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Commentary on Job 13 verses 13–22
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), but diligently to hearken to it, 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. 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) 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 praeparatum pectus - they are ready for it. He resolves (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) "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. "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): 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): 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. 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): 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. 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. We must believe that all shall work for good to us even when all seems to make against us, Jer 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, Heb 11:35. We must depend upon the performance of the promise when all the ways leading to it are shut up, Rom 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. He had desired (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. l 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, v. 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.
As those, Job says, who devour themselves have a consolation, as those who bite their flesh feel a certain relief in their sufferings, so it is the same with me, when I express myself in these terms, “And I may put my life in my hands.” Consider, above all, this sentence, “I may put my life in my hand.” This means, I will destroy myself! Like those who destroy themselves, I also find a consolation; and that is my consolation, if God does not cause me to perish, my consolation is to give expression to my thoughts.
44. He shows that they spoke with the perception of the flesh, whom he therefore binds to silence, that he may speak that which ‘his mind bids him.’ As if he said in plain words, ‘I do not speak in a carnal, but in a spiritual way, because; hear by the perception of the Spirit things that I bring forth by the service of the body. Whence he at once mounts up on high, and lifts himself aloft in mysteries, and changes into mystical discourse the reproofs which he had delivered.
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SUMMARY
Job 13:13 captures Job's resolute and desperate plea to his three friends, Eliphaz, Bildad, and Zophar. Having endured their prolonged and often accusatory speeches, Job demands their silence and space to articulate his own defense and lament directly to God. This verse encapsulates his profound determination to speak his truth, even if it means facing further divine judgment or dire consequences, demonstrating his unwavering conviction in his integrity amidst inexplicable and profound suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 13:13 is rich in literary devices that powerfully amplify Job's desperate state and his unwavering resolve. The verse opens with two strong Imperatives: "Hold your peace" and "let me alone." These direct commands immediately establish Job's authority and desperation, dramatically shifting the dynamic from a victim passively receiving counsel to an individual asserting his will and demanding control over his own narrative. The phrase "let come on me what will" functions as a powerful form of Hyperbole or Exaggeration, emphasizing the extraordinary depth of Job's determination and the extremity of his dire situation. He is willing to risk everything, even his life, for the sake of speaking his truth. There is also a profound element of Dramatic Irony at play, as the reader knows Job's innocence (from the prologue), yet his friends persist relentlessly in their false accusations, making Job's plea for silence and his fierce resolve to speak even more poignant and heartbreaking. Furthermore, the verse serves as a crucial moment of Foreshadowing, powerfully setting the stage for Job's subsequent, more direct, and audacious challenges to God in the chapters that follow, demonstrating his profound readiness to confront the divine directly.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 13:13 serves as a profound theological statement about the nature of human suffering, the inherent limits of conventional human wisdom, and the sacred right of the afflicted to lament honestly and openly before God. Job's demand for silence from his friends highlights the utter inadequacy of human attempts to explain divine mysteries through rigid, formulaic theological frameworks. It underscores the biblical truth that true comfort in suffering often involves empathetic presence and silent, compassionate listening, rather than judgmental pronouncements or simplistic, unhelpful answers. Job's fierce determination to speak, regardless of the potential consequences, reflects a deep-seated conviction in his own integrity and a profound, desperate longing for vindication from God Himself. This honest lament, even bordering on defiance, is paradoxically an act of profound faith, demonstrating that a genuine relationship with God allows for the raw, unfiltered expression of pain, confusion, and even anger.
REFLECTION AND APPLICATION
Job's desperate plea in Job 13:13 offers profound and enduring lessons for contemporary believers, particularly in how we navigate suffering, both our own and that of others. Firstly, it challenges us to cultivate radical empathy and compassionate understanding when encountering those in distress. Are we quick to offer simplistic theological explanations or judgmental pronouncements, or do we provide a safe, non-judgemental space for honest lament and questioning? Sometimes, the most profound comfort we can offer is a quiet, empathetic presence, allowing the suffering individual the dignity to process their pain without feeling the need to defend themselves or conform to our expectations. Secondly, Job's unwavering resolve to speak his truth to God, even with the risk of dire consequences, powerfully encourages us to bring our whole selves—our doubts, frustrations, anger, confusion, and deepest longings—before the Lord in prayer. God is infinitely big enough to handle our raw honesty, and true, mature faith often involves wrestling with Him in the midst of unanswered questions and profound mystery. Finally, Job's "let come on me what will" is a powerful testament to the integrity of faith that persists even when understanding is absent and the future is profoundly uncertain. It reminds us that steadfastness in faith is not the absence of questioning or doubt, but the willingness to continue engaging with God, come what may.
Questions for Reflection
FAQ
Why does Job want his friends to be silent?
Answer: Job wants his friends to be silent because their counsel is not a source of comfort but rather a relentless stream of accusations based on a flawed and rigid retribution theology. They insist that Job's immense suffering must be due to some hidden sin, which Job vehemently denies, knowing his own integrity. Their words, far from bringing solace, only exacerbate his distress, deepen his isolation, and prevent him from articulating his own case directly to God. He views their advice as a significant impediment to his desperate longing for an audience with the Almighty, even famously calling them "miserable comforters" in Job 16:2.
What does "let come on me what will" reveal about Job's character and faith?
Answer: This powerful phrase reveals several profound aspects of Job's character and faith. Firstly, it demonstrates his extraordinary courage and resolve. Despite his immense suffering and the potential for further divine judgment, he is willing to face any consequence, even death, for the sake of speaking his truth and presenting his case. Secondly, it highlights his unwavering integrity; he is so profoundly convinced of his own righteousness that he is prepared to risk everything to defend it before God Himself. Thirdly, it speaks to a deep, albeit struggling, trust in God. Even in his defiance and desperation, there is an underlying belief that God will ultimately hear and respond, even if His ways are mysterious and the immediate outcome is dire. It's an act of defiant surrender, prioritizing his desperate need for expression and vindication over his own safety and comfort.
CHRIST-CENTERED FULFILLMENT
Job's desperate cry in Job 13:13 for silence from his accusers and his resolute determination to speak, "let come on me what will," finds a profound echo and ultimate fulfillment in the person and redemptive work of Jesus Christ. While Job, a righteous sufferer, demands to speak in his own defense, Jesus, the truly innocent and perfectly righteous sufferer, often remained silent before His accusers, fulfilling the prophecy of Isaiah 53:7. Yet, in His ultimate act of submission, Jesus uttered a similar "let come on me what will" in the Garden of Gethsemane, praying, "Nevertheless, not my will, but yours, be done" (Luke 22:42). This was not a defiant surrender like Job's, but a perfect, obedient submission to the Father's redemptive plan, even unto the agonizing death on the cross. Job longed for a mediator, an "umpire" between himself and God (Job 9:33), and a living redeemer who would stand upon the earth (Job 19:25). Jesus is that ultimate, perfect Mediator (1 Timothy 2:5) and the living Redeemer who bore the full weight of sin and suffering, not for His own hidden transgressions, but for the sins of the world (John 1:29). Job's suffering, though righteous, was ultimately personal; Christ's suffering, though innocent, was vicarious, substitutionary, and redemptive, bringing about the reconciliation with God that Job desperately sought and that all humanity profoundly needs (2 Corinthians 5:21).