for deliverance by him, wait all the days of his appointed time, till his change come; wait for the hope of righteousness by faith, expect all needful grace from him now, and eternal glory and happiness hereafter: "but" notwithstanding his trust was alone in God for time and eternity, yet, says he, "I will maintain mine own ways before him"; that I am not an hypocrite, or have behaved as a bad man; but have acted under the influence of grace, according to his mind and will revealed.

m "Non sperabo", Pagninus, Montanus, Vatablus. So Cocceius, Schultens, Gussetius, p. 420. n אל-פניו "ad facies ejus", Montanus, Bolducius; so Vatablus, Schultens. o אוכוח "arguam", Pagninus, Montanus, Bolducius, Schmidt, Schultens; "probabo", Piscator. p "An non sperem in eum?" so some in Munster; so Junius & Tremellius, Beza, Codurcus. q "In eo tamen sperabo", Schmidt, Piscator, Michaelis. r "Ipsum expectabo", Drusius.

Henry's Complete Commentary on the Bible

      13 Hold your peace, let me alone, that I may speak, and let come on me what will.   14 Wherefore do I take my flesh in my teeth, and put my life in mine hand?   15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.   16 He also shall be my salvation: for a hypocrite shall not come before him.   17 Hear diligently my speech, and my declaration with your ears.   18 Behold now, I have ordered my cause; I know that I shall be justified.   19 Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.   20 Only do not two things unto me: then will I not hide myself from thee.   21 Withdraw thine hand far from me: and let not thy dread make me afraid.   22 Then call thou, and I will answer: or let me speak, and answer thou me.

      Job here takes fresh hold, fast hold, of his integrity, as one that was resolved not to let it go, nor suffer it to be wrested from him. His firmness in this matter is commendable and his warmth excusable.

      I. He entreats his friends and all the company to let him alone, and not interrupt him in what he was about to say (Job 13:13; Job 13:13), but diligently to hearken to it, Job 13:17; Job 13:17. He would have his own protestation to be decisive, for none but God and himself knew his heart. "Be silent therefore, and let me hear no more of you, but hearken diligently to what I say, and let my own oath for confirmation be an end of the strife."

      II. He resolves to adhere to the testimony his own conscience gave of his integrity; and though his friends called it obstinacy that should not shake his constancy: "I will speak in my own defence, and let come on me what will,Job 13:13; Job 13:13. Let my friends put what construction they please upon it, and think the worse of me for it; I hope God will not make my necessary defence to be my offence, as you do. He will justify me (Job 13:18; Job 13:18) and then nothing can come amiss to me." Note, Those that are upright, and have the assurance of their uprightness, may cheerfully welcome every event. Come what will, bene præparatum pectus--they are ready for it. He resolves (Job 13:15; Job 13:15) that he will maintain his own ways. He would never part with the satisfaction he had in having walked uprightly with God; for, though he could not justify every word he had spoken, yet, in the general, his ways were good, and he would maintain his uprightness; and why should he not, since that was his great support under his present exercises, as it was Hezekiah's, Now, Lord, remember how I have walked before thee? Nay, he would not only not betray his own cause, or give it up, but he would openly avow his sincerity; for (Job 13:19; Job 13:19) "If hold my tongue, and do not speak for myself, my silence now will for ever silence me, for I shall certainly give up the ghost," Job 13:19; Job 13:19. "If I cannot be cleared, yet let me be eased, by what I say," as Elihu, Job 32:17; Job 32:20.

      III. He complains of the extremity of pain and misery he was in (Job 13:14; Job 13:14): Wherefore do I take my flesh in my teeth? That is, 1. "Why do I suffer such agonies? I cannot but wonder that God should lay so much upon me when he knows I am not a wicked man." He was ready, not only to rend his clothes, but even to tear his flesh, through the greatness of his affliction, and saw himself at the brink of death, and his life in his hand, yet his friends could not charge him with any enormous crime, nor could he himself discover any; no marvel then that he was in such confusion. 2. "Why do I stifle and smother the protestations of my innocency?" When a man with great difficulty keeps in what he would say, he bites his lips. "Now," says he, "why may not I take liberty to speak, since I do but vex myself, add to my torment, and endanger my life, by refraining?" Note, It would vex the most patient man, when he has lost every thing else, to be denied the comfort (if he deserves it) of a good conscience and a good name.

      IV. He comforts himself in God, and still keeps hold of his confidence in him. Observe here,

      1. What he depends upon God for--justification and salvation, the two great things we hope for through Christ. (1.) Justification (Job 13:18; Job 13:18): I have ordered my cause, and, upon the whole matter, I know that I shall be justified. This he knew because he knew that his Redeemer lived, Job 19:25; Job 19:25. Those whose hearts are upright with God, in walking not after the flesh but after the Spirit, may be sure that through Christ there shall be no condemnation to them, but that, whoever lays any thing to their charge, they shall be justified: they may know that they shall. (2.) Salvation (Job 13:16; Job 13:16): He also shall be my salvation. He means it not of temporal salvation (he had little expectation of that); but concerning his eternal salvation he was very confident that God would not only be his Saviour to make him happy, but his salvation, in the vision and fruition of whom he should be happy. And the reason why he depended on God for salvation was because a hypocrite shall not come before him. He knew himself not to be a hypocrite, and that none but hypocrites are rejected of God, and therefore concluded he should not be rejected. Sincerity is our evangelical perfection; nothing will ruin us but the want of that.

      2. With what constancy he depends upon him: Though he slay me, yet will I trust in him,Job 13:15; Job 13:15. This is a high expression of faith, and what we should all labour to come up to--to trust in God, though he slay us, that is, we must be well pleased with God as a friend even when he seems to come forth against us as an enemy, Job 23:8-10; Job 23:8-10. We must believe that all shall work for good to us even when all seems to make against us, Jeremiah 24:5. We must proceed and persevere in the way of our duty, though it cost us all that is dear to us in this world, even life itself, Hebrews 11:35. We must depend upon the performance of the promise when all the ways leading to it are shut up, Romans 4:18. We must rejoice in God when we have nothing else to rejoice in, and cleave to him, yea, though we cannot for the present find comfort in him. In a dying hour we must derive from him living comforts; and this is to trust in him though he slay us.

      V. He wishes to argue the case even with God himself, if he might but have leave to settle the preliminaries of the treaty, Job 13:20-22; Job 13:20-22. He had desired (Job 13:3; Job 13:3) to reason with God, and is still of the same mind. He will not hide himself, that is, he will not decline the trial, nor dread the issue of it, but under two provisos:-- 1. That his body might not be tortured with this exquisite pain: "Withdraw thy hand far from me; for, while I am in this extremity, I am fit for nothing. I can make a shift to talk with my friends, but I know not how to address myself to thee." When we are to converse with God we have need to be composed, and as free as possible from every thing that may make us uneasy. 2. That his mind might not be terrified with the tremendous majesty of God: "Let not thy dread make me afraid; either let the manifestations of thy presence be familiar or let me be enabled to bear them without disorder and disturbance." Moses himself trembled before God, so did Isaiah and Habakkuk. O God! thou art terrible even in thy holy places. "Lord," says Job, "let me not be put into such a consternation of spirit, together with this bodily affliction; for then I must certainly drop the cause, and shall make nothing of it." See what a folly it is for men to put off their repentance and conversion to a sick-bed and a death-bed. How can even a good man, much less a bad man, reason with God, so as to be justified before him, when he is upon the rack of pain and under the terror of the arrests of death? At such a time it is very bad to have the great work to do, but very comfortable to have it done, as it was to Job, who, if he might but have a little breathing-time, was ready either, (1.) To hear God speaking to him by his word, and return an answer: Call thou, and I will answer; or, (2.) To speak to him by prayer, and expect an answer: Let me speak, and answer thou me,Job 13:22; Job 13:22. Compare this with Job 9:34; Job 9:35, where he speaks to the same purport. In short, the badness of his case was at present such a damp upon him as he could not get over; otherwise he was well assured of the goodness of his cause, and doubted not but to have the comfort of it at last, when the present cloud was over. With such holy boldness may the upright come to the throne of grace, not doubting but to find mercy there.