“However, Job, please hear my speech, and listen to all my words.
See now, I have opened my mouth. My tongue has spoken in my mouth.
My words will utter the uprightness of my heart. That which my lips know they will speak sincerely.
The Spirit of God has made me, and the breath of the Almighty gives me life.
If you can, answer me. Set your words in order before me, and stand up.
Behold, I am toward God even as you are. I am also formed out of the clay.
Behold, my terror will not make you afraid, neither will my pressure be heavy on you.
“Surely you have spoken in my hearing, I have heard the voice of your words, saying,
‘I am clean, without disobedience. I am innocent, neither is there iniquity in me.
Behold, he finds occasions against me. He counts me for his enemy.
He puts my feet in the stocks. He marks all my paths.’
“Behold, I will answer you. In this you are not just, for God is greater than man.
Why do you strive against him, because he doesn’t give account of any of his matters?
For God speaks once, yes twice, though man pays no attention.
In a dream, in a vision of the night, when deep sleep falls on men, in slumbering on the bed;
Then he opens the ears of men, and seals their instruction,
that he may withdraw man from his purpose, and hide pride from man.
He keeps back his soul from the pit, and his life from perishing by the sword.
He is chastened also with pain on his bed, with continual strife in his bones,
so that his life abhors bread, and his soul dainty food.
His flesh is so consumed away that it can’t be seen. His bones that were not seen stick out.
Yes, his soul draws near to the pit, and his life to the destroyers.
“If there is beside him an angel, an interpreter, one among a thousand, to show to man what is right for him;
then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’
His flesh will be fresher than a child’s. He returns to the days of his youth.
He prays to God, and he is favorable to him, so that he sees his face with joy. He restores to man his righteousness.
He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me.
He has redeemed my soul from going into the pit. My life will see the light.’
“Behold, God does all these things, twice, yes three times, with a man,
to bring back his soul from the pit, that he may be enlightened with the light of the living.
Mark well, Job, and listen to me. Hold your peace, and I will speak.
If you have anything to say, answer me. Speak, for I desire to justify you.
If not, listen to me. Hold your peace, and I will teach you wisdom.”
Geneva Bible translators 1599 · Public Domain On vv4, 6, 7, 9, 13, 14, 15, 16, 17, 20, 22, 23, 24, 25, 26, 27, 28, 29, 32 I confess the power of God, and am one…
I confess the power of God, and am one of his, therefore thou oughtest to hear me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–33 Job 33:1 Wherefore, Job, I pray thee, hear my…
Job 33:1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Ver. 1. Wherefore Job, I pray thee, hear my speeches] Plain Job, for flattering titles Elihu would give none, Job 32:22; only in prefacing to his discourses he is very large, witness the whole former chapter, which may well stand for a common exordium to all the five following; and the seven first verses of this, wherein he both calleth upon Job for audience, and useth arguments for that purpose. An orator he showeth himself all along; for in his introduction he hath τα ηθη, milder affections, which suit best to insinuate; and toward the conclusion he hath τα παθη, pathetic expressions, that may leave an impression on his hearers.
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And hearken to all my words] And not to some of them only, picking and choosing what pleaseth you, and turning a deaf ear to the rest, as he in Tacitus did, who said, Tu linguae, ego aurium dominus, You may say what you please, but I will hear no more than I like and list. This is an evil ear, and must be healed (as the orator told his countrymen) ere any good can be done. The good soul lieth low at God’s feet and saith, "Speak, Lord, for thy servant heareth." All that the Lord our God shall speak unto us, that will we hear and do, Deu 5:27. Now, therefore, we are all here present before God, to hear all things that are commanded thee of God, Act 10:33. It is a sign of an honest heart to take the precepts together with the promises, and to tremble at the threatenings as well as to reach after the comforts, of God’s Holy Word; which last every hypocrite will be catching at, as children do at deserts, passing by the better provision.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–33 Perceiving the error Job’s friends, and that by their…
Perceiving the error Job’s friends, and that by their violent and opprobrious speeches they has exasperated Job’s mind, and thereby hindered the success of their discourses, he applies himself to him in milder ways, and treats him kindly, thereby to gain his attention and affection, that his words might have more acceptance with him.
Hearken to all my words; not only to what may please thee, but also to what may convince and reprove thee.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 14, 19, 29 Several arguments Elihu here uses to persuade Job not…
Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, Job 33:1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (Job 33:2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (Job 33:3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, Job 33:4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (Job 33:5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (Job 33:6): I am, according to thy wish, in God's stead. How pathetically had Job wished (Job 16:21), O that one might plead for a man with God! and (Job 22:3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, Job 13:21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Gen 2:7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (Job 10:9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deu 5:24. God has wisely deposited the treasure in earthen vessels like ourselves, Co2 4:7. 9. That he would have no reason to be frightened at the assault he made upon him (Job 33:7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–33 Wherefore, Job, I pray thee, hear my speeches,.... In…
Wherefore, Job, I pray thee, hear my speeches,.... In the preceding chapter, Elihu directed his discourse to the three friends of Job chiefly, here to Job himself, and that by name; which none of his friends in all their discourses ever used; and in an humble suppliant manner entreats his attention to what he was about to deliver, and that for reasons which his address to his friends could furnish him with; and hence begins his speech with "wherefore", seeing he took not the part of his three friends, but blamed them; and because he had the Spirit of God in him, and was full of matter, and uneasy until he had vented it; and which he proposed to deliver in a plain and faithful manner, with sincerity and without flattery; on all which accounts be beseeches him to give him a diligent and attentive hearing:
and hearken to all my words; not to some of them only, but to all; he bespeaks his candid and constant attention, that he would hear him out, all that he had to say, with patience, and without interruption; and then judge of the truth, force, and pertinency of them; which he would not so well be able to do, unless he heard them all; for sometimes the proof, the evidence, and demonstration of a thing depends not on a single argument, but upon many put together; each of them alone being insufficient, at least may appear so, when all considered together give full satisfaction.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 6, 9, 11, 12, 13, 14, 16, 17, 18, 19, 22, 23, 24, 26, 28, 29, 30 Elihu offers himself to Job as the person he…
Elihu offers himself to Job as the person he had so often wished for, ver. 1-7. He charges him with reflecting upon God, ver. 8-11. He aggravates this by shewing him God's sovereign power over man, and the various means he uses to do him good, ver. 12-14. Particularly dreams, ver. 15-18. And sickness, ver. 19- 30. He requests Job to answer him, or let him go on, ver. 31-33
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 4, 6, 7, 8, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33 Elihu offers himself in God's stead to reason with…
CHAPTER XXXIII
Elihu offers himself in God's stead to reason with Job in
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meekness and sincerity, 1-7.
Charges Job with irreverent expressions, 8-12.
Vindicates the providence of God, and shows the various methods
which he uses to bring sinners to himself:-By dreams and
visions, 13-15;
by secret inspirations, 16-18;
by afflictions, 19-22;
by messengers of righteousness, 23;
and by the great atonement, 24.
How and from what God redeems men, and the blessings which he
communicates, 25-30.
Job is exhorted to listen attentively to Elihu's teaching,
31-33.
NOTES ON CHAP. XXXIII
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4, 6, 8, 12, 13, 14, 15, 16, 18, 23, 25, 27, 29, 31 Job 33:1. Wherefore, Job, I pray thee, hear my…
Job 33:1. Wherefore, Job, I pray thee, hear my speeches — Here Elihu addresses his speech to Job alone, (for he considered what the three friends had advanced as having been sufficiently confuted by Job in his discourse with them,) and tells him that, as he had oft desired to have a man to plead with him in God’s behalf, he would now do it, and was every way according to Job’s wish, being of the same nature with himself, and neither manifesting any dreadful majesty to affright him, nor assuming any power over him. He then begins to reprehend those passages which he thought blameable in Job’s speeches; particularly his insisting so much on his integrity, which, however evident, should not have been mentioned without due acknowledgment, that the Sovereign of the world had done him no wrong in thus afflicting him; urging that it was not proper for him to call in question the wisdom and justice of God’s providence, because he did not understand it, Job 33:1-13. That God had, by revelation, declared the way of behaviour which was acceptable to him; which was, for men to put away the evil of their doings, and cast off all pride, Job 33:14-19. That if he would conform himself to this rule, he might expect, though he was even at death’s door, that God would restore him to his health and vigour; more especially if he had a prophet near him, who would show him God’s righteousness, in order to his humiliation before God, and the bringing of him to a proper confession of his faults, an acknowledgment of God’s justice in his chastisements, and a sincere purpose of amendment, Job 33:20-28. If he had any objection to make to this, he desires him to make it; if not, to have patience with him, while he showed him the course which, be was persuaded, it was his wisest method to pursue, Job 33:29 to the end. See Peters and Heath.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–33 Wherefore, Job, I pray thee - In the next…
Wherefore, Job, I pray thee - In the next chapter he addresses the three friends of Job. This is addressed particularly to him.
My speeches - Hebrew, “my words” - מלה millâh. This is the usual word in the Aramaen languages to express a saying or discourse, though in Hebrew it is only a poetic form. The meaning is, not that he would address separate speeches, or distinct discourses, to Job, but that he called on him to attend to what he had to say.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 21, 22, 23, 25, 26, 29, 30, 32 Sentence. Some editions have scientiam, "knowledge," with the Hebrew.…
Sentence. Some editions have scientiam, "knowledge," with the Hebrew. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32 I will speak according to my inward conviction.
I will speak according to my inward conviction.
clearly--rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 29, 30, 32 1. That Job asseverates his innocence, and thus implicates…
1. That Job asseverates his innocence, and thus implicates God in a charge of indifference towards the upright. For answer see next page.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32 1. Elihu, unlike the other speakers, addresses Job by…
1. Elihu, unlike the other speakers, addresses Job by name.
1–7. Introductory appeal to Job to listen to Elihu, who will speak in all honesty, and who being a man like Job himself may be argued with.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 7, 9, 10, 11, 12, 13, 14, 16, 17, 19, 23, 24, 26, 27, 28, 30, 32 (1) Wherefore, Job, I pray thee.—He begins by professing…
XXXIII.
(1) Wherefore, Job, I pray thee.—He begins by professing his sincerity and integrity; and with reference to Job’s expressed desire to find an umpire (Job_9:33), and one who would maintain his right with God (Job_16:21), he declares that he is ready to do so, and that he is, like Job, made out of the clay, and consequently disposed to deal favourably with him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–33 Vers. 1-33. In this chapter Elihu, turning away from…
Vers. 1-33. In this chapter Elihu, turning away from the "comforters," proceeds to address Job himself, offering to reason out the matter in dispute with him, in God"s stead. After a brief exordium (vers. 1-7), he takes exception
(1) to Job"s self-assertion (vers. 8, 9); and
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(2) to his charges against God (vers. 10-13), which (he says) are unjust. He next brings forward his theory of God-inflicted sufferings being, in the main, chastisements proceeding from a loving purpose, intended to purify, to strengthen, to purge out faults, to "save from the pit," to improve, and to enlighten (vers. 14-24). He points out in what spirit chastisement should be received (vers. 25-30); and concludes with a recommendation to Job to remain silent, and hear him out, while at the same time he expresses a willingness to listen to what Job has to say, if he has objections to offer (vers. 31-33). Wherefore, Job, I pray thee, hear my speeches; rather, howbeit, Job, I pray thee, hear my speech (see the Revised Version); i.e. "However you regard me personally, hear what I have to say." And hearken to all my words. Give me your full attention; do not suffer aught that I say to escape you. Elihu has a deep conviction of the importance of what he is about to utter. (comp. Job_32:8, Job_32:10, Job_32:17)
Vers. 1-13. Elihu"s first address to Job: 1. An exposure of Job"s sin.
I ELIHU BESPEAKS JOB"S ATTENTION. This he does on four distinct grounds.
1. That what he was about to say had been deliberately, thoroughly, and impartially weighed. (Ver. 2) He was not about to open his mouth at random or under any feeling of excitement, but after having tasted every word, as it were, in his palate a metaphor suggestive of the wise discrimination with which both his thoughts had been prepared and his language selected. "A fool"s mouth poureth forth foolishness: but the tongue of the wise useth knowledge aright". (Pro_15:2) The conduct of Elihu is worthy of imitation by all, but especially by preachers of the gospel, who should never speak on sacred things without long, wise, painful, prayerful premeditation and preparation.
2. That what he was about to say would be uttered with the utmost sincerity. (Ver. 3) The harangues of the friends had been conspicuously lacking in words of uprightness. (Job_6:25) Elihu"s orations should be the uprightness of his heart.
(1) They should be pure and unmixed truth, not fancies or speculations, ancient maxims or wise apothegms, such as Eliphaz, Bildad, and Zophar had dealt in, but ascertained facts, established doctrines, verified experiences.
(2) They should be clearly and simply stated, without any adventitious mixture of rhetoric or eloquence, without any meretricious graces of language or ornaments of diction that would only serve to hide the truth which they pretended to convey.
(3) They should be honestly and honourably meant, not advanced simply for the sake of argument, or in order to exhibit the speaker"s skill, and still less with any sinister purpose as regards the hearer, but as believed to have a direct and important bearing on the subject in hand. The determination of Elihu again deserves the earnest study of Christian ministers, who, in the prosecution of their sacred callings, should remember to set forth the pare and unadulterated truth of God, like St. Paul, (1Co_2:2) like St. Peter, (1Pe_4:11) and to do so with "great plainness of speech", (2Co_3:12) never seeking to exalt self (1Co_2:1-5 1Co_9:16) or to please men, (Gal_5:11 1Th_2:4) but always to glorify God (1Co_10:31) and edify the hearer. (1Co_14:3 2Co_13:10)
3. That what be was about to say was, in a certain sense, an inspiration of the Almighty. (Ver. 4) To redeem the language from a charge of superfluity, if not of presumption, it must he held that Elihu here claims to be the subject of a Divine afflatus, which so excited within his breast the convictions he then possessed that they were completely irrepressible. Once more Elihu stands forth as a pattern to the messengers of Christ, who, though not perhaps inspired exactly as Elihu was, are yet dependent on that same Spirit"s teaching for a perfect understanding of what through the prophets and apostles has been revealed, (1Co_2:9, 10 Joh_16:13-15) and who should aim, in addressing their fellow-creatures on Divine things, to have their hearts illumined, excited, and warmed by the light, fire, and heat of the Holy Ghost. That preacher most nearly approaches the ideal of a genuine gospel minister who can in a measure adopt Elihu"s words, and describe himself as moved by the Spirit of God, enlightened and set on fire by the breath of the Almighty.
II ELIHU CHALLENGES JOB"S REFUTATION. Job had frequently asserted that he could triumphantly repel any charges that might be brought against him. (Job_13:22 Job_23:4-7 Job_31:35-37) Accordingly Elihu requests him to prepare such a vindication of himself as he had spoken of. On the supposition that Job was right, such a task should not be difficult.
1. Elihu was the sort of antagonist whom Job had desired to meet. (Ver. 6) Job had urged that his invisible opponent was not a man like himself, (Job_9:32) and had craved the intervention of a daysman who might lay his hand upon both. (Job_9:33) In reply, Elihu says, "Behold, I am according to thy mouth to "of," "for," or "by God," meaning either
(1) I am according to thy wish unto, i.e. for or instead of God (Authorized Version); or
(2) I am like thee (sc. created) by God (Gesenius), or what appears preferable, I am as thou art unto God, i.e. I stand to him in the same relation as thou dost I, like thyself, am his creature (Carey); or I, like thee, belong to God (Delitzsch), i.e.. I am a human being like thyself, fashioned by the hand of God, nipped off from the clay as when a potter nips off a piece of clay from the larger lump to construct of it a vessel or a human figure. Elihu"s language in a striking manner recalls the Mosaic account of the creation of man. (Gen_2:7)
2. There was nothing about Elihu to intimidate Job or prevent him from replying if he could. "Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee;" literally, "and my burden, pressure, or load upon thee shall not be heavy." Job would have nothing to overpower or discourage him in making the fullest statement of his case; he would feel himself to be dealing with an equal, with one who would scorn, even if he could, to take undue advantage of his opponent. In Elihu we seem to see a type, or at least a resemblance, of the Man Christ Jesus, who, endowed with the Holy Ghost without measure, has become the Mediator and the Judge of men.
III ELIHU DECLARES JOB"S OFFENCE.
1. That Job justified himself. He had said, "I am clean without transgression, I am innocent; neither is there iniquity in me" (ver. 9). That Elihu does not greatly misrepresent the patriarch may be proved by comparison of the statements here made with Job"s utterances previously recorded. (Job_9:21 Job_10:7 Job_12:4 Job_16:7) But Elihu, it is said, does not sufficiently allow for certain other declarations in which Job admits a consciousness of natural sinfulness. (Job_9:2 Job_14:4) The object of Elihu, however, was not to indicate the portions of Job"s addresses and appeals that were doctrinally and practically correct, but to point out where Job had overstepped the bounds of rectitude and truth; and this he does by citing what he regards as the substance of Job"s own utterances, as language that even a justified sinner conscious of his own integrity and moral purity should be chary in adopting, and should never be over-vehement in maintaining.
2. That Job condemned God. Under this head Elihu refers to the ipsissima verba of the patriarch. Infinitely jealous of his own reputation, Job had been fearfully reckless with regard to God"s. Resenting with a fierce indignation the faintest whisper that might be breathed against himself, he did not hesitate to impeach the Almighty of harshness,.saying, "Behold, he findeth occasions against me, he counteth me for his enemy. He putteth my feet in the stocks, he marketh all my paths," language taken directly from the lips of Job. (Job_10:13-17 Job_13:24-27 Job_19:11 Job_30:21)
IV ELIHU EXHIBITS JOB"S ERROR. Probably the mere reproduction of Job"s words was enough to convince him of their impropriety. In addition, he is reminded of the superhuman greatness of God, in which, as in a mirror, he may behold the fallacy of all that he has maintained.
1. The mistake of concluding that he himself was righteous. "Behold, in this thou art not just," i.e. thou art not right in supposing thyself to be clean and free from transgression, because, even though thy heart condemn thee not, God is greater than thy heart, and knoweth all things. (1Jn_3:20) "Even when we have confidence before God respecting our own integrity, our confidence may be misplaced, and our own hearts may have deceived us" (Fry). Cf. the language of St. Paul. (1Co_4:4)
2. The foolishness of thinking God regarded him as an enemy. The exalted character and infinite power, not to say immeasurable grace, of God should have delivered him from any such misconception. Had Job adequately reflected on the Divine greatness, he would never have suffered himself to think, far less to speak, of God as an unkind Adversary and ever-vigilant Assailant.
3. The absurdity of expecting God to respond to his interrogations. God is too exalted, too lofty and glorious a being, to be questioned by man. Hence Elihu offers himself to answer Job in God"s stead. Hence also preposterous is the delusion of thinking to contend with him in any court of justice, since "he giveth not account of any of his matters.
Learn:
1. That if Elihu was deserving of Job"s attention, much more is Christ deserving of ours.
2. That Christ"s humanity affords to sinful men the greatest encouragement to approach his throne without fear.
3. That they who come to plead with Christ must be prepared to acknowledge their offences.
4. That Christ is well informed concerning all the transgressions of those for whom he intercedes.
5. That one of the greatest mistakes a human soul can commit is to say that God regards him as an enemy.
6. That the deepest folly a finite creature can perpetrate is to strive against God.
7. That the highest tribunal before which any of God"s actions can be brought is his own just, holy, and loving Godhead.
HOMILIES BY R. GREEN Vers. 1-38. The Divine correction.
In the self-assurance of his competency to give wisdom to Job, and to correct his errors and to solve the mystery of his affliction, Elihu continues his speech and invites reply. "If thou canst answer me, set thy words in order before me, stand up." He makes his accusation against Job that he has not only affirmed his own innocence, but that he has also made charges against God. He then proceeds to vindicate the purposes of God in human affliction. "God speaketh once, yea twice;" the error is on man"s part, who "perceiveth it not." He gives a view of the Divine corrections.
I AS TO THEIR METHOD. The God that "is greater than man," who worketh secretly and "giveth not account of any of his matters," giveth instruction:
1. In a dream, in the visions of the night; opening the ears of men, and sealing their instruction.
2. By the severities of affliction; when man is "chastened with pain upon his bed." This is applicable to Job; and the former may have been mentioned gently to introduce this.
II AS TO THEIR PURPOSE. This is always gracious. It is to save from impending danger, and to lead in safe and good ways.
1. To restrain man from evil paths. "To withdraw him from his purpose.
2. To hide pride from man. To bring down the high looks of the self-complacent and the wicked.
3. To save from untimely death, and from the weapons of destructive violence. To keep "his life from perishing by the sword." Sin tends to death both by natural causes and by violence. Then Elihu views these corrections
III IN THEIR HAPPY RESULT.
(1) Should the mediating Counsellor be near, and the way of life, the right way the way of righteousness be pointed out; and
(2) the smitten one return with repentance, saying, "I have sinned, and perverted that which was right;" and
(3) lifting up his voice "pray unto God;" then
(4) shall the Divine deliverance come:
(a) in an expression of the Divine forbearance;
(b) in admission to the Divine favour shall see his face with joy;
(c) in a gracious restoration, delivering "his soul from going into the pit and bringing him to rejoice in the light. This is the Divine response to repentance which Elihu urges upon Job. Happy is every smitten one who, returning to God, finds a ransom price paid for his soul, and rejoices in a deliverance which restores to him the days of his youth, when "his very flesh becometh fresher than a child"s. R.G.
HOMILIES BY W.F. ADENEY Ver. 4. The inspiration of creation.
Elihu assures Job that he is a man, made by God, and by his very creation having the Spirit of God in him. There is some pretentiousness in the manner of Elihu. Yet what he says is important, because it is not true of him alone, but of every man.
I MAN IS MADE BY THE SPIRIT OF GOD.
1. His origin is outside himself. Whatever man can do for himself, he certainly cannot make himself. When we come back to the question of origins, the most self-reliant person must confess that he could not have caused his own being.
2. His origin is from God. Man derives his life originally from the First Cause of the whole series of living creatures. Whether man was created immediately out of the dust of the earth, or, as evolutionists teach, mediately, through other creatures, he in common with all things living derives his being from the great Parent of nature. Evolution does not destroy creation; it only describes the process, and throws back the time of the beginning of creation.
3. His origin is in the Spirit of God. The Spirit of God at first brooded over the face of the waters. (Gen_1:2) When man appeared God breathed into him the spirit of life. (Gen_2:7) The Holy Spirit is the Lord and Giver of life. In his spiritual nature man is especially related to the Spirit of God. He is a spark from the eternal Sun.
4. His very existence is maintained by the Spirit of God. Man lives only because God lives in him. By nature his life is an inspiration from heaven. At any moment, if God were to withdraw, man would perish. "In him we five, and move, and have our being." Thus not only the original creation, but also the present life, should be regarded as inspired by God.
II THE INSPIRATION OF CREATION IS A SOURCE OF KNOWLEDGE.
1. The Maker may be known by his work. All creation reveals God; but man, the highest creature, most fully expresses the Divine. To us there can be no higher revelation of God than that which is made through a perfect man. Therefore the incarnation of Christ is our most complete vision of the Father. But all men are in a measure revealers of the hand that made them.
2. The spiritual nature of man is a type of God. All nature reveals God; suns and stars, trees and flowers, birds, beasts, and fishes, give lemons of the Divine; but they do so through their material structures. Man reveals God in the constitution of his spiritual nature. He is not merely the building that sets forth the ideas of the Architect; he is the child, himself made in the image of the Father. His spiritual nature is essentially like God, who is Spirit. Thus he is made in the image of God.
3. The indwelling of the Spirit of God is a permanent revelation of God. God not only makes himself known by what he has done, he is daily revealing himself by his present life in our midst. Nature is not like a fossil that shows in its dead lineaments the traces of an old-world life; she is a mirror of the Divine activity. Our own souls are witnessing to God by their vitality. The dwelling of God within us is a continuous proof that he lives, that he works, that he loves. We know what God is now by what God is now doing in our hearts and lives. W. F. A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 6, 12, 14, 15, 19, 23, 25, 27, 29 Wherefore, Job, I pray thee, hear my speeches.
Job_33:1-7
Wherefore, Job, I pray thee, hear my speeches.
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Personal applications of truth
Here is the great failure in the case of the three friends and Elihu: they speak broad generalities; they are sure the doctrine is right. With these, as mere utterances, we have no fault to find; but where was the wisdom which could apply the doctrine to the individual case? Where the holy skill that could touch the wound without aggravating it? Where that learned and eloquent tongue that could speak a word in season to him that is weary, and speak as if he were singing? Who could utter himself without making any noise; who could declare a judgment without perpetrating a violence? Such condolence is the very balm of heaven, but such comfort was never associated with bald generalities, rough, vague statements of truths, however profound; such condolence, such solace, can only be applied out of the heart that has itself become rich in experience, and learned through many a long school day to suffer and be strong. Common places, however profound and beautiful, cannot touch the agony of life. By common places is here meant statements which may for their truthfulness pass without challenge; they have become amongst the established truths of the world; they are accepted; the Church listens to them as to falling rain; they excite no surprise; they come and operate as by a gracious necessity. But what we want is particular application, study of every individual case; each heart has its own history, each spirit knows its own want. So, in listening to great broad declarations from the pulpit, we must each receive these declarations according to our individual need: they cease to be merely general when they become definitely and personally applied. (Joseph Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Elihu addresses himself to Job on the subject of…
ELIHU’S FIRST SPEECH
Elihu addresses himself to Job on the subject of God’s afflictive dispensations. Afflictions often disciplinary chastisements.
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I. He bespeaks Job’s careful attention to all that he has to advance
Job_33:1.—“Wherefore, Job, I pray thee, near my speeches and hearken to all my words.” Elihu speaks as one that had much to say. His speech, or perhaps rather speeches, much the longest of any in the controversy. Probably two speeches, separated by a pause or interval of silence (ch. Job_35:1; Job_36:1). His statement—“I am full of matter,” confirmed by the fact. His speeches, in this respect, perhaps in accordance with his age. Youthful speakers often wordy. The work of time and experience to learn to prune down our discourses and avoid multiplying words Elihu makes good his promise not to give flattering titles. Addresses Job by his plain name. A king of Spain complained that he lacked one who would speak plainly and faithfully to him without flattery and partiality. Elihu speaks with courtesy and respect as well as earnestness,—“I pray thee.” “Be courteous,”—a New Testament precept, to be especially remembered by all who endeavour to persuade others. Paul, an example of courtesy to his hearers. Often, like Elihu, employs the language of entreaty (Rom_12:1; Eph_3:4). A duty to give serious attention to all that an earnest and enlightened preacher has to say; still more that the inspired Word itself teaches (Deu_5:27; Act_10:35). Men not to listen to only as much as pleases them, or accords with their own views.
Elihu bespeaks attention on the ground—
1. Of his own earnestness, and purpose to enter fully and intelligently into the subject. Job_33:2—“Behold, now I have opened my mouth; my tongue hath spoken (or speaketh) in my mouth,” (margin, in or with “my palate;” the palate, or roof of the mouth, used in articulate speech; perhaps referring to the distinctness with which it was his purpose to speak on the subject in hand). The expression: “I have opened my mouth,” an Oriental one, indicating—
(1) The setting of oneself to deliver a weighty and important discourse. Said of Jesus (Mat_5:2).
(2) Fulness of matter and readiness of utterance, as if the words were waiting for egress, and flowed forth spontaneously. Paul’s request for the Church’s prayers, that “utterance” (freeness of speech) might be given him, that he might “open his mouth boldly, as he ought to speak” (Eph_6:19; Col_4:3).
2. Of his sincerity in what he says, as well as the clearness with which he will speak. Job_33:3.—“My words shall be of (or from) the uprightness (or sincerity) of my heart; and my lips shall utter knowledge clearly,” (or “they,” i.e., his words, “shall utter the sentiments of my lips purely”—sincerely, clearly, and correctly). Elihu, anxious to appear to Job and the rest—
(1) As unprejudiced and sincere—points in which the three friends had appeared to him to fail. Their views one-sided, and their minds prejudiced against Job on account of his extraordinary afflictions. Not always easy, though in the highest degree important, for a speaker to divest himself of prejudice, partiality and passion, and to be pure and sincere in his motives. Truth to be spoken without gall or guile. “Speaking the truth (literally, ‘truthing it’) in love.” Truth often distorted through passion and prejudice.
(2) As expressing his views simply and distinctly. Using plain language, and uttering exactly what he thinks, without fear or favour, mistiness or circumlocution. Plainness, simplicity and directness, important in every teacher of Divine truth. “All our learning necessary to make things plain”.—Archbishop Ussher. Paul again an example to preachers,—“We use great plainness of speech” (2Co_3:12). The vision to be made “plain, that he may run [at once for escape] that readeth it,” (Hab_2:2).
(3) As uttering what is true and correct on the subject. “Shall utter knowledge”—not fancies but facts, not mere opinions but truth. What Elihu promised he appears to have performed. No fault found at last by the Almighty with any of his utterances, as in the case of the three friends. A religious teacher to employ the greatest possible care, both by prayer and study, to have his discourses and instructions strictly in accordance with revealed truth and the circumstances of the case. “If any speak, let him speak as the oracles of God” (1Pe_4:11). Care to be taken that the Word of God be not corrupted or adulterated (2Co_2:17). Preachers to utter not merely what they have heard or read, but what they “know” (Joh_3:11; Act_4:20).
3. Of his equality with Job as a creature of God. Job_33:4-7—“The Spirit of God (either the Divine power, corresponding with ‘breath’ in the next clause; or, the Divine person so spoken of throughout the Scriptures) hath made me [in connection with thyself], and the breath of the Almighty hath given me life (as to Adam and all his children, Gen_2:7). If thou canst answer me, set thy words in order (produce and exhibit thy arguments) before me; stand up [as an opponent against what I have to say]. Behold, I am according to thy wish (or, ‘mouth,’—referring to Job’s words, chap. Job_9:34-35; Job_13:21, &c.; or simply, ‘like thee’) in God’s stead (or, ‘for God,’ i.e., to plead in his name; or, ‘in relation to God,’ i.e., as his creature); I also am formed out of the clay. Behold, my terror (or overpowering majesty) shall not make thee afraid; neither shall my hand (or power as of a superior being) be heavy upon thee”. Elihu, conscious of having no advantage over Job from his position, wishes him to listen at ease, and to answer with freedom. Those engaged in a discussion, to be able to speak on equal grounds and without fear from the authority and power of each other. “He must be confessed the better scholar who has thirty legions at his command,”—Phavorinus the philosopher, in reference to Adrian the Emperor. Observe:—
(1) A sign of weakness in dealing with an opponent, to take undue advantage either of learning or position.
(2) The wisdom and kindness of God, first in revealing Himself by one who became a partaker of our own nature, and then of employing not angels but men in the ministry of reconciliation. Elihu possibly designed by the Holy Ghost to be a representative and type both of Christ and His Apostles, as well as of all faithful preachers of the Gospel.
(3) The record of man’s creation as found in the Bible, well known in the days of the writer of the Book.
(4) The Holy Ghost probably known as a distinct person. Personality apparently here ascribed to Him. So in Gen_1:2. Probably also in Gen_6:3. The breath or wind a Scriptural symbol of the Spirit, as proceeding from God, and mighty in His operation (Eze_37:9-14; Joh_3:8; Act_2:2-4). A plurity of persons recognized in the one Divine Creator (Gen_1:26; so Job_35:10—“my Maker,” Hebrew, “my makers;” so Isa_54:5).
(5) The specialty in man’s creation here referred to, such as to render him an intelligent being, capable of reasoning and uttering important truth.
II. States his complaint against Job (Job_33:8-11). His complaint not against Job’s former life, but his present language. Job_33:8.—“Surely thou hast spoken in mine hearing, and I have heard the voice of thy words.” Elihu, till now, only an attentive listener. The best listener likely to be not the worst speaker. “Swift to hear, slow to speak.” Reference made by Elihu to such passages as chap. Job_9:17; Job_9:30; Job_10:7, &c. The grounds of his complaint in reference to Job’s language—
1. His maintaining his sinlessness. Job_33:9.—“Saying, surely I am clean, without transgression; I am innocent; neither is there iniquity in me.” Given as the substance of Job’s statements, rather than his exact language. Perhaps a mistaken or exaggerated representation of it. Yet according to the impression made by Job’s speeches on the mind of a bystander. His expressions often rash, unguarded, and extreme. At times seemed to say all that is here imputed to him, although not intending it in the sense in which Elihu understood it. His intention probably only to maintain that he was not conscious of living in the known breach of any of God’s laws, as he was suspected of doing, and that he was free from any such crime as to deserve, above others, the awful calamities with which he had been visited. Observe—
(1) Easy, under strong feeling, to utter unguarded language, capable of being misunderstood.
(2) Our duty to put the most charitable construction on the words of a good man, uttered at a time of suffering and excitement.
(3) Job’s error, that he maintained too vehemently his own innocence, and was more careful to vindicate himself than justify God. Personal depravity and imperfection the lesson he had yet to learn.
2. His charging God. Job_33:10-11. Job seemed to charge God—
(1) With fickleness and unkindness. Job_33:10.—“Behold, he findeth occasions (quarrels or breaches of friendship, Num_21:34) against me; he counteth me for his enemy.” Reference to Job’s language in such places as chap. Job_9:17; Job_13:24; Job_16:9; Job_19:11; Job_31:21. God’s former friendship and regard viewed by Job as now changed without cause into enmity. A grievous mistake and reflection on the Divine character. God’s love unchangeable (Jer_13:3; Joh_13:1). His face may change, but not His heart (Isa_54:7-10). God may seem to count a man His enemy, whom He really regards as His friend. Love and hatred on the part of God not to be always gathered from His external dealings. Often the greatest love where there appears the greatest want of it. “You only have I known; therefore,” &c. On the other hand, often the greatest anger where there appears none. Observe—The pride of the natural heart leading to vehement vindication of ourselves, may easily, in the darkness and confusion of our spirit under trouble, lead also to language reflecting on our Maker and His procedure.
(2) With treating Him unjustly as a criminal. Job_33:11.—“He putteth my feet in the stocks” (or clog,—either as a punishment or a means of preventing escape). Job’s actual language (chap. Job_13:27). The child sometimes placed under temporary confinement while the servant or slave goes at large.
(3) With acting towards Him with undue severity and strictness. Job_33:11.—“He marketh all my paths” (as if watching for the least offence, in order to punish it). So Job seemed to say (chap. Job_13:17; Job_14:16; Job_31:4). The flesh in a tried believer, constantly liable to mistakes in regard to God and His dealings. God, for Christ’s sake, forgets, instead of marking, the offences of those who take hold of His covenant (Jer_31:34; Heb_8:12; Heb_10:17). Casts them behind His back, and into the depths of the sea (Isa_38:17; Mic_7:19). Forgets the evil deeds of His faithful though imperfect servants, but remembers their good ones (Mat_25:35-40; Heb_6:10). Treasures up their tears, but blots out their transgressions (Psa_56:8; Isa_43:25).
III. Condemns Job for such sentiments. Job_33:12.—“Behold, in this thou art not just.” Job neither—
(1) Correct in judging according to the facts of the case; nor
(2) Just in his views regarding God. A man may be ordinarily just towards his fellow-men when he is very unjust towards God. Improper sentiments in regard to God and His dealings are injustice towards our Maker. This injustice charged upon Job rather than any iniquity in his past life.—Elihu gives his reasons for condemning Job for his language. “I will answer thee.” Our speech to be with grace, seasoned with salt [or wisdom], that we may know how we ought to answer every man (Col_4:6.) “Every one shall kiss his lips who giveth a right answer.” Elihu’s main reasons for man’s silent submission and acquiescence in all the Divine procedure—
1. God’s greatness in comparison with man. Job_33:12.—“God is greater than man.” God greater than man in wisdom, power, and justice. Greater than man as his Maker, Ruler, and Judge. The natural inference from this—man, even the greatest and best, is not to strive with God. “Why dost thou strive against Him?”—quarrelling with and disputing against His procedure (Isa_45:9). God’s greatness above man sufficient to exclude all murmurs and complaints, as—
(1) God is not to be required to give an account of his procedure to any of his creatures. Job_33:13.—“For (or because) he giveth not account of any of his matters” (or dealings). The reason why Job should have refrained from the sentiments he had uttered in regard to God, and why neither he nor any one ought to “strive against Him.” God a sovereign who acts according to His own will, though never but in infinite wisdom, rectitude, and holiness. Monstrous presumption to think that the Creator is to be called to His creature’s bar to answer for what He does (Psa_115:3; Dan_4:35). God too great to stoop to defend His procedure against the cavils of rebellious worms. This the scope of Jehovah’s own answer to Job afterwards.
(2) God is not to be comprehended by His short-sighted creatures. Folly and presumption for man to think he is able to comprehend God’s dealings, except as He is pleased to reveal and explain them. Hence the weakness and wickedness of censuring them.
“As if upon a full-proportioned dome,
On swelling columns beaved, the pride of art!
A critic fly, whose feeble ray scarce spreads
An inch around, with blind presumption bold
Should dare to tax the structure of the whole.”
2. God employs sufficient means for man’s instruction, which are yet unheeded. Job_33:14.—“For God speaketh (in order to man’s instruction and direction) once, yea, twice, yet man perceiveth (or regardeth) it not.” Man does not perish from want of means on God’s part for his preservation, but from inattention to them on his own. Not left without sufficient light for his guidance, were the light improved. God unwearied in His instructions to men. Means employed apart from a written revelation of His will. Some of these specified. Job_33:15.—“In a dream (as in the earlier periods of the world), in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed (a state between sleeping and waking); then He openeth the ears of men (communicates His will), and sealeth their instruction (impressing it upon their hearts as with a seal, or secretly conveying their instruction as in a sealed document), that he may withdraw man from his purpose (or intended work, as Abimelech, Gen_20:6; Laban, Gen_31:24; Balaam, Num_22:12; Num_22:20; Num_22:31), and hide pride from man (by keeping him back from it).” “He [by these means when meekly and attentively received] keepeth back his soul from the pit (grave or corruption,—emblem of future punishment), and his life from perishing by the sword [of Divine judgment].” Thus God employs sufficient means of instruction to supply man’s necessity though not to gratify his curiosity. Means still more abundantly employed in connection with inspired prophecy and a written revelation (Psa_147:19-20; Isa_28:13; Heb_1:1). These means often unheeded by man—(l) Through indifference and sloth;
(2) Through worldliness and love of sin. A sufficient reason why Job and other sufferers should refrain from murmurs and complaints. Man is in a state of disobedience. God, in the exercise of mercy and compassion, employs means for his recovery, but often, through man’s waywardness, without effect. No just cause for striving against Him. God only kind to man, till compelled to be severe. At first uses gentle means for his restoration. Only from necessity employs more painful ones, and still from kindness to man. Acts towards men not merely as a governor but as a father. His eve constantly upon them for their good. His object in his admonitions to men—
First: To “withdraw man from his purpose” or work. Sin properly man’s work. “The thoughts of the imaginations of man’s heart only evil from his youth” (Gen_6:5; Gen_8:21). God made man upright, but he hath sought out many inventions (Ecc_7:29.) Man’s purposes and doings often such as if carried out would be ruinous both to themselves and others. Men kept back by God from many sins which they would otherwise commit.
Second: To “hide pride from man.” Pride fallen man’s besetting sin. Exemplified in the building of the Tower of Babel (Gen_11:4); in Pharaoh,—“Who is the Lord?” &c.; in Sennacherib,—“By the strength of my hand I have done it” (Isa_10:13); in Nebuchadnezzar,—“Is not this great Babylon which I have built?” in Herod, eaten up of worms, “because be gave not God the glory” (Act_12:23); even in good Hezekiah,—“his heart was lifted up” (2Ch_32:5). Pride at once the subtlest and most hateful of sins. Robs God of His glory and man of his peace. Founded on a lie, that we are something when we are nothing. Loathsome in a creature hitherto unfallen, monstrous in one already fallen. Insinuates itself into man’s best actions and holiest feelings. Often the “fly in the pot of ointment.” Can array itself in the garb of humility. “Lowliness” often made “young ambition’s ladder.” Possible to be proud of one’s humility. Such a thing as spiritual pride. The sin of the Pharisee. The most loathsome of all the forms of pride. Doubtful if there can be such a thing as a “just pride.” To be elated with pride the next step to falling into the “condemnation of the devil” (1Ti_3:6). “Pride goeth before destruction, and a haughty spirit before a fall.” God’s aim to keep Israel back from pride (Deu_8:11-18). The sin that banished the angels from heaven and our parents from paradise.
“Cromwell, I charge thee, fling away ambition.
By that sin fell the angels: how can man then,
The image of his Maker, hope to win by it?”
God hides pride from men—
(1) By showing the hatefulness of it;
(2) By discovering the consequences of it;
(3) By removing the occasions of and temptations to it. Afflictions and trials often sent to keep men humble, and mercies withheld or removed which might prove the occasion of pride. True humility a fruit of the Spirit and a feature of the new man in Christ. To be learned at the feet of Jesus and in the shadow of His cross. Christ the only example of perfect humility (Mat_21:29; Php_2:5-8.)
Third: To save men from the consequences of transgression,—to “keep back their soul from the pit.” Sin’s consequences, the pit of the grave, and that of which it is the emblem, the “bottomless pit” (Rev_9:1). Death, in its full extent, the wages of sin (Rom_6:23; Gen_2:17; Jas_1:15). Some sins lead directly to temporal death; all sin to death eternal. Man composed of body and soul. The penalty of sin extends to both. The soul that sinneth it shall die. A first and second death (Rev_2:11). The former the shadow, the latter the substance. The first death, man’s separation from the light of this world; the second, his separation for ever from the light and glory and blessedness of the next. The first, to a believer in Christ, bereft of its sting and converted into a blessing; the second, only remediless unmitigated woe. The latter a necessity as well as righteous sentence. Sin its own misery and punishment. No peace possible to the wicked. Without holiness no man see the Lord. God’s great object to save men from eternal death, and from sin which is its cause. Hence the giving up of His own Son as man’s substitute. “Die man or justice must, unless,” &c. Christ made “sin for us, that we might be made the righteousness of God in him.” “By his knowledge shall my righteous servant justify many, for he shall bear their iniquities” (Isa_53:11; 2Co_5:21).
Perhaps another reason for man’s acquiescence in God’s procedure intimated in Job_33:14. “God speaketh (decreeth or purposeth) once, yea, twice, yet man perceiveth it not” (or, “but twice, or a second time, He—God Himself—does not consider it, so as to alter or improve it.) God’s purposes founded on infinite wisdom and holiness, and therefore unchangeable.
IV. Passes to personal affliction as a means employed for man’s benefit. Job_33:19-22.—“He (man in general, or the man whose spiritual benefit God is aiming at) is chastened also with pain upon his bed, and the multitude of his bones with strong pain (or, ‘and with incessant racking of his bones’ Psa_38:3; Isa_38:13); so that his life (or appetite) abhorreth bread, and his soul dainty meat (Heb., ‘meat of desire,’ or meat otherwise desirable). His flesh is consumed (or pines) away, that it cannot be seen, and his bones that were not seen stick out (or, ‘his bones are wasted away [so that] they are not seen’), yea, his soul draweth near to the grave, and his life to the destroyers” (the bands or pains of death as Act_2:24; “things causing death,” as the Latin Vulgate; or simply, death itself, Hades or the invisible world, as the Septuagint or Greek version; or perhaps the angel of death—“him that hath the power of death” (Heb_2:14). Observe—
1. Affliction the result of sin. Affliction in general the consequence of the first transgression. Individual cases of affliction often the chastening for some particular offence. Thus the leprosy of Miriam, Gehazi, and King Azariah; the plague in Israel’s camp in the Wilderness; the emerods of the Ashdodites; the disease of Herod. Diseases threatened to Israel as the consequence of disobedience (Lev_26:16; Deu_28:60) Sickness and disease also the disciplinary consequence of sin in the New Testament. Distinctly stated in 1Co_11:30; implied in Jas_5:15.
2. Affliction of the body one of God’s remedial measures for the welfare of the soul. Diseases His servants. His to bring down to the grave. Diseases His rebuke for iniquity. In His hand as the Creator and Ruler of the universe. Employed by Him as a father, under a dispensation of mercy, for the benefit of His children. A testimony that God is gracious and has purposes of mercy in reference to man. “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” “He that spareth the rod hateth the child” (Pro_13:24). Affliction no less employed by God as a fatherly chastisement because coming through secondary or natural causes. The causes themselves in His hand as well as the effects they are to produce. A part of His providential plan and government of the world He has made and cares for. His to bring the causes of disease to bear on the individual and in such a way as to produce the end. The Shunamite’s child goes out to the reapers, and returns home with a sunstroke fand dies. Of God’s ordering that the child was there, and that the sunstroke should happen and produce the effect which it did, while other children escaped. Diseases induced in a thousand ways, when apparently, but for the most trifling circumstance, they might have been avoided. The effect of a cause in producing disease dependent upon various circumstances, the same cause often operating differently indifferent cases. The circumstance determining the effect, in God’s hands. This no reason why care is not to be exercised in order to avoid disease and prolong health in ourselves and others. Such care enjoined as a duty. “Do thyself no harm.” “Thou shalt not kill.”
3. Afflictions thus often made blessings. But for a dispensation of mercy through the provision of a Saviour, disease only a penalty and part of the curse entailed by transgression. “In the day thou eatest thereof thou shalt surely die.” In the economy of grace, the very curse converted into a means of blessing. Blessing connected in the Bible with chastening (Psa_94:10; Job_5:17). Corrections of instruction the way of life (Pro_6:23). Designed in mercy, not to ruin but to restore. “Mercy, when an affliction is a correction, not an execution.—Brooks. Affliction, as a correction, designed—
(1) To arrest the sinner in his sinful career;
(2) To subdue pride;
(3) To lead to thought; The prodigal “came to himself,” and said, &c.;
(4) To exhibit the emptiness and unsatisfying nature of a present world;
(5) To bring to view death, judgment and eternity;
(6) To bring sin to remembrance as the cause of suffering,—“Father, I have sinned,” &c.;
(7) To give us to realize God as our Governor and Judge, on whom we are dependant and to whom we are amenable as His creatures;
(8) Thus to bring to repentance.
Chastening the theology of Christians.—Luther. The workshop of the virtues.—Ambrose. The treasury of all blessings.—Brentius. King Alfred prayed that God would frequently send him sickness. Man often like the top that moves only when it is whipped.—Brooks. David’s experience, that of most: “Before I was afflicted I went astray; but now I have learned to keep thy law.” Affliction a bitter but salutary drug in the hands of a heavenly father. The digging about the tree to render it fruitful instead of cutting it down. Manasseh’s iron chain better to him than his golden crown.
V. Describes the means and result of sanctified affliction. Job_33:23-28.—“If there be a messenger with him (either divine, angelical, or human; here probably the last, as Hag_1:13; Mal_2:7; Ecc_5:6; Rev_1:20; same word usually rendered angel, and applied both to Christ and His ministers; here, one sent or employed by God for the patient’s spiritual benefit); an interpreter (one able to explain the meaning of the affliction and the way of improving it, probably a human spiritual teacher or enlightened friend, without excluding either the Great Teacher,—the Messenger of the covenant, who alone teaches to profit, or the Holy Spirit employed by Him and the Father, whose office it is to ‘reprove [or convince] the world of sin, righteousness, and judgment’), one among a thousand (of rare intelligence, fidelity, and skill, Ecc_7:28); to shew unto man (here the afflicted person) his uprightness (either—
(1) what he should have done, but which he has failed to do; or
(2) his duty in his present circumstances; or rather
(3) what may now restore him to a state of uprightness and acceptance with God, viz., repentance and faith in Him in whom, as our propitiation and substitute, we have righteousness and strength, Isa_45:24. Then (when these means have been employed and have operated successfully on the sick man’s mind and heart in bringing him to humiliation, repentance, and faith) He is gracious (or favourable) unto him (has mercy upon him so as to pardon his sin and probably deliver him from his affliction, Jas_5:15-16), and saith (decrees or commands—perhaps to an angel who may have the power given him to remove the disease, as Joh_5:4, or to Satan, who had the power of death committed to him, Heb_2:14): Deliver from going down to the pit (in the first instance, the grave, but probably including the idea of the bottomless pit (Rev_9:1), of which it was the symbol); I have found (provided or accepted) a ransom (what makes satisfaction for his sin, so that I can righteously forgive and restore him,—the great atonement, now laid hold of by the sick man in repentance and faith). His flesh (as one of the results of his repentance and faith) shall be fresher, or more tender, than a child’s (as in the case of Naaman when healed of his leprosy, 2Ki_5:14). He shall return to the days of his youth (as Psa_103:5). He shall (as a second result of his repentance and faith, and the fruit of his sanctified affliction) pray unto God, and He will be favourable unto him (—shall have both access to and acceptance with God); he shall see His face with joy (rejoice in the Divine favour and fellowship—a third and still more blessed result): for (in confirmation of these statements as to the results of sanctified affliction) He will render unto man His righteousness (will deal faithfully with him according to his conduct; in this case according to his repentance and faith; or, will restore to the sick man, on his repentance and faith, the righteousness which he lost by the Fall, but which is recovered in Jesus Christ the Second Adam, and given to the penitent believer). He looketh upon men (as the Omniscient Father and Ruler, as Psa_14:2), and if any say (or as margin: “He [the sick man, as a further result and evidence of sanctified affliction] shall look upon men and say “[in confession and thanksgiving]; or, perhaps rather: “he shall sing [in praise of God, who has been so gracious to him] among or before men, and say”): I have sinned and perverted that which was right (transgressed God’s righteous laws), and it profited me not (or, ‘and He has not requited me according to my deserts’); He will deliver his soul (or as margin, ‘He hath delivered my soul’) from going into the pit, and his life (margin, ‘my life’) shall see the light” [both of this world and the next]. The passage indicates, in regard to
Sanctified Affliction
First, the MEANS through which it is effected, viz.: spiritual teaching. Job_33:23.—“If there be a messenger with him,” &c. Spiritual teaching always necessary to the improvement of affliction. Ordinarily through a human teacher; always through a Divine one (Psa_94:10). Something necessary to be shown to the patient. “To show unto man,” &c. Observe—
1. Affliction in itself not a blessing. The blessing dependant on other things connected with it. Depends on the manner in which it works and in which the patient is inwardly exercised by it. “Worketh the peaceable fruits of righteousness in them that are exercised thereby” (Heb_12:11). Spiritual teaching necessary in order to this. “Blessed is the man whom Thou chastenest, O Lord; and teachest him out of Thy law” (Psa_94:10). Affliction may either soften or harden; as fire softens wax and hardens clay.
2. The exhibition of Divine truth to the patient necessary to the improvement of his affliction. Not only prayer to be made for him and with him, but suitable truth to be presented to him. Implied in the term “interpreter”. His office to “show” to the sick man. The spiritual teacher at least as necessary to the patient as the physician. Truth to be exhibited for his mind, as well as medicine for his body.
3. The spiritual teaching usually through human instrumentality. The Divine Teacher absolutely necessary; a human teacher usually the instrument. The New Testament rule (Jas_5:14). “Is any sick among you? Let him call for the elders of the Church,”—who are required to be “apt to teach,” and of whom at least some labour “in the word and doctrine” (1Ti_3:2; 1Ti_5:17). Therefore not only to pray with the sick man, but to instruct him.
4. Great skill and fidelity required on the part of ministers and others in healing the sick. “One among a thousand.” Easier to preach to a thousand hearers than to minister wisely and faithfully to one sick-bed. Study and prayer necessary for the bed-room as well as the pulpit.
5. The part of the visitor of the sick to “show” to the patient “his uprightness”—the personal righteousness in which he has failed, the imputed righteousness which he may yet obtain, and which he is now to seek, receive, and rejoice in, and the present duty required of him, viz., humiliation, repentance, and faith in the provided sacrifice. Hence the visitor’s need of knowledge both of the law and of the Gospel; of sin and the way of salvation from it. By the law is the knowledge of sin; by the Gospel the knowledge of salvation. The visitor to be able to point the patient to the Saviour as God’s way of righteousness for the sinner—“the end of the law for righteousness to every one that believeth” (Rom_10:4), “and made righteousness to all who are in him” (1Co_1:30).
Second, the RESULTS of sanctified affliction, or of repentance and faith on the part of the patient. Job_33:24.—“Then,” &c. The results varied and precious. Chiefly spiritual, in the patient’s mind and soul; partly and frequently also in his body.
1. Experience of the Divine mercy and forgiveness.—“Then he is gracious unto him.” God, as a righteous and holy God, able only to exercise forgiving grace and mercy in certain circumstances and on certain conditions. “Then He is gracious to him,”—when these things have taken place. The gracious inclination and purpose already there; the outlet or manifestation of it prevented till the patient’s repentance and faith. Mercy provides the means for its own outflow to sinners. Repentance and faith necessary to the experience of pardoning mercy; but even these of mercy’s own providing (Act_3:19; Act_5:31).
2. Deliverance.—“Deliver from going down to the pit”. This deliverance probably twofold—the one a picture of the other.
(1) Deliverance from temporal or physical death, which seemed impending.
(2) More especially, deliverance from eternal death,—the object of the chastening. The death, which is the consequence and wages of sin, now averted in the patient’s repentance and faith. Hence the ground of this deliverance—“I have found a ransom”. In regard to the
Ransom
Observe—
1. The meaning and application of the term. In Hebrew, literally a covering. Hence something to cover transgression; a ground of pardon (Psa_32:1). An atonement, or what satisfies justice, and makes it righteous to forgive transgressors. The name given to the mercy-seat or lid of the ark in the Holy of Holies; called also in the New Testament the Propitiation, from the atonement made on it by the sprinkled blood of the sacrifices (Lev_16:14). Hence also, anything done, suffered, or paid as an atonement or ground of deliverance. Thus the intercession of Moses for Israel (Exo_32:20); and the censer taken into the camp by the zeal of Phinehas (Num_25:13). The price paid for the redemption of a captive. Egypt given for Israel’s ransom (Isa_43:3). The ransom, in reference to men, whatever God may please in His wisdom and goodness to appoint. Appointed according to the nature of the case and the deliverance afforded. Repentance and amendment on the part of a nation, made a ground of forgiveness and deliverance from threatened punishment. Thus Nineveh saved from predicted destruction. The existence of one truly righteous man in Jerusalem, in the days of Jeremiah, a ground of forgiveness to the whole city (Jer_5:1). So the existence of ten righteous men in Sodom. Ahab’s humiliation the ground of the deliverance of himself and the kingdom from threatened punishment during his own life-time (1Ki_21:29). Confession of sin, with the prayer of faith on the part of the sick, made in the New Testament the more immediate ground of forgiveness, and consequent restoration to health (Jas_5:15-16). Christ’s death the only ransom-price of a sinner’s deliverance from eternal death (Mat_20:28).
2. The actual ransom in the text. As the ground of the sick man’s deliverance from eternal death, the ransom that provided by God Himself for the purpose—the death of His own Son as a substitute for sinners—to be exhibited in our time (1Ti_2:6). That death typified and held forth as the ransom for sinners and the ground of their forgiveness and deliverance from death eternal, in the sacrifices slain and offered up in the patriarchal and Levitical age (Lev_17:11). That death a full satisfaction to Divine justice for the sins of the world (1Jn_2:2). Through it, God able to be just while justifying the ungodly who believe in it (Rom_3:25-26). Without shedding of blood no remission (Heb_9:22). The significance of sacrifices as typifying this ground of forgiveness understood by Job (chap. Job_1:5; Job_42:8).
3. This ransom “found” or provided by God Himself. “God so loved the world that He gave his only-begotten Son” (Joh_3:16; Rom_8:32). The ransom found in His own bosom (Joh_1:18). The deliverance of the sick man the result of this ransom appropriated by and applied to him on his repentance and faith. That repentance and faith the ground or occasion of his deliverance from temporal death; the Lamb “slain from the foundation of the world,” the ground of his deliverance from death eternal (1Pe_1:20). Impossible for any but God to provide such a ransom. Man unable to provide a ransom for his brother even from death temporal (Psa_49:7-9). Christ slain as the Ransom, the power and the wisdom of God (1Co_1:23-24). The words in the text the language of joy,—“I have found,” &c. God “delighteth in mercy.” Hence rejoices in finding a righteous way for its exercise. The father rejoices over the return of his prodigal or long-lost child, and the means of securing it. Similar language employed in reference to David as the type of Messiah (Psa_89:19-20).
3. Restoration to health, among the results of sanctified affliction. Job_33:25.—“His flesh shall be fresher,” &c. This probably included in the command: “Deliver from going down to the pit.” The power to deliver from temporal death and to restore from the brink of the grave, in the hand of the Almighty. The command needs only to be given or power put forth. The Divine command as effectual in restoring to life and health as at the creation in producing light: “Let there be light, and there was light.” The centurion’s faith in regard to Jesus as the Son of God: “Speak the word only and my servant shall be healed”. Diseases God’s servants, to come and go at His bidding. The leper’s faith: “Lord, if thou will, thou canst make me clean”. All nature, visible and invisible, under the Divine control. The command or will of Jehovah obeyed through-all the material universe. “He spake and it was done.” Recovery from sickness dependant not on the skill of the physician, but on the will of the Almighty. Till God says: “Deliver from going down,” &c, all remedies fruitless. When He speaks the word, the simplest becomes effectual. A plaster of figs laid on Hezekiah’s boil at the prophet’s prescription, the means, at God’s will, of saving the king’s life (Isa_38:21). The power of
Healing the Sick,
claimed by God in regard to Israel (Exo_25:26; Exo_23:25; Deu_7:15). Ascribed to Him in regard to men in general (Psa_103:3; Psa_107:20). Exercised by Christ as a proof of His Divinity and Divine mission as the Messiah (Luk_7:20-22). The same power communicated by Him to the Apostles as credentials of their Divine commission and of the truth of their doctrine (Mar_3:15). The power communicated also to the seventy (Luk_10:9); and promised to believers in general (Mar_16:18). Continued in the New Testament Church as one of the “spiritual gifts” (1Co_12:9; 1Co_12:28). Exercised through the elders of the Church in connection with the prayer of faith and anointing with oil (Jas_5:14-16). Healing still imparted in the Church in answer to believing prayer. The institution at Mannedorf, in Switzerland, an evidence. The healing in the text in connection with repentance and the forgiveness of sins. The affliction sent on account of sin and with a view to the individual’s repentance and salvation, most likely to be removed when, and only when, the end has been secured. Repentance and faith, followed by forgiveness and peace with God, even on natural grounds among the most likely means of restoration to health. Sin being the cause of sickness, natural that the removal of the cause should be followed by the removal of the effect. Thus forgiveness of sin followed by restoration to health (Jas_5:15-16; Mat_9:2-6; Psa_103:3). Hezekiah restored to health when God cast all his sins behind his back (Isa_28:17).
4. Access to God and acceptance with Him in prayer, a FOURTH result of sanctified affliction. Job_33:26.—. “He shall pray unto God, and he will be favourable unto him.”
Prayer
the natural and necessary consequence of a graciously awakened conscience, of submistion to God, of repentance, and of faith in the Divine mercy. The testimony concerning penitent Saul in Damascus: “Behold he prayeth.” The prayer of the awakened and penitent sick man at least as much for forgiveness of sin as for restoration to health. With sanctified affliction, prayer becomes his “vital breath”. The penitent and believing unable to live without prayer. Prayer the happy privilege of the child of God. A precious mercy in itself, as well as the means of obtaining more. Accepted prayer the result of the Spirit of adoption, crying “Abba Father,” and of the Spirit of grace and supplication making intercession within us (Rom_8:15; Rom_8:26; Zec_12:10). A heart to pray not always present with the need of prayer. Prayer, though made, not always accepted (Pro_1:28; Isa_1:15). In sanctified affliction, prayer not only made but accepted: “He will be favourable unto him”. Prayer only accepted when offered in penitence and faith. Believing prayer the channel for the best of all favours. The key that opens the cabinet of God and unlocks the treasures of heaven. God’s favour, the fountain of all blessing, experienced through believing prayer. The Divine invitation: Seek ye my face. His face, or favour, not sought in vain (Psa_28:8; Psa_24:6; Isa_45:19). A mercy to be able to pray; a still greater one to have our prayer answered. A praying heart both preceded and followed by Divine mercy.
5. Reconciliation with and joy in God. “He shall see his face with joy”. So the penitent prodigal in respect to his father (Luk_14:22-24). Reconciliation with God the sinner’s greatest blessing. The object aimed at by God in the gift and sacrifice of His Son (2Co_5:18-19; Act_10:36; Eph_2:16; Col_1:20-22). Aimed at in his chastenings (Hos_2:6-7; Hos_2:11-20). Reconciliation with and joy in God the fruit of faith in Jesus Christ (Rom_5:1; Rom_5:11). The spiritual healing of the penitent patient (Mat_5:8). A foretaste of heaven thus enjoyed as the result of sanctified affliction (Rev_22:4; Psa_17:15). The sight of God’s reconciled face here is heaven before coming to it—Chrysostom. No joy like that of seeing the reconciled face of God in Jesus Christ.
6. Confession of sin, and praise to God for pardoning and restoring mercy, a SIXTH result of sanctified affliction. Job_33:27.—“He looketh upon men, and if any say, &c.; he will deliver his soul,” &c. Probably better according to the Margin: “He (i.e., the sick man now restored) shall look upon men and say, &c.; he (God) hath delivered my soul,” &c.
(1) Confession of sin: “I have sinned.” A result and evidence of sanctified affliction. The language of the penitent prodigal (Luk_15:21). Confession of sin made in respect to (i.) Its iniquity and turpitude: “I have perverted that which was right”. Observe—(a) God’s will concerning us and his law given to us, only what is right. (b) All sin a perverting of what is right. Sin an opposition to God’s holy will and righteous law. (ii.) Its hurtful consequences: “And it profited me not;” or, “he hath not rewarded me accordingly.” No profit in sin. Its promises delusions. Its pleasures but for a season. No profit in gaining the world and losing the soul. Not only no profit in sin, but absolute loss. Its fruit shame, its end death (Rom_6:21). An ill exchance for the path of obedience (Hos_2:7). The righteous desert of sin eternal death (Rom_6:23). Sin an ill paymaster that sends all his servants away weeping.—Trapp. Observe—(i.) Confession of sin an evidence of genuine repentance. Such confession made not feignedly, as by Saul (1Sa_15:24); nor forcedly, as by Pharaoh (Exo_10:16), and by Achan (Jos_7:20); nor despairingly, as by Judas Iscariot (Mat_27:4); but sincerely, freely, and hopefully, as by David (Psa_51:3-4; Psa_51:12-14. (ii.) Confession of sin an accompaniment of pardoning mercy. Preceding it (Psa_32:5; 1Jn_1:9; Pro_28:13). Following it (Eze_16:63).—
(2) Praise for pardoning and restoring mercy. Margin: “He shall look on men and say,” &c, or, “He shall sing among men,” &c. Examples: Hezekiah (Isa_38:19-20); David (Psa_30:1-12). Praise, God’s due for mercies received (Psa_50:23; Psa_116:12-13). Mercies doubly sweet when accompanied with a grateful heart and thanksgiving to their gracious Author.
VI. Re-asserts these gracious dealings of Divine Providence. Job_33:29-30.—“Lo (the fact worthy of careful notice, both from its truth and preciousness), all these things worketh God oftentimes with man, to bring back his soul from the pit (the grave, and that state in eternity of which it is the symbol), to be enlightened with the light of the living” (made glad with the joy of those who are truly and spiritually alive). The “things” referred to, God’s chastening men for sin by bringing them to the verge of the grave, and then restoring and blessing them upon repentance. Observe—
1. The frequency of such dispensations,—“Oftentimes”. Not always. All not visited alike with chastening and affliction. God sovereign in his dealings. But often. Multitudes thus graciously visited. God merciful and gracious. Intent on man’s welfare. Chastenings a greater proof of his love than the want of them (Rev_3:19). An ill sign for a man when God will not spend a rod upon him.—Brooks.
2. The object of them,—“To bring back his soul,” &c. God’s object in chastening men, their present and eternal welfare. “He [chastens] for our profit, that we may be partakers of his holiness” (Heb_12:6; Heb_12:11). This is all the fruit to take away his sin (Isa_27:9). Man by nature in a state of darkness and of death. God’s object in affliction to deliver him out of it. Brings his body to the verge of the grave to save his soul from going to a deeper pit. Danger of temporal death made a means of deliverance from death spiritual and eternal. The true penitent, one who was dead, but is alive again (Luk_15:32). Life only in the favour and image of God. Heaven rather than earth the place of the living (Mat_20:32).
VII. Invites Job to reply, and urges attention to his further remarks
Job_33:31-33.—“Mark well, O Job; hearken unto me: hold thy peace and I will speak. If thou hast anything to say, answer me: speak, for I desire to justify thee (or ‘thy justification’ or ‘righteousness’). If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.’ Observe—
1. Opportunity to be given to reply or object to our statements. The benefit of inquiry or after-meetings in connection with special or missionary services.
2. In the absence of objection or reply, respectful attention the more to be expected.
3. Hearers to be convinced that we speak from a simple desire for their own benefit. The desire of the preacher of the Gospel, the justification of the hearers through their acceptance of Jesus as the Lord their Righteousness (Jer_23:6). Christ the way of a sinner’s justification. The way provided by God, and the only way. “The end of the law for righteousness to every one that believeth” (Rom_10:4).
4. The hearer’s character and case to be viewed in the most favourable light that truth admits of. The contrary the case with Job’s three friends. Hence Job’s irritation rather than conviction. Elihu takes up a contrary position, and Job is silent.
5. True “wisdom,” to understand the character and dealings of God, and to act in humble submission to Him under those dealings. This wisdom taught by Elihu, and ultimately learned by the patriarch.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The value and power of human life.
Job 33:4
The value and power of human life.
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I. Life in its origin is infinitely important.
II. Life is transcendently precious from the service it may render God in the advancement of His glory.
III. Life is infinitely valuable on account of the eternal consequences flowing from it.
T. L. Cuyler, Christian World Pulpit, vol. xxviii., p. 49.
Job 33:6-7
Elihu seems to stand forth as the very type of young, ardent, imaginative, quasi-inspired genius; he is the mouthpiece of the young age, the young school, which always vehemently protests its power to solve the questions which well-nigh strangle each successive generation, and which the elder wisdom practically abandons in despair. But Elihu stands far in advance of the aged ones in his discernment of the real nature of the necessity with which the aged patriarch was struggling. He knew that a mediator, a qualified interpreter of God, was the one solution of the problem, and in his short-sighted wisdom he offered himself. But, alas! an archangel had been a daysman wholly insufficient. But Elihu had laid hold of a mighty truth when he handled the subject of mediation, and he deals with it in an altogether masterly way.
In discussing the subject unfolded in the text, we notice:
I. That the words "mediation" and "intercession" present fundamentally the same idea—a coming between to bridge over a gulf or to avert a stroke.
II. Intercession rests on the fact that there is a complete humanity in God. That humanity in God is the intercession. It is God who intercedes with God. He is "the brightness of the Father’s glory, and the express image of His substance," who is the Daysman between us; and all this fulness of human pity and compassion was already in the Father when He sent Him forth.
III. There was a Divine necessity that God should be self-revealed as the Mediator, that this most Godlike form of God should take shape and appear in our world. There were depths of the Divine nature, secret things of the Divine counsels, which no material creation was full enough or rich enough to draw forth into expression. All the compassion, the tenderness, the patient love, which bore the God-Man through that path the only possible end of which was Calvary, were there in the Father, yearning for expression. It was this in God which the Lord came to make known. There is a Mediator, "one Mediator between God and man," that God may declare Himself as Mediator.
J. Baldwin Brown, Christian World Pulpit, vol. ix., pp. 392, 406.
References: Job 33:6, Job 33:7.—H. Melvill, Penny Pulpit, No. 2217. Job 33:12, Job 33:13.—S. Pearson, Homiletic Quarterly, vol. iii., p. 405. Job 33:23, Job 33:24.—Spurgeon, Sermons, vol. xv., No. 905.
Job 33:24
It was a hard and marvellous thing to find that ransom, something so precious and so vast that it should outweigh in God’s balances the sin and the condemnation of the whole world.
Looking at that ransom, we see:
I. What a hateful thing sin is—sin, that needed such cancelling; sin, that murdered that ransom! You will never see sin as it really is till you look at it from the foot of the Cross.
II. Of what value must your soul be to God if that was expended upon it! See your dignity and your preciousness.
The higher the rank of the captive in war, the larger is the ransom demanded for his release. Of a thing so bought, the use, the purpose, the capability, the destiny, must be eternally immense.
III. What we buy at a great cost we watchfully keep and dearly love. And will not God be sure to take care of you and keep you safe and near Him, if only for this, that He has ransomed you with that which is above all gold and precious stones?
IV. Plead everything by the greatness of the ransom. Measure everything in your demands of Him by that. What a background is the Cross to prayer and confidence! "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?"
J. Vaughan, Sermons, 15th series, p. 101.
References: Job 33:25.—J. Keble, Sermons for the Christian Year: Christmas and Epiphany, p. 59; H. Macmillan, The Olive Leaf, p. 185.
Job 33:27-28
I. He looketh upon men, and if any say"—He is listening to hear a rare saying. Sinning is not a rare thing, but repenting is. Yet such a saying is heard. God’s ear is open when men speak, to what their hearts speak, if any of them are speaking to Him about sin.
II. This man has no good to say of himself; he has evil to say of himself, and that evil he speaks to God. We have here three heads of a long story of a sinful life. Mark the correctness of the man’s view of sin. It is given in three particulars. (1) "I have sinned." I have transgressed the law, the commandment, of Him who is my liege Lord, and to whom I belong. (2) There is a recognition, not only that the law is authoritative, but that the law is right: "I have perverted that which was right." Law, considered simply as law, is the will of a superior; but God’s law is moral law, founded on the will of God, but having a ground in the nature of God. The law is the expression of God’s moral perfections. (3) "And it profited me not." Sin is an unnatural, suicidal thing. It is contrary to the constitution and nature of man as it proceeded from the hands of God.
III. The confession is not meritorious, entitling to forgiveness, to deliverance. For it is added, "Then He is gracious unto him;" it is an act of grace to deliver the self-confessed sinner. God hath found a ransom. The sinner’s place is the pit, but the ransom came into his place, and he shall not perish, but shall live. And then the ransomed one belongs to the Ransomer. Thou art not thine own, but bought with a price; therefore glorify God in thy body and in thy spirit, which are God’s.
J. Duncan, Pulpit and Communion Table, p. 354.
We have here:
I. The creed of penitence. (1) An absolute good and evil, right and wrong. Right and wrong, good and evil, are fixed and absolute opposites. Opinions of men may vary, but the things themselves do not vary; they abide immutable, because there is One who knows them, and before whom they are real, who abides immutable. (2) "I have perverted that which was right." No man knows what "I" means but the man who has felt himself isolated from God by transgression, alone responsible for it, alone bound to bear it, a solitary soul in a universe of solitude. (3) "And it profited me not." "The wages of sin is death." Can sin stand the test of possession? Is it proof against satiety? The test of profit is the ultimate test to which everything will be practically brought.
II. The penitent’s confession. (1) "If any man say, I have sinned." This implies at any rate that if any man should think it, and not say it, he must miss the promised fruit. (2) God demands confession (a) because confession alone makes the penitence complete; (b) because confession alone re-establishes that filial relation without which the penitence can have no lasting fruits.
III. The fruits of penitence. "He will deliver his soul from going into the pit, and his life shall see the light "—the light in which it was born to live, the light of the face of God.
J. Baldwin Brown, The Divine Mysteries, p. 131.
References: Job 33:27, Job 33:28.—Parker, Fountain, July 26th, 1877. Job 33:27-29.—W. P. Lockhart, Christian World Pulpit, vol. xi., p. 97. Job 33:29, Job 33:30.—Spurgeon, Sermons, vol. xix., No. 1101; G. Brooks, Outlines of Sermons, p. 131.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Speeches of Elihu (continued)
The Speeches of Elihu (continued)
1-13. Elihu blames Job for regarding himself as sinless, and complaining that' God is his enemy and will not answer him.
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4. Elihu feels that God is inspiring his mind to speak aright.
6. RV 'Behold, I am toward God even as thou art.' Job need have no fear in facing a man like himself, such as he had felt about God: cp. Job_9:32; Job_13:21.
9. Cp. Job_9:21; RV Job_10:7; Job_16:17; Job_27:4-6. But Elihu exaggerates Job's protestation of innocence: cp. Job_7:21; Job_13:26.
10, 11. Cp. Job_13:24, Job_13:27; Job_19:11; Job_30:21.
12b. God is too great to have His actions questioned by mortals: to do so is presumptuous.
13. For] i.e. 'because.' Why does Job complain because God does not explain His treatment of him? God does answer man, as he proceeds to point out in two ways.
14-30. Elihu especially insists that the purposes of God's visitations are often to teach and to discipline; Job 15-18 represent one method of God's training, Job_33:19-24 another. 'In the first Elihu probably had Eliphaz in his eyes, in the second it is all but certain he had Job' (Cox).
15. Cp. the vision of Eliphaz in Job 4.
16. Sealeth] Impresses on the mind like a seal.
18. He keepeth back] RM 'That he may keep back.'
22. The destroyers] or, 'the slain.'
23, 24. An angel messenger, interpreting God's will, comes to the sufferer and shows him what right conduct is. Thereupon God declares that He has found a means of reconciliation (ransom), perhaps the man's repentance, and pardons him. Some regard the angel as a mediator who comes between man and God and pleads his cause. 'Jewish prayers show that the “interpreter” of this verse was always identified in their minds with the expected Redeemer of Israel': thus, 'Raise up for us the righteous Interpreter, say, I have found a ransom' (Cook).
26. He will render, etc.] God restores to the penitent his righteousness, i.e. a position of acceptance with Him.
27. Render, 'He (the penitent) singeth before men and saith, I have sinned and.. it was not requited to me.'
29, 30. Elihu has now shown Job the loving purposes of God in chastening man. Job himself had only advanced to the idea of his own vindication after death. Elihu teaches the use of evil in this present life.
32. I desire to justify thee] I am ready to admit you are right if you can prove it.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v8 1. Elihu rebukes Job (Job 33:8-13)
CHAPTER 33:8-33
1. Elihu rebukes Job (Job 33:8-13)
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2. How God deals with man (Job 33:14-22)
3. How God in grace recovers (Job 33:23-30)
4. Mark well, Job, hearken unto me (Job 33:31-33)
Job 33:8-13. Elihu treats Job in a dignified, yet firm manner. He speaks as one who is sure of the whole matter. He has heard Job’s speeches; he knows the mistake Eliphaz, Bildad and Zophar made, in treating Job as a suspicious character, a hypocrite and a godless man. No such wrong accusations are made by Elihu. He knows where Job’s trouble lies and already spoke of it (32:2); it is his self-justification and pride stands behind it. But Elihu’s zeal is for the honor of the name and character of God. What Job had said in charging God he must rebuke. He therefore quotes Job’s utterances in his previous addresses. Without entering into a lengthy argument to disprove the charge of Job, or to explain the mystery of the sufferings Job underwent, he utters one masterly sentence. “Behold in this (his wrong charges against God) thou art not Just. I will answer thee, that God is greater than man.” Well spoken! God is greater than man, therefore His ways are past finding out, yet all must be perfect and righteous. And because God is God--”Why dost thou strive against Him? for He giveth not account of any matter of His.”
Job 33:14-22. But God, though He is greater than man, does not pass by man or ignore him. Elihu speaks of two different ways in which God deals with man. The first is in a vision of the night, in a dream. When there was no Bible, the revelation of God, God spoke to man individually by dreams and visions. He does not do so any longer for we have His completed Word in which His will is made known unto us. The purpose of this way of dealing with man is to withdraw him from an evil way and to warn him so that he may leave the pride which man nourisheth in his bosom; to keep his soul from the pit and his life from perishing by the sword.
But there is another way in which God deals with man, the way of affliction and suffering. The description Elihu gives of a sufferer fits Job’s case exactly. To understand this method of God in dealing with man there is need of a messenger from God, a mediator, one who comes in, a daysman to interpret the meaning of the affliction and God’s object in it. It is not a common interpreter who can do this, but one of a thousand--yea, He is needed who is “the chiefest among ten thousand.” This interpreter is to show unto man his uprightness. But whose uprightness, or righteousness, is meant? It has been translated by “to show unto man what is right for him”; and so most expositors explain that it means the interpreter tells the sufferer how to do right before God; and critics even suggest that the word “uprightness” should be changed to “fault.” There is a deeper meaning here. The word “his” should be spelled with a capital “H”--not man’S, but God’s righteousness, the interpreting messenger is to show to the afflicted one. The following paraphrastic translation puts it in the right way:
Then, then, He speaks to him by messenger
Who can interpret; One ‘mong thousands chief,
Who will reveal to man HIS righteousness.
Then He doth show him grace (divine and saith:)
“Deliver him from going down to death;
A ransom I have found--redemption’s price.”
In these words we have Him declared who is the revealer of God’s love and righteousness, the Son of God, though His Name is not mentioned, yet He is the only One who reveals to sinful man His righteousness. He has paid redemption’s price, He has made atonement and therefore He can deliver the sinner from going down to the pit. Here we have the gospel in the book of Job. Then the blessed results. His flesh becomes as fresh as a young child; this is the new birth. He prays to God as His redeemed child and He shows Him grace and beholds His face with joy, even the face of a loving Father. This is the way God bestows upon man His righteousness through Him, His well-beloved Son, who has found the ransom. He sings a new song. “I have sinned, and perverted that which was right, and it profited me not. He hath redeemed my soul from going into the pit, and my life shall behold the light.”
Job 33:31-33. After this glowing utterance in which Elihu brings in God in His grace, he turns to Job. “Hast thou anything to say, then answer me.” But Elihu waits in vain. Job’s lips are sealed.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 12 Elihu Challenges Job and Questions his Innocence
Elihu Challenges Job and Questions his Innocence
v. 1. Wherefore, Job, I pray thee, hear my speeches, the special summons being directed to Job as the one in need of correction, and hearken to all my words.
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v. 2. Behold, now I have opened my mouth, my tongue hath spoken in my mouth. Elihu announces the beginning of his discourse in a circumstantial and pompous manner agreeing with his entire form of discourse.
v. 3. My words shall be of the uprightness of my heart, the honest and open expression of his frank opinion, and my lips shall utter knowledge clearly, literally, "and the knowledge of my lips, purely they speak out," with. out hypocrisy.
v. 4. The Spirit of God hath made me, He is his Creator, who gave him not only his body, but also his soul, his mind and reason, and the breath of the Almighty hath given me life, he is endowed with understanding given to him from above and is willing to use this in defense of God. Note that not only creative power, but also the creative act is here ascribed to the Holy Spirit, the third person of the Godhead, that He is placed on a level with the Almighty.
v. 5. If thou canst answer me, endowed as Elihu was by the act of his creation, set thy words in order before me, stand up, drawing up in the attitude of defense, taking his stand for the combat of wits, the entire statement being a haughty challenge.
v. 6. Behold, I am according to thy wish in God’s stead, like Job, Elihu was God’s creature, dependent upon God, in the same relation to God; I also am formed out of the clay, literally, "out of clay was I nipped off," as when a potter takes a piece of clay to form a vessel, a reference both to the original creation of man and to God’s freedom in creating all men alike. For that reason no special horror of his appearance would overawe Job and therefore cause him to bow down to Elihu.
v. 7. Behold, my terror shall not make thee afraid, since he was a genuinely human and earthly being, neither shall my hand be heavy upon thee, in pressing Job down unduly, in taking a mean advantage of him.
v. 8. Surely thou hast spoken in mine hearing, loudly and distinctly, so that there could be no mistake about it, and I have heard the voice of thy words, saying,
v. 9. I am clean without transgression, pure in character and life and altogether without wickedness; I am innocent, not a single blame attaching to him; neither is there iniquity in me, Elihu understanding this statement of Job as insisting upon his absolute sinlessness.
v. 10. Behold, He findeth occasions, oppositions, hostilities, against me; He counteth me for His enemy.
v. 11. He putteth my feet in the stocks; He marketh all my paths, penning him in like a prisoner. Elihu summarized some of the statements of Job, especially that criticism which was directed against the justice of God, 13:27, at which he had taken particular offense. Elihu purposely made his introduction long, wishing to add to the impressiveness of the arguments which he intended to bring against Job.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10, 13, 16, 19, 21, 23, 25, 27, 29, 31 General Information:
General Information:
Elihu continues speaking.
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hear my speech; listen to all my words
These two phrases mean the same thing. Elihu is emphasizing that Job must listen carefully. (See: Parallelism)
I have opened my mouth ... my tongue has spoken in my mouth
These mean the same thing. Elihu is emphasizing that he is now ready to speak. His "tongue" speaking represents himself speaking. AT: "I have opened my mouth and I have begun to speak" (See: Parallelism and Metonymy)
My words come from the uprightness of my heart
Here Elihu refers to himself by his "heart" as he speaks of being upright. AT: "I will speak with uprightness" or "I will speak with complete honesty" (See: Synecdoche)
my lips speak pure knowledge
Here Elihu refers to himself by his "lips" to emphasize his speech. AT: "I will speak sincerely to you the things I know" (See: Synecdoche)
translationWords
Job
word
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 5, 7, 9, 11, 13, 15, 18, 22, 23, 24, 26, 32 33:1 Listen: Elihu begged to be heard (33:1; 34:2,…
33:1 Listen: Elihu begged to be heard (33:1; 34:2, 16), which is what Job had also sought (13:6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.