Job 13:17-22 · Bible study
Job 13:17-22 Commentary: A Bold Plea for a Fair Hearing
Hebrew · 10 what the commentators say
Meaning in one sentence
Job demands a hearing, declares his innocence, and sets conditions for contending with God.
Research Summary
- Meaning: Job insists on being heard and sets conditions for a legal debate with God, confident in his integrity.
- Key words: declaration (achavah), cause (mishpat), righteous (etzdak), contend (riv), terror (emah).
- Main debate: Is Job’s confidence faithful or presumptuous? Wesley sees irreverence; Matthew Henry sees trust in conscience.
- Theological theme: Integrity before God, honest lament, the desire for divine justice in suffering.
- Best use: A model for honest prayer and for wrestling with God when life seems unfair.
Translation Comparison
BSB Berean Standard Bible 2020
17Listen carefully to my words; let my declaration ring in your ears.
18Behold, now that I have prepared my case, I know that I will be vindicated.
19Can anyone indict me? If so, I will be silent and die.
20Only grant these two things to me, so that I need not hide from You:
21Withdraw Your hand from me, and do not let Your terror frighten me.
22Then call me, and I will answer, or let me speak, and You can reply.
WEB World English Bible 2000
17Listen carefully to my speech. Let my declaration be in your ears.
18See now, I have set my cause in order. I know that I am righteous.
19Who is he who will contend with me? For then I would hold my peace and give up the spirit.
20“Only don’t do two things to me, then I will not hide myself from your face:
21withdraw your hand far from me, and don’t let your terror make me afraid.
22Then call, and I will answer, or let me speak, and you answer me.
KJV King James Version 1769
17Hear diligently my speech, and my declaration with your ears.
18Behold now, I have ordered my cause; I know that I shall be justified.
19Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.
20Only do not two things unto me: then will I not hide myself from thee.
21Withdraw thine hand far from me: and let not thy dread make me afraid.
22Then call thou, and I will answer: or let me speak, and answer thou me.
ASV American Standard Version 1901
17Hear diligently my speech, And let my declaration be in your ears.
18Behold now, I have set my cause in order; I know that I am righteous.
19Who is he that will contend with me? For then would I hold my peace and give up the ghost.
20Only do not two things unto me; Then will I not hide myself from thy face:
21Withdraw thy hand far from me; And let not thy terror make me afraid.
22Then call thou, and I will answer; Or let me speak, and answer thou me.
YLT Young's Literal Translation 1898
17Hear ye diligently my word, And my declaration with your ears.
18Lo, I pray you, I have set in order the cause, I have known that I am righteous.
19Who is he that doth strive with me? For now I keep silent and gasp.
20Only two things, O God, do with me: Then from Thy face I am not hidden.
21Thy hand put far off from me, And Thy terror let not terrify me.
22And call Thou, and I--I answer, Or--I speak, and answer Thou me.
Darby Darby Bible 1890
17Hear attentively my speech and my declaration with your ears.
18Behold now, I have ordered the cause; I know that I shall be justified.
19Who is he that contendeth with me? For if I were silent now, I should expire.
20Only do not two things unto me; then will I not hide myself from thee.
21Withdraw thy hand far from me; and let not thy terror make me afraid:
22Then call, and I will answer; or I will speak, and answer thou me.
Douay-Rheims Douay-Rheims Bible 1899
17Hear ye my speech, and receive with your ears hidden truths.
18If I shall be judged, I know that I shall be found just.
19Who is he that will plead against me? let him come: why am I consumed holding my peace?
20Two things only do not to me, and then from thy face I shall not be hid:
21Withdraw thy hand far from me, and let not thy dread terrify me.
22Call me, and I will answer thee: or else I will speak, and do thou answer me.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Job 13:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Job 13:17-22 marks a critical turn in the dialogue. Job first commands his friends to listen, then declares he has prepared his legal case and knows he is righteous. Barnes notes that the word “ordered” (ערכתי) implies systematic preparation for a legal argument; Gill adds that Job “had digested it in a proper manner.” On verse 18, Keil and Delitzsch translate “I know that I shall maintain the right,” capturing the legal force of the verb etsdaq. In verse 19, Jamieson-Fausset-Brown read the challenge “Who will contend with me?” as Job’s confidence that no one can prove him false, with ki meaning “if”, he stakes his life on his claim. Then in verses 20, 22 Job addresses God directly, asking for two conditions: that the afflicting hand be withdrawn and the divine terror removed. Clarke explains that Job needs physical relief to plead effectively; Keil and Delitzsch connect this request to Job 9:34, showing it is a repeated plea. Matthew Henry highlights Job’s resolve “to adhere to the testimony his own conscience gave of his integrity.” The passage thus portrays a man who, though suffering, is certain of his righteousness and dares to seek a genuine hearing with the Almighty.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Bold faith view: Job's confidence reflects a clear conscience and trust that God will ultimately vindicate him (Matthew Henry, Barnes, Job 13:15-16).
- Overconfidence view: Job's proposal is self-confident and irreverent, for which God rebukes him (Wesley, Job 38:2-3).
- Legal plea view: Job uses proper covenant language to call for a fair hearing, not arrogance but a formal request within a divine lawsuit framework (Keil and Delitzsch, Job 9:34-35).
What is clear: Job desires to present his case before God and believes strongly in his own righteousness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Job's confidence in innocence | Job claims to be righteous and insists he is not being punished for hidden sin. | Some commentators (Matthew Henry, Barnes) read this as faithful integrity; others (Wesley) read it as overconfidence bordering on irreverence, for which Job is later rebuked (Job 38:2-3). |
| The request for two conditions | Job needs relief from affliction and calm from terror to plead his case effectively. | Some see this as an appropriate request for a fair hearing (Keil and Delitzsch); others argue it reveals Job's unwillingness to submit to God's sovereign ways. |
| Meaning of 'justified' or 'righteous' | The Hebrew verb <em>tsadaq</em> indicates being in the right in a legal sense. | Does Job claim absolute sinlessness (some early interpreters) or only that his present suffering is not punishment for specific sins (Barnes, Gill)? |
| Role of the friends | The friends have acted as accusers; Job now dismisses them and addresses God directly. | Whether the friends represent a legitimate pastoral concern or a false theology that compounds Job's suffering. |
Historical & Cultural Context
Job 13:17-22 sits within a rich ancient Near Eastern legal tradition. The verb riv (to contend) and the noun mishpat (judgment, cause) belong to the vocabulary of courtroom dispute. In the patriarchal age, local elders would serve as judges at the gate; a person could “order” his case (arak) by laying out arguments and evidence. Job uses this language to present himself as a litigant before the divine judge. His friends have acted as prosecutors, but he now bypasses them to argue directly with God.
The “hand” of God (v.21) refers to the physical affliction that has devastated Job, skin disease, loss of family, destruction of property. In the ancient world, such suffering was understood as divine punishment, but Job insists it does not prove his guilt. His request that God “withdraw your hand” and “let not your terror make me afraid” echoes Job 9:34-35, where he first expressed this desire. The word emah (terror) suggests the overwhelming dread of encountering the holy God face to face (cf. Exodus 33:20). Job knows that a fair hearing requires two things: relief from pain that clouds his mind, and calm rather than fear so he can present his case.
Although Job is not an Israelite by covenant (the setting is likely Edom or northern Arabia), the book draws on Israel’s wisdom tradition. The belief that a righteous person could plead with God and be vindicated appears elsewhere in the Psalms and in the prophet Habakkuk. Job’s boldness is remarkable because it assumes that God will listen to a human complaint, an assumption not shared by the friends, who see suffering as proof of sin. This passage thus stands at the heart of the book’s exploration of innocent suffering and the possibility of divine justice.
Textual Notes
The Hebrew text of Job 13:17-22 is well preserved, and the consulted commentaries do not note any significant textual variants in these verses. The three ancient versions (Septuagint, Syriac, Vulgate) align closely with the Masoretic Text. A few minor differences in word order in the translations reflect interpretive decisions rather than variant readings.
Reception History
Throughout church history, Job 13:17-22 has been received as a model of honest lament and bold, yet fragile, faith. Early Christian writers saw Job as a type of Christ, who also pleaded his cause before God while suffering innocently. In the medieval period, Gregory the Great’s Moralia in Job treated this passage as an example of perseverance under trial, with Job’s request for relief as a legitimate human cry. The Reformers wrestled with Job’s declaration of righteousness: Calvin used it to discuss the difference between legal self-righteousness and a conscience cleared by grace, while Luther saw Job as a figure of faith struggling against despair. In modern times, this passage is frequently cited in theodicy discussions and in pastoral care for those who feel God is silent or hostile. It continues to invite believers to be honest in prayer, even when that honesty includes demands for explanation.
Preaching This Verse
Three-point outline
- Defiant Call to Be Heard (v.17). Job demands his friends’ full attention, using a doubled imperative (“Listen carefully”). He is about to make his final declaration, and he will not be interrupted.
- Confidence in Integrity (vv.18-19). Job announces he has prepared his legal case and knows he is righteous. He challenges any opponent to step forward, staking his life on the outcome.
- Conditions for Contending with God (vv.20-22). Job turns to God with two requests: remove your hand of affliction and do not terrify me. Only then can they enter a proper court-like exchange.
Five-point outline
- Hear my speech (v.17). An urgent plea for a fair hearing.
- I have ordered my cause (v.18a). The case is ready, carefully arranged.
- I know I am righteous (v.18b). A claim of innocence before God.
- Who can contend? (v.19). A challenge that reveals total confidence.
- Two conditions then call and answer (vv.20-22). Remove the obstacles so we can speak fairly.
Illustration hooks
- A defendant in a courtroom who has prepared every document, yet the judge insists on keeping the room freezing cold and the lights blinding, the setting itself prevents a fair defense.
- A parent who dismisses a child’s explanation with a harsh look before the child can finish a sentence. The child’s plea: “Please look at me and let me speak.”
- Someone with a chronic illness trying to argue a point while in severe pain. The pain itself becomes the barrier to a clear conversation.
Questions your congregation is asking
- Is it okay to insist on my own innocence before God? Am I being arrogant or faithful?
- Why does Job ask God to “not frighten me”? Is it wrong to be afraid of God?
- When I suffer, is it permissible to demand a hearing with God, or should I just submit silently?
Leading a Discussion
In Job 13:17-22, the sufferer moves from debating his friends to directly addressing God. He insists on being heard and asks for conditions that would allow a fair legal exchange. As you discuss, notice the tension between Job’s bold confidence and his raw vulnerability. The passage invites us to examine how we approach God in times of suffering, do we hide from God or risk the honest plea?
Discussion questions
- Why does Job use courtroom language (“ordered my cause,” “contend,” “answer”) in his conversation with God? What does that suggest about his view of his situation?
- In verse 18, Job says “I know that I am righteous” (ani etsdak). What kind of righteousness does he claim? How is that different from self-righteousness?
- Read verse 19 together. Job challenges anyone to contend with him. What does this reveal about his state of mind, is it courage, desperation, or something else?
- Verses 20-21 contain Job’s two conditions for approaching God. Have you ever felt that something needed to change before you could honestly pray or argue with God? What were those obstacles?
- The sequence “call and I will answer, or let me speak and you answer me” (v.22) suggests a two-sided conversation. Why is that so important to Job? What does it imply about his relationship with God?
- How does this passage compare with the way Job’s friends have been speaking to him? What would it mean to have friends who hear us out rather than preach at us?
- What does this passage teach us about the nature of faith in the midst of suffering? Is it more about submission or about honest wrestling?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 13:6 | Hear now my reasoning. Listen to the pleadings of my lips. |
| Job 21:2 | “Listen diligently to my speech. Let this be your consolation. |
| Job 33:1 | “However, Job, please hear my speech, and listen to all my words. |
| Job 9:2 | “Truly I know that it is so, but how can man be just with God? |
| Job 9:3 | If he is pleased to contend with him, he can’t answer him one time in a thousand. |
| Job 9:20 | Though I am righteous, my own mouth will condemn me. Though I am blameless, it will prove me perverse. |
| Job 16:21 | that he would maintain the right of a man with God, of a son of man with his neighbor! |
| Job 23:4 | I would set my cause in order before him, and fill my mouth with arguments. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that Job believes defending himself in court is as necessary as breathing. He asks God to remove his suffering and not frighten him with His power so he can speak.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Job believes he will be declared righteous because he is certain his case will be shown to be innocent. He also asks God to remove his illness and not overwhelm him so he can present his defense clearly.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge notes that Job, feeling victory already secured by his innocence, silences his friends and prepares his formal plea with God. His courage becomes evidence he will prevail, yet he still asks two conditions: that God remove His afflicting hand and not overwhelm him with terror.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes sees Job pleading that God stop fearing his silence and remove His hand so Job can speak. He hopes God will call and Job will answer or speak and God will respond.
Gill's Exposition of the Bible Baptist 1748
Gill reads Job's confidence as reaching beyond mere vindication before his friends to full assurance of justification before God. For him, Job's clear ordering of his cause shows he rests not on his own righteousness but on the coming righteousness of Christ, which alone secures acquittal at God's bar.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson Fausset Brown notes the speaker believes he can prove his innocence before God. He hopes someone will challenge him so he can stop speaking and die in silence.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that Job speaks as though his imagined court case with God is already happening, inviting his friends to hear his defense. So certain of his innocence, he challenges anyone to refute him, and sets two conditions: God must pause His affliction and hold back His terror, so Job can argue face to face.
Lange's Commentary Reformed 1857
Lange highlights Job's abrupt shift from a bold legal appeal to God—demanding a trial to prove his innocence—straight into a despondent meditation on human frailty and hopelessness. This dramatic contrast shows Job's confidence crumbling when no divine answer comes, leaving him to confront life's brevity and God's overwhelming power.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes Job insists only God and he himself know his true heart. He believes God will justify him so no harm can come.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes Job believes his words will stop God from punishing him. He thinks he can speak to God without fear and expect mercy.