TRV
Translation
American Standard Version
Wherefore should I take my flesh in my teeth, And put my life in my hand?
World English Bible Messianic
Why should I take my flesh in my teeth, and put my life in my hand?
Young's Literal Translation
Wherefore do I take my flesh in my teeth? And my soul put in my hand?
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In the KJVVerse 13,168 of 31,102
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Commentary on Job 13 verses 13–22
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 an 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.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–22. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 13:13-14B
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.
Gregory the DialogistAD 604
45. In Holy Scripture ‘teeth’ are sometimes used to be understood for the holy preachers, and sometimes for the interior senses [f]. Thus of the holy preachers it is said to the Bride, Thy teeth are like a flock of sheep that are even shorn, which came up from the washing. [Cant. 4, 2] And hence it is said to one of them, when the Gentiles were represented to him in a figure, Kill and eat [Acts 10, 13], i.e. ‘crush their oldness, and convert it into the body of the Church, i.e. into your own members.’ Again, that ‘teeth’ are wont to be understood of the interior senses, is testified by the Prophet Jeremiah, when he says, He hath broken my teeth by number. [Lam. 3, 16] For by the ‘teeth’ the food is broken in pieces, to allow of its being swallowed. Hence we not unjustly understand the interior senses by ‘teeth,’ which as it were chew and mince small the several particulars that occur to the mind, and transfer them to the belly of the memory, which the Prophet declares to be ‘broken by number,’ in that according to the measure of each particular sin there is blindness of understanding engendered in our perception, and in proportion to that which each person has committed outwardly, he is made dull of sense in that, which he might have understood of the inward and invisible. Whence too it is rightly written, Everyone that hath eaten the sour grape, his teeth shall be numbed. [Jer. 31, 30] For what is ‘the sour grape,’ saving sin? for a ‘sour grape’ is fruit before the time. So whosoever desires to be satisfied with the enjoyments of this present life, is as it were in a hurry to eat fruit before the time. Thus ‘the teeth of him that eateth the sour grape are numbed,’ in that he who feeds in the gratification of the present life, has the interior perceptions tied fast, that they should no longer be able to eat, i.e. to understand spiritual things; in that from the very self-same cause that they gratify themselves in outward things, they are rendered dull in those of the interior. And whereas the soul is fed with sin, it is unable to eat the bread of righteousness, in that the teeth being tied fast by the custom of sin, can never at all chew such good, as has a relish in the interior. In this place then, because, as we have said, we understand ‘the teeth’ to be the interior perceptions, we ought to consider very heedfully what the righteous are wont to do. Who, commonly, if they detect in themselves any points of a carnal sort however slightly, going over these in the interior senses, vehemently prosecute them in their own person, afflict themselves with selfchastisement, and with excessive self-inflictions visit in judgment the very least things wrong in them, and condemn them by penitence. Which same they do for this reason, that in the sight of the eternal Judge, both they may themselves be found as far as may be without blame, and that those, who see them thus judge themselves, may be kindled to reform themselves from worse offences. And this blessed Job had done in the presence of his friends, who kept fast temporal glory, and extolled transitory blessings. Yet he could not bring their sense to see the usefulness of the scourge with which he was afflicted, that so they might bethink themselves that Almighty God not only bestows prosperity, but likewise brings down adversity upon us, when He is favourable. Whence he says well in this place, Wherefore do I tear my flesh with my teeth? As if he said in plain words, ‘Why with my interior perceptions do I hunt out things carnal, if there be any such thing done in me, if I cannot thereby benefit my spectators?’ Where too it is fitly added,
And carry my life in my hand?
46. To ‘carry our life in our hands’ is to show forth the bias of the heart in practice. For the righteous have this thing proper to them, that in all that they do, and all that they say, they not only seek their own increase, but the edification of their neighbours likewise. Sometimes they judge themselves in some point, that they may recall indolent hearers to the consideration of themselves. Sometimes they exhibit good works, that their spectators may be ashamed not to imitate what they see. For it is written, That they may see your good works, and glorify your Father which is in Heaven. [Matt. 5, 16] Thus he that exhibits the bent of his mind by his works, ‘carries his life in his hand;’ but when any good man, whether by judging himself or by exhibiting good works, furthers not his neighbour’s welfare by what he has done, he returns to words of sorrow. Whence it is rightly said in this place, Wherefore do I take my flesh in my teeth? and carry my life in my hand? i.e. ‘Why do I either judge myself strictly before men, or show in practice what my heart is bent on, if I do not advance my neighbour’s good either by passing judgment on my evil things, or exhibiting good ones?’ But yet the righteous, even while they speak so, never give over setting their neighbour a good example. Hence blessed Job, still further exemplifying and exhibiting the excellence of patience before the eyes of his friends, saith,
Though He slay me, yet will I trust in Him.
47. There is no room for the virtue of patience in prosperous circumstances. He is really patient, who is at once bruised with misfortune, and yet not bowed down from the erectness of his hope. Concerning the temper of mind of the reprobate man it is written, He will praise Thee, when Thou doest well to him. [Ps. 49, 18. Vulg.] Hereby, then, the righteous mind is distinguished from the unrighteous, that even in the midst of affliction the former acknowledges the praise to Almighty God, that he is not broken down together with his worldly fortune, does not fall together with the fall of outward glory, but hereby proves the more, what he was with worldly goods, who even without worldly goods stands the stronger.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 13:14 captures Job's profound desperation and audacious resolve as he stands before his friends, determined to present his case directly to God, even if it means risking his very life. This verse encapsulates his willingness to gamble everything—his physical well-being and his very existence—for the chance to be heard and vindicated by the Almighty, showcasing his unwavering commitment to his integrity despite overwhelming suffering and misunderstanding.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 13:14 is rich in idiomatic expressions and metaphor. The phrases "take my flesh in my teeth" and "put my life in mine hand" are powerful Hebrew idioms that function as vivid metaphors for extreme peril, desperate resolve, and audacious courage. They are not to be taken literally but convey a profound willingness to risk everything, even life itself, for a cause. The verse also employs parallelism, a common feature of Hebrew poetry, where the second clause ("and put my life in mine hand?") echoes and intensifies the meaning of the first ("Wherefore do I take my flesh in my teeth?"), creating a cumulative effect that emphasizes Job's radical commitment. Furthermore, the entire verse is framed as a rhetorical question, not seeking an answer but powerfully asserting Job's determined and desperate stance before his friends and, implicitly, before God. This rhetorical device underscores the unreasonableness of his friends' accusations and the profound depth of his suffering and resolve.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 13:14 speaks to the profound human experience of suffering and the audacious faith that can emerge from it. It highlights that true trust in God is not merely intellectual assent but a radical commitment, even when God's actions seem contrary to His character. Job's willingness to risk everything for a direct encounter with God demonstrates a faith that transcends conventional piety and demands an answer from the divine. This verse sets the stage for Job's ultimate vindication, suggesting that God honors such desperate, yet sincere, pursuit of truth and justice. It challenges believers to confront their own suffering with honesty and to seek God directly, even when His presence feels distant or His ways inscrutable. It encapsulates the tension between human suffering and unwavering faith, a central theme of the entire book.
REFLECTION AND APPLICATION
Job 13:14 offers a profound challenge and comfort to believers navigating periods of intense suffering, misunderstanding, or spiritual crisis. It encourages us to cultivate a radical honesty with God, bringing our deepest anguish, confusion, and even our most audacious demands before Him, rather than succumbing to despair or superficial piety. Job's example reminds us that genuine faith is not the absence of doubt or pain, but the courageous act of pressing into God despite them. When human wisdom fails, and friends offer only platitudes or condemnation, Job teaches us to seek our vindication and understanding from God alone, even if it feels like a desperate gamble. This verse calls us to examine our own willingness to risk comfort, reputation, or even perceived safety for the sake of truth and a deeper encounter with the Divine. It's a call to trust God's ultimate justice and goodness, even when He seems to be our adversary, holding onto the hope that He will ultimately hear and respond to our cries. It challenges us to consider what we are truly willing to "put in our hand" for the sake of our relationship with God and His truth.
Questions for Reflection
FAQ
What exactly do the idioms "take my flesh in my teeth" and "put my life in mine hand" mean?
Answer: These are powerful Hebrew idioms conveying extreme peril and desperate resolve. "To take my flesh in my teeth" suggests a person so desperate or enraged that they are willing to inflict self-harm or act with reckless, self-destructive determination. It vividly portrays a situation where one's very physical existence is at stake. "To put my life in mine hand" means to hold one's life loosely, to be prepared to lose it, or to take a desperate, high-stakes gamble. It signifies a profound act of self-endangerment, where one's life is literally held precariously, ready to be forfeited. Together, they emphasize Job's willingness to risk everything, even death, for the chance to confront God and be vindicated. This is not suicidal ideation but an expression of ultimate commitment to his cause.
Is Job being suicidal or disrespectful towards God in this verse?
Answer: No, Job is not expressing suicidal intent in the modern sense. Rather, he is using a hyperbolic, idiomatic expression to convey the extreme danger and audacious courage involved in his desire to confront God directly. He is declaring his willingness to accept the ultimate consequence—death—if it means having an audience with God and clearing his name. Far from being disrespectful, this act, especially when paired with Job 13:15, demonstrates a profound, albeit agonizing, trust in God's ultimate justice and a deep desire for vindication from the only one who can truly provide it. It's an act of desperate faith, not despair, showing that even in his deepest anguish, Job still believes God is the ultimate source of truth and justice.
How does Job 13:14 relate to trusting God when His ways are unclear?
Answer: This verse profoundly illustrates trust beyond understanding. Despite his immense suffering and confusion, and despite God's apparent silence or even hostility, Job retains a deep-seated belief that God is just and that he will ultimately be vindicated. His willingness to risk everything for a divine encounter is born not of despair, but of a radical, agonizing trust in God's ultimate righteousness. It teaches us that true faith can persevere through the darkest valleys, even when we cannot comprehend God's actions or purposes, and that an honest, even desperate, cry to God is a form of profound trust. It foreshadows Job's ultimate declaration in Job 42:5, "I had heard of you by the hearing of the ear, but now my eye sees you," indicating that his desperate pursuit led to a deeper, more personal encounter with God.
CHRIST-CENTERED FULFILLMENT
Job's desperate resolve to put his life on the line for the sake of vindication before God finds its ultimate and perfect fulfillment in Jesus Christ. While Job, in his human frailty, risked his life to plead his own case, Christ, in His divine perfection, willingly laid down His life not for His own vindication, but for ours. The imagery of "taking flesh in teeth" and "putting life in hand" speaks of extreme self-sacrifice and a willingness to face death. Jesus, the Lamb of God, perfectly embodied this resolve in His journey to the cross. In Gethsemane, He faced an agony that truly put His "life in His hand," praying, "Not my will, but yours be done" (Luke 22:42), fully embracing the perilous path of suffering and death. Unlike Job, who sought to prove his own righteousness, Christ, though perfectly righteous, became sin for us (2 Corinthians 5:21) and endured the ultimate abandonment, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Yet, through His willing sacrifice, He achieved not merely personal vindication, but the redemption of all who believe. His resurrection is the ultimate vindication, not just of His integrity, but of God's perfect justice and love, proving that death could not hold the one who perfectly "put His life in His hand" for the sake of the world (Acts 2:24). Thus, Job's desperate cry foreshadows the perfect and redemptive self-offering of Christ, who truly risked and gave everything for our eternal salvation.