Job comes right out and shows his resentment toward his three friends, Job 13:1-2. He refutes what they called him and basically says, I am not stupid, you are no different than I am. I know all this, so if I lack all this wisdom or understanding, I’ll take my case to a higher court, Job 13:3.
His friends had spoken falsely because they claimed to be speaking on behalf of God. Job says they are just covering things they don’t understand, and as a result, they are hiding the truth. Practically, they cannot help; they are like doctors of no value, Job 13:4.
Ellicott, in his commentary, says the following.
‘He now retorts upon his friends in terms not more deferential than their own, and calls them scrapers together, or patchers up, of falsehood, and physicians who are powerless to heal, or even to understand the case. He feels that they have failed miserably and utterly to understand him.’
He says to them, do you want to know what wisdom is, then shut up, Job 13:5 / Proverbs 17:28. Job is now in the driving seat, and he ridicules their ability to decipher the will and workings of God, Job 13:6.
As Job sees it, they have taken up Job’s case for him without even an understanding of God. How would you do if the spotlight was on you, would you stand before God? he basically asks, Job 13:7.
If we take a closer look at the Old Testament, we find that the Hebrew word for ‘Presence’, Exodus 33:14 / Deuteronomy 4:37, and ‘Person’, Job 13:8, KJV, are actually plural.
If we take a closer look at the words ‘Creator, Ecclesiastes 12:1; Maker, Job 35:10; and Husband, Isaiah 54:5, in the Hebrew, you will find that they are actually plural. In relation to the Trinity, we see that this refers to a multi-personal being.
He asks them if they would argue the case for God? Job 13:8.
Dummelow, in his commentary, says the following.
‘Does God require His actions to be defended by their untruths and servile flattery?’ The friends condemned Job unjustly in order to uphold God’s justice. They were special pleaders for God because they wanted to curry favour with Him.’
Would it turn out well if he examined them? Could they deceive God as they might deceive a mortal? Job 13:9. Job tells them that God would surely call them to account if they secretly showed partiality, Job 13:10.
He continues with the questions and asks, would God’s splendour not terrify them? Would not the dread of God fall on them? Job 13:11. He tells them their maxims are proverbs of ashes and their defences are defences of clay, Job 13:12.
Job is basically telling them, whatever the consequences may be, he is willing to suffer, even to the point of death, and he is willing to do that, so that the situation he finds himself in will be understood.
Job sees his situation as one of despair, and in it, he thrusts out. He tells them to shut up and let him speak, then let come to me what may, Job 13:13. He then asks why does he put himself in jeopardy and take his life in his hands? Job 13:14.
Since Job’s answer to his misery was death, then without losing anything but his life, he turned to address God with his complaints. He says though God slays him, yet he will hope in Him and he will surely defend his ways to His face, Job 13:15.
He feels if he could even bring his case before God that alone would be vindication because his view is that the ungodly wouldn’t even have the chance to stand before God, he says he can because he is a righteous man, Job 13:16 / Psalms 27:1. Job was determined to maintain his faithfulness regardless of the loss of his life.
The International Critical Commentary says the following.
‘The fact that Job can conscientiously maintain his integrity before God is his ground of hope that he will eventually enjoy salvation; the reason behind this hope lies in Job’s conviction that God knows and will publish his innocence, and that he knows that a godless man would not thus of his own accord approach God to argue for his integrity.’
No matter what he says, he will speak out to defend himself. God will ultimately vindicate him, Job 13:18. Job’s salvation was in the fact that he could state his case before God with a clear conscience. He was so passionate about taking his case directly to God that he thought he would die if he didn’t, Job 13:19.
Ellicott, in his commentary, says the following concerning Job 13:19.
‘A marvellous confession, equivalent to, if I give up my faith in Him who is my salvation, and my personal innocence, which goes hand-in-hand therewith, I shall perish. To give up my innocence is to give up Him in whom I hold my innocence, and in whom I live.’
Job hasn’t hesitated to address God; he’s happy to go to court with God, Job 9:34-35, if He agrees with two conditions, Job 13:20.
1. God will withdraw His hand away from him, Job 13:21, that is, take away the punishment.
2. God will not overpower him, Job 13:21, which is understandable.
Clarke, in his commentary, says the following.
1. How can a man stand in a court of justice and plead for his life when under grievous bodily affliction? Withdraw thy hand far from me.
2. Is it to be expected that a man can be sufficiently recollected and in self-possession, to plead for his life when he is overwhelmed with the awful appearance of the judge, the splendour of the court and the various ensigns of justice? Let not thy dread make me afraid.’
If God agrees to those, God will be the prosecution and Job will defend himself, Job 13:22. As before, he pleads with God, Job 13:23, and says stop treating me as if I am your enemy, Job 13:24-25.
Ellicott, in his commentary, says the following concerning Job 13:25.
‘His confession of sin here approaches even to what the Psalmist describes as the condition of the ungodly, Psalms 1:4.’
He knows he has done nothing wrong, John 8:46, and so, so he accuses God of writing poison pen letters against him, Job 13:26. If his friends were correct, that suffering is the direct result of God’s punishment, then Job wanted to know the sin that caused him such great grief, John 8:46.
If he died, he first wanted to know the sin that caused so much suffering to come into his life. Job felt that he was in stocks, Job 13:27 / Psalms 88:8 / Psalms 142:7, guarded by God who wouldn’t release him from either his misery or life.
His life was rotting away, Job 13:28; he feels that God had brought him into the bondage of his sufferings, and thus he was as worthless as a moth-eaten garment, Job 13:28.