Romans 6:21(v27)What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death.
2 Samuel 12:13(v27)David said to Nathan, “I have sinned against Yahweh.” Nathan said to David, “Yahweh also has put away your sin. You will not die.
Psalms 14:2(v27)Yahweh looked down from heaven on the children of men, to see if there were any who understood, who sought after God.
Job 33:24(v28)then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’
Jeremiah 31:18-19(v27)“I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be…
Show all 53 cross-references
Matthew 16:26(v27)For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
Romans 7:22(v27)For I delight in God’s law after the inward man,
1 Corinthians 12:6(v29)There are various kinds of workings, but the same God, who works all things in all.
Ephesians 1:11(v29)We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel…
Philippians 2:13(v29)For it is God who works in you both to will and to work, for his good pleasure.
1 John 1:8-10(v27)If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to…
Numbers 12:11(v27)Aaron said to Moses, “Oh, my lord, please don’t count this sin against us, in which we have done foolishly, and in which we have sinned.
2 Chronicles 16:9(v27)For Yahweh’s eyes run back and forth throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward…
Job 3:9(v28)Let the stars of its twilight be dark. Let it look for light, but have none, neither let it see the eyelids of the morning,
Job 3:16(v28)or as a hidden untimely birth I had not been, as infants who never saw light.
Job 7:20(v27)If I have sinned, what do I do to you, you watcher of men? Why have you set me as a mark for you, so that I am a burden to myself?
Job 33:22(v28)Yes, his soul draws near to the pit, and his life to the destroyers.
Psalms 11:4(v27)Yahweh is in his holy temple. Yahweh is on his throne in heaven. His eyes observe. His eyes examine the children of men.
Psalms 19:7-8(v27)Yahweh’s law is perfect, restoring the soul. Yahweh’s covenant is sure, making wise the simple. Yahweh’s precepts are right, rejoicing the…
Psalms 139:1-4(v27)Yahweh, you have searched me, and you know me. You know my sitting down and my rising up. You perceive my thoughts from afar. You search…
Proverbs 28:13(v27)He who conceals his sins doesn’t prosper, but whoever confesses and renounces them finds mercy.
Jeremiah 3:13(v27)Only acknowledge your iniquity, that you have transgressed against Yahweh your God, and have scattered your ways to the strangers under…
Jeremiah 23:24(v27)Can anyone hide himself in secret places so that I can’t see him?” says Yahweh. “Don’t I fill heaven and earth?” says Yahweh.
Luke 15:18-22(v27)I will get up and go to my father, and will tell him, “Father, I have sinned against heaven, and in your sight. I am no more worthy to be…
Luke 18:13(v27)But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a…
Romans 7:16(v27)But if what I don’t desire, that I do, I consent to the law that it is good.
2 Corinthians 5:5(v29)Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit.
Hebrews 13:21(v29)make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom…
Genesis 16:13(v27)She called the name of Yahweh who spoke to her, “You are a God who sees,” for she said, “Have I even stayed alive after seeing him?”
2 Kings 6:10(v29)The king of Israel sent to the place which the man of God told him and warned him of; and he saved himself there, not once or twice.
Job 3:20(v28)“Why is light given to him who is in misery, life to the bitter in soul,
Job 17:16(v28)Shall it go down with me to the gates of Sheol, or descend together into the dust?”
Job 22:28(v28)You will also decree a thing, and it will be established to you. Light will shine on your ways.
Job 33:14-17(v29)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…
Job 33:18(v28)He keeps back his soul from the pit, and his life from perishing by the sword.
Job 33:20(v28)so that his life abhors bread, and his soul dainty food.
Job 34:9(v27)For he has said, ‘It profits a man nothing that he should delight himself with God.’
Psalms 49:19(v28)he shall go to the generation of his fathers. They shall never see the light.
Psalms 55:23(v28)But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I…
Psalms 69:15(v28)Don’t let the flood waters overwhelm me, neither let the deep swallow me up. Don’t let the pit shut its mouth on me.
Psalms 119:128(v27)Therefore I consider all of your precepts to be right. I hate every false way.
Proverbs 5:21(v27)For the ways of man are before Yahweh’s eyes. He examines all his paths.
Proverbs 15:3(v27)Yahweh’s eyes are everywhere, keeping watch on the evil and the good.
Ecclesiastes 5:8(v27)If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter,…
Isaiah 9:2(v28)The people who walked in darkness have seen a great light. The light has shined on those who lived in the land of the shadow of death.
Isaiah 38:17-18(v28)Behold, for peace I had great anguish, but you have in love for my soul delivered it from the pit of corruption; for you have cast all my…
Jeremiah 2:8(v27)The priests didn’t say, ‘Where is Yahweh?’ and those who handle the law didn’t know me. The rulers also transgressed against me, and the…
John 11:9(v28)Jesus answered, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he sees the light of this…
Romans 7:12-14(v27)Therefore the law indeed is holy, and the commandment holy, and righteous, and good. Did then that which is good become death to me? May it…
Colossians 1:29(v29)for which I also labor, striving according to his working, which works in me mightily.
Revelation 20:1-3(v28)I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. He seized the dragon, the old serpent,…
Job 40:5(v29)I have spoken once, and I will not answer; Yes, twice, but I will proceed no further.”
2 Corinthians 12:8(v29)Concerning this thing, I begged the Lord three times that it might depart from me.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv27–29That is, done wickedly.
That is, done wickedly.
But my sins hath been the cause of God’s wrath toward me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv27–29Job 33:27 He looketh upon men, and [if any]…
Job 33:27 He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;
Ver. 27. He looketh upon men] He looketh to see when any will repent and return unto him. Now Christ’s looks are often operative, and cause that which he looks after. A stroke from guilt broke Judas’s heart into despair; but a look from Christ broke Peter’s heart into tears.
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And if any say, I have sinned] So he say it penitently, as David and the prodigal; and not feignedly, as Saul; or forcedly, as Pharaoh; or desperately, as Judas. In men’s courts, saith Quintilian, it is best to say Non feci, to plead not guilty; but in God’s court it is better to say Ego feci, Guilty, Lord; mercy, Lord; and not to put God to his proofs, as they did, Jer 2:35; since he that hideth his sins shall not prosper, but he that confesseth and forsaketh them shall find mercy, Pro 28:13.
And perverted that which was right] Thus the true penitentiary layeth load upon himself, and aggravates his sins, whereof (saith Merlin) we have here a definition answerable to that of St John, 1Jn 3:4, "Sin is the transgression of the law." I have writhed from the right, saith he in the text. I have turned aside to crooked ways, and so have deserved to he led forth with the workers of iniquity, Psa 125:5; as cattle are to the slaughter, or malefactors to execution.
And it profited me not] Sin is an ill pay master, and sends home all her servants by weeping cross. The best that can come of it is shame, Rom 6:21, and godly sorrow, working repentance, 2Co 7:10, but usually the end of those things is death; this is the just hire of the least sin, Rom 6:23. It not only profiteth not (whatever it promiseth), but prejudiceth and proves pernicious. This penitent man thanks his sin for his late sickness, and yet thinks he hath escaped fair too; for so some render the text, Nec poenas condignas dedi, My punishment hath been less than my offence, Non aequale fuit. See Ezr 9:13, {See Trapp on "Ezr 9:13"}
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 Poole1685 · Public DomainOn vv27–29He looketh upon men; either,
He looketh upon men; either,
1. The sick man shall look upon and converse with mankind, his friends, or others, as he did before, and shall say, (as the following word is and may be rendered,)
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I have sinned, & c., i.e. he shall confess to them that God was not to be blamed, but that he, by his own sin and folly, did bring that evil upon himself. And then he shall acknowledge God’s great goodness to him, and shall add what follows in the next verse, He hath delivered my soul, &c., and my life, &c., as they render it. Or rather,
2. God diligently observes all mankind, and their several carriages, especially in sickness and distress.
If any say, I have sinned; if there be any man that sincerely saith thus, God hears it, and will pardon and heal him, as it follows.
Perverted that which was right; either,
1. I have judged perversely of the just and right ways of God, censuring his proceedings against me as too severe and rigorous, whereas in truth I only was to be blamed. Or,
2. I have perverted God’s righteous law by bending it, and making it comply with my crooked ways; or, I have swerved from the right and good way of God’s commands; or, I have made crooked paths. So he repeats in other words what he said in the former branch of the verse, I have sinned. It profited me not; I got no good by so doing, as I vainly promised myself; but I got much hurt by it, even diseases, and griefs, and extreme dangers. This was the just fruit of my sins. It is a meiosis, whereby less is said, and more is understood, of which we have seen many examples before.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v29We have here the conclusion of this first part…
We have here the conclusion of this first part of Elihu's discourse, in which, 1. He briefly sums up what he had said, showing that God's great and gracious design, in all the dispensations of his providence towards the children of men, is to save them from being for ever miserable and bring them to be for ever happy, Job 33:29, Job 33:30. All these things God is working with the children of men. He deals with them by conscience, by providences, by ministers, by mercies, by afflictions. He makes them sick, and makes them well again. All these are his operations; he has set the one over the other (Ecc 7:14), but his hand is in all; it is he that performs all the things for us. All providences are to be looked upon as God's workings with man, his strivings with him. He uses a variety of methods to do men good; if one affliction do not do the work, he will try another; if neither do, he will try a mercy; and he will send a messenger to interpret both. He often works such things as these twice, thrice; so it is in the original, referring to Job 33:14. He speaks once, yea, twice; if that prevail not, he works twice, yea, thrice; he changes his method (we have piped, we have mourned) returns again to the same method, repeats the same applications. Why does he take all this pains with man? It is to bring back his soul from the pit, Job 33:30. If God did not take more care of us than we do of ourselves, we should be miserable; we would destroy ourselves, but he would have us saved, and devises means, by his grace, to undo that by which we were undoing ourselves. The former method, by dream and vision, was to keep back the soul from the pit (Job 33:18), that is, to prevent sin, that we might not fall into it. This, by sickness and the word, is to bring back the soul, to recover those that have fallen into sin, that they may not lie still and perish in it. With respect to all that by repentance are brought back from the pit, it is that they may be enlightened with the light of the living, that they may have present comfort and everlasting happiness. Whom God saves from sin and hell, which are darkness, he will bring to heaven, the inheritance of the saints in light; and this he aims at in all his institutions and all his dispensations. Lord, what is man, that thou shouldst thus visit him! This should engage us to comply with God's designs, to work with him for our own good, and not to counter-work him. This will render those that perish for ever inexcusable, that so much was done to save them and they would not be healed. 2. He bespeaks Job's acceptance of what he had offered and begs of him to mark it well, Job 33:31. What is intended for our good challenges our regard. If Job will observe what is said, (1.) He is welcome to make what objections he can against it (Job 33:32): "If thou hast any thing to say for thyself, in thy own vindication, answer me; though I am fresh, and thou art spent, I will not run thee down with words: Speak, for I, desire to justify thee, and am not as thy other friends that desired to condemn thee." Elihu contends for truth, not, as they did, for victory. Note, Those we reprove we should desire to justify, and be glad to see them clear themselves from the imputations they lie under, and therefore give them all possible advantage and encouragement to do so. (2.) If he has nothing to say against what is said, Elihu lets him know that he has something more to say, which he desires him patiently to attend to (Job 33:33): Hold thy peace, and I will teach thee wisdom. Those that would both show wisdom and learn wisdom must hearken and keep silence, be swift to hear and slow to speak. Job was wise and good; but those that are so may yet be wiser and better, and must therefore set themselves to improve by the means of wisdom and grace.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv27–29He looketh upon men,.... According to our version, and…
He looketh upon men,.... According to our version, and other interpreters, the sense is, God looks upon men as he does on all men in general, their ways and their works; and particularly he takes notice of men under affliction, and observes how they behave; if they are penitent and confess their sins, he restores them to health, and does them good both in body and soul. But most carry the sense another way, and interpret it of the sick man recovered, who looks upon his friends and relations about him, and any others that come within his reach; of he goes about them, as Aben Ezra explains the word; or will accompany with men, as Mr. Broughton; or sets them in rows, as Gersom, in order, as at a levee, that he may the better address them; or he shall direct himself to them, as the Targum; or shall sing over them or before them, so Schultens (t); in a joyful manner, in an exulting strain, express himself, as follows; for the phrase,
and if any say (u), should be rendered, "and he shall say"; make the following confession of his acknowledgment of the goodness of God unto him;
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I have sinned; against God and man, and that has been the cause of all my afflictions; I am now sensible of it, and ingenuously own it:
and perverted that which was right: have not done that which is right in the sight of God, nor what is just and right between man and man; have perverted the right ways of God, swerved from his commandments, and gone into crooked paths, with the workers of iniquity; and declined from, or perverted, justice and judgment among men;
and it profiteth me not; as sin does not in the issue; though it promises profit and advantage, it does not yield it; but, on the contrary, much harm and mischief come by it.
(t) "cantabit super vel coram", Schultens. (u) "et dicat", V. L. Beza, Montanus, Mercerus, Michaelis, Schultens.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv28–29Life - His life which was endangered, shall be…
Life - His life which was endangered, shall be restored and continued. Yea, farther, God shall Deliver his soul from going into the pit of hell: and his life shall see the light, all good, in the vision and fruition of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv27–29Verse 27. He looketh upon men] אנשים anashim, wretched,…
Verse 27. He looketh upon men] אנשים anashim, wretched, fallen men. He shines into them, to convince them of sin; and if any, under this convincing light of God, say, I have sinned against heaven and before thee, and perverted the right - abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not - it was all vanity and vexation of spirit; ולא שוה לי velo shavah li, "and it was not equal to me," did not come up to my expectation, nor supply my wants: -
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv27, 29Job 33:27-28. He looketh upon men — God diligently…
Job 33:27-28. He looketh upon men — God diligently observes all mankind, and the conduct of every one, especially of every one in sickness and distress. If any say, I have sinned — If any one sincerely, humbly, and penitently confess and forsake his sins: I have perverted that which was right — I have judged perversely of the just and righteous ways of God, censuring his proceedings against me, as too rigorous and severe; whereas, in truth, I only was to be blamed; or I have swerved from the right and good way of God’s commands, and have made to myself crooked paths; and it profited me not — I got no good by so doing, as I vainly supposed I should, but got much hurt by it, and that both in body and mind, which was the just fruit of my sins. He will deliver his soul from going into the pit — The pit of hell: iniquity shall not be his everlasting ruin; and his life shall see the light — The light of this world, the light of the living, Job 33:30. His life, which was endangered, shall be restored and continued: yea, further, his life, his ever living and immortal soul, shall see and enjoy light, all good in the vision and fruition of God for ever.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv27–29He looketh upon men - Margin, “or, he shall…
He looketh upon men - Margin, “or, he shall look upon men, and say, I have sinned.” Umbreit renders this, Nun singt er jubelnd zu den Menschen - “now he sings joyfully among men.” So Noyes, “He shall sing among men, and say.” Prof. Lee “He shall fully consider or pronounce right to men, so that one shall say, I have sinned.” Coverdale, “Such a respect hath he unto men. Therefore let a man confess and say, I have offended.” The Septuagint renders it, Εἷτα τὸτε άπιμέμψεται ἄνθρωπος άυτος ἑαυτῳ Eita tote apomempsetai anthrōpos autos heautō, “then shall a man blame himself,” etc. These various renderings arise from the difference of signification attached to the Hebrew word ישׁר yāshor. According to our interpretation, it is derived from שׁיר shı̂yr, “to sing,” and then the meaning would be, “he sings before men,” and thus the reference would be to the sufferer, meaning that he would have occasion to rejoice among men. See Gesenius on the word. According to the other view, the word is derived from שׁור shûr, “to look round”; “to care for, or regard”; and according to this, the reference is to God, meaning that he carefully and attentively observes people in such circumstances, and, if he sees evidence that there is true penitence, he has compassion and saves. This idea certainly accords better with the scope of the passage than the former, and it seems to me is to be regarded as correct.
And if any say, I have sinned - Hebrew “And says,” that is, if the sufferer, under the pressure of his afflictions, is willing to confess his faults, then God is ready to show him mercy. This accords with what Elihu purposed to state of the design of afflictions, that they were intended to bring people to reflection, and to be a means of wholesome discipline. There is no doubt that he meant that all this should be understood by Job as applicable to himself, for he manifestly means to be understood as saying that he had not seen in him the evidence of a penitent mind, such as he supposed afflictions were designed to produce.
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And perverted that which was right - That is, in regard to operations and views of the divine government. He had held error, or had cherished wrong apprehensions of the divine character. Or it may mean, that he had dealt unjustly with people in his contact with them.
And it profited me not - The word used here (שׁוה shâvâh) means properly to be even or level; then to be equal, or of like value; and here may mean, that he now saw that it was no advantage to him to have done wickedly, since it brought upon him such a punishment, or the benefit which he received from his life of wickedness was no equivalent for the pain which he had been called to suffer in consequence of it. This is the common interpretation. Rosenmuller, however, suggests another, which is, that he designs by this language to express his sense of the divine mercy, and that it means “my afflictions are in no sense equal to my deserts. I have not been punished as I might justly have been, for God has interposed to spare me.” It seems to me, however, that the former interpretation accords best with the meaning of the words and the scope of the passage. It would then be the reflection of a man on the bed of suffering, that the course of life which brought him there had been attended with no advantage, but had been the means of plunging him into deserved sorrows. from which he could be rescued only by the grace of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v29Times, or often. God instructs man by visions, sickness,…
Times, or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, ver. 14. (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 Brown1871 · Public DomainOn vv27–29he looketh--God. Rather, with UMBREIT, "Now he (the restored…
he looketh--God. Rather, with UMBREIT, "Now he (the restored penitent) singeth joyfully (answering to "joy," Job 33:26; Psa 51:12) before men, and saith," &c. (Pro 25:20; Psa 66:16; Psa 116:14).
perverted--made the straight crooked: as Job had misrepresented God's character.
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profited--literally, "was made even" to me; rather, "My punishment was not commensurate with my sin" (so Zophar, Job 11:6); the reverse of what Job heretofore said (Job 16:17; Psa 103:10; Ezr 9:13).
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. Whedon1874 · Public DomainOn vv27, 2927, 28. THE SONG OF THE REDEEMED ONE —…
27, 28. THE SONG OF THE REDEEMED ONE — He singeth unto men and saith,
“I have sinned and perverted that which was right,
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And it was not requited unto me:
He hath redeemed my soul from going into the pit,
And my life rejoiceth in the light.”
“Openly, before all the people,” (Hirtzel,) he sings his short and comprehensive psalm of gratitude. Its minor note is the miserere of sin, its major note the triumphant view of the light of God’s countenance. Its closing thought is one of beauty; literally. “my [very] life sees in the light.” To see the light was, in the classics also, equivalent to live; while “leaving the light of the sun” was equivalent to death. Comp. the Iliad, Job_18:11. From going into the pit. See note, Job_33:18. His life shall see the light — (See above.) The beautiful sentiment of Elihu is among the many of the “Elihu section,” which unexpectedly interweave themselves with the main body of the work; as, for instance, this with Job_10:21-22. See Excursus VI, page 197. Instead of forebodings of darkness, such as tormented Job, (Job_10:21,) the redeemed penitent shall walk in the light. On Job_33:27-28 see a sermon by Tillotson, “The Unprofitableness of Sin in this Life an Argument for Repentance.”
27. And say — And sing. The verb is of the same meaning as in the inscription of Psalms 7; Pro_25:20, etc.
It profited me not — It was not requited to me. The Vulgate had the correct idea: “I did not receive according to my deserts.” Grace, instead of justice, is meted out to him. The reader may mark the resemblance between the confession of the penitent here and that of Job_42:6.
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 Colleges1878 · Public DomainOn vv27–2927, 28. The restored sinner’s thankfulness:
27, 28. The restored sinner’s thankfulness:
27. He singeth before men and saith,
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I sinned and perverted that which was right,
And it was not requited unto me;
28. He hath redeemed my soul from going into the pit,
And my life shall see the light.
On account of the construction the sense “singeth” is more probable than looketh upon of A. V., though the form of the word is unusual.
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 Readers1878 · Public DomainOn vv27–28(27) He looketh upon men, and if any say.—Rather,…
(27) He looketh upon men, and if any say.—Rather, He looketh upon men, and saith, I have sinned, &c.: that is the confession of the restored sinner. Some render it, He shall sing before men, but hardly so probably or appropriately.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv27–29He looketh upon men; rather, he (i.e. the restored…
He looketh upon men; rather, he (i.e. the restored penitent) singeth before men. He is jubilant, and confesses his former offences with a light heart, feeling that now he is pardoned and restored to God"s favour. And if any say, I have sinned, and perverted that which was right. This is altogether a mistranslation. The construction of the Hebrew is simple enough, and runs thus: And he (the penitent) saith, I have sinned and perverted that which was right. And it profited me not; i.e. "I gained nothing by my transgressions they brought me us advantage." Compare St. Paul"s inquiry, (Rom_6:21) "What fruit had ye then in those things whereof ye are now ashamed?" Some, however, translate, "And it was not requited to me," which also gives a good meaning
Vers. 27-30. The restored penitent.
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I THE CONDITION OF RESTORATION. The redeemed man is represented as chanting a grateful psalm in recognition of his merciful deliverance. In this psalm he both acknowledges his guilt and recognizes that he has not been treated as he deserves. Guilt is a fact to be first of all owned. There is no forgiveness without confession. Even when a man is forgiven, though God may put aside his guilt, the man cannot do so. The thought of what he has been delivered from heightens his gratitude while it deepens his humility.
II THE STATE OF RECOVERY. It is deliverance from death pit." Death is the natural penalty of sin. But when God forgives and restorers he does more than remit the penalty. Salvation is far more than this negative blessing. The sin has already poisoned the life of the sinner. Already he is "dead in trespasses and sins." Therefore he needs the gift of life. Now, this positive boon comes with the great restoration of souls in redemption. God, who first gave natural life, now gives spiritual life. Thus the blessing is internal and personal. It is not a change of the soul"s estate, but a regeneration of the soul itself.
III THE SOURCE OF REDEMPTION. God himself brings about the new, happy condition of the restored penitent. He could not restore himself; no creature in the universe could give him what he needs. For the evil was death, and the requirement was a gift of life. Only he who first created life, and who ever lives in all his creatures, can renew life. Regeneration implies a Divine energy. Those forms of religion which are satisfied with man as he is may dispense with any very marked activity on God"s side in religion; but when the ruin of man is acknowledged, the chief element in religion must be, not man"s devotion, but God"s salvation. Now, this is what we see in the Bible. There man appears in his sinfulness and helplessness, utterly unfit for heaven, or even for earthly life in its beauty and fruitfulness, and there God is seen as the mighty Deliverer coming to the rescale of his helpless child.
IV THE METHOD OF RENEWAL. Elihu has spoken of the Divine voices, the experience of chastisement, and the personal messenger. By these means God reaches man. What else is done is not so fully seen here as in the later revelation of the New Testament, in which we discover the cross of Christ as the root of man"s new life. But throughout God"s dealings with man in all ages it has been apparent that there are various processes of spiritual experience through which God leads returning penitents. Therefore, if the present process is dark and mysterious and even painful, we have great encouragements for submitting to it with more than patient faith, with joyous hope, looking to the end which is, "to bring back his soul from the pit, to be enlightened with the light of the living. 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 Illustrator1887 · Public DomainOn vv27, 29He looketh upon men.
Job_33:27-28
He looketh upon men.
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A penitential spirit
The text--
I. Presents to us the extent of the Divine inspection. He looketh upon men. Gods omniscience ought to make us adore and tremble. He watches over mens actions, and there is no darkness or shadow of death where the workers of iniquity may hide themselves from His eye. He looks upon men universally. He sees them all at one glance, in one view.
II. Unfolds the language of unfeigned repentance. Here God fixes His eyes upon one who says, I have sinned. The man who makes a confession like this is far better in the sight of God than he who says he has no sin, and deceives himself. Here is--
1. A confession of having by sin offended against God. Wherever the Spirit of God has begun to work upon the soul, there will be this sense of unworthiness, this conviction of sin.
2. A confession of having abused the best of blessings. I have perverted that which was right. That is, Thy holy providence gave me many and peculiar favours, which I employed to a bad purpose, or entirely neglected.
3. A confession of having experienced disappointment in the ways of sin. I have done all this, and it profiteth me not. Every penitent can testify that the way of transgressors is hard.
III. Discovers the triumph of retaking grace. This humble penitent who looks to the Redeemer, obtains grace in His sight; for the Lord--
1. prevents his soul from enduring eternal perdition.
2. Raises him to the everlasting enjoyment of Divine illumination. Learn--
(1) The richness of Gods pardoning mercy, extending even to sins of perverseness.
(2) The madness of impenitent sinners; they must be banished to the pit, never to see the light.
(3) The importance of imploring daily a penitential spirit. We sin daily; therefore beg always for mercy. (T. Spencer.)
Repentance
Three points arising out of the text.
I. The fact that God looketh upon man. This is the doctrine of Gods omniscience. Go wheresoever we may, whether in the crowd or in solitude, we can never escape from the eye of God. He sees the very thoughts of our hearts; He reads the motives from which actions spring. This is a very marvellous truth--it almost baffles our comprehension. The eye of God is not only upon us, it is upon the entire universe. This must be a necessary attribute of God. How should God govern the world if He were not able at one glance to scan the thoughts and actions of all mankind?
II. The character of a true penitent. This includes--
1. The personal consciousness of sin. Sin brought home to the individual, sin acknowledged--sin confessed as a burden resting upon the individual himself; not merely a burden shared in common with others.
2. The absence of all self-excusing. I have perverted that which was right. An insincere penitent will always endeavour rather to palliate his fault than otherwise; to extenuate his trespass, The true penitent is rather ready to aggravate than to extenuate the sins of which he is conscious.
3. Hopeless dissatisfaction. It profiteth me not. Every transgressor of God must be brought, at one time or another, to exclaim, It profiteth me not. Sin always comes with the offer of profit. The temptation to transgress would fall powerless if it were not accompanied with the bribe of some prospective advantage.
III. The blessed effects following true repentance. Two things--
1. Deliverance from condemnation He will deliver his soul from going into the pit. This speaks of full and complete forgiveness.
2. Translation to reward. His life shall see the light. He shall be translated to everlasting life. (Bishop Boyd Carpenter.)
God looking upon men
Whether God visits with affliction, with adversity, or prosperity, yet all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living.
I. He looketh upon man. As a Creator. As the Governor of the world. As a holy Being. As the Judge of men. As a compassionate parent looks upon his family.
II. The penitent man looking up to God.
1. I have sinned. This supposes reflection. I thought on my ways. This supposes self-abhorrence. Woe is me, for I am undone. This supposes godly sorrow, sorrow for sin. I have sinned. My sin has brought misery and evil upon myself, and exposed me to future punishment.
2. And perverted that which was right. These words may be considered in reference to the dispensations of providence, whether prosperous or adverse. They are perverted by man. Man perverteth his way as to opinion; as to moral practice; for interest or gain, as well as pleasure.
III. The merciful determination of God in behalf of the penitent. He will deliver his soul from going down to the pit, and his life shall see the light. These expressions are sometimes used for deliverance from natural death to life and health. Sometimes these expressions are used figuratively for deliverance from distress, and restoration to happiness. God will hear our cry, and deliver us out of all our troubles. (J. Walker, D. D.)
The penitent pardoned
True repentance begins in conviction, awakens contrition, leads to confession, and ends in conversion. Many encouragements are given to sinners to repent.
I. God sees the conduct of penitent sinners.
1. God looks upon men universally. Our power of vision is limited. God sees all things.
2. God looks upon men individually. No man can hide from God.
II. God hears the confession of penitent sinners. Many have sinned who do not admit their sinfulness; many confess their sins who do not forsake them.
1. The true penitent confesses his sins. The penitents confession is full, free, and sincere.
2. The true penitent acknowledges his folly. We have perverted our spiritual blessings.
3. The true penitent admits his disappointment. Sin is a great blunder. There is no satisfaction in sin.
III. God delivers the soul of penitent sinners. God knows the backwardness of the trembling penitent, and seeks to encourage him with the fullest assurance of pardon.
1. God saves the penitent from eternal death.
2. God rewards the penitent with eternal life. (J. T. Woodhouse.)
The penitents creed
There is the whole philosophy of penitence in the text.
I. The creed of penitence.
1. An absolute good and evil, right and wrong. There are those in whose sight the burden of a guilty conscience is but a bad form of hypochondria. While the world lasts, the penitents creed will express the conviction and reefing of mankind.
2. I have perverted that which is right. This is the second article of the penitents confession of faith. No man knows what I means, but the man who has felt himself isolated from God by transgression. According to the pantheistic philosophy, there is, strictly speaking, no such thing as sin. Man sins like a sullen dog, or a vicious horse.
3. And it profited me not. The wages of sin is death. If any other confession than this of the text were possible for a sinner in the long run, and after full experience of an evil way, it would simply mean that the righteous God had ceased to be the ruler of the world.
II. The confession of penitence. If any say, I have sinned. That implies fundamentally that evil is not of God. God has made a being capable of sin, but God has not made sin. Saying to God, I have sinned, is essential to complete forgiveness; on what ground of reason does this necessity rest? If a man is convinced, is not that sufficient? God demands confession.
1. Confession alone makes the penitence complete.
2. Confession alone re-establishes that filial relation, without which the penitence can have no lasting fruits,
III. The fruits of confession through the abounding mercy and love of God. The fruits here set forth are two fold. He will deliver his soul from going into the pit, and his life shall see the light. A glory shall gild its path, even through this weary wilderness of discipline. (J. Baldwin Brown, B. A.)
Jehovahs look of love
I. Gods merciful regard to man. He looketh upon man. The looking upon man is not of a general kind; it is expressive of that kind, benignant attention which has immediate respect to the welfare of its objects. It is not the scrutinising look of a hard and rigorous taskmaster, who feels a pleasure in finding out a fault; it is the look of a Father, who, though when He sees evil may not and cannot suffer it to pass unnoticed, desires to behold nothing but what is right, and affectionately fixes His eyes upon the least sign of a favourable kind in the conduct of His child.
II. What God expects from man. He looks to discover a humbled, penitent state of heart. All morality, and all that is called religion which is not founded on a sense of guilt, and which does not rise from humiliation for sin, is but a splendid delusion, a mere form, and shadow, and mockery of piety. There must be the full, open, frank acknowledgment of guilt. Confession is the first, proper, natural language of repentance. When your minds are deeply humbled, you will not only confess that you have sinned, but you will feel and acknowledge too that it profited you not.
III. The blessings which God imparts to those who comply with this demand. He will deliver his soul from going down into the pit, and his life shall see the light. It is not certain Elihu meant more than that humiliation before God would he the means of preserving Jobs life, and of restoring him to his former peace and prosperity. We can have no difficulty in giving to the language a much wider and more general meaning. Beyond the grave there is a deeper and more awful pit. But there is now no condemnation to the humble and believing penitent. (Stephen Bridge, M. A.)
God waiting to discover repentance, and to accept the penitent
1. Gods eye is fixed upon every individual of the family of man. The very opposite sentiment, the negation of this truth, was maintained by some of the most eminent heathen philosophers. Their notions of the Deity were such as led them to conceive it impossible that He should be in any way concerned with the things of this our world.
2. What God specially looks for is a full confession of sin.
(1) An acknowledgment of sins essential guilt, as a perversion of that which is right.
(2) Confession of the actual fact of sin.
(3) Acknowledgment of its disappointing and deceptive folly.
3. Such penitent confession shall turn to our unspeakable advantage. Learn then to view the confession of sin as a duty of the first importance. The language of confession in our text every living being has reason to make his own. (Robert Eden, M. A.)
The unprofitableness of sin in this life an argument for repentance
The great folly and perverseness of human nature is in nothing more apparent than in this, that when in all other things men are generally led and governed by their interests, and can hardly be imposed on by any art, or persuaded by any solicitation, to act plainly contrary to it; yet, in matter of their sin and duty, they have little or no regard to it. Of this every sinner, when he comes to himself and considers what he hath done, is abundantly convinced. In these words is a great blessing and benefit promised on Gods part, and a condition required on our part.
1. A penitent confession of our sins to God.
2. A true contrition for our sin; not only for fear of the pernicious consequences of sin, but from a just sense of the evil nature of sin, and the fault and offence of it against God.
3. Here is a description of the evil nature of sin--it is a perverting of that which is right. Sin is a perverting of the constitution and appointment of God, and of the nature and order of things. When we do that which is right, we act agreeably to the design and frame of our beings; we do what becomes us; but sin perverts the nature of things and puts them out of course.
4. An acknowledgment of the mischievous and pernicious consequences of sin. This is not only true as to the final issue and event of an evil course in the other world, but even in respect of this world and the present life, the practice of some sins is plainly mischievous to the temporal interests of men; that others are wholly unprofitable.
Reflections--
1. What has been said upon this argument ought particularly to move those who have so great a consideration of this present life, and the temporal happiness of it, that the practice of all virtues is a friend to their temporal as well as eternal welfare, and all vice is an enemy to both.
2. This likewise takes off all manner of excuse from sin and vice. It pretends not to serve the soul, and to profit our future happiness in another world; and if it be an enemy also to our present welfare in this world, what is there to be said for it?
3. All the arguments used to convince men of the folly of a wicked course, are so many strong and unanswerable reasons for repentance. Men make mistakes about repentance. Some make the great force and virtue of it to consist, not so much in the resolution of the penitent, as in the absolution of the priest. Some make repentance to consist in the bare resolution of amendment, though it never has its effect. (J. Tillotson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv27, 29General Information:
General Information:
Elihu continues speaking to Job.
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but my sin was not punished
This can be stated in active form. AT: "but God did not punish me for sinning" (See: Active or Passive)
rescued my soul from going down into the pit
Here the person is referred to by his "soul." AT: "rescued me from dying and going to the pit" (See: Synecdoche)
the pit
The place where people go when they die is referred to here as "the pit." AT: "the place where dead people are" (See: Metaphor)
my life will continue to see light
Here the person is represented by his "life." Also, living is spoken of as seeing the light. AT: "I will continue to live and see the daylight" or "I will continue to live" (See: Metonymy and Metaphor)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv27–29 That is, done wickedly.
That is, done wickedly.
But my sins hath been the cause of God’s wrath toward me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv27–29 Job 33:27 He looketh upon men, and [if any]…
Job 33:27 He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;
Ver. 27. He looketh upon men] He looketh to see when any will repent and return unto him. Now Christ’s looks are often operative, and cause that which he looks after. A stroke from guilt broke Judas’s heart into despair; but a look from Christ broke Peter’s heart into tears.
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And if any say, I have sinned] So he say it penitently, as David and the prodigal; and not feignedly, as Saul; or forcedly, as Pharaoh; or desperately, as Judas. In men’s courts, saith Quintilian, it is best to say Non feci, to plead not guilty; but in God’s court it is better to say Ego feci, Guilty, Lord; mercy, Lord; and not to put God to his proofs, as they did, Jer 2:35; since he that hideth his sins shall not prosper, but he that confesseth and forsaketh them shall find mercy, Pro 28:13.
And perverted that which was right] Thus the true penitentiary layeth load upon himself, and aggravates his sins, whereof (saith Merlin) we have here a definition answerable to that of St John, 1Jn 3:4, "Sin is the transgression of the law." I have writhed from the right, saith he in the text. I have turned aside to crooked ways, and so have deserved to he led forth with the workers of iniquity, Psa 125:5; as cattle are to the slaughter, or malefactors to execution.
And it profited me not] Sin is an ill pay master, and sends home all her servants by weeping cross. The best that can come of it is shame, Rom 6:21, and godly sorrow, working repentance, 2Co 7:10, but usually the end of those things is death; this is the just hire of the least sin, Rom 6:23. It not only profiteth not (whatever it promiseth), but prejudiceth and proves pernicious. This penitent man thanks his sin for his late sickness, and yet thinks he hath escaped fair too; for so some render the text, Nec poenas condignas dedi, My punishment hath been less than my offence, Non aequale fuit. See Ezr 9:13, {See Trapp on "Ezr 9:13"}
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 vv27–29 He looketh upon men; either,
He looketh upon men; either,
1. The sick man shall look upon and converse with mankind, his friends, or others, as he did before, and shall say, (as the following word is and may be rendered,)
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I have sinned, & c., i.e. he shall confess to them that God was not to be blamed, but that he, by his own sin and folly, did bring that evil upon himself. And then he shall acknowledge God’s great goodness to him, and shall add what follows in the next verse, He hath delivered my soul, &c., and my life, &c., as they render it. Or rather,
2. God diligently observes all mankind, and their several carriages, especially in sickness and distress.
If any say, I have sinned; if there be any man that sincerely saith thus, God hears it, and will pardon and heal him, as it follows.
Perverted that which was right; either,
1. I have judged perversely of the just and right ways of God, censuring his proceedings against me as too severe and rigorous, whereas in truth I only was to be blamed. Or,
2. I have perverted God’s righteous law by bending it, and making it comply with my crooked ways; or, I have swerved from the right and good way of God’s commands; or, I have made crooked paths. So he repeats in other words what he said in the former branch of the verse, I have sinned. It profited me not; I got no good by so doing, as I vainly promised myself; but I got much hurt by it, even diseases, and griefs, and extreme dangers. This was the just fruit of my sins. It is a meiosis, whereby less is said, and more is understood, of which we have seen many examples before.
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 v29 We have here the conclusion of this first part…
We have here the conclusion of this first part of Elihu's discourse, in which, 1. He briefly sums up what he had said, showing that God's great and gracious design, in all the dispensations of his providence towards the children of men, is to save them from being for ever miserable and bring them to be for ever happy, Job 33:29, Job 33:30. All these things God is working with the children of men. He deals with them by conscience, by providences, by ministers, by mercies, by afflictions. He makes them sick, and makes them well again. All these are his operations; he has set the one over the other (Ecc 7:14), but his hand is in all; it is he that performs all the things for us. All providences are to be looked upon as God's workings with man, his strivings with him. He uses a variety of methods to do men good; if one affliction do not do the work, he will try another; if neither do, he will try a mercy; and he will send a messenger to interpret both. He often works such things as these twice, thrice; so it is in the original, referring to Job 33:14. He speaks once, yea, twice; if that prevail not, he works twice, yea, thrice; he changes his method (we have piped, we have mourned) returns again to the same method, repeats the same applications. Why does he take all this pains with man? It is to bring back his soul from the pit, Job 33:30. If God did not take more care of us than we do of ourselves, we should be miserable; we would destroy ourselves, but he would have us saved, and devises means, by his grace, to undo that by which we were undoing ourselves. The former method, by dream and vision, was to keep back the soul from the pit (Job 33:18), that is, to prevent sin, that we might not fall into it. This, by sickness and the word, is to bring back the soul, to recover those that have fallen into sin, that they may not lie still and perish in it. With respect to all that by repentance are brought back from the pit, it is that they may be enlightened with the light of the living, that they may have present comfort and everlasting happiness. Whom God saves from sin and hell, which are darkness, he will bring to heaven, the inheritance of the saints in light; and this he aims at in all his institutions and all his dispensations. Lord, what is man, that thou shouldst thus visit him! This should engage us to comply with God's designs, to work with him for our own good, and not to counter-work him. This will render those that perish for ever inexcusable, that so much was done to save them and they would not be healed. 2. He bespeaks Job's acceptance of what he had offered and begs of him to mark it well, Job 33:31. What is intended for our good challenges our regard. If Job will observe what is said, (1.) He is welcome to make what objections he can against it (Job 33:32): "If thou hast any thing to say for thyself, in thy own vindication, answer me; though I am fresh, and thou art spent, I will not run thee down with words: Speak, for I, desire to justify thee, and am not as thy other friends that desired to condemn thee." Elihu contends for truth, not, as they did, for victory. Note, Those we reprove we should desire to justify, and be glad to see them clear themselves from the imputations they lie under, and therefore give them all possible advantage and encouragement to do so. (2.) If he has nothing to say against what is said, Elihu lets him know that he has something more to say, which he desires him patiently to attend to (Job 33:33): Hold thy peace, and I will teach thee wisdom. Those that would both show wisdom and learn wisdom must hearken and keep silence, be swift to hear and slow to speak. Job was wise and good; but those that are so may yet be wiser and better, and must therefore set themselves to improve by the means of wisdom and grace.
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 vv27–29 He looketh upon men,.... According to our version, and…
He looketh upon men,.... According to our version, and other interpreters, the sense is, God looks upon men as he does on all men in general, their ways and their works; and particularly he takes notice of men under affliction, and observes how they behave; if they are penitent and confess their sins, he restores them to health, and does them good both in body and soul. But most carry the sense another way, and interpret it of the sick man recovered, who looks upon his friends and relations about him, and any others that come within his reach; of he goes about them, as Aben Ezra explains the word; or will accompany with men, as Mr. Broughton; or sets them in rows, as Gersom, in order, as at a levee, that he may the better address them; or he shall direct himself to them, as the Targum; or shall sing over them or before them, so Schultens (t); in a joyful manner, in an exulting strain, express himself, as follows; for the phrase,
and if any say (u), should be rendered, "and he shall say"; make the following confession of his acknowledgment of the goodness of God unto him;
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I have sinned; against God and man, and that has been the cause of all my afflictions; I am now sensible of it, and ingenuously own it:
and perverted that which was right: have not done that which is right in the sight of God, nor what is just and right between man and man; have perverted the right ways of God, swerved from his commandments, and gone into crooked paths, with the workers of iniquity; and declined from, or perverted, justice and judgment among men;
and it profiteth me not; as sin does not in the issue; though it promises profit and advantage, it does not yield it; but, on the contrary, much harm and mischief come by it.
(t) "cantabit super vel coram", Schultens. (u) "et dicat", V. L. Beza, Montanus, Mercerus, Michaelis, Schultens.
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 vv28–29 Life - His life which was endangered, shall be…
Life - His life which was endangered, shall be restored and continued. Yea, farther, God shall Deliver his soul from going into the pit of hell: and his life shall see the light, all good, in the vision and fruition of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27–29 Verse 27. He looketh upon men] אנשים anashim, wretched,…
Verse 27. He looketh upon men] אנשים anashim, wretched, fallen men. He shines into them, to convince them of sin; and if any, under this convincing light of God, say, I have sinned against heaven and before thee, and perverted the right - abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not - it was all vanity and vexation of spirit; ולא שוה לי velo shavah li, "and it was not equal to me," did not come up to my expectation, nor supply my wants: -
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 vv27, 29 Job 33:27-28. He looketh upon men — God diligently…
Job 33:27-28. He looketh upon men — God diligently observes all mankind, and the conduct of every one, especially of every one in sickness and distress. If any say, I have sinned — If any one sincerely, humbly, and penitently confess and forsake his sins: I have perverted that which was right — I have judged perversely of the just and righteous ways of God, censuring his proceedings against me, as too rigorous and severe; whereas, in truth, I only was to be blamed; or I have swerved from the right and good way of God’s commands, and have made to myself crooked paths; and it profited me not — I got no good by so doing, as I vainly supposed I should, but got much hurt by it, and that both in body and mind, which was the just fruit of my sins. He will deliver his soul from going into the pit — The pit of hell: iniquity shall not be his everlasting ruin; and his life shall see the light — The light of this world, the light of the living, Job 33:30. His life, which was endangered, shall be restored and continued: yea, further, his life, his ever living and immortal soul, shall see and enjoy light, all good in the vision and fruition of God for ever.
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 vv27–29 He looketh upon men - Margin, “or, he shall…
He looketh upon men - Margin, “or, he shall look upon men, and say, I have sinned.” Umbreit renders this, Nun singt er jubelnd zu den Menschen - “now he sings joyfully among men.” So Noyes, “He shall sing among men, and say.” Prof. Lee “He shall fully consider or pronounce right to men, so that one shall say, I have sinned.” Coverdale, “Such a respect hath he unto men. Therefore let a man confess and say, I have offended.” The Septuagint renders it, Εἷτα τὸτε άπιμέμψεται ἄνθρωπος άυτος ἑαυτῳ Eita tote apomempsetai anthrōpos autos heautō, “then shall a man blame himself,” etc. These various renderings arise from the difference of signification attached to the Hebrew word ישׁר yāshor. According to our interpretation, it is derived from שׁיר shı̂yr, “to sing,” and then the meaning would be, “he sings before men,” and thus the reference would be to the sufferer, meaning that he would have occasion to rejoice among men. See Gesenius on the word. According to the other view, the word is derived from שׁור shûr, “to look round”; “to care for, or regard”; and according to this, the reference is to God, meaning that he carefully and attentively observes people in such circumstances, and, if he sees evidence that there is true penitence, he has compassion and saves. This idea certainly accords better with the scope of the passage than the former, and it seems to me is to be regarded as correct.
And if any say, I have sinned - Hebrew “And says,” that is, if the sufferer, under the pressure of his afflictions, is willing to confess his faults, then God is ready to show him mercy. This accords with what Elihu purposed to state of the design of afflictions, that they were intended to bring people to reflection, and to be a means of wholesome discipline. There is no doubt that he meant that all this should be understood by Job as applicable to himself, for he manifestly means to be understood as saying that he had not seen in him the evidence of a penitent mind, such as he supposed afflictions were designed to produce.
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And perverted that which was right - That is, in regard to operations and views of the divine government. He had held error, or had cherished wrong apprehensions of the divine character. Or it may mean, that he had dealt unjustly with people in his contact with them.
And it profited me not - The word used here (שׁוה shâvâh) means properly to be even or level; then to be equal, or of like value; and here may mean, that he now saw that it was no advantage to him to have done wickedly, since it brought upon him such a punishment, or the benefit which he received from his life of wickedness was no equivalent for the pain which he had been called to suffer in consequence of it. This is the common interpretation. Rosenmuller, however, suggests another, which is, that he designs by this language to express his sense of the divine mercy, and that it means “my afflictions are in no sense equal to my deserts. I have not been punished as I might justly have been, for God has interposed to spare me.” It seems to me, however, that the former interpretation accords best with the meaning of the words and the scope of the passage. It would then be the reflection of a man on the bed of suffering, that the course of life which brought him there had been attended with no advantage, but had been the means of plunging him into deserved sorrows. from which he could be rescued only by the grace of God.
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 v29 Times, or often. God instructs man by visions, sickness,…
Times, or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, ver. 14. (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 vv27–29 he looketh--God. Rather, with UMBREIT, "Now he (the restored…
he looketh--God. Rather, with UMBREIT, "Now he (the restored penitent) singeth joyfully (answering to "joy," Job 33:26; Psa 51:12) before men, and saith," &c. (Pro 25:20; Psa 66:16; Psa 116:14).
perverted--made the straight crooked: as Job had misrepresented God's character.
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profited--literally, "was made even" to me; rather, "My punishment was not commensurate with my sin" (so Zophar, Job 11:6); the reverse of what Job heretofore said (Job 16:17; Psa 103:10; Ezr 9:13).
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 vv27, 29 27, 28. THE SONG OF THE REDEEMED ONE —…
27, 28. THE SONG OF THE REDEEMED ONE — He singeth unto men and saith,
“I have sinned and perverted that which was right,
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And it was not requited unto me:
He hath redeemed my soul from going into the pit,
And my life rejoiceth in the light.”
“Openly, before all the people,” (Hirtzel,) he sings his short and comprehensive psalm of gratitude. Its minor note is the miserere of sin, its major note the triumphant view of the light of God’s countenance. Its closing thought is one of beauty; literally. “my [very] life sees in the light.” To see the light was, in the classics also, equivalent to live; while “leaving the light of the sun” was equivalent to death. Comp. the Iliad, Job_18:11. From going into the pit. See note, Job_33:18. His life shall see the light — (See above.) The beautiful sentiment of Elihu is among the many of the “Elihu section,” which unexpectedly interweave themselves with the main body of the work; as, for instance, this with Job_10:21-22. See Excursus VI, page 197. Instead of forebodings of darkness, such as tormented Job, (Job_10:21,) the redeemed penitent shall walk in the light. On Job_33:27-28 see a sermon by Tillotson, “The Unprofitableness of Sin in this Life an Argument for Repentance.”
27. And say — And sing. The verb is of the same meaning as in the inscription of Psalms 7; Pro_25:20, etc.
It profited me not — It was not requited to me. The Vulgate had the correct idea: “I did not receive according to my deserts.” Grace, instead of justice, is meted out to him. The reader may mark the resemblance between the confession of the penitent here and that of Job_42:6.
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 vv27–29 27, 28. The restored sinner’s thankfulness:
27, 28. The restored sinner’s thankfulness:
27. He singeth before men and saith,
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I sinned and perverted that which was right,
And it was not requited unto me;
28. He hath redeemed my soul from going into the pit,
And my life shall see the light.
On account of the construction the sense “singeth” is more probable than looketh upon of A. V., though the form of the word is unusual.
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 vv27–28 (27) He looketh upon men, and if any say.—Rather,…
(27) He looketh upon men, and if any say.—Rather, He looketh upon men, and saith, I have sinned, &c.: that is the confession of the restored sinner. Some render it, He shall sing before men, but hardly so probably or appropriately.
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 vv27–29 He looketh upon men; rather, he (i.e. the restored…
He looketh upon men; rather, he (i.e. the restored penitent) singeth before men. He is jubilant, and confesses his former offences with a light heart, feeling that now he is pardoned and restored to God"s favour. And if any say, I have sinned, and perverted that which was right. This is altogether a mistranslation. The construction of the Hebrew is simple enough, and runs thus: And he (the penitent) saith, I have sinned and perverted that which was right. And it profited me not; i.e. "I gained nothing by my transgressions they brought me us advantage." Compare St. Paul"s inquiry, (Rom_6:21) "What fruit had ye then in those things whereof ye are now ashamed?" Some, however, translate, "And it was not requited to me," which also gives a good meaning
Vers. 27-30. The restored penitent.
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I THE CONDITION OF RESTORATION. The redeemed man is represented as chanting a grateful psalm in recognition of his merciful deliverance. In this psalm he both acknowledges his guilt and recognizes that he has not been treated as he deserves. Guilt is a fact to be first of all owned. There is no forgiveness without confession. Even when a man is forgiven, though God may put aside his guilt, the man cannot do so. The thought of what he has been delivered from heightens his gratitude while it deepens his humility.
II THE STATE OF RECOVERY. It is deliverance from death pit." Death is the natural penalty of sin. But when God forgives and restorers he does more than remit the penalty. Salvation is far more than this negative blessing. The sin has already poisoned the life of the sinner. Already he is "dead in trespasses and sins." Therefore he needs the gift of life. Now, this positive boon comes with the great restoration of souls in redemption. God, who first gave natural life, now gives spiritual life. Thus the blessing is internal and personal. It is not a change of the soul"s estate, but a regeneration of the soul itself.
III THE SOURCE OF REDEMPTION. God himself brings about the new, happy condition of the restored penitent. He could not restore himself; no creature in the universe could give him what he needs. For the evil was death, and the requirement was a gift of life. Only he who first created life, and who ever lives in all his creatures, can renew life. Regeneration implies a Divine energy. Those forms of religion which are satisfied with man as he is may dispense with any very marked activity on God"s side in religion; but when the ruin of man is acknowledged, the chief element in religion must be, not man"s devotion, but God"s salvation. Now, this is what we see in the Bible. There man appears in his sinfulness and helplessness, utterly unfit for heaven, or even for earthly life in its beauty and fruitfulness, and there God is seen as the mighty Deliverer coming to the rescale of his helpless child.
IV THE METHOD OF RENEWAL. Elihu has spoken of the Divine voices, the experience of chastisement, and the personal messenger. By these means God reaches man. What else is done is not so fully seen here as in the later revelation of the New Testament, in which we discover the cross of Christ as the root of man"s new life. But throughout God"s dealings with man in all ages it has been apparent that there are various processes of spiritual experience through which God leads returning penitents. Therefore, if the present process is dark and mysterious and even painful, we have great encouragements for submitting to it with more than patient faith, with joyous hope, looking to the end which is, "to bring back his soul from the pit, to be enlightened with the light of the living. 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 vv27, 29 He looketh upon men.
Job_33:27-28
He looketh upon men.
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A penitential spirit
The text--
I. Presents to us the extent of the Divine inspection. He looketh upon men. Gods omniscience ought to make us adore and tremble. He watches over mens actions, and there is no darkness or shadow of death where the workers of iniquity may hide themselves from His eye. He looks upon men universally. He sees them all at one glance, in one view.
II. Unfolds the language of unfeigned repentance. Here God fixes His eyes upon one who says, I have sinned. The man who makes a confession like this is far better in the sight of God than he who says he has no sin, and deceives himself. Here is--
1. A confession of having by sin offended against God. Wherever the Spirit of God has begun to work upon the soul, there will be this sense of unworthiness, this conviction of sin.
2. A confession of having abused the best of blessings. I have perverted that which was right. That is, Thy holy providence gave me many and peculiar favours, which I employed to a bad purpose, or entirely neglected.
3. A confession of having experienced disappointment in the ways of sin. I have done all this, and it profiteth me not. Every penitent can testify that the way of transgressors is hard.
III. Discovers the triumph of retaking grace. This humble penitent who looks to the Redeemer, obtains grace in His sight; for the Lord--
1. prevents his soul from enduring eternal perdition.
2. Raises him to the everlasting enjoyment of Divine illumination. Learn--
(1) The richness of Gods pardoning mercy, extending even to sins of perverseness.
(2) The madness of impenitent sinners; they must be banished to the pit, never to see the light.
(3) The importance of imploring daily a penitential spirit. We sin daily; therefore beg always for mercy. (T. Spencer.)
Repentance
Three points arising out of the text.
I. The fact that God looketh upon man. This is the doctrine of Gods omniscience. Go wheresoever we may, whether in the crowd or in solitude, we can never escape from the eye of God. He sees the very thoughts of our hearts; He reads the motives from which actions spring. This is a very marvellous truth--it almost baffles our comprehension. The eye of God is not only upon us, it is upon the entire universe. This must be a necessary attribute of God. How should God govern the world if He were not able at one glance to scan the thoughts and actions of all mankind?
II. The character of a true penitent. This includes--
1. The personal consciousness of sin. Sin brought home to the individual, sin acknowledged--sin confessed as a burden resting upon the individual himself; not merely a burden shared in common with others.
2. The absence of all self-excusing. I have perverted that which was right. An insincere penitent will always endeavour rather to palliate his fault than otherwise; to extenuate his trespass, The true penitent is rather ready to aggravate than to extenuate the sins of which he is conscious.
3. Hopeless dissatisfaction. It profiteth me not. Every transgressor of God must be brought, at one time or another, to exclaim, It profiteth me not. Sin always comes with the offer of profit. The temptation to transgress would fall powerless if it were not accompanied with the bribe of some prospective advantage.
III. The blessed effects following true repentance. Two things--
1. Deliverance from condemnation He will deliver his soul from going into the pit. This speaks of full and complete forgiveness.
2. Translation to reward. His life shall see the light. He shall be translated to everlasting life. (Bishop Boyd Carpenter.)
God looking upon men
Whether God visits with affliction, with adversity, or prosperity, yet all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living.
I. He looketh upon man. As a Creator. As the Governor of the world. As a holy Being. As the Judge of men. As a compassionate parent looks upon his family.
II. The penitent man looking up to God.
1. I have sinned. This supposes reflection. I thought on my ways. This supposes self-abhorrence. Woe is me, for I am undone. This supposes godly sorrow, sorrow for sin. I have sinned. My sin has brought misery and evil upon myself, and exposed me to future punishment.
2. And perverted that which was right. These words may be considered in reference to the dispensations of providence, whether prosperous or adverse. They are perverted by man. Man perverteth his way as to opinion; as to moral practice; for interest or gain, as well as pleasure.
III. The merciful determination of God in behalf of the penitent. He will deliver his soul from going down to the pit, and his life shall see the light. These expressions are sometimes used for deliverance from natural death to life and health. Sometimes these expressions are used figuratively for deliverance from distress, and restoration to happiness. God will hear our cry, and deliver us out of all our troubles. (J. Walker, D. D.)
The penitent pardoned
True repentance begins in conviction, awakens contrition, leads to confession, and ends in conversion. Many encouragements are given to sinners to repent.
I. God sees the conduct of penitent sinners.
1. God looks upon men universally. Our power of vision is limited. God sees all things.
2. God looks upon men individually. No man can hide from God.
II. God hears the confession of penitent sinners. Many have sinned who do not admit their sinfulness; many confess their sins who do not forsake them.
1. The true penitent confesses his sins. The penitents confession is full, free, and sincere.
2. The true penitent acknowledges his folly. We have perverted our spiritual blessings.
3. The true penitent admits his disappointment. Sin is a great blunder. There is no satisfaction in sin.
III. God delivers the soul of penitent sinners. God knows the backwardness of the trembling penitent, and seeks to encourage him with the fullest assurance of pardon.
1. God saves the penitent from eternal death.
2. God rewards the penitent with eternal life. (J. T. Woodhouse.)
The penitents creed
There is the whole philosophy of penitence in the text.
I. The creed of penitence.
1. An absolute good and evil, right and wrong. There are those in whose sight the burden of a guilty conscience is but a bad form of hypochondria. While the world lasts, the penitents creed will express the conviction and reefing of mankind.
2. I have perverted that which is right. This is the second article of the penitents confession of faith. No man knows what I means, but the man who has felt himself isolated from God by transgression. According to the pantheistic philosophy, there is, strictly speaking, no such thing as sin. Man sins like a sullen dog, or a vicious horse.
3. And it profited me not. The wages of sin is death. If any other confession than this of the text were possible for a sinner in the long run, and after full experience of an evil way, it would simply mean that the righteous God had ceased to be the ruler of the world.
II. The confession of penitence. If any say, I have sinned. That implies fundamentally that evil is not of God. God has made a being capable of sin, but God has not made sin. Saying to God, I have sinned, is essential to complete forgiveness; on what ground of reason does this necessity rest? If a man is convinced, is not that sufficient? God demands confession.
1. Confession alone makes the penitence complete.
2. Confession alone re-establishes that filial relation, without which the penitence can have no lasting fruits,
III. The fruits of confession through the abounding mercy and love of God. The fruits here set forth are two fold. He will deliver his soul from going into the pit, and his life shall see the light. A glory shall gild its path, even through this weary wilderness of discipline. (J. Baldwin Brown, B. A.)
Jehovahs look of love
I. Gods merciful regard to man. He looketh upon man. The looking upon man is not of a general kind; it is expressive of that kind, benignant attention which has immediate respect to the welfare of its objects. It is not the scrutinising look of a hard and rigorous taskmaster, who feels a pleasure in finding out a fault; it is the look of a Father, who, though when He sees evil may not and cannot suffer it to pass unnoticed, desires to behold nothing but what is right, and affectionately fixes His eyes upon the least sign of a favourable kind in the conduct of His child.
II. What God expects from man. He looks to discover a humbled, penitent state of heart. All morality, and all that is called religion which is not founded on a sense of guilt, and which does not rise from humiliation for sin, is but a splendid delusion, a mere form, and shadow, and mockery of piety. There must be the full, open, frank acknowledgment of guilt. Confession is the first, proper, natural language of repentance. When your minds are deeply humbled, you will not only confess that you have sinned, but you will feel and acknowledge too that it profited you not.
III. The blessings which God imparts to those who comply with this demand. He will deliver his soul from going down into the pit, and his life shall see the light. It is not certain Elihu meant more than that humiliation before God would he the means of preserving Jobs life, and of restoring him to his former peace and prosperity. We can have no difficulty in giving to the language a much wider and more general meaning. Beyond the grave there is a deeper and more awful pit. But there is now no condemnation to the humble and believing penitent. (Stephen Bridge, M. A.)
God waiting to discover repentance, and to accept the penitent
1. Gods eye is fixed upon every individual of the family of man. The very opposite sentiment, the negation of this truth, was maintained by some of the most eminent heathen philosophers. Their notions of the Deity were such as led them to conceive it impossible that He should be in any way concerned with the things of this our world.
2. What God specially looks for is a full confession of sin.
(1) An acknowledgment of sins essential guilt, as a perversion of that which is right.
(2) Confession of the actual fact of sin.
(3) Acknowledgment of its disappointing and deceptive folly.
3. Such penitent confession shall turn to our unspeakable advantage. Learn then to view the confession of sin as a duty of the first importance. The language of confession in our text every living being has reason to make his own. (Robert Eden, M. A.)
The unprofitableness of sin in this life an argument for repentance
The great folly and perverseness of human nature is in nothing more apparent than in this, that when in all other things men are generally led and governed by their interests, and can hardly be imposed on by any art, or persuaded by any solicitation, to act plainly contrary to it; yet, in matter of their sin and duty, they have little or no regard to it. Of this every sinner, when he comes to himself and considers what he hath done, is abundantly convinced. In these words is a great blessing and benefit promised on Gods part, and a condition required on our part.
1. A penitent confession of our sins to God.
2. A true contrition for our sin; not only for fear of the pernicious consequences of sin, but from a just sense of the evil nature of sin, and the fault and offence of it against God.
3. Here is a description of the evil nature of sin--it is a perverting of that which is right. Sin is a perverting of the constitution and appointment of God, and of the nature and order of things. When we do that which is right, we act agreeably to the design and frame of our beings; we do what becomes us; but sin perverts the nature of things and puts them out of course.
4. An acknowledgment of the mischievous and pernicious consequences of sin. This is not only true as to the final issue and event of an evil course in the other world, but even in respect of this world and the present life, the practice of some sins is plainly mischievous to the temporal interests of men; that others are wholly unprofitable.
Reflections--
1. What has been said upon this argument ought particularly to move those who have so great a consideration of this present life, and the temporal happiness of it, that the practice of all virtues is a friend to their temporal as well as eternal welfare, and all vice is an enemy to both.
2. This likewise takes off all manner of excuse from sin and vice. It pretends not to serve the soul, and to profit our future happiness in another world; and if it be an enemy also to our present welfare in this world, what is there to be said for it?
3. All the arguments used to convince men of the folly of a wicked course, are so many strong and unanswerable reasons for repentance. Men make mistakes about repentance. Some make the great force and virtue of it to consist, not so much in the resolution of the penitent, as in the absolution of the priest. Some make repentance to consist in the bare resolution of amendment, though it never has its effect. (J. Tillotson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv27, 29 General Information:
General Information:
Elihu continues speaking to Job.
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but my sin was not punished
This can be stated in active form. AT: "but God did not punish me for sinning" (See: Active or Passive)
rescued my soul from going down into the pit
Here the person is referred to by his "soul." AT: "rescued me from dying and going to the pit" (See: Synecdoche)
the pit
The place where people go when they die is referred to here as "the pit." AT: "the place where dead people are" (See: Metaphor)
my life will continue to see light
Here the person is represented by his "life." Also, living is spoken of as seeing the light. AT: "I will continue to live and see the daylight" or "I will continue to live" (See: Metonymy and Metaphor)
translationWords
sin
perverse
punish
pit
light
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.