TRV
Translation
Berean Standard Bible
Moreover, this will be my salvation, for no godless man can appear before Him.
American Standard Version
This also shall be my salvation, That a godless man shall not come before him.
World English Bible Messianic
This also shall be my salvation, that a godless man shall not come before him.
Young's Literal Translation
Also--He is to me for salvation, For the profane cometh not before Him.
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In the KJVVerse 13,170 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 13:15B-16
“And he shall turn to me for salvation; for fraud shall gain no entrance before him.” This means, my consolation is that “fraud shall gain no entrance before him.” “You see, I do not speak like you, with hidden thoughts. I know that there is no dissimulation in him.”
Gregory the DialogistAD 604
49. Whereas we know that the Judge, when He cometh, will set the sheep on His right hand, but the goats on His left, with what reason is it now said, ‘that the hypocrite shall not come before Him,’ when, if he be among the goats, he will appear on the left hand of the Judge? But we are to bear in mind that we come before the Lord in two ways. One, whereby taking exact account of our offences here we punish and judge ourselves before Him with weeping. For as often as we recall to our perception the power of our Creator, we as often, as it were, stand before Him.’ Hence too it is well said by Elijah, the man of God, The Lord God of Israel liveth, before Whom I stand [1 Kings 17, 1]. In another way we ‘come before God,’ when at the last Judgment we present ourselves before His Tribunal. And thus the hypocrite in the last reckoning does come before the Judge, but because now he shuts his eyes to consider and bewail transgressions, he refuses to ‘come before’ the Lord. For as righteous men, when they fix their eyes on the severity of the Judge that shall come, recall their sins to remembrance, bewail the things that they have done, and judge themselves severely that they be not judged; so hypocrites, as they outwardly please the world, hence omit to look inwardly into themselves, and wholly engross themselves in the words of their neighbours, and account themselves to be holy, because they consider that they are so accounted by their fellow-creatures. And when they have dissipated their mind in the words that sound their own praises, they never recall it to the cognizance of sin, never mark wherein they offend the interior Judge, entertain no fears concerning His severity, for they believe that they have pleased Him as they have their fellow-creatures. Yet if they but brought His terribleness to mind, this very circumstance, that fixed in a wrong bias they are making themselves pleasing to their fellow-creatures, would cause them to fear the more. Therefore it is well said, For an hypocrite shall not come before Him; in that he does not set before his eyes the severity of God, so long as he is ambitious to please the eyes of men. Who, if he set himself in the presence of God in searching his own conscience, would then assuredly no longer be a hypocrite.
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 13:16 is a profound declaration of faith and self-vindication by Job amidst his intense suffering and the relentless accusations of his friends. Despite his dire circumstances and the prevailing belief that his affliction must stem from hidden sin, Job asserts his unwavering conviction that God Himself will be his ultimate deliverance and justification. He grounds this audacious claim in the theological truth that only those with genuine integrity, and not the "hypocrite" or impious, can truly stand in God's presence and receive His favor.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 13:16 employs several potent literary devices that amplify its message. Contrast is central, sharply juxtaposing Job's declared integrity and his access to God with the exclusion of the "hypocrite." This highlights the fundamental difference between genuine faith and superficial religiosity, emphasizing the purity of heart required for divine audience. There is also a strong element of Irony, as Job's friends accuse him of hidden sin, effectively labeling him a "hypocrite," yet Job uses this very principle to assert his own vindication, subtly implying that they might be the ones who cannot truly stand before God with integrity. The verse also functions as a powerful Affirmation or Declaration of Job's unwavering faith and self-righteousness, serving as a pivotal moment in his argument against his friends' traditional, yet flawed, theology of retributive justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 13:16 stands as a testament to Job's profound understanding of God's character as a righteous judge who discerns the heart, not merely outward appearances. It underscores the biblical truth that genuine relationship with God requires integrity and sincerity, not pretense or ritualistic performance. Job's confidence that God will be his "salvation" is rooted in his conviction that he is not among the "hypocrites" who cannot stand before a holy God. This verse challenges believers across all ages to examine the authenticity of their faith, reminding us that God sees beyond our external actions to the true condition of our hearts. It is a powerful affirmation that God ultimately vindicates those who walk in integrity, even when suffering unjustly, demonstrating His commitment to justice and truth.
REFLECTION AND APPLICATION
Job 13:16 offers a profound challenge and comfort for contemporary believers. In a world often preoccupied with outward appearances and performance, Job's declaration reminds us that God's gaze penetrates to the deepest recesses of our being. Our ability to stand before Him, to truly commune with Him, is not predicated on flawless behavior or a lack of suffering, but on the sincerity and integrity of our hearts. When we face trials, accusations, or the temptation to compromise our faith, Job's unwavering trust encourages us to cling to God as our ultimate vindicator and source of deliverance. It calls us to cultivate a faith that is authentic, even in the midst of doubt and pain, trusting that God sees our true devotion and will ultimately bring about our salvation, in His perfect timing and way. This verse serves as a powerful reminder that true spiritual health lies in the purity of our motives and the genuineness of our relationship with God.
Questions for Reflection
FAQ
What does "salvation" mean in Job 13:16, and is it the same as New Testament salvation?
Answer: In Job 13:16, "salvation" (Hebrew: yᵉshûwʻâh) primarily refers to Job's comprehensive deliverance and vindication from his current suffering and the accusations of his friends. It signifies God's active intervention to restore his well-being, prove his innocence, and re-establish his honor. While it carries a broad sense of rescue and well-being, it is not precisely the same as the New Testament concept of spiritual salvation from sin and eternal death through faith in Jesus Christ, as described in passages like Ephesians 2:8-9. Job's "salvation" is more about his earthly vindication and restoration of his relationship with God in the face of profound adversity.
Who is the "hypocrite" that "shall not come before him"?
Answer: The term "hypocrite" here (Hebrew: chânêph) is better understood as "godless," "impious," or "profane." It refers to an individual whose heart is fundamentally corrupt, lacking true reverence for God and genuine moral integrity. It's not just about outward pretense but a deep-seated spiritual condition of ungodliness. Such a person is unfit to stand in God's holy presence and receive His favor or vindication, as their very nature is antithetical to His holiness. Job's assertion is that because he is not such a person, he can boldly approach God and expect justice, unlike those who are truly alienated from God by their impiety. This concept of the ungodly being unable to stand in God's presence is further explored in Psalm 1:6.
CHRIST-CENTERED FULFILLMENT
Job's defiant declaration in Job 13:16, "He also [shall be] my salvation," finds its ultimate and most profound fulfillment in Jesus Christ. Job, in his suffering, yearned for a vindicator, someone who could stand between him and God, and prove his righteousness in the face of accusations. This longing foreshadows the role of Jesus, who is not only our "salvation" in the fullest sense—delivering us from sin, death, and the power of darkness—but also our perfect advocate and mediator before God. Unlike Job, who could only assert his own integrity, Christ is the righteous One who perfectly fulfilled all righteousness (Matthew 3:15) and bore the sin of the world (John 1:29). Through His atoning sacrifice, He enables us, who were once "hypocrites" or "godless" by nature and alienated from God (Romans 5:8), to "come before Him" with confidence. Jesus exposes all hypocrisy (Matthew 23:1-36) and offers genuine reconciliation, making us acceptable in the Beloved (Ephesians 1:6). Thus, what Job hoped for in his own vindication, we receive fully in Christ: the ultimate salvation and the ability to stand blameless before a holy God, not by our own merit, but by His perfect righteousness imputed to us.