“Behold, God does all these things, twice, yes three times, with a man,
Parallel Translations
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“Behold, God does all these things, twice, yes three times, with a man,
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Lo, all these things worketh God oftentimes with man,
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Lo, all these things doth God work, twice, yea thrice, with a man,
Cross-references (10)
Passages linked to Job 33:29 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 12:6 There are various kinds of workings, but the same God, who works all things in all.
- Ephesians 1:11 We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
- Philippians 2:13 For it is God who works in you both to will and to work, for his good pleasure.
- 2 Corinthians 5:5 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 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 be the glory forever and ever. Amen.
- 2 Kings 6:10 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 33:14-17 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.
- Colossians 1:29 for which I also labor, striving according to his working, which works in me mightily.
- Job 40:5 I have spoken once, and I will not answer; Yes, twice, but I will proceed no further.”
- 2 Corinthians 12:8 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 verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Meaning, oftentimes, even as oft as a sinner doth…
Meaning, oftentimes, even as oft as a sinner doth repent.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 33:29 Lo, all these [things] worketh God oftentimes…
Job 33:29 Lo, all these [things] worketh God oftentimes with man,
Ver. 29. Lo, all these things worketh God oftentimes] Heb. twice, thrice; such is his patience, that he trieth all conclusions, as it were, and beareth long with men’s evil manners; one while casting them down, and making them believe he will pitch them into hell; and another while raising them up again, and restoring them, that if nothing will do he may pay them all at once for the new and the old, as he did Ahab, and Pharaoh, and Nineveh, because they despised "the riches of his goodness, and forbearance, and longsuffering, not knowing," or not weighing, "that the goodness of God should have led them to repentance," Rom 2:4-5. Woe be to him that will not be warned at the first, second, or third time! See Amo 1:3; Amo 2:1, &c., {See Trapp on "Amo 1:3"} {See Trapp on "Amo 2:1"} R. Solomon would thence infer, That God pardoneth a man only thrice; and then if he take not warning, to hell he must; and this he thinketh to be Elihu’s meaning here. But this is to limit the Holy One of Israel, who multiplieth pardon, as we multiply sin, Isa 55:7, and further addeth, for our comfort, Job 33:8, that his thoughts are not our thoughts, nor his ways our ways; but as the heavens are higher than the earth, &c. We are apt to measure God by our models, to cast him into a dishonourable mould, and to think him like ourselves in mercy, power, and other of his attributes. Xenophanes was wont to say, that if the creatures were put to paint the Creator, they would surely conceit him to be like themselves, because a creature cannot think of anything higher than a creature. So deal we for the most part with Almighty God. But he is God and not man; he is Jehovah that changeth not, neither is there any God like unto him for pardoning iniquity, not once, but often, Mic 7:18-19; see the note there. He who commandeth us to forgive an offending brother seventy times seven times in a day, if he say, It repenteth me, what will not himself do in such a case?
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 All these ways and methods doth God use to…
All these ways and methods doth God use to awaken, and convince, and save sinners.
Oftentimes with man; either severally, one way with one, and another way with another; or with the same man, trying several means one after another to bring him to repentance, and prepare him for deliverance.
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 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 Lo, all these things worketh God oftentimes with man.…
Lo, all these things worketh God oftentimes with man. This is a summary or recapitulation of what goes before, from Job 33:15; God is an operating Being, he is always at work in a providential way: "my father worketh hitherto", Joh 5:17; sometimes on the minds of men in dreams and visions; and sometimes by affliction; and sometimes by his prophets, messengers and ministers of the word; he works with and by these, and all according to the internal workings and actings of his mind, his eternal purposes and decrees, which are hereby brought about: and these he works "oftentimes", or, as in the original, "twice" (w); therefore when once is not sufficient, he repeats it in dreams and visions; when men are not admonished by one, he comes to them in another: and afflictions, when one does not bring men to repentance, or answer a good purpose, he sends another; and continues the ministry of the word, in which he waits to be gracious, till all his people are brought to repentance, and all his ends answered by it: and all this he works "with man", his darling object, the special care of his providence; and for whom his great concern is in redemption and salvation. He works with men distributively considered, with various men, in the several ways before expressed; and with men personally and individually; to one and the same man he has often appeared in dreams and visions, and on the same person has laid his afflicting hand again and again; and to the same individual has given line upon line, and precept upon precept. And because this is certain and to be depended upon as truth, and is worthy of notice and consideration, as well as is very wonderful and astonishing, that God should thus be mindful of man, and work with him and for him, "lo", or "behold", is prefixed unto it: the ends for which all this is done follow.
(w) "bis aut ter", Tigurine version; "bis et ter", Beza; "bis, ter", Mercerus, Cocceius.
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 Lo - All these ways God uses to convince,…
Lo - All these ways God uses to convince, and save sinners.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 29. Lo, all these things worketh God] God…
Verse 29. Lo, all these things worketh God] God frequently uses one, or another, or all of these means, to bring men, גבר gaber, stout-hearted men, who are far from righteousness, to holiness and heaven.
Oftentimes] פעמים שלש paamayim shalosh, "three times over;" or as פעמים paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 33:29-30. All these things worketh God — All…
Job 33:29-30. All these things worketh God — All these ways and methods does God take to awaken, convince, and save sinners; oftentimes with man — One way with one man, and another with another; or, using these several methods with the same man, trying by various means, one after another, to lead him to repentance, and prepare him for deliverance. To bring back his soul from the pit — That he may save men from being for ever miserable, and make them for ever happy. “Lord, what is man, that thou shouldest thus visit him? This should engage us to comply with God’s designs, to work with him for our own good, and not to counterwork him. And this will render those that perish inexcusable, that so much was done to save them and they would not be healed.” So Mr. Henry. Excellent words! But utterly irreconcileable with the doctrine of absolute, unconditional predestination.
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 Lo, all these things worketh God - That is,…
Lo, all these things worketh God - That is, he takes all these methods to warn people, and to reclaim them from their evil ways.
Oftentimes - Hebrew as in the margin, twice, thrice. This may be taken either as it is by our translators, to denote an indefinite number, meaning that God takes frequent occasion to warn people, and repeats the admonition when they disregard it, or more probably Elihu refers here to the particular methods which he had specified, and which were three in number. First, warnings in the visions of the night, Job 33:14-17. Second, afflictions, Job 33:19-22. Third, the messenger which God sent to make the sufferer acquainted with the design of the affliction, and to assure him that he might return to God, Job 33:23-26. So the Septuagint understands it, which rendered it, ὁδοὺς τρεῖς hodous treis - three ways, referring to the three methods which Elihu had specified.
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 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 Margin, "twice and thrice," alluding to Job 33:14; once,…
Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.
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 The Conclusion — ELIHU REASSERTS THE END OF ALL…
The Conclusion — ELIHU REASSERTS THE END OF ALL DIVINE VISITATION TO BE THAT DECLARED IN THE SECOND OF THE THREE MODES HE HAS UNFOLDED. This section serves not only as an epilogue, but as a transition to the second discourse, Job_33:29-33.
29. Oftentimes — Literally, twice, thrice. The Septuagint renders it “three ways,” meaning the three modes given above.
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 29, 30. Elihu sums up his doctrine regarding the…
29, 30. Elihu sums up his doctrine regarding the gracious purpose and effect of God’s methods of speaking unto man.
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.
The Pulpit Commentary 1880 · Public Domain Lo, all these things worketh God oftentimes (literally, twice…
Lo, all these things worketh God oftentimes (literally, twice and thrice) with man. Elihu, from this point to the end of the chapter, speaks in his own person. God, he says, thus works with man, through visions or through chastisements oftentimes not in the latter case, taking vengeance on them for their sins, but graciously leading them on to a better mind and a higher spiritual condition. This is part of God"s ordinary moral government, and Job has no need to suppose himself exceptionally dealt with. Elihu has reason on his side in all this, and his words may have given Job some comfort. But they did not exactly fit Job"s ease. Elihu, unless supernaturally enlightened, could not possibly penetrate into the special circumstances of Job"s trial. He could only try to bring his case under general laws, of which it was not an illustration; and so, though well-meant and probably of some service, his argument was no complete answer to Job"s difficulties.
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 Lo, all these things worketh God oftentimes with man.
Job_33:29-30
Lo, all these things worketh God oftentimes with man.
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Divine providence
He who believes in the being of a God, must logically believe in the doctrine of Divine providence. That providence is over all things--a general providence--must imply a particular providence, for all generals are made up of particulars. And to God nothing can be great or small. We cannot understand the mysteries of Divine providence, any more than we can perfectly comprehend the mysteries of the work of creation. Gods government is truly paternal. He cares for His children, and more especially for their higher interests. Nothing can happen to us by chance, for everything is ordered and regulated by His wisdom and power and goodness. By various ways the discipline of Divine providence may be exercised upon us, and we may gather illustrations of its purpose from various sources.
1. We perceive the moral purpose of Divine providence in overruling the original curse. That which has fallen upon our whole race as a dark cloud brought upon us by sin, has yet its edges fringed with silvery light, and we learn that there is hope for men even in the midst of the curse.
2. In the usual consequences of vice and virtue, of holiness and sin. All observation and testimony makes it clear that God is on the side of virtue, and against vice; that no crimes pass unnoticed by His eye. Although there are not such uniform consequences following transgression or virtue as to make us think that in this life the whole judgment is complete, yet there is enough to tell us that there is verily a God that judgeth in the earth; that while there is a good deal yet wrong, there is a day coming when God will judge men according to the Gospel. The sins of the flesh are punished in the flesh. The sins of the spirit are punished in the spirit. Where there is reformation, the immediate consequences of mens sins are not obviated in every instance, and yet it is a step in the right direction.
3. This arrangement of Divine providence is strongly marked in the inherent vanity which is stamped on all earthly good. Why do I but pursue that which flits before me, and eludes my grasp like a shadow? This is intended to teach man this great lesson, that out of God Himself man shall not be happy; no earthly good can be mans end and rest.
4. Another illustration may be found in the special dispensations of Divine providence. God has reserves of wisdom, of goodness, and of severity. Learn from this view of the providence of God that providences are paternal, moral, and remedial. But the entire scheme of Gods providence rests upon the scheme of Gods redemption and mercy. (Francis A. West.)
Gods work with man
The summing up and practical application of Elihus defence of Jobs character, and vindication of Gods dealings with him. Turning from Job to the entire race he says; Lo, all these--
I. The subject of the Divine operations. Man.
1. An intelligent being. God can work with him and expend upon him the resources of His wisdom, love, and power (Job_32:8).
2. Fallen and depraved. Man needs the Divine operations and without them he must perish (Gen_1:16; Gen_6:5; Rom_8:7).
3. Redeemed. God works for mans recovery through Christ (Joh_5:17), but does not supersede the necessity of human effort (Php_2:12-13).
II. The means of the Divine operations. Lo, all these--
1. Dreams and visions of the night (verse 15). The effects of some dreams prove that the soul has listened to the voice of God.
2. The secret and silent inspirations of the spirit (verse 16). The dream leads to alarm and enquiry, then the spirit opens the avenues of the soul, pours in the light, and a permanent impression is produced
3. Afflictions (verses 19-22). A mournful picture, correction to prevent destruction (2Ch_33:12-13; Psa_119:67).
4. Efforts of friends (verses 23, 24). The parent, minister, friend, who as the God-sent interpreter leads the afflicted to Gods favour is esteemed as one of a thousand.
5. The frequency of the Divine operations. Oftentimes. When one means fails God employs another.
III. The design of the Divine operations (verse 30).
1. To save from the pit. Metaphors teach truth. Hell is a dreadful reality. The unsaved are on their way to it. God looked into Himself and found a ransom that man might not go down into the pit; and all the means His love can devise are adopted to secure this purpose.
2. To make life bright and happy. Enlightened with the light of the living, read from verse 25. (Samuel Wesley.)
Trials sent of God to save the soul
Everybody knows the story of Job. The several steps in the ladder of Gods purposes appear as follows:--
1. Earthly worries are heavenly blessings, not curses. Coming from the oldest book in the Bible, we behold in Job the representative man of trouble. The fact that afflictions were sent upon him, only proves that God had not let go of him yet. Darkness was but a proof of light, just as the shadow on the sundial proves the existence of the sun. These disturbances of our times only show that God does care what becomes of us. The best friend the Alpine climber can have is the faithful guide, who arouses him from fatal drowsiness by blows, harsh and painful.
2. The second step is, Gods rule in visiting sorrows upon us is purpose, not simply permission. He does not merely permit troubles to come upon us, He sends them. Any other idea implies that somebody is stronger than God. If anyone chastises us, let it be our Heavenly Father.
3. God worketh. The heathen have a god, Brahma, who rests in an eternal sleep. We have a God that worketh. He saves us as the surgeon, by earnest, resolute work--cutting off a limb, or taking away an eye. Caught in the grip of providence, we can say nothing. The fountain cannot be constructed without demolishing much that is beautiful; the grass, the soil upheaved, the unsightly debris, are all processes of necessary work. At last all is put back again, the green soil is restored, and a fountain is the result. So is it with the fountain of the new life.
4. The range of the omnipotent eye is over all the world at once. He subdues us by concerted processes, and persistent ones. I could have taken a hurt, says one, but to be utterly overthrown is more than I deserved, which shows the heart still in rebellion.
5. The fifth step indicates Gods aim to be the full redemption of man. It is from the pit tie saves him. God means business; He means at whatever cost to save souls.
6. We have Gods promise to give perfect light out of darkness, hope instead of unbelief, Heaven instead of the pit. By and by we realise that it is after all better that things should be as they are, that intelligence guides the universe.
In view of this, one of two things you can do--
1. You can resist this purpose. But no man ever prospered who resisted Gods will; or,
2. You accept this will, and adjust your purposes accordingly. If you yield, He will cease His chastisements. And this is natural, easy, and proper. (C. S. Robinson, D. D.)
An old-fashioned conversion
I. The matter in hand is to compare an old-fashioned conversion with those of the present time, and the first note we shall strike is this: it is quite certain from the description given in this thirty-third chapter of Job that the subjects of conversion were similar, and men in the far-gone ages were precisely like men in these times. Reading the passage over, we find that men in those times needed converting; for they were deaf to Gods voice (verse 14); they were obstinate in evil purposes (verse 17), and puffed up with pride. They needed chastening to arouse them to thought, and required sore distress to make them cry out for mercy (verses 19-22). They were very loth to say, I have sinned, and were not at all inclined to prayer. Salvation was only wrought by the gracious influences of Gods Spirit in the days of Job, and it is only so accomplished at this present hour. Man has not outgrown his sins.
II. The second note we shall strike is this, that in those olden times the worker of conversion was the same,--all these things God worketh. The whole process is by Elihu ascribed to God, and every Christian can bear witness that the Lord is the great worker now; He turns us, and we are turned.
III. The most interesting point to you will probably be the third: the means used to work conversion in those distant ages were very much the same as those employed now. There were differences in outward agencies, but the inward modus operandi was the same. There was a difference in the instruments, but the way of working was the same. Kindly turn to the chapter, at the fifteenth verse; you find there that God first of all spoke to men, but they regarded Him not, and then He spoke to them effectually by means of a dream: In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed. Now, this was an extraordinary means of grace, seldom used now. It is much more profitable for you to have the word in your houses which you can read at all times, and to have Gods ministers to proclaim clearly the gospel of Jesus, than it would be to be dependent upon visions of the night. The means, therefore, outwardly, may have changed, but still, whether it be by the dream at night, or by the sermon on the Sabbath, the power is just the same: namely, in the word of God. God speaks to men in dreams; if so, He speaks to them all nothing more and nothing different from what He speaks in the written word. Now, observe, that in addition to the external coming of the word, it seems from the chapter before us, in the sixteenth verse, that men were converted by having their ears opened by God. Note the next sentence, He sealeth their instruction. That was the means of conversion in the olden times. God brought the truth down upon the soul as you press a seal upon the wax: you bear upon the seal to make the impress, and even thus the power of God pressed home the word. By sealing is also sometimes meant preserving and setting apart, as we seal up documents or treasures of great value, that they may be secure. In this sense the Gospel needs sealing up in our hearts. We forget what we hear till God the Holy Ghost seals it in the soul, and then it is pondered and treasured up in the heart: it becomes to us a goodly pear], a Divine secret, a peculiar heritage. This sealing is a main point in conversion. It appears, also, that the Lord, in those days, employed providence as a help towards conversion--and that providence was often of a very gentle kind, for it preserved men from death. Read the eighteenth verse: He keepeth back his soul from the pit, and his life from perishing by the sword. Many a man has had the current of his life entirely changed by an escape from imminent peril. But further, it seems that, as Elihu puts it, sickness was a yet more effectual awakener in the common run of cases. Observe the nineteenth verse, He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: so that his life abhorreth bread, and his soul dainty meat. In addition to this sickness, the person whom God saved was even brought to be apprehensive of death--Yea, his soul draweth near unto the grave, and his life to the destroyers. It were better for you to be saved so, as by fire, than not to be saved at all. But now, notice that all this did not lead the person into comfort; although he was impressed by the dream and sickness, and so on, yet the ministry of some God-sent ambassador was wanted. If there be a messenger with him, that is a man sent of God--an interpreter, one who can open up obscure things and translate Gods mind into mans language--one among a thousand, for a true preacher, expert in dealing with souls, is a rare person to show unto man his uprightness, then he is gracious unto him. God could save souls without ministers, but He does not often do it.
IV. Fourthly, the objects aimed at in the old conversions were just the same as those that are aimed at nowadays. Will you kindly look at the seventeenth verse. The first thing that God had to do with the man was to withdraw him from his purpose. He finds him set upon sin, upon rebellion. The next object of the Divine work was to hide pride from man, for man will stick to self-righteousness as long as he can. Another great object of conversion is to lead man to a confession of his sin. Hence we find it said in the twenty-seventh verse, He looketh upon man, and if any say, I have sinned and perverted that which was right, and it profited me not, he will deliver his soul from going into the pit. Man hates confession to his God; I mean humble, personal, hearty confession.
V. Fifthly, the process of conversion in days of yore exactly resembled that which is wrought in us now as to its shades. The shadowy side wore the same sombre hues as now. First of all, the man refused to hear; God spake once yea twice, and man regarded Him not: here was obstinate rebellion.
VI. But now, sixthly, the lights are the same, even as the shades were the same. You will note in Elihus description that the great source of all the light was this: Deliver him from going down to the pit, for I have found a ransom. There is not a gleam of light in the case till you come to that Divine word,--and is it not so now? Then this precious gospel being announced to the sinner, the comfort of it enters his soul in the exercise of prayer: He shall pray unto God, and He will be favourable unto him. Next, it appears that the soul obtains comfort because God gave it His righteousness--for He will render unto man His righteousness. And then the man being led to a full confession of his sin in the twenty-seventh verse, the last cloud upon his spirit is blown away, and he is at perfect peace. God was gracious to the man described by Elihu. God Himself became his light and his salvation, and he came forth into joy and liberty. There is nothing more full of freshness and surprise than the joy of a new convert.
VII. And last of all, which is the seventh point, the results are the same, for I think I hardly know a better description of the result of regeneration than that, which is given in the twenty-fifth verse: His flesh shall be fresher than a childs, he shall return to the days of his youth Old things have passed away, behold all things are become new! And with this change comes back joy. See the twenty-sixth verse: He shall see His face with joy; for He will render unto man His righteousness; and the thirtieth verse: To bring back his soul from the pit, to be enlightened with the light of the living. (C. H. Spurgeon.)
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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 General Information:
General Information:
Elihu continues speaking to Job.
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See
Elihu uses this word here to draw Job's attention to what he says next. AT: "Listen"
twice, yes, even three times
This is an idiom. AT: "again and again" (See: Idiom)
his soul
The person is represented by his "soul." AT: "him" (See: Synecdoche)
to bring his soul back from the pit
This speaks of saving the man from dying as if he had died and was being brought back to life. AT: "to keep him from dying and going to the pit" (See: Metaphor)
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)
he may be enlightened with the light of life
This is an idiom and may be stated in active form. AT: "he may be happy to still be alive" (See: Active or Passive and Idiom)
translationWords
God
pit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.