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I know that I shall be justified.</div><div id="jump">Jump to: <a href="/commentaries/barnes/job/13.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/job/13.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/job/13.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/cambridge/job/13.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/job/13.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/job/13.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/job/13.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/job/13.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/job/13.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/job/13.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/job/13.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/job/13.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/job/13.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/job/13.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/job/13.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/job/13-15.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/job/13.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/job/13.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/job/13.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/kelly/job/13.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/job/13.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/job/13.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/job/13.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/job/13.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/job/13.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/parker/job/13.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/poole/job/13.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/job/13.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/job/13.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/job/13.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/job/13.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/wes/job/13.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/benson/job/13.htm">Benson Commentary</a></div><span class="bld"><a href="/context/job/13-18.htm" title="Behold now, I have ordered my cause; I know that I shall be justified....">Job 13:18-19</a></span>. <span class="ital">Behold, now, I have ordered my cause — </span>Namely, in my own mind. I have seriously considered the state of my case, what can be said, either for me or against me, and am ready to plead my cause. <span class="ital">I know that I shall be justified — </span>Acquitted by God of that hypocrisy and wickedness wherewith you charge me, and declared a righteous person, human infirmities excepted. <span class="ital">Who is he that will plead with me? — </span>Let who will come and accuse me, I am ready to answer. <span class="ital">If I hold my tongue, I shall give up the ghost — </span>My grief would break my heart, if I did not give vent to it. <span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/job/13.htm">Matthew Henry's Concise Commentary</a></div>13:13-22 Job resolved to cleave to the testimony his own conscience gave of his uprightness. He depended upon God for justification and salvation, the two great things we hope for through Christ. Temporal salvation he little expected, but of his eternal salvation he was very confident; that God would not only be his Saviour to make him happy, but his salvation, in the sight and enjoyment of whom he should be happy. He knew himself not to be a hypocrite, and concluded that he should not be rejected. We should be well pleased with God as a Friend, even when he seems against us as an enemy. We must believe that all shall work for good to us, even when all seems to make against us. We must cleave to God, 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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/job/13.htm">Barnes' Notes on the Bible</a></div>I have ordered my cause - literally. "judgment?" - משׁפט mı̂shpâṭ. The Septuagint renders it, "I am near (ἐγγύς εἰμί engus eimi) to my judgment," or my trial. The meaning may be, that he had gone through the pleading, and had said what he wished in self-vindication, and he was willing to leave the cause with God, and did not doubt the issue. Or more probably, I think, the word ערכתי ‛âraketı̂y should be taken, as the word ידעתי yāda‛tı̂y is, in the present tense, meaning "I now set in order my cause; I enter on the pleading; I am confident that I shall so present it as to be declared righteous."<p>I know that I shall be justified - I have no doubt as to the issue. I shall be declared to be an holy man, and not a hypocrite. The word rendered "I shall be justified" (אצדק 'etsâdaq) is used here in the proper and literal sense of the word justify. It is a term of law; and means, "I shall be declared to be righteous. I shall be shown not to be guilty in the form charged on me, and shall be acquitted or vindicated." This sense is different from that which so often occurs in the Scriptures when applied to the doctrine of the justification of a sinner. Then it means, to treat one AS IF he were righteous, though he is personally guilty and undeserving. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/job/13.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>18. ordered—implying a constant preparation for defense in his confidence of innocence.<div class="vheading2"><a href="/commentaries/poole/job/13.htm">Matthew Poole's Commentary</a></div> <span class="bld">I have ordered my cause, </span> to wit, within myself. I have seriously and sincerely considered the state of my case, and what can be said either for me or against me, and am ready to plead my cause. <span class="p"><br /><br /></span><span class="bld">Justified, </span> i.e. acquitted by God from that hypocrisy and wickedness wherewith you charge me, and declared a righteous and innocent person, human infirmities excepted. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/job/13.htm">Gill's Exposition of the Entire Bible</a></div>Behold now, I have ordered my cause,.... Or "judgment" (t); that is, he had looked over his cause afresh, had reviewed the state of his case, had considered it in every light, had drawn a plan of it, had digested it in a proper manner, and had arranged his reasons and arguments in vindication of himself in a regular form; and had them at hand, and could readily and easily come at them on occasion, to vindicate himself; and upon the whole could say, in the strongest, manner, and could draw this conclusion, <p>I know that I shall be justified; which, though it may primarily respect the case in dispute between him and his friends, and the charge of wickedness and hypocrisy brought against him by them, from which he doubted not he should upon a fair hearing be acquitted by God himself, yet it may include his whole state of justification, God-ward, in which he was and should continue; and so may respect, not only the justification of his cause before men, as it was ordered and managed by him, but also the justification of his person before God, of which he had a full assurance; having ordered his cause aright, settled matters well, and proceeded upon a good plan and foundation; which to do is not to put justification upon the foot of purity of nature at first birth, and a sober life and conversation from youth upward, and a perfection of good works arrived unto, as imagined; nor upon a comparative righteousness with respect to other men, even profane and ungodly persons; nor, upon repentance, and sincere though imperfect obedience; nor upon an external belief of evangelic truths, and a submission to Gospel ordinances: but such order their cause well, and rightly conclude their justification, who see and own themselves to be transgressors of the law of God, behold and acknowledge their own righteousness to be insufficient to justify them, view the righteousness of Christ revealed in the Gospel, in its glory, excellency, and suitableness, and lay hold upon it as their justifying righteousness; and observing that the word of God declares, that those that believe in Christ are and shall be justified, and finding in themselves that they do with the heart believe in Christ for righteousness, hence they most comfortably and most sensibly conclude that they are justified persons; for this knowledge is of faith, and this faith the faith of assurance; it is not barely for a man to know that there is righteousness in Christ, and justification by it, but that there is righteousness in him for himself, and that he is the Lord his righteousness; for the words may be rendered, "I know that I am righteous"; or, "am justified" (u); justification is a past act in the mind of God; it is present, as it terminates on the conscience of a believer; it is future, as it will be notified at the day of judgment before angels and men; see <a href="/isaiah/45-25.htm">Isaiah 45:25</a>. <p>(t) "judicium", Pagninus, Montanus, &c. (u) "quod ego justus sum", Schmidt; "me justum esse, vel fore", Schultens. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/job/13.htm">Geneva Study Bible</a></div><span class="cverse2">Behold now, I have ordered <i>my</i> cause; I know that I shall be <span class="cverse3">{g}</span> justified.</span><p>(g) That is, cleared and not cut off for my sins, as you think.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/job/13.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">18</span>. <span class="ital">I know that I shall be justified</span>] i. e. be found in the right, ch. <a href="/job/11-2.htm" title="Should not the multitude of words be answered? and should a man full of talk be justified?">Job 11:2</a>.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/job/13.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">Behold now, I have ordered my cause</span>; <span class="accented">i.e.</span> I have prepared my pleadings, and arranged them; I know what I am about to say. <span class="cmt_word">Also I know that I shall be justified</span>. I am confident, <span class="accented">i.e.</span> that the cause, if it be fully heard, will be decided in my favour. It will appear that I have not brought my calamities upon myself by my own misdoings. Of justification, in the forensic sense, of imputed righteousness, with its concomitant ideas, Job, of course, knows nothing. Job 13:18<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/job/13.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>17 Hear, O hear my confession,<p>And let my declaration echo in your ears.<p>18 Behold now! I have arranged the cause,<p>I know that I shall maintain the right.<p>19 Who then can contend with me?<p>Then, indeed, I would be silent and expire.<p>Eager for the accomplishment of his wish that he might himself take his cause before God, and as though in imagination it were so, he invites the friends to be present to hear his defence of himself. מלּה (in Arabic directly used for confession equals religion) is the confession which he will lay down, and אחוה the declaration that he will make in evidence, i.e., the proof of his innocence. The latter substantive, which signifies brotherly conduct in post-biblical Hebrew, is here an ἅπ. λεγ. from חוה, not however with Aleph prostheticum from Kal, but after the form אזכּרה equals הזכּרה, from the Aphl equals Hiphil of this verb, which, except <a href="http://biblehub.com/psalms/19-3.htm">Psalm 19:3</a>, occurs only in the book of Job as Hebrew (comp. the n. actionis, אחויה, <a href="/daniel/5-12.htm">Daniel 5:12</a>), Ewald, 156, c. It is unnecessary to carry the שׁמעוּ on to <a href="/job/13-17.htm">Job 13:17</a> (hear now ... with your own ears, as e.g., <a href="/jeremiah/26-11.htm">Jeremiah 26:11</a>); <a href="/job/13-17.htm">Job 13:17</a> is an independent substantival clause like <a href="/job/15-11.htm">Job 15:11</a>; <a href="http://biblehub.com/isaiah/5-9.htm">Isaiah 5:9</a>, which carries in itself the verbal idea of תּהי or תּבא (<a href="/psalms/18-7.htm">Psalm 18:7</a>). They shall hear, for on his part he has arranged, i.e., prepared (משׁפּט ערך, causam instruere, as <a href="http://biblehub.com/job/23-4.htm">Job 23:4</a>, comp. <a href="/job/33-5.htm">Job 33:5</a>) the cause, so that the action can begin forthwith; and he knows that he, he and no one else, will be found in the right. With the conviction of this superiority, he exclaims, Who in all the world could contend with him, i.e., advance valid arguments against his defence of himself? Then, indeed, if this impossibility should happen, he would be dumb, and willingly die as one completely overpowered not merely in outward appearance, but in reality vanquished. יריב עמדי following הוא מי (comp. <a href="/job/4-7.htm">Job 4:7</a>) may be taken as an elliptical relative clause: qui litigare possit mecum (comp. <a href="/isaiah/50-9.htm">Isaiah 50:9</a> with <a href="http://biblehub.com/romans/8-34.htm">Romans 8:34</a>, τίς ὁ καταδρίνων); but since זה הוא מי is also used in the sense of quis tandem or ecquisnam, this syntactic connection which certainly did exist (Ewald, 325, a) is obliterated, and הוא serves like זה only to give intensity and vividness to the מי. On עתּה כּי (in meaning not different to אז כּי), vid., <a href="/job/3-13.htm">Job 3:13</a>; <a href="/job/8-6.htm">Job 8:6</a>. In <a href="/job/13-19.htm">Job 13:19</a> that is granted as possible which, according to the declaration of his conscience, Job must consider as absolutely impossible. Therefore he clings to the desire of being able to bring his cause before God, and becomes more and more absorbed in the thought. <div class="vheading2">Links</div><a href="/interlinear/job/13-18.htm">Job 13:18 Interlinear</a><br /><a href="/texts/job/13-18.htm">Job 13:18 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/job/13-18.htm">Job 13:18 NIV</a><br /><a href="/nlt/job/13-18.htm">Job 13:18 NLT</a><br /><a href="/esv/job/13-18.htm">Job 13:18 ESV</a><br /><a href="/nasb/job/13-18.htm">Job 13:18 NASB</a><br /><a href="/kjv/job/13-18.htm">Job 13:18 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/job/13-18.htm">Job 13:18 Bible Apps</a><br /><a href="/job/13-18.htm">Job 13:18 Parallel</a><br /><a href="http://bibliaparalela.com/job/13-18.htm">Job 13:18 Biblia Paralela</a><br /><a href="http://holybible.com.cn/job/13-18.htm">Job 13:18 Chinese Bible</a><br /><a href="http://saintebible.com/job/13-18.htm">Job 13:18 French Bible</a><br /><a href="http://bibeltext.com/job/13-18.htm">Job 13:18 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../job/13-17.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Job 13:17"><img src="/left.png" name="lft" border="0" alt="Job 13:17" /></a></div><div id="right"><a href="../job/13-19.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Job 13:19"><img src="/right.png" name="rght" border="0" alt="Job 13:19" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>