Verse-by-Verse Bible Commentary
Job 13:11

Clarke's Commentary

Verse Job 13:11. His dread fall upon you? — The very apprehension of his wrath is sufficient to crush you to nothing.

Bridgeway Bible Commentary

Job’s reply to Zophar (12:1-14:22)

The reply from Job opens with a sarcastic comment on the supposed wisdom of the three friends. They have merely been repeating general truths that everybody knows (12:1-3). They do not have the troubles Job has, and they make no attempt to understand how Job feels. A good person suffers while wicked people live in peace and security (4-6).
Job does not argue with the fact that all life is in God’s hands. What worries him is the interpretation of that fact (7-10). As a person tastes food before swallowing it, so Job will test the old interpretations before accepting them (11-12).
Being well taught himself, Job then quotes at length from the traditional teaching. God is perfect in wisdom and his power is irresistible (13-16). He humbles the mighty (17-22) and overthrows nations (23-25). Job knows all this as well as his friends do. What he wants to know is why God does these things (13:1-3). The three friends think they are speaking for God in accusing Job, but Job points out that this cannot be so, because God does not use deceit. They would be wiser to keep quiet (4-8). They themselves should fear God, because he will one day examine and judge them as they believe he has examined and judged Job (9-12).

The friends are now asked to be silent and listen as Job presents his case before God (13). He knows he is risking his life in being so bold, for an ungodly person could not survive in God’s presence. Job, however, believes he is innocent. If God or anyone else can prove him guilty, he will willingly accept the death sentence (14-19). Job makes just two requests of God. First, he asks God to give him some relief from pain so that he can present his case. Second, he asks that God will not cause him to be overcome with fear as he comes into the divine presence. He wants to ask God questions, and he promises to answer any questions God asks him (20-22).
To begin with, Job asks what accusations God has against him. Why is he forced to suffer (23-25)? Is he, for example, reaping the fruits of sins done in his youth? Whatever the answer, he feels completely helpless in his present plight (26-28).
Life is short and a certain amount of trouble and wrongdoing is to be expected (14:1-5). Why then, asks Job, does God not leave people alone so that they can enjoy their short lives without unnecessary suffering (6)? Even trees are better off than people. A tree that is cut down may sprout again, but a person who is ‘cut down’ is dead for ever (7-10). He is (to use another picture) like a river or lake that has dried up (11-12).
Job wishes that Sheol, the place of the dead, were only a temporary dwelling place. Then, after a period when he gains relief from suffering and cleansing from sin, he could continue life in a new and more meaningful fellowship with God. If he knew this to be true, he would be able to endure his present sufferings more patiently (13-17). Instead, the only feeling that accompanies his pain is the feeling of hopelessness. He knows he will be cut off from those he loves most, never to see them or hear of them again. Like soil washed away by a river he will disappear, never to return (18-22).

Coffman's Commentaries on the Bible

JOB DENIES THAT HIS FRIENDS' ALLEGATIONS ARE TRUE

"Lo, mine eye hath seen all this, Mine ear hath heard and understood it. What ye know, the same do I know also: I am not inferior to you. Surely I would speak to the Almighty, And I desire to reason with God. But ye are forgers of lies; Ye are all physicians of no value. Oh that ye would altogether hold your peace! And it would be your wisdom. Hear now my reasoning, And hearken to the pleadings of my lips. Will ye speak unrighteously for God, And talk deceitfully for him? Will ye show partiality to him? Will ye contend for God? Is it good that he should search you out? Or, as one deceiveth a man, will ye deceive him? He will surely reprove you, If ye do secretly show partiality. Shall not his majesty make you afraid, And his dread fall upon you? Your memorable sayings are proverbs of ashes. Your defenses are defenses of clay."

"Ye are forgers of lies" This is the topic sentence of the whole paragraph. Literature has no more severe a castigation of irresponsible language than this which Job here heaped upon his friends. He called them physicians of no value (Job 13:4), stated that their silence had more wisdom in it than their words (Job 13:5), indicated that they were speaking unrighteously and deceitfully for God (Job 13:7), noted that God would certainly reprove them (Job 13:10), flatly declared that their proverbs were proverbs of ashes, and that their defenses were defenses of clay (Job 13:12).

"Will ye show partiality… contend for God" Job here spoke of their untruthful allegation that God always dealt with men in this life according to their character, a crooked proposition indeed, as proved by God's great blessings upon thieves, robbers, and all kinds of wicked men. In the view of his friends, they were defending God's honor in this affirmation; but in these last few verses of the paragraph, Job appealed to their consciences, that in the majesty of God and their fear of him, they should be ashamed and afraid to defend such a lie.

JOB AGAIN AFFIRMS THAT HE IS RIGHTEOUS

In these affirmations, Job does not claim sinless perfection; because, he mentioned the iniquities of his youth (Job 13:26). What he does affirm is that the terrible misfortunes which have come upon him could not possibly have resulted from any gross wickedness on his part. In the concluding revelation, God Himself allowed the fact of Job's righteousness (Job 42).

Barnes' Notes on the Whole Bible

Shall not his excellency - His exaltation שׂאת ś^e'êth from נשׂא nâśâ' to exalt, to lift up), or his majesty, Genesis 49:3.

Make you afraid - Fill you with awe and reverence. Shall it not restrain you from fallacy, from sophisms, and from all presumptuous and unfounded reasoning? The sense here is, that a sense of the greatness and majesty of God should fill the mind with solemnity and reverence, and make us serious and sincere; should repress all declamation and mere assertion, and should lead us to adduce only those considerations which will bear the test of the final trial. The general proposition, however, is not less clear, that a sense of the majesty and glory of God should at all times fill the mind with solemn awe, and produce the deepest veneration. See Jeremiah 5:22; Jeremiah 10:7-10; Genesis 28:17.

And his dread - The fear of him. You should so stand in awe of him as not to advance any sentiments which he will not approve, or which will not bear the test of examination. Rosenmuller, however, and after him Noyes, supposes that this is not so much a declaration of what ought to be, implying that the fear of God ought to produce veneration, as a declaration of what actually occurred - implying that they were actually influenced by this slavish fear in what they said. According to this it means that they were actuated only by a dread of what God would do to them that led them to condemn. Job without proof, and not by a regard to truth. But the common interpretation seems to me most in accordance with the meaning of the passage.

Smith's Bible Commentary

Chapter 13

Lo, my eye has seen all this, my ear has heard and understood. Now what you know, the same I also know. I am not inferior to you. Surely I would speak to the Almighty, and I would desire to reason with God ( Job 13:1-3 ).

Tell me to stretch out my hands to God. I'd love to. I'd love to reason with God. But you guys...

You're a bunch of forgers of lies, you are physicians of no value. Oh that you would altogether hold your peace! and it should be to your wisdom ( Job 13:4-5 ).

If you'd just keep silent, then people would think you're smart, maybe. Better to keep your mouth shut and let people think you're a fool than open it and remove all their doubts.

Hear now my reasoning, and hearken to the pleading of my lips. Will you speak wickedly for God? and talk deceitfully for him? ( Job 13:6-7 )

Oh, how many times this is being done, even today. People speaking wickedly for God. In other words, they're speaking supposedly for God, but what they are saying is off the wall. God said, "Woe unto that prophet that saith, 'Thus saith the Lord,' when I have not spoken." And there's a lot of that going on today. People speaking, supposedly, in the name of God, and speaking for God, when God hasn't spoken. In James we are told, "Be not many teachers, knowing that you will receive the greater condemnation" ( James 3:1 ). You see, as I stand here before you tonight, I stand here as God's representative. As I speak of God and for God, I must be careful that I speak the truth about God lest you get a false concept of God and then I'm responsible, because you've got a false idea or a false concept concerning God.

Now there are some people who are supposedly representing God, but they are falsely representing God. Because if you listen to them, you'll think that God is broke. And He's going out of business tomorrow unless you respond immediately today. God is constantly on the verge of bankruptcy. And His program is going to fail, this great plan of God is about to go under, and God can't take care of Himself and He's depending on you to bail Him out with your offering of $25.00, immediately. Speaking deceitfully for God.

My son wants to understand a little bit about the radio ministries because he's in charge of the Word For Today ministry and our radio outreach ministry. He has written into a lot of the radio ministries in order to find out what literature they send out and things of this nature. And he writes in, in the name of Benny Smith and gives, of course, our address. And so we're always getting these letters for Benny Smith. Well, that's not so bad, except that we get letters that read like this: "Dear Benny, The Lord has laid you on my heart today and I've been spending time fasting and praying for you because the Lord has revealed that you are going through a special problem at this time." Now that's speaking deceitfully for the Lord, because Benny Smith doesn't exist. "Now please write and tell me your problem and enclose a special offering for my ministry."

Even these men who tell you how to be prosperous, and tell you if you only believed, you can have great prosperity, wrote Benny a letter this week. And if he'll just respond with a $25.00 offering at this time, God's work can be greatly expanded and this glorious truth of prosperity can be heard by many more people. It just doesn't add up. Speaking deceitfully for God. Oh, how I would hate to be in that position.

And so Job rebukes them because they had been speaking deceitfully for God.

Will you accept his person? will you contend for God? ( Job 13:8 )

Will you fight for God? God doesn't need you to fight for Him. God doesn't need you to defend Him. Perfectly capable of defending Himself.

Is it good that he should search you out? or as one man mocketh another, do you so mock him? He will surely reprove you, if you do secretly accept persons. Shall not his excellency make you afraid? and his dread fall upon you? ( Job 13:9-11 )

Now a little further down the line, God finally does speak when we get to chapter 38. And when He does speak, He does exactly what Job said; He reproves these counselors. I mean God really lays one on them for all of the things that they had been saying to Job. And God finally says, "You ask Job to pray for you or you're in big, big trouble." And so Job says, "God's going to reprove you, man. You're speaking all these things for God."

Now Job here gives some of the ancient proverbs with verse Job 13:12 :

Your remembrances are like unto ashes, your bodies to bodies of clay. Hold your peace, let me alone, that I may speak, and let it come on me what will. Wherefore do I take my flesh in my teeth, and put my life in mine hand? Though he slay me, yet will I trust in him: but I will maintain my own ways before him. He also shall be my salvation: for an hypocrite shall not come before him ( Job 13:12-16 ).

Oh, this is to me a depth of faith. Here is the guy, he's in as bad a shape as anybody could ever be. I mean, you think you've had it bad? You think you've gone through some rough times? Job had it worse than any man could ever have it, and yet, in this place, he says, "Hey, even though He slays me, I'm going to serve Him."

Now how deep is your commitment to God? A lot of people, as long as things are going well, "You bet I serve Him." Things start to turn a bit and you get a little vacillating. Job is in the pit and he says, "Though He slay me." That's real commitment. And that's the kind of commitment we need. No matter what happens I'm going to serve God. Though I be stripped, though I be emptied, I'm still going to serve God. I'm going to trust God. That's the kind of trust that we need to have. Because when you have the kind of trust, then you have rest in your life. It's in God's hands and you can rest. Otherwise things are going to upset you. They're going to get you all disturbed. But if you have that kind of confidence, that my life is in God's hand, and even though He slays me, I'll trust Him, then you can't be shaken.

And then Job said, "He shall also be my salvation. He's going to deliver me."

Hear diligently my speech. Behold now, I have ordered my cause; I know that I shall be justified. Who is he that will plead with me? for now, if I hold my tongue, I'll die. Only do not two things unto me; then will I not hide myself from thee. Withdraw thine hand far from me: and let not thy dread make me afraid ( Job 13:17-21 ).

Just get out of here and don't terrify me with your fears.

Then call thou, and I will answer: or let me speak, and answer thou me. How many are my iniquities and sins? make me to know my transgression and my sin ( Job 13:22-23 ).

You say I'm such a horrible sinner and all, how many? Show them to me. Reveal them to me.

I went through a long period of my own Christian experience when I was trying to be righteous enough to be accepted and approved by God. I was desiring to receive what was termed "the baptism of the Holy Spirit." And well-meaning evangelists and all would say, "But God will not fill an unclean vessel. You've got to clean up your act, you know, if you're going to be filled with the Spirit of God, because He is a Holy Spirit and He won't enter an unholy vessel." So I was doing my best to clean up my act. As I was asking God to fill me with the Holy Spirit, of course I would confess all my sins and I heard people say, "When I took my cigarettes out and laid them on the altar and said, 'God, there they are, you know, I'm through.' Then God filled me with the Holy Spirit." "When I told God, 'I'll never take another drink,' then God filled me with the Holy Spirit." "When I said, 'God, I'll go to China,' then God filled me with the Holy Spirit." Well, my problem was I never did smoke, so I couldn't lay my cigarettes down. Nor did I ever drink, so I couldn't give up booze. And I told God I'd go to China. And I actually would confess everything that I could think of that I did wrong and ask God's forgiveness. And made all kinds of promises of, you know, "I'll do better. I'll pray more. I'll read more. I'll study more." But still I didn't receive. Now it really troubled me because I had a buddy who did receive and I knew he was smoking cigarettes and that was not fair because I was much more righteous than he was. And he actually went to shows too. And I didn't do that. I was so much more righteous than he was. I couldn't understand how in the world he would receive the blessing of the Holy Spirit on his life and I didn't. And I had a difficult time. And I would pray, "God, show me. Show me what's wrong. Show me my sin."

And here's Job with his friends, "Hey, you're a horrible sinner, man. This wouldn't happen to you unless you're a really rank sinner." And Job says, "All right. Just show them to me. Show me where I'm...you know, you say I'm a sinner, then point them out. Help me out. Point them out to me." And they say, "Well, they're secret, Job. You're hiding them, Job. We can't see them, but they're surely there." And then Job said,

Why do you hide your face ( Job 13:24 ),

Now you have to realize that this is Oriental culture, culture of the Mid-East. You have to actually go over there and watch these people in their arguments to really appreciate this fully. I mean, they don't just say things to each other, they're always yelling at each other. It's interesting, you see people talking and you think, surely, there's going to be a fistfight any minute now, because they're just standing there yelling. I think even the language sounds vicious, you know. You don't understand what they're saying, but they're just standing there yelling. But they not only yell, they shake their heads, they shake their hands, and they're just all full of gestures and gyrations.

And so this is the way these things are going on with Job. And so when Job gets to this point, he says, "Just show me." And they go, "Ohh, noo." And so Job says, "Why are you hiding your face?" A little later on, he'll speak of other gestures that are being, you know, demonstrated. So to get a full mental picture, you've got to see this thing with a bunch of actions and yelling and all. They're not just talking to each another, they're yelling at each another. These accusations and all, and this is really a lively interchange that is going on here, full of all kinds of "ahh," covering their mouth and other (noises and expansive gestures). And Job speaks of these actions, you know, these phony actions, "Oh no," and all of this. So here Job said,

Why are you hiding your face, and why do you hold me for your enemy? Will you break a leaf that is driven to and fro? will you pursue the dry stubble? For you write bitter things against me, and you make me to possess the iniquities of my youth. You put my feet also in the stocks, and look narrowly unto all my paths; and you set a print upon the heels of my feet. As he, as a rotten thing, consumeth, as a garment that is moth-eaten ( Job 13:24-28 ). "

Gill's Exposition of the Whole Bible

Shall not his excellency make you afraid,.... To commit sin, any sin, and particularly that just mentioned, which they might expect to be reproved for; there is an excellency in the name of God, which is fearful and dreadful, and in the nature and perfections of God, his power, justice, and holiness, in which he is glorious and tremendous, and should deter men from sinning against him; and there is an excellency in his works of nature and providence, which are wondrous, and show him to be near at hand, and can at once, if he pleases, take vengeance for sin: or "shall not his height" b, c. his sublimity, his superiority to all beings he is the most high God, higher than the highest among men, he is above all gods, all that are so called; and therefore all the inhabitants of the earth should stand in awe of him, and not sin: or "shall not his lifting up" c? c. on a throne of judgment, as the Targum adds he is the Judge of the whole earth, and will judge his people, and right their wrongs; he sits on a throne high, and lifted up, judging righteously; and will maintain the cause of the innocent, and avenge himself on those that injure them, and therefore it must be a fearful thing to fall into his hands: some render it, "shall not his burning" d; or flaming fire, c. as Jarchi observes, and apply it to hell fire, and the everlasting burnings of the lake which burns with fire and brimstone and which are very terrible, and may well frighten men from sinning against God; but the first sense seems to be best:

and his dread fall upon you? the dread of men, of powerful and victorious enemies, is very terrible, as was the dread of the Israelites which fell upon the inhabitants of Canaan, Joshua 2:9; but how awful must be the terror of the great and dreadful God, when that falls upon men, or his terrible wrath and vengeance are revealed from heaven, and threaten every moment to fall upon the transgressors of his law, upon those that mock him and injure his people.

b שאתו "celsitudo ejus", Montanus, Vatablus, Bolducius; "sublimitas ejus", Beza, Mercerus. c "Elevatio, erectio", Drusius. d So some in Jarchi & Bar Tzemach.

Henry's Complete Commentary on the Bible

      1 Lo, mine eye hath seen all this, mine ear hath heard and understood it.   2 What ye know, the same do I know also: I am not inferior unto you.   3 Surely I would speak to the Almighty, and I desire to reason with God.   4 But ye are forgers of lies, ye are all physicians of no value.   5 O that ye would altogether hold your peace! and it should be your wisdom.   6 Hear now my reasoning, and hearken to the pleadings of my lips.   7 Will ye speak wickedly for God? and talk deceitfully for him?   8 Will ye accept his person? will ye contend for God?   9 Is it good that he should search you out? or as one man mocketh another, do ye so mock him?   10 He will surely reprove you, if ye do secretly accept persons.   11 Shall not his excellency make you afraid? and his dread fall upon you?   12 Your remembrances are like unto ashes, your bodies to bodies of clay.

      Job here warmly expresses his resentment of the unkindness of his friends.

      I. He comes up with them as one that understood the matter in dispute as well as they, and did not need to be taught by them, Job 13:1; Job 13:2. They compelled him, as the Corinthians did Paul, to commend himself and his own knowledge, yet not in a way of self-applause, but of self-justification. All he had before said his eye had seen confirmed by many instances, and his ear had heard seconded by many authorities, and he well understood it and what use to make of it. Happy are those who not only see and hear, but understand, the greatness, glory, and sovereignty of God. This, he thought, would justify what he had said before (Job 12:3; Job 12:3), which he repeats here (Job 13:2; Job 13:2): "What you know, the same do I know also, so that I need not come to you to be taught; I am not inferior unto you in wisdom." Note, Those who enter into disputation enter into temptation to magnify themselves and vilify their brethren more than is fit, and therefore ought to watch and pray against the workings of pride.

      II. He turns from them to God (Job 13:3; Job 13:3): Surely I would speak to the Almighty; as if he had said, "I can promise myself no satisfaction in talking to you. O that I might have liberty to reason with God! He would not be so hard upon me as you are." The prince himself will perhaps give audience to a poor petitioner with more mildness, patience, and condescension, than the servants will. Job would rather argue with God himself than with his friends. See here, 1. What confidence those have towards God whose hearts condemn them not of reigning hypocrisy: they can, with humble boldness, appear before him and appeal to him. 2. What comfort those have in God whose neighbours unjustly condemn them: if they may not speak to them with any hopes of a fair hearing, yet they may speak to the Almighty; they have easy access to him and shall find acceptance with him.

      III. He condemns them for their unjust and uncharitable treatment of him, Job 13:4; Job 13:4. 1. They falsely accused him, and that was unjust: You are forgers of lies. They framed a wrong hypothesis concerning the divine Providence, and misrepresented it, as if it did never remarkably afflict any but wicked men in this world, and thence they drew a false judgment concerning Job, that he was certainly a hypocrite. For this gross mistake, both in doctrine and application, he thinks an indictment of forgery lies against them. To speak lies is bad enough, though but at second hand, but to forge them with contrivance and deliberation is much worse; yet against this wrong neither innocency nor excellency will be a fence. 2. They basely deceived him, and that was unkind. They undertook his cure, and pretended to be his physicians; but they were all physicians of no value, "idol-physicians, who can do me no more good than an idol can." They were worthless physicians, who neither understood his case nor knew how to prescribe to him--mere empirics, who pretended to great things, but in conference added nothing to him: he was never the wiser for all they said. Thus to broken hearts and wounded consciences all creatures, without Christ, are physicians of no value, on which one may spend all and be never the better, but rather grow worse, Mark 5:26.

      IV. He begs they would be silent and give him a patient hearing, Job 13:5; Job 13:6. 1. He thinks it would be a credit to them if they would say no more, having said too much already: "Hold your peace, and it shall be your wisdom, for thereby you will conceal your ignorance and ill-nature, which now appear in all you say." They pleaded that they could not forbear speaking (Job 4:2; Job 11:2; Job 11:3); but he tells them that they would better have consulted their own reputation if they had enjoined themselves silence. Better say nothing than nothing to the purpose or that which tends to the dishonour of God and the grief of our brethren. Even a fool, when he holds his peace, is accounted wise, because nothing appears to the contrary, Proverbs 17:28. And, as silence is an evidence of wisdom, so it is a means of it, as it gives time to think and hear. 2. He thinks it would be a piece of justice to him to hear what he had to say: Hear now my reasoning. Perhaps, though they did not interrupt him in his discourse, yet they seemed careless, and did not much heed what he said. He therefore begged that they would not only hear, but hearken. Note, We should be very willing and glad to hear what those have to say for themselves whom, upon any account, we are tempted to have hard thoughts of. Many a man, if he could but be fairly heard, would be fairly acquitted, even in the consciences of those that run him down.

      V. He endeavours to convince them of the wrong they did to God's honour, while they pretended to plead for him, Job 13:7; Job 13:8. They valued themselves upon it that they spoke for God, were advocates for him, and had undertaken to justify him and his proceedings against Job; and, being (as they thought) of counsel for the sovereign, they expected not only the ear of the court and the last word, but judgment on their side. But Job tells them plainly, 1. That God and his cause did not need such advocates: "Will you think to contend for God, as if his justice were clouded and wanted to be cleared up, or as if he were at a loss what to say and wanted you to speak for him? Will you, who are so weak and passionate, put in for the honour of pleading God's cause?" Good work ought not to be put into bad hands. Will you accept his person? If those who have not right on their side carry their cause, it is by the partiality of the judge in favour of their persons; but God's cause is so just that it needs no such methods for the support of it. He is a God, and can plead for himself (Judges 6:31); and, if you were for ever silent, the heavens would declare his righteousness. 2. That God's cause suffered by such management. Under pretence of justifying God in afflicting Job they magisterially condemned him as a hypocrite and a bad man. "This" (says he) "is speaking wickedly" (for uncharitableness and censoriousness are wickedness, great wickedness; it is an offence to God to wrong our brethren); "it is talking deceitfully, for you condemn one whom yet perhaps your own consciences, at the same time, cannot but acquit. Your principles are false and your arguings fallacious, and will it excuse you to say, It is for God?" No, for a good intention will not justify, much less will it sanctify, a bad word or action. God's truth needs not our lie, nor God's cause either our sinful policies or our sinful passions. The wrath of man works not the righteousness of God, nor may we do evil that good may come,Romans 3:7; Romans 3:8. Pious frauds (as they call them) are impious cheats; and devout persecutions are horrid profanations of the name of God, as theirs who hated their brethren, and cast them out, saying, Let the Lord be glorified,Isaiah 66:5; John 16:2.

      VI. He endeavours to possess them with a fear of God's judgment, and so to bring them to a better temper. Let them not think to impose upon God as they might upon a man like themselves, nor expect to gain his countenance in their bad practices by pretending a zeal for him and his honour. "As one man mocks another by flattering him, do you think so to mock him and deceive him?" Assuredly those who think to put a cheat upon God will prove to have put a cheat upon themselves. Be not deceived, God is not mocked. That they might not think thus to jest with God, and affront him, Job would have them to consider both God and themselves, and then they would find themselves unable to enter into judgment with him.

      1. Let them consider what a God he is into whose service they had thus thrust themselves, and to whom they really did so much disservice, and enquire whether they could give him a good account of what they did. Consider, (1.) The strictness of his scrutiny and enquiries concerning them (Job 13:9; Job 13:9) "Is it good that he should search you out? Can you bear to have the principles looked into which you go upon in your censures, and to have the bottom of the matter found out?" Note, It concerns us all seriously to consider whether it will be to our advantage or no that God searches the heart. It is good to an upright man who means honestly that God should search him; therefore he prays for it: Search me, O God! and know my heart. God's omniscience is a witness of his sincerity. But it is bad to him who looks one way and rows another that God should search him out, and lay him open to his confusion. (2.) The severity of his rebukes and displeasure against them (Job 13:10; Job 13:10): "If you do accept persons, though but secretly and in heart, he will surely reprove you; he will be so far from being pleased with your censures of me, though under colour of vindicating him, that he will resent them as a great provocation, as any prince or great man would if a base action were done under the sanction of his name and under the colour of advancing his interest." Note, What we do amiss we shall certainly be reproved for, one way or other, one time or other, though it be done ever so secretly. (3.) The terror of his majesty, which if they would duly stand in awe of they would not do that which would make them obnoxious to his wrath (Job 13:11; Job 13:11): "Shall not his excellency make you afraid? You that have great knowledge of God, and profess religion and a fear of him, how dare you talk at this rate and give yourselves so great a liberty of speech? Ought you not to walk and talk in the fear of God?Nehemiah 5:9. Should not his dread fall upon you, and give a check to your passions?" Methinks Job speaks this as one that did himself know the terror of the Lord, and lived in a holy fear of him, whatever his friends suggested to the contrary. Note, [1.] There is in God a dreadful excellency. He is the most excellent Being, has all excellencies in himself and in each infinitely excels any creature. His excellencies in themselves are amiable and lovely. He is the most beautiful Being; but considering man's distance from God by nature, and his defection and degeneracy by sin, his excellencies are dreadful. His power, holiness, justice, yea, and his goodness too, are dreadful excellencies. They shall fear the Lord and his goodness. [2.] A holy awe of this dreadful excellency should fall upon us and make us afraid. This would awaken impenitent sinners and bring them to repentance, and would influence all to be careful to please him and afraid of offending him.

      2. Let them consider themselves, and what an unequal match they were for this great God (Job 13:12; Job 13:12): "Your remembrances (all that in you for which you hope to be remembered when you are gone) are like unto ashes, worthless and weak, and easily trampled on and blown away. Your bodies are like bodies of clay, mouldering and coming to nothing. Your memories, you think, will survive your bodies, but, alas! they are like ashes which will be shovelled up with your dust." Note, the consideration of our own meanness and mortality should make us afraid of offending God, and furnishes a good reason why we should not despise and trample upon our brethren. Bishop Patrick gives another sense of this verse: "Your remonstrances on God's behalf are no better than dust, and the arguments you accumulate but like so many heaps of dirt."