Job 6:23

KJV

Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?

KJV (with Strong's)

Or, Deliver {H4422} me from the enemy's {H6862} hand {H3027}? or, Redeem {H6299} me from the hand {H3027} of the mighty {H6184}?

Complete Jewish Bible

or, 'Save me from the enemy's grip,'or, 'Redeem me from the clutches of oppressors'?

Berean Standard Bible

deliver me from the hand of the enemy; redeem me from the grasp of the ruthless’?

American Standard Version

Or, Deliver me from the adversary’s hand? Or, Redeem me from the hand of the oppressors?

Commentary

### SUMMARY
Job 6:23 encapsulates Job's rhetorical challenge to his friends, particularly Eliphaz, questioning if his current, inexplicable agony stems from a conventional plea for rescue from human adversaries. Through these exasperated queries, Job vehemently denies that his suffering is a consequence of typical wrongdoing or that he is seeking deliverance from earthly enemies, thereby underscoring the unique, profound, and divinely-orchestrated nature of his plight, which transcends ordinary human conflict and retributive theology.

### CONTEXT
* **Literary Context:** Job 6 is a passionate and raw lament from Job, directly responding to Eliphaz's accusatory speech in Job 4-5. Eliphaz, operating under the traditional wisdom theology that suffering is a direct result of sin, had subtly implied Job's guilt. Job, however, rejects this simplistic explanation, expressing the overwhelming weight of his pain, which he describes as heavier than the sand of the seas ([Job 6:3](/job/6-3 "Job 6:3 - Job's overwhelming grief")). He longs for death as a merciful release ([Job 6:8-9](/job/6-8 "Job 6:8-9 - Job's wish for death")), feeling abandoned by God and misunderstood by his friends, whose comfort, he argues, is fleeting and deceptive ([Job 6:15-20](/job/6-15 "Job 6:15-20 - Job's friends' unreliability")). Verse 23 is part of Job's defense, where he challenges his friends to identify any conventional wrong he has committed that would necessitate a plea for rescue from human foes, thereby highlighting the profound spiritual and existential crisis he faces with God, not man.

* **Historical & Cultural Context:** The book of Job is set in the land of Uz, likely in the patriarchal period, though its exact dating is debated. The cultural backdrop is one where a clear understanding of divine justice and retribution prevailed: righteousness was believed to lead to prosperity, and wickedness to suffering. This "retribution theology" was deeply ingrained in ancient Near Eastern thought and is evident in the arguments of Job's friends. Job's suffering, therefore, posed a significant theological dilemma for them, as he was renowned for his piety ([Job 1:1](/job/1-1 "Job 1:1 - Job's blameless character")). In a world where tribal conflicts, banditry, and oppressive rulers were common, "deliverance from the enemy's hand" or "the hand of the mighty" would have been a frequent and understandable prayer. Job's denial of such a need in his current situation emphasizes that his suffering is not a mundane human conflict but something far more profound and inexplicable, challenging the very foundations of their theological framework.

* **Key Themes:** Job 6:23 contributes significantly to several overarching themes in the book of Job. Firstly, it reinforces **Job's Assertion of Innocence**, as he denies any conventional wrongdoing that would warrant his current suffering or a plea for human rescue. He is not suffering because he has wronged a powerful person or engaged in a political conflict; his crisis is of a different order. Secondly, the verse highlights the **Unconventional Nature of His Suffering**. Job's agony is not a common ailment or a conventional punishment for a clear sin; he is not seeking material or physical rescue from typical adversaries. Instead, he is grappling with an existential and spiritual crisis, demanding an answer from God Himself regarding His inexplicable actions. This underscores the theme of **Divine Sovereignty and Incomprehensibility**, as Job struggles to reconcile God's justice with his unmerited pain. Finally, it speaks to the **Misunderstanding and Isolation** Job experiences, as his friends' simplistic explanations fail to grasp the depth of his anguish, leading him to feel utterly alone in his profound and unique torment.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Deliver (Hebrew, _hattzileni'_):** This imperative verb, derived from the root נצל (natzal), means "to rescue," "to save," "to snatch away," or "to pull out." It often implies intervention from imminent danger, oppression, or a perilous situation. It is a common plea for divine or human intervention against a stronger foe, as seen in numerous psalms where the psalmist cries out for God to [deliver him from his enemies](/psalms/59-1 "Psalm 59:1 - Deliverance from enemies"). Job's use of this word here is rhetorical, implying that his current distress is not the kind that such a plea would address.
* **Redeem (Hebrew, _p'deni'_):** From the root פדה (padah), this verb signifies "to ransom," "to buy back," "to set free," or "to release." It carries the connotation of liberation from bondage, debt, or a dangerous predicament, often through payment or a powerful act. This concept is central to God's act of [redeeming Israel from slavery in Egypt](/exodus/15-13 "Exodus 15:13 - God's redemption of Israel"). By employing "redeem," Job emphasizes that his suffering is not a state of conventional captivity or debt from which a human "ransom" could free him; his bondage is of a spiritual and existential nature, inflicted by God's mysterious hand.

#### Verse Breakdown
* **"Or, Deliver me from the enemy's hand?"**: This is the first of two rhetorical questions posed by Job. It implies that Job has not asked his friends for rescue from typical human adversaries, such as raiding parties, personal foes, or military threats. His suffering is not the result of external human conflict, nor is he seeking a conventional, earthly solution. This question underscores his assertion that his current predicament is not a common human problem that his friends' "help" (or lack thereof) could resolve.
* **"or, Redeem me from the hand of the mighty?"**: The second rhetorical question parallels the first, further clarifying Job's point. "The mighty" (אדיר, _addir_) refers to powerful individuals, oppressors, or those with authority. Job is denying that his suffering comes from being enslaved, indebted, or oppressed by a powerful human entity, nor has he sought his friends' intervention to "buy him back" from such a situation. This reinforces the idea that his suffering is not a consequence of human injustice or a need for human liberation, but rather a profound, unexplainable affliction that he perceives as coming directly from God.

#### Literary Devices
Job 6:23 powerfully employs several **literary devices** to convey Job's profound anguish and his challenge to his friends. The primary device is the **Rhetorical Question**, used twice in quick succession. Job asks questions not for information, but to make a forceful assertion: he has *not* sought deliverance from human enemies or the mighty. This device underscores his innocence and the unique nature of his suffering, which transcends typical human conflicts. The verse also exhibits strong **Parallelism**, specifically **Synonymous Parallelism**, where the second half of the verse ("Redeem me from the hand of the mighty") echoes and reinforces the meaning of the first half ("Deliver me from the enemy's hand"). Both phrases refer to rescue from human adversaries, intensifying Job's denial that his suffering is of this conventional kind. Furthermore, there is an element of **Irony** in Job's questions. His friends are offering simplistic answers based on human sin and retribution, yet Job's questions highlight that his crisis is far beyond their conventional understanding of "enemy" or "mighty," implicitly pointing to God as the ultimate source of his inexplicable torment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:23, while seemingly a simple rhetorical question, carries significant theological weight by challenging the prevailing retribution theology of Job's time and of his friends. It highlights that suffering is not always a direct consequence of sin or a call for conventional human rescue. Job's experience forces a re-evaluation of divine justice and sovereignty, suggesting that God's ways are often inscrutable and that innocent suffering is a profound reality. This verse pushes the reader to consider that not all pain fits neatly into human explanations, and that sometimes, the deepest need is not for material deliverance from human foes, but for understanding, vindication, or simply the sustaining presence of God in the midst of inexplicable trials. It foreshadows a more nuanced understanding of suffering found later in biblical theology, where righteous individuals can endure immense hardship for purposes beyond their immediate comprehension.

* [Psalm 44:17-22](/psalms/44-17 "Psalm 44:17-22 - Suffering despite faithfulness")
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God works all things for good")
* [1 Peter 4:12-19](/1_peter/4-12 "1 Peter 4:12-19 - Suffering for righteousness' sake")

### REFLECTION AND APPLICATION
Job 6:23 serves as a profound reminder that human suffering is multifaceted and often defies simplistic explanations. In a world prone to quick judgments and easy answers, Job's rhetorical questions challenge us to cultivate empathy and humility when encountering those in deep distress. Not every trial is a direct result of personal sin, nor is every cry for help a request for conventional rescue from human adversaries. Sometimes, the pain is existential, spiritual, and seemingly without cause, demanding a deeper level of compassion and a willingness to sit with the mystery of suffering rather than offering unhelpful platitudes. This verse encourages us to recognize that true comfort often lies not in providing solutions, but in acknowledging the profound nature of another's pain and pointing them towards the God who, though mysterious, remains sovereign and ultimately just. It calls us to examine our own theological frameworks, ensuring they are robust enough to embrace the complexities of life and suffering without resorting to simplistic, condemnatory conclusions.

#### Questions for Reflection
* **How does Job's rhetorical question challenge my assumptions about the relationship between sin and suffering?**
* **In what ways might I, like Job's friends, be tempted to offer simplistic explanations for complex human pain?**
* **When facing inexplicable suffering, what is my deepest need: conventional rescue, or something more profound like understanding or God's presence?**
* **How can I cultivate greater empathy for those whose suffering does not fit neatly into traditional explanations?**

### FAQ

**What is the main point Job is trying to make in Job 6:23?**

Answer: Job's main point in [Job 6:23](/job/6-23 "Job 6:23 - Job's rhetorical question about deliverance") is to emphatically deny that his current, profound suffering is due to any conventional wrongdoing on his part that would require rescue from human enemies or powerful oppressors. He is not seeking deliverance from a human conflict or a typical form of injustice. Instead, he is highlighting that his torment is of a unique, inexplicable nature, which he perceives as coming directly from God, and therefore, his friends' simplistic accusations of sin are entirely misplaced and unhelpful. He is essentially saying, "I haven't committed the kind of sin that would lead to needing rescue from ordinary human dangers; my problem is far deeper and involves God Himself."

### CHRIST-CENTERED FULFILLMENT
Job's lament in [Job 6:23](/job/6-23 "Job 6:23 - Job's rhetorical question about deliverance"), where he denies needing rescue from human enemies, finds a profound Christ-centered fulfillment in the person and work of Jesus. Job's unmerited suffering, which he perceives as coming from God's mysterious hand rather than human adversaries, powerfully foreshadows the ultimate innocent sufferer: Jesus Christ. Unlike Job, who was righteous but still a sinner, Jesus was perfectly righteous and "knew no sin" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ became sin for us")). Yet, He endured the ultimate suffering, not from the "enemy's hand" in a conventional sense (though He faced human opposition), but from the hand of God who "made him to be sin who knew no sin" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ became sin for us")) and "crushed him" ([Isaiah 53:10](/isaiah/53-10 "Isaiah 53:10 - The Suffering Servant")). Jesus did not cry out for deliverance from human foes in Gethsemane, but wrestled with the cup of God's wrath against sin ([Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' prayer in Gethsemane")). His suffering was not for His own sin, but to "redeem us from all lawlessness" ([Titus 2:14](/titus/2-14 "Titus 2:14 - Christ's redemption")) and "from the power of darkness" ([Colossians 1:13](/colossians/1-13 "Colossians 1:13 - Redemption from darkness")). Thus, Job's rhetorical question points to a suffering that transcends human conflict, finding its ultimate answer and redemptive purpose in the cross of Christ, who, by enduring unmerited divine judgment, became our true Deliverer and Redeemer from the ultimate enemy: sin and death ([Hebrews 2:14-15](/hebrews/2-14 "Hebrews 2:14-15 - Christ's defeat of death")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 5:20

In famine he shall redeem thee from death: and in war from the power of the sword.

Psalms 107:2

Let the redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;

Psalms 49:7

None [of them] can by any means redeem his brother, nor give to God a ransom for him:

Psalms 49:8

(For the redemption of their soul [is] precious, and it ceaseth for ever:)

Jeremiah 15:21

And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.

Psalms 49:15

¶ But God will redeem my soul from the power of the grave: for he shall receive me. Selah.

Leviticus 25:48

After that he is sold he may be redeemed again; one of his brethren may redeem him: