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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.
The Lord is near those, it is said, who invoke him, and therefore God is kindly disposed toward them. So listen, Job says, to what I am about to say: I will maintain my kindly disposed judgment upon God, who is just and speaks truthfully; and by trusting his truthfulness, I believe that I will appear to say words more righteous than yours. Or, in a different sense, “I am near my judgment,” that is, I am ready to suffer what God has decreed. Confiding in his truthfulness, I hope I will be seen to be righteous.
52. Holy men so guard themselves in their good works, with God for their aid, that there can be no where found, without, grounds, whereon to accuse them; but within, in the secret thoughts of their own hearts, they watch over themselves with such good heed, that, if it might be, they may at all times stand blameless before the eyes of the interior Judge. But what they are able to effect, that they never should slip outwardly in act, they are unable to effect inwardly, that they never should make a false step in thought. For man’s conscience, from the very fact that it withdraws [g] from the things deepest within, is always on slippery ground. Whence it comes to pass, that even holy men often slip in them. So let holy Job, speaking as well in his own voice as in the voice of the Elect, say, Who is he that will plead with me? Let him come. For, seeing that in external actions there is no occasion for which to fasten a blame upon him, he freely looks about for an accuser. But because the consciences even of the righteous sometimes have to charge themselves with foolishness of thought, it is on this account perhaps that it is added;
Why am I consumed in silence?
53. For he is ‘consumed in silence,’ who, in blaming himself for foolishness of thought, is gnawed in his own heart by the tooth of conscience. As if he said in plain words, ‘As I have so lived that I should never fear any accuser without, would that I had so lived that I should never have my conscience for mine accuser within me.’ For he is ‘consumed in silence,’ who discovers in himself within cause whereby the fire should gnaw him [unde uratur].
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SUMMARY
Job 13:19 captures Job's profound and desperate resolve to articulate his defense and confront the perceived injustice of his suffering, even if it means directly challenging God. He issues a rhetorical yet fervent demand for a legal hearing, asserting that his very existence and integrity are so intertwined with his ability to speak his truth that remaining silent in the face of his overwhelming pain and the false accusations of his friends would be tantamount to his spiritual and physical demise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 13:19 employs several potent literary devices to convey Job's intense state and his desperate resolve. The opening phrase, "Who [is] he [that] will plead with me?", functions as a Rhetorical Question, not seeking a literal answer but rather emphasizing Job's profound isolation and his desperate longing for a fair hearing. It highlights the inadequacy of his friends and his urgent need for an impartial arbiter, implicitly challenging God Himself. The subsequent declaration, "for now, if I hold my tongue, I shall give up the ghost," is a powerful example of Hyperbole. While Job is certainly in deep distress, the literal act of holding his tongue would not immediately cause his physical death. Instead, this exaggeration vividly conveys the extreme psychological, emotional, and spiritual burden he feels; silence would be a death of his spirit, his hope, and his very will to live. It also contains elements of Metaphor, where the act of "giving up the ghost" (dying) becomes a metaphor for the complete and utter collapse of his being if his truth remains unspoken. This dramatic language underscores the existential stakes of his suffering and his unyielding commitment to his integrity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 13:19 profoundly articulates the human need for justice, vindication, and the right to speak one's truth, especially in the face of overwhelming adversity and misunderstanding. The verse highlights the theological principle that suppressing truth or enduring injustice in silence can be spiritually and psychologically devastating. It underscores the value God places on honest communication, even when it involves wrestling with Him in prayer. Job's cry for a "pleading" foreshadows the divine provision of an advocate for humanity, one who can truly intercede and present a case before the ultimate Judge. It speaks to the inherent human desire for a fair hearing and the profound relief found in expressing one's deepest pains and grievances, even when those grievances are directed towards God Himself.
REFLECTION AND APPLICATION
Job 13:19 resonates deeply with the universal human experience of needing to be heard, especially when facing injustice, misunderstanding, or profound suffering. It highlights the immense psychological and emotional burden of suppressing one's truth or pain. In our own lives, there are moments when silence is not merely difficult but detrimental to our well-being and spiritual health. Like Job, we may feel an overwhelming urge to articulate our grievances, defend our integrity, or simply express the depth of our pain. This verse encourages us to find healthy avenues for expression, whether through honest and vulnerable prayer, seeking wise counsel from trusted individuals, or engaging in open dialogue with those who can truly listen without judgment. It reminds us that our voices matter, and that suppressing our authentic experiences can lead to a spiritual and emotional "giving up the ghost," stifling our vitality and hope. It also prompts us to consider our role as listeners and advocates for others who may be suffering in silence, offering them the space and empathy they need to "plead their case" and find their voice.
Questions for Reflection
FAQ
Why does Job say he will "give up the ghost" if he holds his tongue?
Answer: Job's statement is an expression of extreme anguish and urgency. The phrase "give up the ghost" (Hebrew gâvaʻ') means to die or expire. For Job, his suffering is so intense, and the accusations against him so unjust, that the inability to speak out and defend himself would be a complete spiritual and psychological collapse, tantamount to death. His integrity is so central to his being that to remain silent and allow his accusers' false narratives to stand would be to surrender his very life force and will to live. It underscores the profound connection between his inner state, his need for vindication, and his very existence.
Does Job want to argue with God or with his friends?
Answer: Job's desire to "plead" (Hebrew rîyb') is primarily directed towards God, though his immediate frustration is certainly with his friends. Throughout the book, Job expresses a profound longing for a direct encounter with God to present his case and receive a fair hearing, as seen in passages like Job 9:32-33 and Job 23:3-7. He views his friends as inadequate and biased arbiters, incapable of understanding his situation or providing true comfort. While he argues vigorously with them, his ultimate aim is to clear his name before the Almighty, believing that only a divine hearing can truly vindicate him and explain his inexplicable suffering.
What is the significance of Job's desire for a "pleading" or legal dispute?
Answer: In the ancient Near East, legal disputes were a primary means of establishing justice, honor, and social standing. Job's repeated calls for a "pleading" signify his deep desire for a formal, public vindication of his character and integrity. He wants to present his arguments, demonstrate his innocence, and receive a just verdict from an impartial judge. This reflects a fundamental human need for accountability and truth, especially when one's reputation and well-being are under attack. It's a plea for due process and divine intervention in the face of overwhelming and seemingly arbitrary suffering, a demand for God to engage with him on terms of justice.
CHRIST-CENTERED FULFILLMENT
Job 13:19, with its desperate cry for an advocate and the existential necessity of speaking truth, finds profound fulfillment in the person and work of Jesus Christ. Job's longing for someone to "plead with" him, an impartial arbiter who could stand between him and God, is ultimately answered in Christ, who serves as our perfect Mediator between God and humanity. Unlike Job's friends, who offered false comfort and condemnation, Jesus is the faithful and true witness who understands our suffering, having endured it Himself in every way, yet without sin (Hebrews 4:15). Furthermore, Job's conviction that silence would lead to death foreshadows Christ's own mission: Jesus did not hold His tongue but spoke the truth of God's kingdom, even when it led to His crucifixion. His ultimate act of speaking truth was His cry from the cross, "It is finished" (John 19:30), fulfilling the Father's will and securing our salvation. Through His death and resurrection, Jesus conquered the spiritual death that Job feared, offering us not only vindication but eternal life. He is our ultimate Advocate with the Father, continually interceding for us, ensuring that our "case" is always heard and that we never have to "give up the ghost" in despair, for He is our life (Colossians 3:4) and our hope of glory.