Verse-by-Verse Bible Commentary
Job 13:14

Clarke's Commentary

Verse Job 13:14. Wherefore do I take my flesh in my teeth — A proverbial expression. I risk every thing on the justice of my cause. I put my life in my hand, 1 Samuel 28:21. I run all hazards; I am fearless of the consequences.

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

"Hold your peace, let me alone, that I may speak; And let come on me what will. Wherefore should I take my flesh in my teeth, And put my life in my hand? Behold, he will slay me; I have no hope: Nevertheless I will maintain my ways before him. This also shall be my salvation, That a godless man shall not come before him. Hear diligently my speech, And let my declaration be in your ears. Behold, now I have set my cause in order; I know that I am righteous. Who is he that will contend with me? For then would I hold my peace, and give up the ghost."

"Hold thy peace, and let me speak" From this it appears that Job's friends had attempted to renew their accusations, but that Job interrupted them, told them to shut up, and let him speak.

"Why should I take my flesh in my teeth" "The meaning of these words can only be guessed at."The Anchor Bible (Garden City, New York: Doubleday and Company, 1982), Job, p. 95. Job may have meant to ask, "Why should I place my life in jeopardy by affirming a falsehood in my claim to be righteous."

"Behold, he will slay me… nevertheless I will maintain my ways before him"" The rendition before us is clumsy, awkward and ineffective. The KJV rendered the passage thus: "THOUGH HE SLAY ME, YET WILL I TRUST HIM; BUT I WILL MAINTAIN MINE OWN WAYS BEFORE HIM." Yes, we admit that a slight emendation by the Masoretes entered into this rendition,Ibid., p. 96. (and the radical critics don't like that); and yet they (the critics) have made hundreds of emendations of their own, far more radical than the one here. The KJV is by far the preferable translation of this verse; and it is backed up by the Douay Version and the new Easy-to-Read Version of the Bible by the World Bible Translation Center. This is the quintessence of Biblical faith, "Though he slay me, yet will I trust him." We reject as totally unjustified the critical presumption that they may emend any passage they please to make it conform to their theory, but refuse to allow such an emendation as the one here that gives us one of the great passages in the whole Bible.

"This also shall be my salvation" "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."International Critical Commentary, Job, p. 123.

"I know that I am righteous" Once more, Job thundered this claim in the ears of his friends; and, against their objections to his claim, Job had already called them liars with nothing but proverbs of ashes to offer in rebuttal (Job 13:4; Job 13:12).

"Who is he that will contend with me" This was an open invitation for his critical `comforters' to name his sins, point out his wickedness; upon which, if they did so, Job promised to hold his peace and give up the ghost.

Barnes' Notes on the Whole Bible

Wherefore do I take my flesh in my teeth - The meaning of the proverbial expressions in this verse is not very clear. They indicate a state of great danger; but the exact sense of the proverbs it has been difficult to ascertain. Some have supposed that the phrase “to take the flesh in the teeth,” is significant of a state of famine, where a man dying from this cause would cease upon his own flesh and devour it; others, that it refers to the contentions of voracious animals, struggling for a piece of flesh; others, that it refers to the fact that what is borne in the teeth is liable to be dropped, and that Job regarded his life as in such a perilous condition. Schultens regards it as denoting that bold courage in which a man exposes his life to imminent peril. He supposes that it is to be taken in connection with the previous verse, as intimating that he would go forward and speak at any rate, whatever might be the result.

He translates it, “Whatever may be the event, I will take my flesh in my teeth, and my life in my hand.” In this interpretation Rosenmuller concurs. Noyes renders it, “I will count it nothing to bear my flesh in my teeth.” Good, “Let what may - I will carry my flesh in my teeth; ‘ and supposes that the phrase is equivalent to saying, that he would incur any risk or danger. The proverb he supposes is taken from the contest which so frequently takes place between dogs and other carnivorous quadrupeds, when one of them is carrying a bone or piece of flesh in his mouth, which becomes a source of dispute and a prize to be fought for. The Vulgate renders it, “Quare lacero carnes meus dentibus meis.” The Septuagint, “Taking my flesh in my teeth, I will put my life in my hand.” It seems to me, that the language is to be taken in connection with the previous verse, and is not to be regarded as an interrogatory, but as a declaration. “Let come upon me anything - whatever it may be - מה mâh - Job 13:13 on account of that, or in reference to that - על־מה ‛al-mâh - Job 13:14, I will take my life in my hand, braving any and every danger.”

It is a firm and determined purpose that he would express his sentiments, no matter what might occur - even if it involved the peril of his life. The word “flesh” I take to be synonymous with life, or with his best interests; and the figure is probably taken from the fact that animals thus carry their prey or spoil in their teeth. Of course, this would be a poor protection. It would be liable to be seized by others. It might even tempt and provoke others to seize it: and would lead to conflict and perils. So Job felt that the course he was pursuing would lead him into danger, but he was determined to pursue it, let come what might.

And put my life in mine hand - This is a proverbial expression, meaning the same as, I will expose myself to danger. Anything of value taken in the hand is liable to be rudely snatched away. It is like taking a casket of jewels, or a purse of gold, in the hand, which may at any moment be seized by robbers. The phrase is not uncommon in the Scriptures to denote exposure to great peril; compare Psalms 119:109, “My soul is continually in my hand;” 1 Samuel 19:5, “For he did put his life in his hand, and slew the Philistine;” Judges 12:3, “I put my life in my hands, and passed over against the children of Ammon.” A similar expression occurs in the Greek Classics denoting exposure to imminent danger - ἐν τῇ χειρὶ τὴν ψυχὴν ἔχει en tē cheiri tēn psuchēn echei - “he has his life in his hand;” see Rosenmuller on Psalms 119:109. The Arabs have a somewhat similar proverb, as quoted by Schultens, “His flesh is upon a butcher’s block.”

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

Wherefore do I take my flesh in my teeth,.... Or bite my lips, to keep in my words, and refrain from speaking? I will not do it:

and put my life in my hand? or, expose it to danger by a forced silence; when I am ready to burst, and must if I do not speak; I will not thus endanger my life; it is unreasonable I should, I will speak my mind freely and fully, that I may be refreshed; so Sephorno interprets it of Job's putting his hand to his mouth, that he might be silent; and of putting a forcible restraint upon himself, that he might not declare what was upon his mind; see Job 13:19; but others, as Bar Tzemach, take the sense to be, what is the sin I have committed, that such sore afflictions are laid upon me; that through the pain and distress I am in, I am ready to tear off my flesh with my teeth, and my life is in the utmost danger? and some think he was under a temptation to tear his own flesh, and destroy himself; and therefore argues why he should be thus hardly dealt with, as to be exposed to such a temptation, and thrown in such despair, which yet he laboured against; but rather the meaning is, in connection with the preceding verse, let whatsoever will come upon me, "at all events, I will take my flesh in my teeth, and I will put my life in my hand" l; I will expose myself to the greatest dangers which is the sense of the last phrase in Judges 12:3; come life, come death, I will not fear; I am determined to speak out my mind let what will be the consequence; and with this bold and heroic spirit agrees what follows.

l "Super quocunque eventu", Schultens.

Henry's Complete Commentary on the Bible

      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 a 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.

      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; Job 13:13), but diligently to hearken to it, Job 13:17; 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; 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; 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 præparatum pectus--they are ready for it. He resolves (Job 13:15; 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; 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; 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; 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; 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; 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; 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; 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; Job 23:8-10. We must believe that all shall work for good to us even when all seems to make against us, Jeremiah 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, Hebrews 11:35. We must depend upon the performance of the promise when all the ways leading to it are shut up, Romans 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; Job 13:20-22. He had desired (Job 13:3; 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. I 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,Job 13:22; Job 13:22. 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.