TRV
Translation
World English Bible Messianic
withdraw your hand far from me; and don’t let your terror make me afraid.
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In the KJVVerse 13,175 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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Didymus the BlindAD 398
COMMENTARY ON JOB 13:20-21
The lack of clarity in the text could be explained in the following way. Job says, “If you want to treat me as the friends say, as if you wanted to show my wickedness, I will hide from your face.” But if I am right, then “withdraw your hand far from me, and do not let your dread terrify me!” Every sinner hides from God’s face, since he does unworthy things. Thus Adam was hiding from God’s face. The opposite of this is to be hidden by God according to the word, “In the shelter of your presence you hide them from human plots.” This brings salvation since God protects the righteous so that he is not stumbling due to human confusion. The “hiddenness of God’s face” in contrast to the revealed might be the mystical thoughts. To gain insight from the works of Providence and God’s creation does not happen in hiddenness but in the open. It is written, “For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made.” To be hidden by God, as mentioned, is bringing salvation. But to hide oneself as Adam did is ruinous. Since this is not true for Job, because he had no sin, he says, “Withdraw your hand from me” so that the friends may experience that I am not suffering because of sin. For the friends did not believe anything else but that Job suffered for his sins.
Gregory the DialogistAD 604
55. By which same two what else does he ask in a voice of prophecy, but the season of grace and redemption? For the Law held the people obnoxious to the stroke of vengeance, that whoso committed sin under its yoke, should be forthwith punished with death. Nor did the Israelitish people serve God from a principle of love, but of fear. But righteousness can never be perfected [impleri] by fear, seeing that according to the voice of John, perfect love casteth out fear. [1 John 4, 18] And Paul comforts the children of adoption, by saying, For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. [Rom 8, 15] Therefore in the voice of mankind, longing for the hardness of the stroke of the Law to pass away, and eagerly desiring to advance from fear to love, he names in prayer what ‘two things God should put far from him,’ saying, Withdraw Thine hand far from me, and let not Thy dread make me afraid; i.e. remove from me the hardness of the stroke, take away the weight of dread, and while the grace of love illumines me, pour upon me the spirit of assurance, in that if I be not removed far from the rod and from dread, I know that I shall not be withdrawn from the strictness of Thy searching. Since he cannot be justified before Thee, who serves Thee not on a principle of love, but of fear. Hence he seeks the very presence of his Creator itself, as it were familiarly, and in a bodily sort, that he may thereby both hear what he is ignorant of, and be heard in the things that he knows.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 11.54-55
What are we to understand here by the “face of God,” except his visitation? While God beholds, he also punishes our sins from which no just person is even hidden if the two things that he entreats are not removed. About this, Job adds, “Withdraw your hand far from me, and do not let dread of you terrify me.” Concerning the two, what else does Job ask for in a voice of prophecy, but the season of grace and redemption? For the law held the people abhorrent to the stroke of vengeance, that whoever committed sin under its yoke should be immediately punished with death. Nor did the Jewish people serve God from a principle of love but of fear. But righteousness can never be perfected by fear, seeing that according to the voice of John, “perfect love casts out fear.” And Paul comforts the children of adoption by saying, “For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, whereby we cry, Abba, Father.” Therefore in the voice of humankind, longing for the hardness of the law’s stroke to pass away and eagerly desiring to advance from fear to love, Job names in prayer the “two things God should put far from him,” saying, “Withdraw your hand far from me, and do not let dread of you terrify me”; that is, remove from me the hardness of the stroke, take away the weight of dread, and while the grace of love illuminates me, pour upon me the spirit of assurance. If I am not removed far from the rod and from dread, I know that I shall not be withdrawn from the strictness of your searching since he cannot be justified before you, who serves you on a principle of love but of fear. Hence he seeks the very presence of his Creator, as if it were a familiar and bodily way, that he may thereby both hear what he is ignorant of and be heard in the things that he knows.
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 13:21 encapsulates a profound and desperate plea from Job to God, articulated amidst his intense suffering and the relentless accusations of his friends. In this verse, Job, preparing to present his case directly to the Almighty, implores God to alleviate the overwhelming divine pressure and the paralyzing dread that His presence inspires. It is a request for a temporary reprieve from God's active hand of affliction and His terrifying majesty, so that Job might engage in a rational and composed dialogue, seeking understanding and justification for his inexplicable plight.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 13:21 employs several powerful literary devices to convey Job's profound anguish and his audacious plea. The phrase "Withdraw thine hand far from me" is a potent metaphor, where God's "hand" represents His active power and the affliction it brings upon Job. The adverb "far" adds a touch of hyperbole, emphasizing the intensity of Job's desire for complete removal of the divine pressure, suggesting an overwhelming burden. The verse also exhibits clear parallelism in its structure, with the two clauses expressing similar requests for relief from divine imposition, one focusing on God's active hand and the other on the psychological impact of His dread. This creates a rhythmic and emphatic plea. Furthermore, the concept of "dread" actively "making" Job afraid can be seen as a form of personification, attributing an active, almost agentic quality to the feeling of terror itself, stemming from God's overwhelming presence. This combination of devices powerfully communicates Job's desperate yet respectful plea for a fair hearing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 13:21 stands as a poignant expression of humanity's struggle with divine sovereignty and suffering. It reveals a theology where God is intimately involved in human experience, even in affliction, and yet remains transcendent and awe-inspiring. Job's plea for God to "withdraw His hand" and alleviate "dread" highlights the tension between God's immanence (His active presence) and His transcendence (His overwhelming majesty). It also speaks to the human desire for clarity and justice from a God who often seems inscrutable. This verse, therefore, is not merely a cry for relief but a profound theological wrestling match, where Job seeks to bridge the chasm between his experience and his understanding of a just God. It foreshadows the ultimate revelation that true wisdom often begins with acknowledging God's incomprehensible greatness, as articulated in Job 42:5-6. Job's plea for a fair hearing from God underscores the biblical theme of God as the ultimate Judge, who is both righteous and just, even when His ways are beyond human comprehension.
REFLECTION AND APPLICATION
Job 13:21 offers a profound model for our own engagement with God, particularly in times of suffering and confusion. Job's raw honesty and vulnerability in prayer are striking; he doesn't sugarcoat his fear or his perception of God's active hand in his pain. This encourages us to bring our unfiltered emotions, doubts, and desperate pleas before God, trusting that He is big enough to handle our questions and our fear. It reminds us that seeking clarity, even demanding it, from God is not an act of disrespect but an act of profound faith—a belief that He is truly there, truly active, and truly capable of hearing and responding. Furthermore, Job's acknowledgment of God's "dread" teaches us that even in our most intimate and honest prayers, a deep reverence for God's power and majesty must remain. We can approach God boldly, but always with an understanding of His infinite holiness and our finite nature. This balance of intimacy and awe is crucial for a healthy spiritual life, allowing us to lament freely while remaining grounded in humble submission to divine sovereignty, knowing that God's ultimate purposes are good, even when His methods are mysterious.
Questions for Reflection
FAQ
Why does Job ask God to "withdraw His hand" and "let not thy dread make me afraid"?
Answer: Job asks for these two conditions because he desires a fair and composed hearing with God. He perceives his immense suffering as a direct result of God's active "hand" upon him, and this active affliction, combined with the overwhelming "dread" of God's majestic presence, is paralyzing him. Job wants to present his case and argue for his innocence without being incapacitated by fear or divine pressure, believing that if these conditions are met, he can engage God rationally and understand the reason for his suffering. His ultimate goal is to have a direct, unimpeded dialogue with his Maker, as he expresses a desire to "reason with God" in Job 13:3. His plea is a testament to his conviction that God is just and will hear his defense, provided the conditions for a fair hearing are established.
Is it acceptable for believers to feel "dread" or fear God in a negative way, as Job seems to?
Answer: The "dread" (אֵימָה, ʼêymâh) Job speaks of is a profound, overwhelming terror, often associated with the direct, unmediated presence of a holy God. While the New Testament emphasizes a relationship with God through Christ that replaces a spirit of fear with a spirit of adoption (Romans 8:15), a healthy "fear of the Lord" remains a foundational biblical concept. This "fear" is not a cowering terror but a profound reverence, awe, and respect for God's power, holiness, and justice, leading to obedience and wisdom (Proverbs 9:10). Job's experience highlights the human struggle with the magnitude of God's power, but his continued engagement with God, despite his dread, demonstrates a foundational reverence that ultimately leads to deeper understanding and a renewed relationship, as seen in Job 42:5.
CHRIST-CENTERED FULFILLMENT
Job's desperate plea in Job 13:21 for God to "withdraw thine hand" and alleviate "dread" finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Job longed for a mediator, an umpire who could lay his hand on both God and man (Job 9:33), someone who could bridge the infinite gap and remove the terrifying aspects of divine encounter. Christ is that mediator (1 Timothy 2:5). Through His atoning sacrifice on the cross, Jesus bore the full weight of God's "hand" of judgment against sin, experiencing the ultimate divine wrath so that believers would never have to. He became a curse for us (Galatians 3:13), absorbing the "dread" of divine separation and condemnation. Consequently, those who are in Christ can now "draw near with confidence to the throne of grace" (Hebrews 4:16), no longer paralyzed by the dread of God's holiness, but welcomed as adopted children through the Spirit of adoption (Romans 8:15). Jesus, our great High Priest, has removed the terrifying barrier, allowing us to approach God not with paralyzing fear, but with reverent trust and intimate access, securing for us a relationship with a God who is both holy and merciful.