TRV
Translation
King James Version
God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
Berean Standard Bible
God has delivered me to unjust men; He has thrown me to the clutches of the wicked.
American Standard Version
God delivereth me to the ungodly, And casteth me into the hands of the wicked.
World English Bible Messianic
God delivers me to the ungodly, and casts me into the hands of the wicked.
Geneva Bible (1599)
God hath deliuered me to the vniust, and hath made mee to turne out of the way by the hands of the wicked.
Young's Literal Translation
God shutteth me up unto the perverse, And to the hands of the wicked turneth me over.
See on the biblical-era map
In the KJVVerse 13,250 of 31,102
Study This Verse
Commentary on Job 16 verses 6–16
6 ¶ Though I speak, my grief is not asswaged: and though I forbear, what am I eased?
7 But now he hath made me weary: thou hast made desolate all my company.
8 And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face.
9 He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.
10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.
11 God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
12 I was at ease, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark.
13 His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground.
14 He breaketh me with breach upon breach, he runneth upon me like a giant.
15 I have sewed sackcloth upon my skin, and defiled my horn in the dust.
16 My face is foul with weeping, and on my eyelids is the shadow of death;
Job's complaint is here as bitter as any where in all his discourses, and he is at a stand whether to smother it or to give it vent. Sometimes the one and sometimes the other is a relief to the afflicted, according as the temper or the circumstances are; but Job found help by neither, Job 16:6. 1. Sometimes giving vent to grief gives ease; but, "Though I speak" (says Job), "my grief is not assuaged, my spirit is never the lighter for the pouring out of my complaint; nay, what I speak is so misconstrued as to be turned to the aggravation of my grief." 2. At other times keeping silence makes the trouble the easier and the sooner forgotten; but (says Job) though I forbear I am never the nearer; what am I eased? If he complained he was censured as passionate; if not, as sullen. If he maintained his integrity, that was his crime; if he made no answer to their accusations, his silence was taken for a confession of his guilt.
Here is a doleful representation of Job's grievances. O what reason have we to bless God that we are not making such complaints! He complains,
I. That his family was scattered (Job 16:7): "He hath made me weary, weary of speaking, weary of forbearing, weary of my friends, weary of life itself; my journey through the world proves so very uncomfortable that I am quite tired with it." This made it as tiresome as any thing, that all his company was made desolate, his children and servants being killed and the poor remains of his great household dispersed. The company of good people that used to meet at his house for religious worship, was now scattered, and he spent his sabbaths in silence and solitude. He had company indeed, but such as he would rather have been without, for they seemed to triumph in his desolation. If lovers and friends are put far from us, we must see and own God's hand in it, making our company desolate.
II. That his body was worn away with diseases and pains, so that he had become a perfect skeleton, nothing but skin and bones, Job 16:8. His face was furrowed, not with age, but sickness: Thou hast filled me with wrinkles. His flesh was wasted with the running of his sore boils, so that his leanness rose up in him, that is, his bones, that before were not seen, stuck out, Job 33:21. These are called witnesses against him, witnesses of God's displeasure against him, and such witnesses as his friends produced against him to prove him a wicked man. Or, "They are witnesses for me, that my complaint is not causeless," or "witnesses to me, that I am a dying man, and must be gone shortly."
III. That his enemy was a terror to him, threatened him, frightened him, looked sternly upon him, and gave all the indications of rage against him (Job 16:9): He tears me in his wrath. But who is this enemy? 1. Eliphaz, who showed himself very much exasperated against him, and perhaps had expressed himself with such marks of indignation as are here mentioned: at least, what he said tore Job's good name and thundered nothing but terror to him; his eyes were sharpened to spy out matter of reproach against Job, and very barbarously both he and the rest of them used him. Or, 2. Satan. He was his enemy that hated him, and perhaps, by the divine permission, terrified him with apparitions, as (some think) he terrified our Saviour, which put him into his agonies in the garden; and thus he aimed to make him curse God. It is not improbable that this is the enemy he means. Or, (3.) God himself. If we understand it of him, the expressions are indeed as rash as any he used. God hates none of his creatures; but Job's melancholy did thus represent to him the terrors of the Almighty: and nothing can be more grievous to a good man than to apprehend God to be his enemy. If the wrath of a king be as messengers of death, what is the wrath of the King of kings!
IV. That all about him were abusive to him, Job 16:10. They came upon him with open mouth to devour him, as if they would swallow him alive, so terrible were their threats and so scornful was their conduct to him. They offered him all the indignities they could invent, and even smote him on the cheek; and herein many were confederate. They gathered themselves together against him, even the abjects, Psa 35:15. Herein Job was a type of Christ, as many of the ancients make him: these very expressions are used in the predictions of his sufferings, Psa 22:13, They gaped upon me with their mouths; and (Mic 5:1), They shall smite the Judge of Israel with a rod upon the cheek, which was literally fulfilled, Mat 26:67. How were those increased that troubled him!
V. That God, instead of delivering him out of their hands, as he hoped, delivered him into their hands (Job 16:11): He hath turned me over into the hands of the wicked. They could have had no power against him if it had not been given them from above. He therefore looks beyond them to God who gave them their commission, as David did when Shimei cursed him; but he thinks it strange, and almost thinks it hard, that those should have power against him who were God's enemies as much as his. God sometimes makes use of wicked men as his sword to one another (Psa 17:13) and his rod to his own children, Isa 10:5. Herein also Job was a type of Christ, who was delivered into wicked hands, to be crucified and slain, by the determinate counsel and fore-knowledge of God, Act 2:23.
VI. That God not only delivered him into the hands of the wicked, but took him into his own hands too, into which it is a fearful thing to fall (Job 16:12): "I was at ease in the comfortable enjoyment of the gifts of God's bounty, not fretting and uneasy, as some are in the midst of their prosperity, who thereby provoke God to strip them; yet he has broken me asunder, put me upon the rack of pain, and torn me limb from limb." God, in afflicting him, had seemed, 1. As if he were furious. Though fury is not in God, he thought it was, when he took him by the neck (as a strong man in a passion would take a child) and shook him to pieces, triumphing in the irresistible power he had to do what he would with him. 2. As if he were partial. "He has distinguished me from the rest of mankind by this hard usage of me: He has set me up for his mark, the butt at which he is pleased to let fly all his arrows: at me they are directed, and they come not by chance; against me they are levelled, as if I were the greatest sinner of all the men of the east or were singled out to be made an example." When God set him up for a mark his archers presently compassed him round. God has archers at command, who will be sure to hit the mark that he sets up. Whoever are our enemies, we must look upon them as God's archers, and see him directing the arrow. It is the Lord; let him do what seemeth him good. 3. As if he were cruel, and his wrath as relentless as his power was resistless. As if he contrived to touch him in the tenderest part, cleaving his reins asunder with acute pains; perhaps they were nephritic pains, those of the stone, which lie in the region of the kidneys. As if he had no mercy in reserve for him, he does not spare nor abate any thing of the extremity. And as if he aimed at nothing but his death, and his death in the midst of the most grievous tortures: He pours out my gall upon the ground, as when men have taken a wild beast, and killed it, they open it, and pour out the gall with a loathing of it. He thought his blood was poured out, as if it were not only not precious, but nauseous. 4. As if he were unreasonable and insatiable in his executions (Job 16:14): "He breaketh me with breach upon breach, follows me with one wound after another." So his troubles came at first; while one messenger of evil tidings was speaking another came: and so it was still; new boils were rising every day, so that he had no prospect of the end of his troubles. Thus he thought that God ran upon him like a giant, whom he could not possibly stand before or confront; as the giants of old ran down all their poor neighbours, and were too hard for them. Note, Even good men, when they are in great and extraordinary troubles, have much ado not to entertain hard thoughts of God.
VII. That he had divested himself of all his honour, and all his comfort, in compliance with the afflicting providences that surrounded him. Some can lessen their own troubles by concealing them, holding their heads as high and putting on as good a face as ever; but Job could not do so: he received the impressions of them, and, as one truly penitent and truly patient, he humbled himself under the mighty hand of God, Job 16:15, Job 16:16. 1. He now laid aside all his ornaments and soft clothing, consulted not either his ease or finery in his dress, but sewed sackcloth upon his skin; that clothing he thought good enough for such a defiled distempered body as he had. Silks upon sores, such sores, he thought, would be unsuitable; sackcloth would be more becoming. Those are fond indeed of gay clothing that will not be weaned from it by sickness and old age, and, as Job was (Job 16:8), by wrinkles and leanness. He not only put on sackcloth, but sewed it on, as one that resolved to continue his humiliation as long as the affliction continued. 2. He insisted not upon any points of honour, but humbled himself under humbling providences: He defiled his horn in the dust, and refused the respect that used to be paid to his dignity, power, and eminency. Note, When God brings down our condition, that should bring down our spirits. Better lay the horn in the dust than lift it up in contradiction to the designs of Providence and have it broken at last. Eliphaz had represented Job as high and haughty, and unhumbled under his affliction. "No," says Job, "I know better things; the dust is now the fittest place for me." 3. He banished mirth as utterly unseasonable, and set himself to sow in tears (Job 16:16): "My face is foul with weeping so constantly for my sins, for God's displeasure against me, and for my friends unkindness: this has brought a shadow of death upon my eyelids." He had not only wept away all his beauty, but almost wept his eyes out. In this also he was a type of Christ, who was a man of sorrows, and much in tears, and pronounced those blessed that mourn, for they shall be comforted.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–16. Public domain.
Copy as
Gregory the DialogistAD 604
14. Lost sinners open their mouths ‘in reproaching,’ when they at once do not fear to proclaim the mischiefs of their errors, and laugh to scorn the announcements of the right faith: with regard to whom be it known that they chiefly prosecute those in Holy Church, whom they see likely to be of service to many, who bruise the life of the carnal by the word of correction, and change them spiritually into the body of the Church. Hence it is added;
They have smitten me upon the cheek; they have taken their fill of my punishments.
15. For ‘the cheek’ of the Church, are the holy preachers, as where it is said under the figure of Judaea, by Jeremiah, She weepeth sore in the night, and the tears are on her cheeks. [Lam. 1, 2] For in the adversities of the Church those mourn the most, who are used to crush the life of the carnal by preaching; for by these very persons Holy Church breaks and bruises the wicked to bad habits, and as it were swallowing them converts them into members of herself. Hence it is said to the first preacher himself too, as to a ‘cheek’ of the Church, Kill and eat [Acts 10, 13]. It is hence too that Samson laid hold of the jawbone of an ass, and destroyed his enemies [Judges 15, 16]; in that our Redeemer, with the Hand of His power laying hold of the simplicity and submissiveness of these that preach, killed the carnal to their bad habits. And the jawbone thrown down upon the earth, afterwards poured out water, in that the bodies of the preachers given over to death, showed great miracles to the people. So the wicked ‘smite the cheek’ of Holy Church, when they persecute good preachers; and whereas lost sinners thus reckon themselves to have done something great, when they do put an end to the life of the preachers; after the striking of ‘the cheek,’ it is properly added, They have taken their fill of my punishments, for that punishment does fill them to satisfaction, which chastises the mind of the Church in an especial manner.
Ishodad of MervAD 850
COMMENTARY ON JOB 16:11
“God has given me up to an iniquitous angel.” These words are said because it is believed that an angel accompanies each human being. Job calls his angel iniquitous because of the effects of Job’s misfortunes that he observes, just as David calls the angel evil who kills the firstborn of the Egyptians.
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.
Copy as
Continue studying Job 16:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 16:11 encapsulates Job's profound anguish and despair, as he perceives God not merely as a distant observer of his suffering, but as the active agent who has "delivered" and "turned him over" into the hands of those who torment him. This verse powerfully conveys the intense psychological and spiritual torment Job endure, feeling utterly abandoned and exposed by the very God he faithfully served, highlighting a raw, human struggle to reconcile divine sovereignty with personal catastrophe.
CONTEXT
Literary Context: Job 16:11 is situated within Job's second cycle of speeches, specifically his impassioned response to Eliphaz's second discourse (Job 15). Having been accused by his friends of hidden sin as the cause of his suffering, Job expresses deep frustration with their "miserable comforters" rhetoric (Job 16:2). In this chapter, Job shifts his lament from his friends to a direct complaint against God, whom he feels has become his adversary rather than his protector. He describes his physical deterioration (Job 16:8), the mocking of his friends (Job 16:10), and the overwhelming sense of divine hostility that has left him vulnerable to both physical affliction and the scorn of others. Verse 11 is a pivotal moment where Job explicitly attributes his dire circumstances to God's direct action, feeling completely betrayed and exposed.
Historical & Cultural Context: The Book of Job belongs to the wisdom literature of the Ancient Near East, grappling with the universal problem of suffering, particularly the suffering of the righteous. In Job's cultural milieu, a prevalent "retribution theology" dictated that prosperity was a sign of divine favor and righteousness, while suffering indicated sin and divine punishment. Job's friends vehemently uphold this view, pressuring him to confess an unknown sin. Job 16:11 challenges this simplistic understanding, as Job, despite his profound pain, maintains his innocence. His lament reflects a common human experience of feeling forsaken by the divine in times of inexplicable hardship, a sentiment found in many ancient laments and prayers. The "ungodly" and "wicked" could refer to his friends, the calamities themselves, or even the forces of chaos that seem to have been unleashed upon him, all perceived as instruments in God's hand.
Key Themes: This verse powerfully contributes to several overarching themes in the Book of Job. Firstly, it underscores the problem of theodicy, grappling with how a just and loving God can allow or even seemingly orchestrate immense suffering for the righteous. Job's words force the reader to confront the mystery of divine action and human perception. Secondly, it highlights the theme of human lament and honest expression before God. Job does not sugarcoat his feelings but pours out his raw, unvarnished pain and accusations, demonstrating that such honest wrestling is permissible in a relationship with God, even if born of misunderstanding. Thirdly, the verse touches upon the limits of human understanding regarding divine purposes. While Job perceives God as his tormentor, the prologue to the book (Job 1:6-12 and Job 2:1-6) reveals a cosmic drama of which Job is unaware, where God permits Satan to test Job's integrity, setting the stage for a deeper revelation of divine wisdom and sovereignty later in the book. This tension between Job's perception and divine reality is central to the book's message.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 16:11 is a powerful example of Lament, a common genre in biblical literature where an individual expresses deep sorrow, complaint, or protest to God. Job's words are raw and unfiltered, characteristic of a lament that pours out intense emotion and accusation. The verse also employs Anthropomorphism, attributing human-like actions and intentions to God. Job perceives God as actively "delivering" and "turning over," actions typically associated with human agents, reflecting Job's limited, human understanding of divine sovereignty amidst his suffering. Furthermore, there is an element of Hyperbole in Job's expression, as his intense pain leads him to exaggerate God's direct malevolent involvement, even though the broader narrative of Job reveals a more complex divine purpose and the ultimate vindication of Job.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 16:11 stands as a profound testament to the human struggle with suffering and the perceived silence or even hostility of God in times of crisis. It confronts the core theological question of theodicy: how can a good and powerful God allow, or seemingly cause, such immense pain for a righteous individual? While Job's perception is born of his limited understanding and intense anguish, the broader biblical narrative reveals that God's ways are often beyond human comprehension, and even when suffering is permitted, it serves a higher, often redemptive, purpose. This verse validates the honesty of human lament before God, showing that even accusations can be part of a genuine, if painful, relationship. It foreshadows the ultimate righteous sufferer who would also cry out in perceived abandonment.
REFLECTION AND APPLICATION
Job 16:11 offers a profound validation for those who experience deep suffering and feel abandoned, even by God. It reminds us that it is natural, in moments of extreme pain, to question God's presence, His goodness, or even to perceive Him as the source of our affliction. This verse grants permission for raw, honest lament, demonstrating that faith does not require a pretense of perfect understanding or emotional composure in the face of overwhelming adversity. For those ministering to the suffering, it fosters deep empathy, urging us to listen to and sit with the pain of others without immediate theological correction, acknowledging the validity of their anguish. Ultimately, while Job's perception here is limited, the full narrative of Job encourages us to hold onto hope and trust in God's ultimate justice and redemptive plan, even when circumstances seem to contradict His character. It calls us to persevere in faith, even when God's hand seems heavy or His face hidden, knowing that His purposes are always good, though often mysterious, and that He is always present, even when His presence is not felt.
Questions for Reflection
FAQ
Did God truly "deliver" Job to the ungodly in the way Job perceives it?
Answer: From Job's perspective, yes, he believes God actively handed him over to suffering and his tormentors. However, the prologue of the Book of Job (see Job 1 and Job 2) reveals a more complex reality. God permitted Satan to test Job, setting limits on the suffering, but did not directly inflict the evil. Job's words reflect his limited human understanding of the cosmic battle and divine purposes at play. His perception is a truthful expression of his anguish, but not the full theological truth of the situation. God allowed the suffering, but He did not originate the evil or abandon Job in the ultimate sense.
Who are the "ungodly" and "wicked" that Job refers to?
Answer: The terms "ungodly" and "wicked" in this context are broad. They primarily refer to the calamities that have befallen Job (e.g., the Sabeans, Chaldeans, fire from heaven, wind, disease), which Job attributes to God's orchestrating hand. They also implicitly include his friends, whose relentless accusations and lack of empathy feel like a form of torment. For Job, anyone or anything that contributes to his profound suffering, which he sees as divinely sanctioned, falls under this category.
CHRIST-CENTERED FULFILLMENT
Job 16:11, with its raw cry of perceived divine abandonment and delivery into the hands of the wicked, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Job was a righteous sufferer grappling with the mystery of pain, Jesus was the perfectly righteous Son of God who willingly became sin for us, experiencing the full weight of divine judgment and seeming abandonment. The prophet Isaiah foretold that the Suffering Servant would be "pierced for our transgressions" and that "the Lord has laid on him the iniquity of us all" (Isaiah 53:5-6). On the cross, Jesus cried out, echoing Psalm 22:1, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). In that moment, God truly "delivered" His Son to the hands of the wicked (both human and spiritual) and "turned Him over" to bear the full wrath against sin, not because of His own wrongdoing, but for ours. This ultimate act of divine "delivery" was for the purpose of our salvation, transforming the meaning of suffering and offering hope and ultimate deliverance to all who trust in Him (Romans 8:32). Through Christ's suffering, we are reconciled to God, and our own experiences of feeling abandoned find their meaning and hope in His perfect sacrifice.