Job 13:15

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?

Though he slay me - “God may so multiply my sorrows and pains that I cannot survive them. I see that I may be exposed to increased calamities, yet I am willing to meet them. If in maintaining my own cause, and showing that I am not a hypocrite Job 13:16, it should so happen that my sufferings should be so increased that I should die, yet I will do it.” The word “slay,” or “kill,” here refers to temporal death. It has no reference to punishment in the future world, or to the death of the soul.

in him--So the margin or keri, reads. But the textual reading or chetib is "not," which agrees best with the context, and other passages wherein he says he has no hope (Job 6:11; "Though He slay me, and I dare no more hope, yet I will maintain," &c., that is, "I desire to vindicate myself before Him," as not a hypocrite [UMBREIT and NOYES].

quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens

THIS is one of the supreme sayings of Scripture. It rises, like an alpine summit, clear above all ordinary heights of speech. It pierces the clouds and glistens in the Light of God. If I were required to quote a selection of the most sublime utterances of the human mind, I should mention this among the first—"Though He slay me, yet will I trust in Him."

THIS is one of the supreme sayings of Scripture. It rises, like an alpine summit, clear above all ordinary heights of speech. It pierces the clouds and glistens in the Light of God. If I were required to quote a selection of the most sublime utterances of the human mind, I should mention this among the first—"Though He slay me, yet will I trust in Him." I think I might almost say to the man who thus spoke, what our Lord said to Simon Peter when he had declared him to be the Son of the Highest—"Flesh and blood has not revealed this unto you." Such tenacious holding, such immovable confidence, such unstaggering reliance are not products of mere nature, but rare flowers of rich Divine Grace! The text contains a precious jewel of Grace, fitly set in the purest gold of choice speech. Happy is the man upon whose arm it can be worn as an ensign in the day of battle. It is well worthy of observation that in these words Job answered both the accusations of Satan and the charges of his friends. Though I do not know that Job was aware that the devil had said, "Does Job fear God for nothing? Have You not set a hedge about him and all that he has?" yet he answered that base suggestion in the ablest possible manner, for he did, in effect, say, "Though God should pull down my hedge and lay me bare as the wilderness, itself, yet will I cling to Him in firmest faith." The arch-fiend had also dared to say that Job had held out under his first trials because they were not sufficiently personal. "Skin for skin, yes, all that a man has will he give for his life.

THERE are some speeches which could not be made by ordinary men. As soon as you hear them, you feel that there is a ring about them which is by no means common. Certain expressions which have been heard and remembered could have been uttered only by great warriors, or by men who have navigated the vast ocean. Certain other still nobler expressions, because spiritual ones, could have been uttered only by those who have had to fight with spiritual foes, or have done business on the great waters of soul trouble.

THERE are some speeches which could not be made by ordinary men. As soon as you hear them, you feel that there is a ring about them which is by no means common. Certain expressions which have been heard and remembered could have been uttered only by great warriors, or by men who have navigated the vast ocean. Certain other still nobler expressions, because spiritual ones, could have been uttered only by those who have had to fight with spiritual foes, or have done business on the great waters of soul trouble. When you hear the expression, "If there are as many devils at Worms as there are tiles on the housetops, I will go there in God's name," you are quite certain the speaker is Martin Luther. No other than he could have said it! And just as certainly, I think, I would have felt if I had read tonight's text for the first time, that it was Job who said it and nobody else. Job was a master sufferer. No man went deeper into grief than he—his children all dead, his wealth all swept away, his whole body covered with sore boils and blisters and the friends who pretended to comfort him, only accusing him of being a hypocrite, while his own wife bids him, "curse God, and die." He was brought lower than any and, therefore, being a man of faith, having overcome and triumphed by faith, it was like he to utter such a noble speech as that which our text brings before us.

Though he slay me - I have no dependence but God; I trust in him alone. Should he even destroy my life by this affliction, yet will I hope that when he has tried me, I shall come forth as gold. In the common printed Hebrew text we have לא איחל lo ayachel, I will Not hope; but the Vulgate, Syriac, Arabic, and Chaldee have read לו lo, Him, instead of לא lo Not; with twenty-nine of Kennicott’s and De Rossi’s MSS., and the Complutensian and Antwerp Polyglots. Our translators have followed the best reading. Coverdale renders the verse thus: Lo, there is nether comforte ner hope for me, yf he wil slaye me. But I will maintain mine own ways - I am so conscious of my innocence, that I fear not to defend myself from your aspersions, even in the presence of my Maker.