Text -- Job 33:13-33 (NET)

33:13 Why do you contend against him, that he does not answer all a person’s words?

Elihu Disagrees With Job’s View of God

33:14 “For God speaks, the first time in one way, the second time in another, though a person does not perceive it. 33:15 In a dream, a night vision, when deep sleep falls on people as they sleep in their beds. 33:16 Then he gives a revelation to people, and terrifies them with warnings, 33:17 to turn a person from his sin, and to cover a person’s pride. 33:18 He spares a person’s life from corruption, his very life from crossing over the river. 33:19 Or a person is chastened by pain on his bed, and with the continual strife of his bones, 33:20 so that his life loathes food, and his soul rejects appetizing fare. 33:21 His flesh wastes away from sight, and his bones, which were not seen, are easily visible. 33:22 He draws near to the place of corruption, and his life to the messengers of death. 33:23 If there is an angel beside him, one mediator out of a thousand, to tell a person what constitutes his uprightness; 33:24 and if God is gracious to him and says, ‘Spare him from going down to the place of corruption, I have found a ransom for him,’ 33:25 then his flesh is restored like a youth’s; he returns to the days of his youthful vigor. 33:26 He entreats God, and God delights in him, he sees God’s face with rejoicing, and God restores to him his righteousness. 33:27 That person sings to others, saying: ‘I have sinned and falsified what is right, but I was not punished according to what I deserved. 33:28 He redeemed my life from going down to the place of corruption, and my life sees the light!’

Elihu’s Appeal to Job

33:29 “Indeed, God does all these things, twice, three times, in his dealings with a person, 33:30 to turn back his life from the place of corruption, that he may be enlightened with the light of life. 33:31 Pay attention, Job– listen to me; be silent, and I will speak. 33:32 If you have any words, reply to me; speak, for I want to justify you. 33:33 If not, you listen to me; be silent, and I will teach you wisdom.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 33:13

Useth not to give an account to his creatures of the grounds and reasons of his judgments or dispensations as being the supreme governor of all persons and things, in whose will it becometh all men to acquiesce.

Wesley: Job 33:14

Although he doth not give men an account of his matters, yet he doth that which is sufficient for them.

Wesley: Job 33:14

When once speaking doth not awaken men, God is graciously pleased to give them another admonition: though he will not gratify men's curiosity in enquiring into his hidden judgments, yet he will acquaint them with their duty. God speaks to us by conscience, by providence, and by ministers, of all which Elihu here treats at large, to shew Job, that God was now telling him his mind, and endeavouring to do him good. He shews first, how God admonishes men by their own consciences.

Wesley: Job 33:16

He imprints those instructions upon their minds.

Wesley: Job 33:17

And God by this means is said to hide pride from man, because by these glorious representations of his Divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to his will.

Wesley: Job 33:18

By his gracious admonitions whereby he leads him to repentance.

Wesley: Job 33:19

The second way whereby God instructs men and excites them to repentance.

Wesley: Job 33:22

The pangs of death, here called the destroyers, are just ready to seize him.

Wesley: Job 33:23

A prophet or teacher. To expound the providence, and point out the design of God therein.

Wesley: Job 33:23

A person rightly qualified for this great and hard work, such as there are but very few.

Wesley: Job 33:23

To direct him to the right way how he may please God, and procure that mercy which he thirsts after; which is not by quarrelling with God, but by an humble confession. and supplication for mercy through Christ the redeemer.

Wesley: Job 33:24

God.

Wesley: Job 33:24

Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is the death of my son, the redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor, undone sinners! I, even I am he that hath done it.

Wesley: Job 33:26

He will deal with him as with one reconciled to him through the mediator, and turning from sin to righteousness.

Wesley: Job 33:28

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.

Wesley: Job 33:29

All these ways God uses to convince, and save sinners.

Wesley: Job 33:30

That he may save men from being forever miserable, and make them forever 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 counter - work him. And this will render those that perish inexcusable, that, so much was done to save them, and they would not he healed." So Mr. Henry. Excellent words! But how much did God do to save them? Did he ever do any thing to save them? Did he ever design to save them? If not, how does that which was never done, no nor designed, "render them inexcusable?"

JFB: Job 33:13

(Isa 45:9).

JFB: Job 33:13

Ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.

JFB: Job 33:14

If man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect (Joh 15:2; Psa 62:11; Isa 28:10, Isa 28:13).

JFB: Job 33:15

Light is opposed to "deep sleep." Elihu has in view Eliphaz (Job 4:13), and also Job himself (Job 7:14). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (Gen 20:3).

JFB: Job 33:16

Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [UMBREIT]. To seal up securely (Job 37:7).

JFB: Job 33:17

Margin, "work." So Job 36:9. So "business" in a bad sense (1Sa 20:19). Elihu alludes to Job's words (Job 17:11). "Pride," an open "pit" (Job 33:18) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."

JFB: Job 33:18

His life.

JFB: Job 33:18

The grave; a symbol of hell.

JFB: Job 33:18

That is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.

JFB: Job 33:19

When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly.

JFB: Job 33:19

So the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones (Psa 38:3) [UMBREIT].

JFB: Job 33:20

That is, the appetite, which ordinarily sustains "life" (Job 38:39; Psa 107:18; Ecc 12:5). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride.

JFB: Job 33:20

Desire.

JFB: Job 33:21

His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.

JFB: Job 33:21

Literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.

JFB: Job 33:22

Angels of death commissioned by God to end man's life (2Sa 24:16; Psa 78:49). The death pains personified may, however, be meant; so "gnawers" (see on Job 30:17).

JFB: Job 33:23

Elihu refers to himself as the divinely-sent (Job 32:8; Job 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23).

JFB: Job 33:23

If there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as UMBREIT, "man's upright course towards God" (Pro 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; Job 27:5-6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (Son 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.

JFB: Job 33:24

Apodosis to Job 33:23.

JFB: Job 33:24

God.

JFB: Job 33:24

Literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (Heb 9:12). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed [BENGEL], (Luk 15:8). God the Father, is the Finder (Psa 89:19). Jesus Christ the Redeemer, to whom He saith, Redeem (so Hebrew) him from going, &c. (2Co 5:19).

JFB: Job 33:24

Used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a price paid for deliverance (Exo 21:30), an atonement (that is, means of selling at once, that is, reconciling "two" who are estranged), a covering, as of the ark with pitch, typical of what covers us sinners from wrath (Gen 6:14; Psa 32:1). The pit is primarily here the grave (Isa 38:17), but the spiritual pit is mainly shadowed forth (Zec 9:11).

JFB: Job 33:25-28

Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pe 1:11-12).

JFB: Job 33:25-28

So Naaman, 2Ki 5:14, spiritually, Joh 3:3-7.

JFB: Job 33:26

Job shall no longer pray to God, as he complains, in vain (Job 23:3, Job 23:8-9). True especially to the redeemed in Jesus Christ (Joh 16:23-27).

JFB: Job 33:26

Job.

JFB: Job 33:26

Or, God shall make Job to see His face [MAURER]. God shall no longer "hide His face" (Job 13:24). True to the believer now (Joh 14:21-22); eternally (Psa 17:15; Joh 17:24).

JFB: Job 33:26

God's

JFB: Job 33:26

God will again make the restored Job no longer ("I perverted . . . right," Job 33:27) doubt God's justice, but to justify Him in His dealings. The penitent justifies God (Psa 51:4). So the believer is made to see God's righteousness in Jesus Christ (Isa 45:24; Isa 46:13).

JFB: Job 33:27

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).

JFB: Job 33:27

Made the straight crooked: as Job had misrepresented God's character.

JFB: Job 33:27

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).

JFB: Job 33:28

(See on Job 33:24); rather, as Hebrew text (English Version reads as the Margin, Hebrew, Keri, "his soul, his life"), "He hath delivered my soul . . . my life." Continuation of the penitent's testimony to the people.

JFB: Job 33:28

(Job 33:30; Job 3:16, Job 3:20; Psa 56:13; Ecc 11:7).

JFB: Job 33:29

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.

JFB: Job 33:30

Referring to Job 33:28 (Psa 50:13).

JFB: Job 33:32

To do thee justice; and, if I can, consistently with it, to declare thee innocent. At Job 33:33 Elihu pauses for a reply; then proceeds in Job 34:1.

Clarke: Job 33:13

Why dost thou strive against him? - Is it not useless to contend with God? Can he do any thing that is not right? As to his giving thee any account of the reasons why he deals thus and thus with thee, or any one else, thou needest not expect it; he is sovereign, and is not to be called to the bar of his creatures. It is sufficient for thee to know that "he is too wise to err, and too good to be unkind."

Clarke: Job 33:14

For God speaketh once - Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence. Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from Job 33:15-24.

Clarke: Job 33:15

In a Dream - when deep sleep falleth upon men - Many, by such means, have had the most salutary warnings; and to decry all such, because there are many vain dreams, would be nearly as much wisdom as to deny the Bible, because there are many foolish books, the authors of which supposed they were under a Divine influence while composing them

Clarke: Job 33:15

II. In a Visio

In a Vision of the night - in slumberings upon the bed - Visions or images presented in the imagination during slumber, when men are betwixt sleeping and waking, or when, awake and in bed, they are wrapt up in deep contemplation, the darkness of the night having shut out all objects from their sight, so that the mind is not diverted by images of earthly things impressed on the senses. Many warnings in this way have come from God; and the impression they made, and the good effect they produced, were the proofs of their Divine origin. To deny this would be to call into doubt the testimony of the best, wisest, and holiest men in all ages of the Church. Of one of these visions we have a remarkable account in this book, Job 4:12-21. And this vision seems to have taken place in the night season, when Eliphaz awoke from a deep sleep. There is this difference between the accidents of the dream and the vision: the former takes place when deep sleep falleth upon men; the latter, in the night, in or after slumberings upon the bed.

Clarke: Job 33:16

Then he openeth the ears of men, and sealeth, etc. - A dream or a vision simply considered is likely to do no good; it is the opening of the understanding, and the pouring in of the light, that make men wise to salvation. Serious alarms, holy purposes, penitential pangs for past sins, apprehension of death and judgment, discoveries of God’ s justice, of Christ’ s love, of the world’ s vanity, of heaven’ s excellence, etc., etc., etc., are often used by the Divine Spirit to withdraw men from their evil purpose, and to hide pride from man, Job 33:17; and of all these openings of the ear of the heart, and sealing instructions upon the conscience, we have numerous examples in the history of the Church, in the experience of good men, and even in the civil and providential history of all nations.

Clarke: Job 33:18

He keepeth back his soul from the pit - By the above means, how many have been snatched from an untimely death! By taking the warning thus given, some have been prevented from perishing by the pit - some sudden accident; and others from the sword of the assassin or nocturnal murderer. It would be easy to give examples, in all these kinds; but the knowledge of the reader may save this trouble to the commentator.

Clarke: Job 33:19

He is chastened also with pain upon his bed, etc. - Afflictions are a fourth means which God makes use of to awaken and convert sinners. In the hand of God these were the cause of the salvation of David, as himself testifies: Before I was afflicted, I went astray, Psa 119:67, Psa 119:71, Psa 119:75

Clarke: Job 33:19

The multitude of his bones - By such diseases, especially those of a rheumatic kind, when to the patient’ s apprehension every bone is diseased, broken, or out of joint

Some render the passage, When the multitude of his bones is yet strong; meaning those sudden afflictions which fall upon men when in a state of great firmness and vigor. The original, ורוב עצמיו אתן verob atsamaiv ethan , may be translated, And the strong multitude of his bones. Even the strong multitude of his bones is chastened with pain upon his bed; the place of rest and ease affording him no peace, quiet, or comfort

The bones may be well termed multitudinous, as there are no less than 10 in the cranium, or skull; upper jaw, 13; lower jaw, 1; teeth, 32; tongue, 1; vertebrae, or back-bone, 24; ribs, 24; sternum, or breast-bone, 3; os innominatum, 1; scapula, or shoulder-blades, 2; arms, 6; hands, 54; thigh-bones, 2; knee-bones, 2; legs, 4; feet, 54: in all, not less than 233 bones, without reckoning the ossa sethamoides; because, though often numerous, they are found only in hard laborers, or elderly persons.

Clarke: Job 33:20

His life abhorreth bread - These expressions strongly and naturally point out that general nausea, or loathing which sick persons feel in almost every species of disorder.

Clarke: Job 33:21

His flesh is consumed away - As in atrophy, marasmus, and consumptive complaints in general.

Clarke: Job 33:22

His soul draweth near unto the grave - נפש nephesh , soul, is here taken for the immortal spirit, as it is distinguished from חיה chaiyah , the animal life. The former draws near to the pit, שחת shachath , corruption; perhaps he meant dissipation, considering it merely as the breath. The latter draws near לממתים lamemithim , to the dead; i.e., to those who are already buried. Mr. Good translates it the Destinies; and supposes the same is meant among the Hebrews by the Memithim, as among the Greeks by their Μοιραι ; the Latins, by their Parcae ; the Goths, by their Fatal Sisters; the Scandinavians, by their goddess Hela; and the Arabians, by Azrael, or the angel of death. I think, however, the signification given above is more natural.

Clarke: Job 33:23

If there be a messenger with him, an interpreter, etc. - The Messengers of righteousness; this is a Fifth method, אם יש עליו מלאך מליץ im yesh alaiv malach melits , "If there be over him an interpreting or mediatorial angel or messenger."One among a thousand, אחד מני אלף echad minni aleph . "One from the Chief, Head, or Teacher.

Clarke: Job 33:23

To show unto man his uprightness - להגיד לאדם ישרו lehaggid leadam yoshro , "to manifest or cause to be declared to man his righteousness:"to show unto Adam - men in general, the descendants of the first man - his purity and holiness; to convince him of sin, righteousness, and judgment, that he may be prepared for the discovery of what is next to be exhibited.

Clarke: Job 33:24

Then he is gracious unto him - He exercises mercy towards fallen man, and gives command for his respite and pardon. Deliver him from going down to the pit - Let him who is thus instructed, penitent, and afflicted, and comes to me, find a pardon; for: -

Clarke: Job 33:24

VI. By an Atonemen

I have found a ransom - כפר copher , an atonement. Pay a ransom for him, פדעהו pedaehu , that he may not go down to the pit - to corruption or destruction, for I have found out an atonement. It is this that gives efficacy to all the preceding means; without which they would be useless, and the salvation of man impossible. I must think that the redemption of a lost world, by Jesus Christ, is not obscurely signified in Job 33:23, Job 33:24. While the whole world lay in the wicked one, and were all hastening to the bottomless pit, God so loved the world that he gave his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life. Jesus Christ, the great sacrifice, and head of the Church, commissions his messengers - apostles and their successors - to show men the righteousness of God, and his displeasure at sin, and at the same time his infinite love, which commands them to proclaim deliverance to the captives, and that they who believe on him shall not perish, shall not go down to the pit of destruction, for he has found out an atonement; and that whoever comes to him, through Christ, shall have everlasting life, in virtue of that atonement or ransom price. Should it be objected against my interpretation of אלף aleph , that it cannot be translated chief or head, because it is without the vau shurek, אלוף alluph , which gives it this signification; I would answer, that this form of the word is not essential to the signification given above, as it occurs in several places without the vau shurek, where it most certainly signifies a chief, a leader, captain, etc., e.g., Zec 9:7; Jer 13:21, and Gen 36:30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate אלוף alluph an ox or beeve, (and it most certainly has this meaning in several places), yet in this signification it is written without the vau shurek in Pro 14:4; Psa 8:7; Isa 30:24; and in Deu 7:13; Deu 28:4, Deu 28:18, Deu 28:51; which all show that this letter is not absolutely necessary to the above signification.

Clarke: Job 33:25

His flesh shall be fresher than a child’ s - He shall be born a new creature

Clarke: Job 33:25

He shall return to the days of his youth - He shall be born again, and become a child of God, through faith in Christ Jesus.

Clarke: Job 33:26

He shall pray unto God - Being now adopted into the heavenly family, and become a new creature, he shall have the spirit of prayer, which is indeed the very breath and language of the new or spiritual life

Clarke: Job 33:26

He will be favorable unto him - He shall manifest his good will to him; he shall live under the influences of Divine grace

Clarke: Job 33:26

He shall see his face with joy - He shall know that God is reconciled to him; and this shall fill him with joy, בתרועה bithruah , with exultation: for, "being justified by faith, he has peace with God, through our Lord Jesus Christ, by whom he has received the atonement; and Rejoices in the hope of the glory of God.

Clarke: Job 33:26

He will render unto man his righteousness - So good and gracious is the Lord, that by his grace he will enable this convert to live to his glory, to bring forth all the fruits of the Spirit, and then reward him for the work, as if it were done by his own might.

Clarke: Job 33:27

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: -

Clarke: Job 33:28

He will deliver his soul - He will do that to every individual penitent sinner which he has promised in his word to do for a lost world - he will deliver his soul from going down to the pit of hell

Clarke: Job 33:28

And his life shall see the light - He shall walk in the light, as Christ is in the light; always enjoying a clear sense of his acceptance through the blood of the Lamb. See another mode of paraphrasing these verses at the end of the chapter.

Clarke: Job 33:29

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

Clarke: Job 33:29

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!

Clarke: Job 33:30

To bring back his soul from the pit - Nearly a repetition of the promise in Job 33:28

Clarke: Job 33:30

To be enlightened with the light of the living - An echo of Psa 56:13 : "Thou hast delivered my soul from death, that I may walk before God in the light of the living;"and probably quoted from it.

Clarke: Job 33:31

Mark well, O Job - Pay the deepest attention to what I have said, and to what I shall say.

Clarke: Job 33:32

If thou hast any thing to say - If thou hast any objection to make against what I have already stated, now answer, now speak freely; for it is my desire that thou shouldst stand clear of all charges.

Clarke: Job 33:33

If not - Then I will proceed: listen carefully, keep silence, and I will teach thee what true wisdom is. Job was silent; none of his friends chose to intermeddle farther; and in the next chapter Elihu addresses both Job and them

There are some various readings in the MSS. and versions on certain words in the concluding verses of this chapter, which it will be necessary to mention, as they, if adopted, will lead to a somewhat different paraphrase to that given, especially of Job 33:26-28

Job 33:26 For צדקתו tsidkatho , His righteousness, one MS. and the Chaldee have כצדקתו ketsidkatho , According to his righteousness

Job 33:28 For נפשו naphsho , His soul, which is the keri reading, and that which our translation has followed, נפשי My soul is the reading of many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, the Chaldee, the Vulgate, and Coverdale

For חיתו chaiyatho , His life, many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, Chaldee, Vulgate, and Coverdale, read חיתי chaiyathi , My life. Both of these are properly the kethib or textual readings in the best editions, but are directed by the Masora to be changed for the keri readings, or those inserted in the margin

For באור תראה baor tireh , Shall See the light, six of Kennicott’ s and De Rossi’ s MSS. have תהיה tihyeh , and twenty-one have כאור caor , thus כאור תהיה caor tihiyeh , Shall Be As the light. The whole verse, by these various readings, will stand thus: - "He will deliver My soul from going into the pit, and My life Shall Be As the light."But if, with the Septuagint, Syriac, and Arabic, we read פדה padah , in the imperative mood, then the verse will read thus: - "Deliver Thou My Soul from going down to the pit, and My life Shall Be As the light.

On the Job 33:26, Job 33:27, Job 33:28, and Job 33:29 verses, the following paraphrase has been recommended

Job 33:26 He (Jesus Christ, the head and ransom price) shall pray unto God, (shall make intercession for the transgressors, for he is the Mediator between God and man). And he (God the Father) will be favorable, ( ירצהו yirtsehu , will manifest his good will towards him). And he shall see his face ( פניו panaiv , his faces, God the Father, Son, and Spirit) with joy, ( בתרועה bithruah , with exultation or triumph), for he will render unto man his righteousness, ( ושב לאנוש צדקתי yasheb leenosh tsidkatho , "He will restore to wretched man his righteousness;"i.e., he will create the soul anew, and restore to the fallen spirit that righteousness and true holiness which it has lost, and bring it again to its original state of perfection, through the grand atonement mentioned Job 33:24)

But when is it that wretched miserable man shall be brought to this state of salvation? This is answered i

Job 33:27 When God, looking upon men, seeth any of them saying, I have sinned and perverted that which is right, and it hath profited me nothing - has afforded nothing equal to my wishes, and the tribulation which I sustained in seeking happiness in forbidden things. Redeem my soul from going down to destruction, and my life shall see the light, or shall be as the light. This is the prayer of the penitent, which God has promised to hear

This is one of the best, the deepest, the most spiritual, and most important chapters which the reader has yet met with in the Book of Job. It is every way important, and full of useful information. It is a grand exhibition of the Way of salvation as revealed to patriarchs and prophets.

Defender: Job 33:23

The Hebrew for "messenger" is the usual word for "angel." Some have interpreted this as a Messianic prophecy, with the "angel" and the "one among a thousand" being prophetic of the coming Messiah, who would provide the needed ransom. In context, however, it seems clear that the arrogant young Elihu is making these claims for himself."

Defender: Job 33:23

This is not the usual word for an interpreter of the meanings of dreams or other revelations. It is more commonly translated as "mocker" - a type of interpretation perhaps appropriate for Elihu, but hardly for the Messiah."

Defender: Job 33:24

This is the word for "atonement" or "covering." Elihu is promising Job forgiveness and restoration if he will only confess his sins. However, he says nothing at all about the real ransom, or atonement - namely, the shed blood of an innocent substitute. He was presenting himself as the inspired messenger, but hardly as the substitutionary sacrifice!"

TSK: Job 33:13

strive : Job 9:14, Job 15:25, Job 15:26; Isa 45:9; Jer 50:24; Eze 22:14; Act 5:39, Act 9:4, Act 9:5; 1Co 10:22

giveth not account : Heb. answereth not, Job 40:2; Deu 29:29; Psa 62:11; Isa 46:10; Dan 4:35; Mat 20:15; Act 1:7; Rom 11:34

TSK: Job 33:14

God : Job 40:5; Psa 62:11

perceiveth : 2Ch 33:10; Pro 1:24, Pro 1:29; Isa 6:9; Mat 13:14; Mar 8:17, Mar 8:18; Luk 24:25; Joh 3:19

TSK: Job 33:15

a dream : Job 4:13; Gen 20:3, Gen 31:24; Num 12:6; Jer 23:28; Dan 4:5; Heb 1:1

deep : Gen 15:12; Dan 8:18

TSK: Job 33:16

openeth : Heb. revealeth, or, uncovereth, Job 36:10, Job 36:15; 2Sa 7:27; Psa 40:6; Isa 6:10, Isa 48:8, Isa 50:5; Luk 24:45; Act 16:14

sealeth : Neh 9:38; Rom 15:28

TSK: Job 33:17

withdraw : Job 17:11; Gen 20:6; Isa 23:9; Hos 2:6; Mat 27:19; Act 9:2-6

purpose : Heb. work

hide : Deu 8:16; 2Ch 32:25; Isa 2:11; Dan 4:30-37; 2Co 12:7; Jam 4:10

TSK: Job 33:18

keepeth : Act 16:27-33; Rom 2:4; 2Pe 3:9, 2Pe 3:15

perishing : Heb. passing

TSK: Job 33:19

chastened : Job 5:17, Job 5:18; Deu 8:5; Psa 94:12, Psa 119:67, Psa 119:71; Isa 27:9; 1Co 11:32; Rev 3:19

pain : Job 7:4, Job 20:11, Job 30:17; 2Ch 16:10, 2Ch 16:12; Psa 38:1-8; Isa 37:12, Isa 37:13

TSK: Job 33:20

his life : Psa 107:17, Psa 107:18

dainty meat : Heb. meat of desire, Gen 3:6; Jer 3:19; Amo 5:11 *marg.

TSK: Job 33:21

His flesh : Job 7:5, Job 13:28, Job 14:20, Job 14:22, Job 19:20; Psa 32:3, Psa 32:4, Psa 39:11, Psa 102:3-5; Pro 5:11

his bones : Psa 22:15-17

TSK: Job 33:22

his soul : Job 7:7, Job 17:1, Job 17:13-16; 1Sa 2:6; Psa 30:3, Psa 88:3-5; Isa 38:10

his life : Job 15:21; Exo 12:23; 2Sa 24:16; Psa 17:4; Act 12:23; 1Co 10:10; Rev 9:11

TSK: Job 33:23

a messenger : Jdg 2:1; 2Ch 36:15, 2Ch 36:16; Hag 1:13; Mal 2:7, Mal 3:1; 2Co 5:20

an interpreter : Job 34:32; Psa 94:12; Isa 61:1-3; Act 8:30; 1Co 11:30-32; Heb 12:5-12

one : Job 9:3; Ecc 7:28; Rom 11:13

to : Job 11:6, Job 34:10, Job 34:12, Job 35:14, Job 36:3, Job 36:8-13, Job 37:23; Neh 9:33; Psa 119:75; Lam 3:22, Lam 3:23, Lam 3:32, Lam 3:39-41; Eze 18:25-28; Dan 9:14

TSK: Job 33:24

Then : Job 33:18, Job 22:21; Exo 33:19, Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; Hos 14:2, Hos 14:4; Mic 7:18-20; Rom 5:20, Rom 5:21

Deliver : Job 36:10, Job 36:11; Psa 22:4, Psa 30:9-12, Psa 40:2, Psa 71:3, Psa 86:13; Isa 38:17-19; Jer 31:20; Zec 9:11

I : Job 33:24; Psa 49:7, Psa 49:8; Mat 20:28; Rom 3:24-26; 1Ti 2:6; 1Pe 1:18, 1Pe 1:19

a ransom : or, an atonement

TSK: Job 33:25

His flesh : 2Ki 5:14

a child’ s : Heb. childhood

return : Job 42:16; Deu 34:7; Jos 14:10, Jos 14:11; Psa 103:5; Hos 2:15

TSK: Job 33:26

pray : 2Ki 20:2-5; 2Ch 33:12, 2Ch 33:13, 2Ch 33:19; Psa 6:1-9, Psa 28:1, Psa 28:2, Psa 28:6, Psa 30:7-11, Psa 41:8-11; Psa 50:15, Psa 91:15, Psa 116:1-6; Isa 30:19; Jer 33:3; Jon 2:2-7; Act 9:11

and he shall : Job 42:8, Job 42:9; Num 6:25, Num 6:26; Psa 4:6, Psa 4:7, Psa 16:11, Psa 30:5, Psa 67:1; Act 2:28; Jud 1:24

he will : Job 34:11; 1Sa 26:23; Psa 18:20, Psa 62:12; Pro 24:12; Mat 10:41, Mat 10:42; Heb 11:26

TSK: Job 33:27

looketh : etc. or, shall look upon men, and say

I : Job 7:20; Num 12:11; 2Sa 12:13; Pro 28:13; Jer 3:13, Jer 31:18, Jer 31:19; Luk 15:18-22, Luk 18:13; 1Jo 1:8-10

I have sinned : etc. Gen 16:13; 2Ch 16:9; Psa 11:4, Psa 14:2, Psa 139:1-4; Pro 5:21, Pro 15:3; Jer 23:24

perverted : Ecc 5:8

right : Psa 19:7, Psa 19:8, Psa 119:128; Rom 7:12-14, Rom 7:16, Rom 7:22

it profited : Job 34:9; Jer 2:8; Mat 16:26; Rom 6:21

TSK: Job 33:28

will deliver : etc. or, hath delivered my soul, etc. and my life, Job 33:18, Job 33:24, Job 17:16; Psa 55:23, Psa 69:15; Isa 38:17, Isa 38:18; Rev 20:1-3

see : Job 33:20, Job 33:22, Job 3:9, Job 3:16, Job 3:20; Psa 49:19; Isa 9:2; Joh 11:9

TSK: Job 33:29

all : Job 33:14-17; 1Co 12:6; 2Co 5:5; Eph 1:11; Phi 2:13; Col 1:29; Heb 13:21

oftentimes : Heb. twice and thrice, Job 33:14, Job 40:5; 2Ki 6:10; 2Co 12:8

TSK: Job 33:30

To bring : Job 33:24, Job 33:28; Psa 40:1, Psa 40:2, Psa 118:17, Psa 118:18

enlightened : Psa 56:13; Isa 2:5, Isa 38:17; Joh 8:12; Act 26:18

TSK: Job 33:31

Job 13:6, Job 18:2, Job 21:2, Job 32:11

TSK: Job 33:32

Job 15:4, Job 15:5, Job 21:27, Job 22:5-9, Job 27:5

TSK: Job 33:33

hearken : Psa 34:11; Pro 4:1, Pro 4:2, Pro 5:1, Pro 5:2

I : Job 33:3; Psa 49:3; Pro 8:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 33:13

Why dost thou strive against him? - By refusing to submit to him, and by calling in question his wisdom and goodness.

For he giveth not account of any of his matters - Margin, as in Hebrew "answereth not."The idea is, that it is as useless as it is improper to contend with God. He does his own pleasure, and deals with man as he deems best and right. The reason of his doings he does not state, nor has man any power to extort from him a statement of the causes why he afflicts us. This is still true. The reason of his doings he does not often make known to the afflicted, and it is impossible to know now the causes why he has brought on us the calamity with which we are visited. The general reasons why men are afflicted may be better known now than they were in the time of Elihu, for successive revelations have thrown much light on that subject. But when he comes and afflicts us as individuals; when he takes away a beloved child; when he cuts down the young, the vigorous, the useful, and the pious, it is often impossible to understand why he has done it.

All that we can do then is to submit to his sovereign will, and to believe that though we cannot see the reasons why he has done it, yet that does not prove that there are no reasons, or that we may never be permitted to understand them. We are required to submit to his will, not to our own reason; to acquiesce because he does it, not because we see it to be right. If we always understood the reasons why he afflicts us, our resignation would be not to the will of God, but to our own knowledge of what is right; and God, therefore, often passes before us in clouds and thick darkness to see whether we have sufficient confidence in him to believe that he does right, even when we cannot see or understand the reason of his doings. So a child reposes the highest confidence in a parent, when he believes that the parent will do right, though he cannot understand why he does it, and the parent does not choose to let him know. May not a father see reasons for what he does which a child could not understand, or which it might be proper for him to withhold from him?

Barnes: Job 33:14

For God speaketh once - The object of what is here said is, to show the reason why God brings affliction upon people, or to explain the principles of his government which Elihu supposed had been sadly misunder stood by Job and his friends. The reason why he brings affliction, Elihu says, is because all other means of reclaiming and restraining people fail. He communicates his will to them; he speaks to them again and again in dreams and visions; he warns them of the error of their course Job 33:14-17, and when this is all ineffectual he brings upon them affliction. He lays them upon their bed where they must reflect, and where there is hope that they may be reclaimed and reformed, Job 33:18-28.

Yea, twice - He does not merely admonish him once. He repeats the admonition when man refuses to hear him the first time, and takes all the methods which he can by admonition and warning to withdraw him from his wicked purpose, and to keep him from ruin.

Yet man perceiveth it not - Or, rather, "Although he does not perceive it or attend to it."Though the sinner is regardless of the admonition, yet still God repeats it, and endeavors to save him from the commission of the crimes which would lead him to ruin. This is designed to show the patience and forbearance of God, and how many means he takes to save the sinner from ruin. Of the truth of what Elihu here says, there can be no difference of opinion. It is one of the great principles of the divine administration that the sinner is often warned, though he heeds it not; and that God sends repeated admonitions even when people will not regard them, but are bent on their own ruin.

Barnes: Job 33:15

In a dream - This was one of the methods by which the will of God was made known in the early periods of the world; see the notes at Job 4:12-17. And for a fuller account of this method of communicating the divine will, see the introduction to Isaiah, Section 7 (2).

In a vision of the night - Notes, Job 4:13; compare the introduction to Isaiah, Section 7 (4).

When deep sleep falleth upon men - This may be designed to intimate more distinctly that it was from God. It was not the effect of disturbed and broken rest; not such fancies as come into the mind between sleeping and waking, but the visitations of the divine Spirit in the profoundest repose of the night. The word rendered "deep sleep"( תרדמה tardêmâh ) is one that denotes the most profound repose. It is not merely sleep, but it is sleep of the soundest kind - that kind when we do not usually dream; see the notes at Job 4:13. The Chaldee has here rendered it correctly, עמקתא שינתא - sleep that is deep. The Septuagint renders it, δεινὸς φόβος deinos phobos - dread horror. The Syriac renders this verse, "Not by the lips does he teach; by dreams and visions of the night,"etc.

In slumberings upon the bed - The word rendered "slumberings"( בתנומה bit^e nûmâh ) means a light sleep, as contradistinguished from very profound repose. Our word slumber conveys the exact idea. The meaning of the whole is, that God speaks to people when their senses are locked in repose - alike in the profound sleep when they do not ordinarily dream, and in the gentle and light slumbers when the sleep is easily broken. In what way, however, they were to distinguish such communications from ordinary dreams, we have no information. It is scarcely necessary to remark that what is here and elsewhere said in the Scriptures about dreams, is no warrant for putting any confidence in them now as if they were revelations from heaven.

Barnes: Job 33:16

Then he openeth the ears of men - Margin, as in Hebrew "revealeth,"or "uncovereth."The idea is, that he then reveals to the ear of man important admonitions or counsels. He communicates valuable truth. We are not to understand this as saying that the sleeper actually hears God speak, but as the ear is the organ of hearing, it is employed here to denote that God then communicates His will to human beinigs. In what way he had access to the souls of people by dreams, it is impossible to explain.

And sealeth their instruction - literally, "In their admonition he seals;"or he affixes a seal. The idea is, that he makes the admonition or instruction as secure as if a seal were affixed to it. A seal ratified or confirmed a contract, a will, or a deed, and the sense here is, that the communications of God to the soul were as firm as if they had been ratified in like manner. Or possibly it may mean, that the warnings of God were communicated to the soul like a sealed letter or message unknown to any other; that is, were made privately to the individual himself in the slumbers of the night. Others have understood the word rendered instruction, as denoting castigation, or punishment, and according to that explanation the meaning would be, that he announces to them certain punishment if they continued in sin; he made it as certain to them as if it were ratified by a seal. So Rosenmuller and Mercer. Schultens supposes it to be equivalent to inspires them, or communicates instruction by inspiration as if it were confirmed and ratified by a seal. He observes that the Arabic word hhatham is often used in the Koran, meaning to inspire. The Septuagint renders it, ἀυτοὺς ἐξεφόβησεν autous exephobēsen - "he terrifies them"- where they evidently read יחתם y^e chathēm instead of יחתם yachthom . The sense is, that God communicates warnings to people on their beds, in a manner as solemn and impressive as if it were ratified with a seal, and made as secure as possible.

Barnes: Job 33:17

That he may withdraw man from his purpose - Margin, "work."The sense is plain. God designs to warn him of the consequences of executing a plan of iniquity. He alarms him by showing him that his course will lead to punishment, and by representing to him in the night visions, the dreadful woes of the future world into which he is about to plunge. The object is to deter him from committing the deed of guilt which he had contemplated, and to turn him to the paths of righteousness. Is it unreasonable to suppose that the same thing may occur now, and that God may have a purpose in the dreams which often visit the man who has formed a plan of iniquity, or who is living a life of sin? It cannot be doubted that such people often have alarming dreams; that these dreams are such as are fitted to deter them from the commission of their contemplated wickedness; and that in fact they not unfrequently do it.

What shall hinder us from supposing that God intends that the workings of the mind when the senses are locked in repose, shall be the means of alarming the guilty, and of leading them to reflection? Why should not mind thus be its own admonisher, and be made the instrument of restraining the guilty then, as really as by its sober reasonings and reflections when awake? Many a wicked man has been checked in a career of wickedness by a frightful dream; and not a few have been brought to a degree of reflection which has resulted in sound conversion by the alarm caused on the mind by having the consequences of a career of wickedness traced out in the visions of the night. The case of Colonel Gardiner cannot be forgotten - though in that instance it was rather "a vision of the night"than a dream. He was meditating an act of wickedness. and was alone in his room awaiting the appointed hour. In the silence of the night, and in the solitude of his room, he seemed to see the Savior on the cross. This view, however, it may be accounted for, restrained him from the contemplated act of wickedness, and he became an eminently pious man; see Doddridge’ s Life of Col. Gardiner. The mind, with all its faculties, is under the control of God, and no one can demonstrate that he does not make its actings, even in the wanderings of a dream, the designed means of checking the sinner, and of saving the soul.

And hide pride from man - Probably the particular thing which Elihu here referred to, was pride and arrogance toward God; or an insolent bearing toward him, and a reliance on one’ s own merits. This was the particular thing in Job which Elihu seems to have thought required animadversion, and probably he meant to intimate that all people had such communications from God by dreams as to save them from such arrogance.

Barnes: Job 33:18

He keepeth back his soul from the pit - The word soul in the Hebrew is often equivalent to self, and the idea is, that he keeps the man from the pit in this manner. The object of these warnings is to keep him from rushing on to his own destruction. The word rendered "pit"- שׁחת shachath , properly means a pit, or pitfall, in which traps are laid for wild animals; Psa 7:15; Psa 9:15; then a cistern that is miry; Job 9:31; a prison, Isa 51:14; then the grave, or sepulchre, as being often a cavern; Job 17:13; Psa 30:9; see Job 33:28, Job 33:30. It evidently means here the grave, and the sense is, that God thus warns people against pursuing a course of conduct which would lead them to destruction, or would speedily terminate their lives.

And his life from perishing by the sword - Margin, "passing by."The meaning of the Hebrew may be, "to keep his life from passing away by the sword;"as if the sword were the means by which the life or soul passed from the body. The word rendered sword here - שׁלח shelach is from שׁלח shâlach - to send, cast, hurl, and the reference is rather to something sent, as of an arrow, dart, javelin, than to a sword. The sense is not materially varied, and the idea referred to is that of a violent death. The meaning is, that God by these warnings would keep a man from such a course of life as would lead to a death by violence - either by punishment for his crime, or by being cut off in war.

Barnes: Job 33:19

He is chastened also with pain - As another means of checking and restraining him from the commission of sin. When the warnings of the night fail, and when he is bent on a life of sin, then God lays him on a bed of pain, and he is brought to reflection there. There he has an opportunity to think of his life, and of all the consequences which must follow from a career of iniquity. This involves the main inquiry before the disputants. It was, why people were afflicted. The three friends of Job had said that it was a full proof of wickedness, and that when the professedly pious were afflicted it was demonstrative of insincerity and hypocrisy. Job had called this position in question, and proved that it could not be so, but still was at a loss why it was. Elihu now says, that affliction is a part of a disciplinary government; that it is one of the means which God adopts, when warnings are ineffectual, to restrain people and to bring them to reflection and repentance. This appears to have been a view which was almost entirely new to them.

And the multitude of his bones with strong pain - The bones, as has before been remarked, it was supposed might be the seat of the acutest pain; see the notes at Job 30:17; compare Job 20:11; Job 7:15; Job 30:30. The meaning here is, that the frame was racked with intense suffering in order to admonish men of sin, to save them from plunging into deeper transgression, and to bring them to repentance.

Barnes: Job 33:20

So that his life abhorreth bread - It is a common effect of sickness to take away the appetite. Elihu here regards it as a part of the wholesome discipline of the sufferer. He has no relish for the comforts of life.

And his soul dainty meat - Margin, "meat of desire."The Hebrew is, "food of desire."The word rendered "meat"( מאכל ma'ăkâl ) does not denote animal food only, but any kind of food. So the Old English word meat was used. The idea is, that the sick man loathes the most delicate food. It is a part of his discipline that the pleasure which he had in the days of his health is now taken away.

Barnes: Job 33:21

His flesh is consumed away, that it cannot be seen - He wastes away. His flesh, once vigorous, beautiful, and fair, now disappears. This is not a mere description of the nature of his sickness, but it is a description of the disciplinary arrangements of God. It is an important part of his affliction, as a part of the discipline, that his flesh vanishes, and that his appearance is so changed that he becomes repulsive to the view.

And his bones that were not seen, stick out - His bones were before invisible. They were carefully concealed by the rounded muscle, and by the fat which filled up the interstices, so that they were not offensive to the view. But now the protuberances of his bones can be seen, for God has reduced him to the condition of a skeleton. This is one of the common effects of disease, and this shows the strength of the discipline which God contemplates. The parts of the human frame which in health are carefully hid from the view, as being unsightly, become now prominent, and can be hidden no longer. One design is to humble us; to take away the pride which delighted in the round and polished limb, the rose on the cheek, the ruby lip, and the smooth forehead; and to show us what we shall soon be in the grave.

Barnes: Job 33:22

Yea, his soul draweth near unto the grave - That is, he himself does, for the word soul is often used to denote self.

And his life to the destroyers - - לממתים lammitiym . literally, "to those causing death."The interpretation commonly given of this is, "the angels of death"who were supposed to come to close human life; compare 2Sa 24:16-17. But it probably refers to diseases and pangs as having power to terminate life, and being the cause of the close of life. The meaning is, that the afflicted man comes very near to those acute sufferings which terminate life, and which by personification are here represented as the authors of death.

Barnes: Job 33:23

If there be a messenger with him - This part of the speech of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in Job 19:25-27. Almost every interpreter has had a special view of its meaning, and of course it is very difficult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine the true sense of the passage, it may be of interest to see how it is presented in the ancient versions, and what light they throw on it. The Vulgate renders it, "If there is for him an angel speaking, one of thousands, that he may announce the righteousness of the man; he will pity him, and say, Deliver him that he descends not into corruption: I have found him in whom I will be propitious to him"- inveni in quo ei propitier . The Septuagint translators render it, "If there be a thousand angels of death ( ἄγγελοι θανατηφόροι angeloi thanatēforoi ), not one of them can mortally wound him ( τρώσῃ ἀυτόν trōsē auton ). If he determine in his heart to turn to the Lord, when he shall have shown man his charge against him, and shown his folly, he will support him that he may not fall to death, and renew his body, like plastering on a wall ( ὥσπερ ἀλοιφην ἐπὶ τοίχου hōsper aloifēn epi toichou ), and will fill his bones with marrow, and make his flesh soft like an infant."The Chaldee renders it, "If there is merit זכותא z -k -w -t -' in him, an angel is prepared, a comforter ( פרקליטא , Paraclete , Gr. παρύκλητος paraklētos ), one among a thousand accusers ( קטיגוריא , Gr. κατήγορός katēgoros ), that he may announce to man his rectitude. And he spares him, and says, Redeem him, that he may not descend to corruption; I have found a ransom."Schultens has divided the opinions which have been entertained of the passage into three classes. They are,

I. The opinions of those who suppose that by the messenger, or angel, here, there is reference to a man. Of those who hold this opinion, he enumerates no less than seven classes. They are such as these:

(1) those who hold that the man referred to is some distinguished instructor sent to the sick to teach them the will of God, an opinion held by Munster and Isidorus;

(2) those who refer it to a prophet, as Junius et Tremillius:

(3) Codurcus supposes that there is reference to the case of Abimelech, who was made sick on account of Sarah, and that the man referred to was a prophet, who announced to him that God was righteous; Gen. 20.

The 4th and 5th cases slightly vary from these specified.

(6) Those who hold that Elihu referred to himself as being the angel, or messenger, that God had sent to make known to Job the truth in regard to the divine government, and the reason why he afflicts people. Of this opinion was Gusset, and we may add that this is the opinion of Umbreit.

(7) Those who suppose that some faithful servant of God is intended, without specifying who, who comes to the sick and afflicted, and announces to them the reason of the divine dispensations.

II. The second class of opinions is, that an angel is referred to here, and that the meaning is, that God employs angelic beings to communicate His will to people, and especially to the afflicted - to make known to them the reason why they are afflicted, and the assurance that he is willing to show mercy to them if they will repent. Of those who hold this, Schultens mentions

(1) the Septuagint which renders it, "the angels of death;"

(2) the Chaldee paraphrasist, who understands it of the comforting angel"- the Paraclete;

(3) the opinion of Mercer, who supposes it to refer to a good angel, who, though there be a thousand of a contrary description, if he announces the will of God, and shows the true reason why He afflicts people, may be the means of reclaiming them;

(4) the opinion of Clerc, who regards it as a mere hypothesis of Elihu, saying that on the supposition that an angel would thus visit people, they might be reclaimed;

(5) the opinion of Grotius, who supposes it refers to angels regarded as mediators, who perform their office of mediation in two ways - by admonishing people, and by praying for them. This was also the opinion of Maimonides.

(6) The opinion of Jerome, who supposes that it refers to the angel standing in the presence of God, and who is employed by him in admonishing and correcting mankind.

III. The third class of opinions consists of those who refer it to the Messiah. Of those who have held this opinion, the following may be mentioned: Cocceius - of course; Calovins, Sehmidius, and Augustine. Amidst this diversity of sentiment, it is difficult, if not impossible, to determine the real meaning of the passage. The general sentiment is indeed plain. It is, that God visits people with affliction in order to restrain them from sin, and to correct them when they have erred. It is not from hostility to them; not from mere justice; not because he delights in their sufferings; and not because he wishes to cut them off. They may suffer much and long, as Job had done. without knowing the true reason why it was done. They may form erroneous views of the design of the divine administration, and suppose that God is severe and harsh. But if there shall come a messenger, in such circumstances, who shall explain the reason of the divine dealings, and show to the sufferer on what principles God inflicts pain; and if the sufferer shall hear the message, and acquiesce in the divine dealings, then God would be willing to be merciful. He would say that he was satisfied; the object of the affliction was accomplished, and he would restore the afflicted to health, and bestow upon him the most satisfactory evidences of his own favor. An examination of the particular words and phrases occurring in the passage, may elucidate more clearly this general idea, and lead us to its true interpretation. The word translated "messenger" מלאך mal'âk , is that which is usually employed to denote an angel. It means, properly, one who is sent, from לאך , to send; and is applied

(1) to one sent, or a messenger, see Job 1:14; compare 1Sa 16:19;

(2) to a messenger sent from God, as e. g.,

\tx1080 \tx1170 (a) to angels, since angels were employed on messages of mercy or judgment to mankind, Exo 23:20; 2Sa 24:16,

(b) to a prophet as sent from God, Hag 1:13; Mal 3:1;

© to a priest; Ecc 5:6; Mal 2:7. It is rendered here by Jerome, angel, and by the Septuagint, angels bringing death.

So far as the word is concerned, it may apply to any messenger sent from God - whether an angel, a prophet, or the Messiah; anyone who should be commissioned to explain to man the reason why afflictions were sent, and to communicate the assurance that God was ready to pardon.

An interpreter - That is, an angel-interpreter, or a messenger who should be an interpreter. The word מליץ mēliyts , is from לוץ lûts , "to stammer"; to speak in a barbarous tongue; and then in the Hiphil, to cause to understand a foreign language, or to explain; to interpret. Hence, it means one who explains or interprets that which was obscure; and may mean here one who explains to the sufferer the true principles of the divine administration, or who interprets the design of the divine dealings. In 2Ch 32:31, it is rendered "ambassadors"- referring to the ambassadors that came from Babylon to Hezekiah - rendered in the margin, interpreters; in Isa 43:27, it is rendered teachers, in the margin interpreters, referring to the religions teachers of the Jews, or those who were appointed to explain the law of God. Gesenius supposes that it means here the same as intercessor, or internuncius , and that the phrase denotes an interceding angel, or one interceding with God for people. But there is no instance in which the word מליץ mēliyts is so employed, and such an interpretation is not demanded by the connection here. The idea involved in the word here is immediately explained by Elihu himself. The word denotes one who would "show unto man his uprightness;"that is, who would be able to vindicate the righteousness of God, and explain his dealings. This word, also, may therefore be applicable to a prophet, a sage, an angel, or the Messiah - to anyone who would be able to explain and interpret the divine dealings. So far as the language is concerned, there is no reason why it should not be applied to Elihu himself.

One among a thousand - Such an one as you would scarcely hope to find among a thousand; that is, one who was endowed with a knowledge of the ways of God, and who was qualified for this work in a much more eminent manner than the mass of people. We have now a similar phrase to denote a man eminent for wisdom, learning, skill, or moral worth. This language is such as would most properly be applicable to a human messenger. One would hardly think of making such distinctions among angelic beings, or of implying that any one of them might not be qualified to bear a message to man, or that it was necessary to make such a selection as is implied by the phrase here to explain the dealings of God.

To show unto man his uprightness - This is the office which the interpreting-messenger was to perform. The "uprightness"referred to here, I suppose, is that of God, and means the rectitude of his doings; or, in a more general sense, the justness of his character, the equity of his administration. So explained, it would mean that the messenger would come to show that God is worthy of confidence; that he is not harsh, stern, severe, and cruel. The afflicted person is supposed to have no clear views on this point, but to regard God as severe and unmerciful. Elihu in this undoubtedly had Job in his eye, as entertaining views of God which were far from correct. What was necessary, he said, was, that someone would come who could show to the sufferer that God is worthy of confidence, and that his character is wholly upright. Prof. Lee interprets this as referring wholly to the Messiah, and as denoting the "righteousness which this Mediator is empowered to give or impute to those who duly seek it; and thus, as a Mediator, between God and man, to make it out as their due, by means of the ransom so found, offered, and accepted."

Noyes explains it as meaning "his duty;"that is, "what reason and religion require of a man in his situation; repentance, submission, and prayer to God for pardon."But it seems to me more natural to refer it to the great principles of the divine government, as being worthy of confidence. Those principles it was desirable should be so explained as to inspire such confidence, and particularly this was what Elihu supposed was needed by Job. On the whole, then, it seems probable that Elihu, in this passage, by the messenger which he mentions, referred to someone who should perform the office which he himself purposed to perform - some man well acquainted with the principles of the divine administration; who could explain the reasons why people suffer; who could present such considerations as should lead the sufferer to true repentance; and who could assure him of the divine mercy. The reasons for this interpretation may be summed up in few words. They are:

(1) That this is all that is fairly and necessarily implied in the language, or such an interpretation meets the obvious import of all the expressions, and leaves nothing unexplained.

(2) It accords with what Elihu supposed to be the views of Job. He regarded him as having improper apprehensions of the government of God, and of the reasons why afflictions were sent upon him. He had patiently listened to all that he had to say; had heard him give utterance to much that seemed to be in the spirit of complaint and murmuring; and it was manifest to Elihu that he had not had right apprehensions of the design of trials, and that they had not produced the proper effect on his mind. He still needed someone - an interpreter sent from God - to explain all this, and to present such views as should lead him to put confidence in God as a God of mercy and equity.

(3) It accords with the character which Elihu had assumed, and which he all along maintained. He professed to come from God, Job 32:8. He was in the place of God, Job 33:6. He came to explain the whole matter which had excited so long and so warm a debate - a debate to which he had attentively listened, and where neither Job nor his friends had stated the true principles of the divine administration. To represent himself now us having a clew to the reason why God afflicts people in this manner, and as being qualified to explain, the perplexing subject, was in accordance with the character which he maintained.

(4) It accords with the effect which he wished to produce on the mind of Job. He wished to bring him to confide in God; to show him that all these mysterious dealings were designed to bring him back to his Creator, and to restore peace and confidence to his agitated and troubled bosom.

While Elihu, therefore, advances a general proposition, I doubt not that he meant to represent himself as such a messenger sent from God; and though in the whole of his speech he manifested almost the extreme of modesty, yet he regarded himself as qualified to unravel the mystery. That it refers to the Messiah cannot be demonstrated, and is improbable because

(1) It is nowhere applied to him in the New Testament - a consideration not indeed decisive, but of some force, since it is not very safe to apply passages to him from the Old Testament without such authority. At least, the general rule is to be repudiated and rejected, that every passage is to be supposed to have such a reference which can be possibly made to apply to him, or where the language can be made to describe his person and offices.

(2) The work of the "interpreter,"the "angel,"or "messenger,"referred to here, is not that of the Messiah. The effect which Elihu says would be produced would be, that the life of the sufferer would be spared, his disease removed, and his flesh restored with infantile freshness. But this is not the work which the Redeemer came to perform, and is not that which he actually does.

(3) The subject here discussed is not such as is applicable to the work of the Messiah. It is here a question solely about the design of affliction. That was the point to be explained; and explanation was what was needed, and what was proposed to be done. But this is not the special work of the Messiah. His was a much larger, wider office; and even if this had been his whole work, how would the reference to that have met the point under discussion? I am inclined, therefore, to the opinion, that Elihu had himself particularly in his view, and that he meant to represent himself as at that time sustaining the character of a messenger sent from God to explain important principles of his administration.

Barnes: Job 33:24

Then he is gracious unto him - That is, on the supposition that he hears and regards what the messenger of God communicates. If he rightly understands the reasons of the divine administration, and acquiesces in it, and if he calls upon God in a proper manner Job 33:26, he will show him mercy, and spare him. Or it may mean, that God is in fact gracious to him by sending him a messenger who can come and say to him that it is the divine purpose to spare him; that he is satisfied, and will preserve him from death. If such a messenger should come, and so announce the mercy of God, then he would return to the rigoar of his former days, and be fully restored to his former prosperity. Elihu refers probably to some method of communication, by which the will of God was made known to the sufferer, and by which it was told him that it was God’ s design not to destroy, but to discipline and save him.

Deliver him - Hebrew, פדעהו pâda‛hû , "redeem him". The word used here ( פדע pâda‛ ) properly means "to let loose, to cut loose"; and then "to buy loose"; that is, "to redeem, to ransom for a price."Sometimes it is used in the general sense of freeing or delivering, without reference to a price, compare Deu 7:8; Jer 15:21; Psa 34:22; Job 6:23; but usually there is a reference to a price, or to some valuable consideration, either expressed or implied; compare the notes at Isa 43:3. Here the appropriate idea is expressed, for it is said, as a reason for redeeming or rescuing him, "I have found a ransom."That is, the "ransom"is the valuable consideration on account of which he was to be rescued from death.

From going down to the pit - The grave, the world of darkness. Notes, Job 33:18. That is, he would keep him alive, and restore him again to health. It is possible that by the word pit here, there may be a reference to a place of punishment, or to the abodes of the dead as places of gloom and horror especially in the case of the wicked but the more probable interpretation is, that it refers to death alone.

I have found - That is, there is a ransom; or, I have seen a reason why he should not die. The idea is, that God was looking for some reason on account of which it would be proper to release the sufferer, and restore him to the accustomed tokens of his favor and that such a ransom had now appeared. There was now no necessity why those sufferings should be prolonged, and he could consistently restore him to health.

A ransom - Margin, or, "an atonement."Hebrew, כפר kôpher . On the meaning of this word, see the notes at Isa 43:3. The expression here means that there was something which could be regarded as a valuable consideration, or a reason why the sufferer should not be further afflicted, and why he should be preserved from going down to the grave. What that price, or valuable consideration was, is not specified; and what was the actual idea which Elihu attached to it, it is now impossible with certainty to determine. The connection would rather lead us to suppose that it was something seen in the sufferer himself; some change done in his mind by his trials; some evidence of acquiescence in the government of God, and some manifestation of true repentance, which was the reason why the stroke of punishment should be removed, and why the sufferer should be saved from death. This might be called by Elihu "a ransom"- using the word in a very large sense.

There can be no doubt that such "a fact"often occurs. God lays his hand on his erring and wandering children. He brings upon them afflictions which would consign them to the grave, if they were not checked. Those afflictions are effectual in the case. They are the means of true repentance; they call back the wanderer; they lead him to put his trust in God, and to seek his happiness again in him; and this result of his trials is a reason why they should extend no further. The object of the affliction has been accomplished, and the penitence of the sufferer is a sufficient reason for lightening the hand of affliction, and restoring him again to health and prosperity. This is not properly an atonement, or a ransom, in the sense in which the word is now technically used, but the Hebrew word used here would not be inappropriately employed to convey such an idea. Thus, in Exo 32:30, the intercession of Moses is said to be that by which an atonement would be made for the sin of the people.

"Moses said unto the people, Ye have sinned a great sin; and now I will go up unto the Lord; peradventure I shall make an atonement ( אכפרה '^e kâpharâh , from כפר kâphar ), for your sin."Here, it is manifest that the act of Moses in making intercession was to be the public reason, or the "ransom,"why they were not to be punished. So the boldness, zeal, and fidelity of Phinehas in resisting idolatry, and punishing those who had been guilty of it, are spoken of as the atonement or ransom on account of which the plague was stayed, and the anger of God removed from his people; Num 25:12-13, "Behold, I give unto him my covenant of peace - because he was zealous for his God, and made an atonement ( ויכפר vaykâphar ) for the children of Israel."Septuagint, ἐξιλάσατο exilasato . In this large sense, the sick man’ s repentance might be regarded as the covering, ransom, or public reason why he should be restored.

That word literally means that which covers, or overlays any thing; and then an atonement or expiation, as being such a covering. See Gen. 20, 16; Exo 21:30. Cocceius, Calovius, and others suppose that the reference here is to the Messiah, and to the atonement made by him. Schultens supposes that it has the same reference by anticipation - that is, that God had purposed such a ransom, and that in virtue of the promised and pre-figured expiation, he could now show mercy. But it cannot be demonstrated that Elihu had such a reference; and though it was undoubtedly true that God designed to show mercy to people only through that atonement, and that it was, and is, only by this that release is ever given to a sufferer, still, it does not follow that Elihu fully understood this. The general truth that God was merciful, and that the repentance of the sick man would be followed by a release from suffering, was all that can reasonably be supposed to have been understood at that. period of the world. Now, we know the reason, the mode, and the extent of the ransom; and taking the words in their broadest sense, we may go to all sufferers, and say, that they may be redeemed from going down to the dark chambers of the eternal pit, for God has found a ransom. A valuable consideration has been offered, in the blood of the Redeemer, which is an ample reason why they should not be consigned to hell, if they are truly penitent.

Barnes: Job 33:25

His flesh shall be fresher than a child’ s - Margin, "childhood."The meaning is obvious. He would be restored again to health. The calamity which had been brought upon him for purposes of discipline, would be removed. This was the theory of Elihu in regard to afflictions, and he undoubtedly meant that it should be applied to Job. If he would now, understanding the nature and design of affliction, turn to God, he would be recovered again, and enjoy the health and rigor of his youth. We are not to suppose that this is universally true, though it is undoubtedly often a fact now, that if those who are afflicted become truly penitent, and call upon God, the affliction will be removed. It will have accomplished its object, and may be withdrawn. Hence, they who pray that their afflictions may be withdrawn, should first pray that they may accomplish on their own hearts the effect which God designs, producing in them penitence, deadness to the world, and humiliation, and then that his hand may be withdrawn.

He shall return to the days of his youth - That is, to health and rigor.

Barnes: Job 33:26

He shall pray unto God ... - That is, when he fully understands the design of affliction; and when his mind is brought to a proper state of penitence for his past conduct, then he will find God merciful and ready to show him kindness.

And he shall see his face with joy - The face of God. That is, he shall be able to look up to him with peace and comfort. This language is similar to that which is so frequently employed in the Scriptures, in which God is said to lift upon us the light of his countenance. The meaning here is, that the afflicted man would be again permitted to look by faith on God, being reconciled to him, and would see in his face no indication of displeasure.

For he will render unto man his righteousness - He will deal with him in justice and equity. When he sees evidence of penitence, he will treat him accordingly; and if in the afflicted man he discerns true piety, he will regard and treat him as his friend. The meaning is, that if there is in the sufferer any sincere love to God, he will not be indifferent to it, but will treat him as possessing it. This is still true, and universally true. If there is in the heart of one who is afflicted any real piety, God will not treat him as an impenitent sinner, but will manifest his mercy to him, and show to him the favors which he confers only on his friends.

Barnes: Job 33:27

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.

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.

Barnes: Job 33:28

He will deliver his soul - Margin, "He hath delivered my soul."There are various readings here in the text, which give rise to this diversity of interpretation. The present reading in the text is נפשׁי nepheshay - "my soul"; and according to this, it is to be regarded as the language of the sufferer celebrating the mercy of God, and is language which is connected with the confession in the previous verse, "I have sinned; I found it no advantage; and he hath rescued me from death."Many manuscripts, however, read נפשׁו nepheshô - "his soul"; and according to this, the language would be that of Elihu, saying, that in those circumstances God would deliver him when he made suitable confession of his sin. The sense is essentially the same. The Vulgate has, "He will deliver his soul;"the Septuagint, "Save my soul."

From going into the pit - Notes Job 33:18.

And his life shall see the light - Here there is the same variety of reading which occurs in regard to the word soul. The present Hebrew text is ( חיתי chayātay ) "my life"; many manuscripts read ( חיתו chayātô ), "his life."The phrase "to see the light"is equivalent to live. Death was represented as going down into regions where there was no ray of light. See Job 3:5; Job 10:21-22.

Barnes: Job 33:29

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.

Barnes: Job 33:30

To bring back his soul from the pit - To keep him from descending to the grave, and to the dark world beneath. He takes these methods of warning people, in order that they may not bring destruction on themselves. See Job 33:18.

To be enlightened with the light of the living - That he may still enjoy life, and not descend to the world of shades.

Barnes: Job 33:31

Mark well, O Job, hearken unto me ... - Elihu designs to intimate that he had much more to say which demanded close attention. He begged, therefore, that Job would hear him patiently through.

Barnes: Job 33:32

If thou hast anything to say, answer me - In the previous verse, Elihu had asked that Job would hear all that he had to say. Yet here, in view of what he had said, he asks of him that if there were any thing from which he dissented, he would now express his dissent. We may suppose that he paused at this part of his speech, and as what he had said related particularly to Job, he felt that it was proper that he should have an opportunity to reply.

For I desire to justify thee - I would do you justice. I would not pervert what you have said, or attribute to you any wrong opinions or any improper motives Perhaps there may be included also a wish to vindicate him, if he possibly could. He did not desire to dispute for the sake of disputing, or to blame him if he could avoid it, but his aim was the truth; and if he could, he wished to vindicate the character of Job from the aspersions which had been cast upon it.

Barnes: Job 33:33

If not, hearken unto me ... - If nothing has been said from which you dissent, then listen to me, and I will explain further the perplexing subject which has excited so much discussion. These remarks of Elihu imply great confidence in the truth of what he had to say, but they are not arrogant and disrespectful. He treats Job with the utmost deference; is willing to hear all that could be said in opposition to his own views, and is desirous of not wounding his feelings or doing injustice to his cause. It may be supposed that he paused here, to give Job an opportunity to reply, but as he made no remarks, he resumed his discourse in the following chapter. The views which he had expressed were evidently new to Job, and were entirely at variance with those of his three friends, and they appear to have been received by all with profound and respectful silence.

Poole: Job 33:13

Why? upon what grounds and for what ends? What advantage dost thou expect from it?

Dost thou strive against him to wit, in a judicial way? See Job 8:6 .

He giveth not account of any of his matters he neither useth, nor is by any law obliged, to give an account to any of his creatures of the grounds and reasons of his judgments or dispensations, as being the supreme and absolute Governor of all persons and things, in whose will and pleasure it becometh all men to acquiesce. And therefore, O Job, thou exceedest all bounds of modesty, and humility, and reverence, and submission, which thou owest to thy Maker, in that thou presumest to demand a reason for his dealings with thee, and to quarrel with him for not giving it to thee at thy desire. Or, he answereth not all his words , i.e. he doth not say, or hath not said, all that he can to justify his actions, which he can do many more ways than we can imagine; but hath revealed so much of his will and ways to mankind as he hath thought meet, and as their narrow capacity can comprehend; as he declareth in the following verses.

Poole: Job 33:14

For or, nevertheless , as this particle is sometimes used. Although God doth not give men an account of his matters, yet he doth that for them which is much better, and which is sufficient for them.

God speaketh to wit, unto men by way of instruction or admonition, as appears from the following verses.

Once, yea twice again and again, or ofttimes, this number being sometimes put indefinitely, as below, Job 33:29 2Ki 6:10 Psa 62:11 . When one speaking doth not awaken men, God is graciously pleased to give them another admonition. So God, though he will not gratify men’ s curiosity in inquiring into his hidden judgments, yet he will supply their necessity, and acquaint them with their duty and interest so far as is fit, and they are concerned to know.

Yet man which is easily and fitly understood here from the former branch of this verse, as being the person to whom God speaketh, as appears from the next verse. And such supplements are not unusual in the Hebrew language, and especially in these poetical books, where the style is very concise and short, and many things to be understood.

Perceiveth it not through his inadvertency, or negligence, or dulness. Man therefore hath no reason to charge God as if he were deficient in his notices and manifestations of his will, but to accuse himself for not improving revealed things to his own advantage, but desiring rather to pry into God’ s secret counsels, which was Job’ s error.

Poole: Job 33:15

In a dream: this he mentions, as the usual way of God’ s revealing his mind and will to men in those days, before God’ s word was committed to writing, as Gen 20:6 41:1,28 .

In a vision of the night: this is added by way of explication and limitation, to show that he speaks not of every dream, but of those Divine dreams in which God was pleased to vouchsafe some vision or representation of his will to the mind of a man.

When deep sleep falleth upon men when men’ s senses are bound up, and their minds free from all distracting cares and business of the world, and wholly at leisure to receive Divine impressions.

In slumberings: this is added, because in this case the man is like one that slumbereth, or between sleeping and waking, or uncertain in which state he is, as Paul could not tell whether he was in the body, or out of the body, when he was in his ecstasy, 2Co 12:1,2 .

Poole: Job 33:16

i.e. He revealeth his will to the ears and hearts of men, as this phrase is used, Job 36:10 Psa 40:6 Isa 1:4 ; and he imprinteth those instructions which he hath revealed to their ears upon their minds, that after they have heard and received them they do not let them slip, as men commonly do most things which they hear, whether from God or men, but do retain and hold them fast, and are fully satisfied and assured of the truth and importance of them. Or, he sealeth their chastening , or correction , for so this word signifies as well as instruction, i.e. he gives them assurance of his purpose of correcting them for their sins, if they do not prevent it by a speedy repentance. Or, he sealeth it (i.e. his word conveyed to their ears and minds) with chastening them , i.e. he gives them assurance of the truth and reality of his revelation by striking them with a sacred dread and horror, as was usual in such dreams or night visions, as we see Job 4:13,15 ; which he did that they might remember it the better, and distinguish this from such vain dreams as are only the productions of man’ s fancy.

Poole: Job 33:17

That he i.e. God, who was expressed Job 33:14 , and designed by this pronoun he both in the foregoing and following verses.

From his purpose i.e. from the execution of his purpose. Heb. from his work , i.e. from his evil work as the Chaldee and LXX. understand it; from sin, which is truly and fitly called man’ s work, because it hath its rise in and from him, and is his own proper work, and very agreeable to his nature in his present corrupt estate; as, on the contrary, all the good that is in man is God’ s proper and peculiar work, and is generally ascribed to him in Scripture. So this is noted as the design of God’ s giving man this warning, to keep him from executing that evil work which possibly he had designed to do; of which see examples, Gen 20:5,6 31:24 .

Hide pride i.e. either,

1. To take it away, as God is said to hide sin, when he quite removes and forgives it, Psa 32:1 ; and sorrow is said to be hid , Job 3:10 , when it never is nor was; and understanding is said to be hid when it perisheth , Isa 29:14 . And

pride is here mentioned as the root of those evil purposes or works last mentioned; which for the most part proceed from haughtiness of spirit, whereby men scorn to submit themselves and their wills and actions to God’ s authority, and presume to advance themselves above God, and resolve to follow their own wills and lusts in spite of God, and with contempt of him. Or pride may be here put for all matter or occasion of pride. And God by this means is said to

hide pride from man because by these glorious and terrible representations of his Divine majesty to a man, he takes him off from the contemplation and admiration of his own excellency, which men are generally very prone to reflect upon, and brings him to a sight of his own nothingness and weakness, and to a sense of his dependence upon God, and to a humble and ready submission to his will and pleasure.

Poole: Job 33:18

He keepeth back to wit, by these gracious admonitions, whereby he leads them to repentance,

his soul either the man, who is oft expressed by this part; or

his life as the next branch explains it.

From the pit i.e. from the grave, from death or destruction.

From perishing by the sword i.e. by some dreadful judgment of God which was ready to fall upon him.

Poole: Job 33:19

With pain or grief ; with some painful and dangerous diseases, or bodily distempers, which is the second way whereby God instructs men and excites them to repentance; which also was Job’ s case.

The multitude of his bones with strong pain the pain pierceth his very bones, even all of them. Or, even the strong multitude of his bones , i.e. his bones, which are both many and strong. Or, according to another reading, the contention of his bones (i.e. the pain of his bones, whereby God contends with him) is strong. This also was Job’ s case, Job 30:17 .

Poole: Job 33:20

His life i.e. his soul, as the next clause explains it; or his appetite, which is a sign and an act of life.

Bread i.e. common and necessary food.

Dainty meat such as others do, and he formerly did, much desire and prize.

Poole: Job 33:21

His flesh is consumed away through pain and pining sickness.

That it cannot be seen because there is none left to be seen; but he who before was fat and flourishing, is now become a mere skeleton.

That were not seen formerly, because they were covered with flesh and fat. But this clause, is and may be rendered thus, and his bones are broken , and are not seen ; which is to be metaphorically understood.

Poole: Job 33:22

He seems to himself and others to be lost, and past all hopes of recovery; which he adds for Job’ s comfort in his desperate condition.

To the destroyers to the instruments of death or destruction, whether it be angels, whom God sometimes useth in those cases; or devils, who have the power of death . Heb 2:14 ; or diseases, which by God’ s appointment are ready to give the fatal blow.

Poole: Job 33:23

A messenger either,

1. An angel sent to him from heaven upon this errand; for the angels are ministering spirits, Psa 103:20 Heb 1:14 , and are, and especially in that time and state of the church were, frequently employed by God upon messages to men. But why then should he say one of a thousand angels , seeing any the meanest angel was very competent for this work? Or rather,

2. A prophet or teacher, for such are oft called by this name; as Jud 2:1 Mal 2:7 3:1 Rev 1:20 , and such persons are appointed by God for, and are most commonly employed in, this work. With him ; either,

1. With God to plead man’ s cause, and to pray to God for man. Or rather,

2. With man, who is expressed in the last clause of this verse, and of whom this same pronoun him is twice used in the next verse. Nor is it strange that the pronoun relative is put before the noun to which it belongs, but usual in the Hebrew language, as Exo 2:6 Pro 5:22 Pro 14:33 , and elsewhere. An interpreter ; one whose office and work it is to declare the mind of God unto the sick man, and wherefore God contends with him, and what God would have him to do.

One among a thousand a person rightly qualified for this great and hard work, such as there are but very few, scarce one of a thousand ; which expression is used to denote the rarity and fewness of persons, Ecc 7:28 . By which words he doth covertly reflect upon Job’ s three friends, and imply that they were not such persons, though they had undertaken to perform this office or work to Job; and withal, modestly intimates, that although he was in himself mean and inferior to all of them, (as he acknowledgeth,) yet he was selected by God for this work; which he saith not out of a desire of vain boasting of himself, but to dispose Job to a more diligent attention unto, and a more ready entertainment of his present discourses. His uprightness , or rectitude, or righteousness. His , i.e. either,

1. God’ s; to convince a man that God is just and right in all his dealings with him, though never so severe; of which Job was not yet convinced. Or rather,

2. Man’ s; to teach man his duty, or to direct him to the right way and method how he may please God, and procure that mercy and deliverance which he thirsts after; which is not by quarrelling with God, as Job did, but by a humble confession and hearty detestation and forsaking of his sins, and supplication to God for mercy in and through Christ the Redeemer, of whom Job spoke before. Or thus, to discover to man, that although he be afflicted, yet he is an upright and righteous person, and consequently in God’ s favour; about which good men oft doubt, and need the help of a skilful minister to satisfy them therein. But this seems not so well to suit Job’ s case, who was sufficiently and more than enough persuaded of his own integrity, and needed no minister to preach that doctrine to him.

Poole: Job 33:24

Then in that case, or upon the sick man’ s knowledge and practice of his duty.

He either,

1. The messenger or interpreter last mentioned, who is pitiful unto the sick man, and in companion to him doth all that he can for him, counselling and comforting him, and praying to God for his recovery in the following words,

Deliver him & c. for the sake of that ransom which thou hast revealed and I have discovered to him. Or rather,

2. God, who is oft in this book designed by this particle he , or him ; whose property and prerogative it is to be gracious unto man, and who alone can speak the following words with power and authority.

Is gracious unto him pardoning his sins, and delivering him from his dangerous disease, and from death and from the hell which attends upon it.

And saith to the angel or messenger.

Deliver him to wit, ministerially and declaratively; in which sense the acts of forgiving sins, and reconciling sinners, and saving souls, are ascribed to God’ s ministers; as Joh 20:23 2Co 5:19,20 1Ti 4:16 . Declare to him that I have pardoned and will heal him.

I have found a ransom: although I might justly destroy him, and should do it, if I were severe to mark what is amiss in him; yet I will spare him, for I have found out an expedient and a way of ransoming and redeeming sinners from death, both temporal and eternal, which they by their sins have deserved, which is by the death of my Son, the Redeemer of the world, which shall be in the fulness of time, and with respect to which I will pardon this sick man, and others that shall repent and sue to me for mercy, as he hath done.

Poole: Job 33:25

Fresher than a child’ s i.e. more sound and tender. These joyful tidings delivered to him by God’ s messenger shall revive his spirit, and by degrees restore his former health and vigour.

To the days of his youth i. e. to the same healthful and strong constitution of body which he had in his youth.

Poole: Job 33:26

He either,

1. The messenger; or rather,

2. The sick man.

Shall pray unto God being engaged and encouraged to do so, either by the aforesaid gracious message, or by his miraculous recovery through God’ s goodness.

He will be favourable unto him in hearing and answering his prayers, which before he seemed to neglect.

He shall see his face with joy either,

1. God will look upon the man with a smiling or well-pleased countenance; whereas before he either hid his face from him, or frowned upon him. Or,

2. The man shall then be imboldened and encouraged to look God in the face with comfort and joy; which before he was, not without cause, afraid to do; but now he shall find that God is reconciled to him by the blessed effects of it, both in his body and in his conscience.

His righteousness i.e. according to his righteousness, or the fruit of his righteousness; as on the contrary, iniquity is oft put for the punishment of iniquity. The sense is, he will deal with him as with one reconciled to him through the Mediator, and sincerely repenting of and turning from his former sins unto the serious practice of righteousness and true holiness, and therefore must needs be favourable to him, as he hath declared and engaged himself to be in such cases.

Poole: Job 33:27

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,)

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.

Poole: Job 33:28

He i.e. God, whose work alone this is.

His soul himself; or, as it follows,

his life His life : See Poole "Job 33:18" .

Shall see the light i.e. shall enjoy, either,

1. Prosperity, which is oft called light, as darkness is put for affliction; or,

2. The light of the living , as it follows, Job 33:30 ; the light of this world, i.e. his life, which was endangered, shall be restored and continued. This is opposed to his going down into the pit, in the former branch.

Poole: Job 33:29

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.

Poole: Job 33:30

i.e. That he may enjoy the light of life, and continue in the land of the living, out of which he was going.

Poole: Job 33:31

Hold thy peace attend to what I have further to say to thee with patience and silence.

Poole: Job 33:32

If thou hast any thing to say for thy own justification, or in answer to the charge that I have already brought against thee.

I desire to justify thee to wit, as far as may consist with truth and justice. I do not speak with evil design, or a bitter mind, or as one resolved to condemn thee whatsoever thou sayest, and I shall be glad to hear any thing from thee which may make for thy just vindication.

Poole: Job 33:33

i.e. What thy wisdom and duty is in thy circumstances.

Haydock: Job 33:13

Because. Septuagint, "Thou hast said, Why has not He heard every word of my pleading or judgment." Aquila and Theodotion, "for all his words are unanswerable." Protestants, "He giveth not account of any of his matters." (Haydock)

Haydock: Job 33:14

Time. One decision ought to suffice; and God had declared Job innocent, chap. i. 8., &c. (Worthington) ---

His decrees are immutable; and yet thou wouldst have him to explain his conduct, as if he could be under a mistake, and correct it. He manifests his will, and it is our business to be attentive. We cannot expect that he should speak twice, though he does so frequently in his great mercy. Hebrew, "God speaketh once, and he regardeth not a second time." (Calmet) ---

Septuagint, "But the second time, ( 15 ) a dream," &c. (Haydock) ---

Eliu specifies three methods by which God declares his will; (ver. 26) 1. By vision; 2. by afflictions; 3. by the voice of angels, or of preachers, ver. 19, 23.

Haydock: Job 33:15

Beds. It seems prophetic dreams were not then uncommon.

Haydock: Job 33:16

Instructeth. Hebrew, "sealing," that they may not mistake such a favour for a common dream. (Calmet)

Haydock: Job 33:17

Him. Septuagint, "his body from the fall [ of iniquity. ] " (Grabe) (Haydock)

Haydock: Job 33:19

Also. This is the second method of instruction. Eliu pretends that Job had thus been visited by God, and had not understood his meaning.

Haydock: Job 33:21

Bare. The skin will scarcely cover them. He will appear ghastly, like a skeleton. (Calmet) ---

Hebrew, "his bones....shall stick out." (Protestants) (Haydock)

Haydock: Job 33:23

Angel, by secret inspirations, (St. Thomas Aquinas; Tirinus, &c.) or a man sent by God, to announce the truths of salvation. (Mariana) ---

Man's, or "to man." (Calmet) ---

Hebrew, "a messenger with him, an interpreter, one....to declare to man his uprightness." Protestants, (Haydock) "If there be any merit in him, the angel comforter, chosen from a thousand accusers, is ready to declare to the son of man his rectitude." Septuagint, "If there be a thousand destroying angels, not one of them shall hurt him; if the consider in his heart to be converted unto the Lord. Though he (the angel) lay before man his reproof, and shew his folly, He (God) will take hold of him, that he may not die. He will renew his flesh as the plaster of a wall, and fill his bones with marrow: ( 25 ) he will make his flesh soft, like that of an infant, and will place him in manhood among men." (Haydock) ---

But this is different from the Hebrew. (Calmet) ---

The intercession of angels is very powerful. The are represented as suggesting motives, which prevail on God to shew mercy, ver. 24. (Haydock)

Haydock: Job 33:25

Consumed. Hebrew, "fresher than a child's," (Haydock) as was the case of Naaman, 4 Kings v. 14.

Haydock: Job 33:26

And he. It is ambiguous whether this refer to God or to man. (Calmet) ---

But both shall see each other with joy. The penitent will be restored to as much favour as if he had never sinned. (Haydock)

Haydock: Job 33:29

Times, or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, ver. 14. (Calmet)

Haydock: Job 33:30

Living, both soul and body, delivering them from adversity. (Calmet)

Haydock: Job 33:32

Just, and to be so indeed. (Menochius) ---

How much would his vanity be mortified, when Job answered him only with silence! (Haydock) though he urged him to reply so often. (Worthington)

Gill: Job 33:13

Why dost thou strive against him?.... A creature against the Creator, a man against his Maker, the clay against the potter; how absurd and stupid is this! and a piece of weakness and folly it was in him to desire to litigate the point with God, and dispute with him, as he often did, when men cannot answer him one of a thousand, as he himself owned, Job 9:3; and very sinful and criminal it is to chide with God, or complain of him, on account of any of his dealings with the sons of men, as well as it is vain and fruitless:

for he giveth not account of any of his matters; he is a sovereign Being, and does what he pleases in nature, providence, and grace, and is not accountable to any for what he does; in things temporal, he does all after the counsel of his will; he bestows riches and honours, wealth and health, gifts of natural wisdom and knowledge on some, and withholds them from others; and each of these are his own, and he may do with them as he pleases: so likewise in things spiritual, he loves, chooses, redeems, regenerates, calls by his grace, and brings to glory whom he thinks fit; the blessings of grace and glory are his own, and he disposes of them as seems good in his sight; and in all respects he acts according to his will in heaven and in earth; none can stay his hand, or hinder him from doing his pleasure; and none ought to say to him, what dost thou? or why dost thou thus? or, if they do, he is not obliged to give any reasons for his so doing. Some take this to be the thing Job strove and contended with God about, that he did not, and because he did not give an account of all his matters, or answer all his words; and particularly he did not show to him wherefore he contended with him; and others think the meaning is, that God does not reveal all his secrets to men, but only as much as he thinks fit to acquaint them with; secret things belong to him, and things revealed to men; the secrets of his own nature, and the modes of subsistence of the divine Persons in the Godhead, the secret reasons of divine predestination of men to life or death, and of his dealings with men in a providential way, afflicting the righteous, and suffering the wicked to prosper.

Gill: Job 33:14

For God speaketh once, yea, twice,.... Or, "but God speaketh" ⁱ; though he is not bound to give an account of his matters, and the reasons of his proceedings in a way of providence or grace; yet such is his condescension and goodness, that he makes use of various ways and means to make known his mind and will in his dispensations, if men were but attentive to them; he speaks once, in dreams and visions, as in Job 33:15; and twice, or a second time, by chastisements, as in Job 33:18; or he speaks frequently, again and again, see Psa 62:11; gives line upon line, and precept upon precept; if one way is without effect, he will take another; and if one warning and admonition is not sufficient, he will give another; so that though he is a sovereign Being, and not accountable to any, yet he does not act the unkind and unfriendly part Job had suggested:

yet man perceiveth it not: the voice of God speaking in one way or another; hearkens not to the admonition given in a dream or vision, nor hears the chastising rod, and him that has appointed it; he is deaf to all instructions; he understands not the mind and meaning of God in his dispensations; which is not owing to want of means of knowledge, but to the blindness and ignorance of his mind, to dulness of hearing, to negligence and inattention, and to the prevalence of sin and corruption: the words, "yet man", are a supplement to the text, and not in it, and some versions are without it, and understand the whole of God, rendering the words thus, "God speaketh once, and a second time he does not repeat it"; so the Vulgate Latin, Syriac, and Arabic versions: or "does not revise it", or "will not see it" ^k; to which agrees the Targum,

"and a second time he needs not to look upon it;''

and which rendering, as it suits with the context, so is more agreeable to the accents; but is differently applied, by some to the sufficiency of the word of God, that God has at once made known all truth, and there is no need to do it a second time; but certain it is, that God did at sundry times, and in divers manners, speak unto the fathers by the prophets; though indeed in these last days he hath spoken at once all his mind and will by his Son, so that no future revelation is to be expected; but though this is true now, it was not in the times of Elihu: by others it is referred to God's dealings with a proud man, that calls him to an account for his actions, to whom he speaks once, and reproves him for his boldness; but a second time he will not look at him, nor bear his pride and insolence: and by others to the unalterable decrees and purposes of God; what he has said or determined in his eternal mind is done at once, and remains invariably fixed; he has no need to look over a second time, or revise his first thoughts and designs, or reconsider them, whether it is proper to make any alteration in them or not, they are at once so wisely formed; and he has all things before him in one view in his all comprehending mind, so that there cannot possibly anything turn up unforeseen by him, to hinder the execution of his purposes, or cause him to make any change in them; no new thoughts, resolutions, or purposes, can arise in his mind, with whom there is no variableness, nor shadow of turning. This agrees well with his sovereignty, expressed in Job 33:13, and carries in it a strong reason enforcing what is there said. Though some take the meaning to be this, that God speaks once to a man, and admonishes and reproves him as he used to do, in the way expressed in the following verse; and if he regards it not, he do not speak to him a second time in that way, or no more by words, but now by blows or chastisements.

Gill: Job 33:15

In a dream, in a vision of the night,.... That is, God speaks to men in this way, and which in those times was his most usual way; see Job 4:12; sometimes he spake to a prophet, a person in public office, and made known his mind and will in this manner to him, that he might deliver it to others, Num 12:6; and sometimes directly and immediately to persons themselves, as he did to Abimelech and Laban, Gen 20:3;

when deep sleep lieth upon men, in slumberings upon the bed; the former denotes a fast, heavy, and sound sleep, when the senses are all locked up, and there is not the least attention to any outward object; the latter a slight sleep, when a man is between sleeping and waking; and now at such a time, when he was laid on his bed in the night season, it was usual for God to come to him in a visionary way, and impress things on his mind; when it was called off front worldly and earthly thoughts and cares, and was calm and serene, and so fit to receive what intimations and instructions might be given this way; see Psa 4:4. Job had his dreams and night visions, though he seems not to have had any benefit by them, or to have understood them, but was scared and terrified with them, Job 7:14; to which Elihu may have some respect.

Gill: Job 33:16

Then he openeth the ears of men,.... Not the ears of his body, which remaining shut while things are presented to his mind in a dream or vision, but his internal ears; it is the same with opening the heart or understanding to attend to and receive the things delivered in this visionary way:

and sealeth their instruction; sends home the instruction given in this manner, and imprints it upon the mind, so that it is well remembered when awake, not only the dreams themselves, but the lessons taught and learnt there, as may be observed in the cases of Abimelech and Laban, Gen 20:3; the word signifies "chastisement" ^l as well as instruction, that being one way in which God teaches and instructs men, Psa 94:12; and so the sense may be, that God in a dream or vision makes it known to men, that if they regard not what he says to them, and repent not of their evils, and turn from them, he will correct and chastise them, and this he assures them of; and they may look for the certain performance of it, that he will visit their transgressions with a rod, and their iniquities with stripes; things that are sealed being sure and firm. Mr. Broughton renders the words, "and imprints why they are chastised."

Gill: Job 33:17

That he may withdraw a man from his purpose,.... Or "work" ^m, his wicked work, as the Targum; either which he has begun upon, or which he designed to do. Thus Abimelech and Laban were restrained from their intentions by a divine admonition in a dream, the one from taking Abraham's wife, as he intended, and the other from doing harm to Jacob, which he designed:

and hide pride from man; by pardoning his sins, in which there is always pride, so some; pardon of sin being expressed by covering it, Psa 32:1; or rather by repressing, weakening, and preventing it; and that by not suffering vain and proud men to perform their enterprises, but obliging them to submit to the will of God, and humble themselves under his mighty hand. These are the ends proposed, and which are effected through the Lord speaking to men in dreams, opening their ears, and sending instructions to them; and others also for their good follow.

Gill: Job 33:18

He keepeth back his soul from the pit,.... Or, "that he may keep back" ⁿ; for this is another end and use of God's speaking unto men; it is to preserve them for the present from going down to the grave, the pit of corruption and destruction; so called because the bodies of men, being there laid, corrupt, and are entirely destroyed by worms, and turn to rottenness and dust; and to preserve them from the bottomless pit of everlasting ruin and destruction; for the Lord's people are reproved by him, that they may not be condemned with the world, 1Co 11:32;

and his life from perishing by the sword; by the sword of men, which is one of God's sore judgments; or by the sword of the civil magistrate, the man spoken to being warned of God of committing these sins, which would bring him into the hands of such; or by the sword of divine justice; Jarchi interprets it of the sword of the angel of death; the word signifies a missive weapon, as a dart; so Mr. Broughton renders the words, "and his life from going on the dart": or, as another version has it, "lest it should go on under the cast of darts" ^o; the darts of an enemy in war, or the fiery darts of Satan, Eph 6:16.

Gill: Job 33:19

He is chastened also with pain upon his bed,.... This seems to be another way, in which God, according to his eternal purposes, speaks unto men, as the word "also" intimates; namely, by afflictions, and sometimes painful ones; which have a voice in them, and men of wisdom will hearken to it, Mic 6:9. Pain here signifies not pain of the mind, or a wounded spirit, which is very afflicting, distressing, and intolerable; but pain of the body, as the next clause shows; and this endured on the bed, it being so great as to confine a man to his bed, or is what he felt there, where he might hope for ease and rest; see Job 7:13;

and the multitude of his bones with strong pain; not with a slight one, but a very strong one, such as those felt who gnawed their tongues for pain, Rev 16:10. Jarchi interprets it, the multitude of his bones, which are strong; though they are hardy and strong, yet filled with exquisite pain; and not one, or a few of them, but a multitude of them, as there are a multitude of them in a man's body; even all of them, as Hezekiah complains, which must be very excruciating indeed, Isa 38:13; and which was Job's case; not only his flesh was in pain, through the sores and ulcers upon him, but his bones were pierced in him, and his sinews had no rest, and he was full of tossings to and fro, Job 7:3; and in this way he was, as other good men are, reproved and chastened by the Lord; and in which way he had spoke to him, as he does to others, and which should be attended to; and since such painful afflictions are but fatherly chastisements, they should be patiently endured, and the voice of God in them listened to, and before long there will be no more pain: the "Cetib", or textual writing, is, "the contention of his bones is strong"; through pain, or with which God contends with men; we follow the marginal reading.

Gill: Job 33:20

So that his life abhorreth bread,.... Through the force of pain he loses his appetite for food, and even a nausea of it takes place; he loathes it as the most abominable and filthy thing that can be thought of; even bread, so necessary to the support of human life, so strengthening to the heart of man, and what he every day stands in need of, and should pray for, and in health is never weary of; it may be put for all common and useful food:

and his soul dainty meat; the most rich and delicious; such as the tables of the great and rich are furnished with: "food of desire" ^p; or desirable food, as it may be rendered; see Dan 10:3; such as in the time of health the appetite craves and desires, and is fed on with delight and pleasure, but now had in the utmost aversion. Pains and diseases of body often produce such a nausea in men, Psa 107:17, and was Job's case, Job 3:24.

Gill: Job 33:21

His flesh is consumed away, that it cannot be seen,.... All being gone, none left to be seen, nothing but skin and bones; and this partly through the vehemence of strong pain, and partly through the nausea of food; not being able to take anything for nourishment and the support of the fluids, and so quite emaciated:

and his bones that were not seen stick out: which before were covered with flesh and fat, so that they could not be seen; but now the flesh and fat being wasted, they seem as if they rose up in an eminence, and stood out to be beheld; this was also Job's case, being reduced to a mere skeleton, Job 19:20. Elihu, in this description of an afflicted man, seems to have Job chiefly in view, and by this would intimate to him that God had been, and was speaking to him by those afflictions, which he would do well to advert unto.

Gill: Job 33:22

Yea, his soul draweth near unto the grave,.... Not the soul, strictly and properly speaking, for that does not, nor is it laid in the grave at death, but returns to God that gave it; rather the body, for which it is sometimes put, and of which what is here said is true, see Psa 16:10; or the person of the sick man, whose disease being so threatening, all hope is gone, and he is given up by his physicians and friends, and seemingly is at the grave's mouth, and that is ready for him, and he on the brink of that; which were the apprehensions Job had of himself, Job 17:1; see Psa 88:3;

and his life to the destroyers; the destroying angels, as Aben Ezra, and so the Septuagint version: or destroying diseases, and so Mr. Broughton renders it, "to killing maladies"; or it may be to worms, which destroy the body in the grave, and which Job was sensible of would quickly be his case, Job 19:26; though some interpret it of those that kill, or of those that are dead, with whom they are laid that die; or of deaths corporeal and eternal, and the horrors and terrors of both, with which persons in such circumstances are sometimes distressed.

Gill: Job 33:23

If there be a messenger with him,.... Or angel, either with God, as some think; or rather with the sick man; by which messenger is meant not an angel by nature, a created angel, though sometimes such are God's messengers, sent by him on errands to men, are interpreters of things to them, as Gabriel was to Daniel; of whom there are thousands, and who may be of service to sick men for their comfort and instruction, since it is certain they attend saints in their dying moments; yet this proves not that they are to be invoked as mediators between God and men: but rather a minister of the word is designed, who is by office an angel, a "messenger" of Christ, and of the churches; an "interpreter" of the Scriptures, and of the mind of God in them; and a spiritual, evangelical, faithful minister, is scarce and rare, one among a thousand; and his business is to visit sick persons, and to observe the "uprightness" and faithfulness of God in afflicting them, that they may quietly submit to and patiently bear the affliction; and to direct them for their peace and comfort to the uprightness or righteousness of Christ, for their justification before God; and to show them what is right for them to do in their present circumstances; whether the sick man be stupid and insensible of his case, and his need of righteousness, or whether he be a truly gracious man, yet labouring under doubts and fears about the truth of grace in him, the uprightness of his heart, and his interest in the righteousness of Christ: but it seems best to understand this of Christ himself, the angel of God's presence, the messenger of the covenant, who is with the sick man, and favours him with his spiritual presence; or is "for him" ^q as it may be rendered, is on his side, an advocate and intercessor for him with God;

an interpreter of his Father's mind, and with which he is long acquainted, he lying in his bosom; and of the sacred Scriptures, as he was to his disciples concerning himself; or an "orator" ^r, an eloquent one, never man spake like him, having the tongue of the learned given him as man; and who as a divine Person is the eternal and essential Word of God; who spake for his people in the council of peace and covenant of grace; and also as Mediator is the antitypical Aaron, can speak well for them on all occasions:

one among a thousand: the chiefest among ten thousand, angels or men; see Son 5:10;

to show unto man his uprightness; which to do is his office as Mediator, and especially as a prophet, even to show the uprightness of God, the rectitude of his nature, the righteousness required in his holy law; and this Christ has shown forth and declared in his being the propitiation for the sins of his people, Rom 3:25; by his Spirit he shows to man, and so to a sick man, his want of uprightness in himself, his need of righteousness from another; and brings it near him, and shows it to be perfect, complete, and suitable; as well as teaches to live soberly, righteously, and godly.

Gill: Job 33:24

Then he is gracious to him,.... To the sick man; either the messenger or the minister that is with him, who pities his case and prays for him; and by some the following words are supposed to be a prayer of his, "deliver me", &c. since one find in the Gospel there is a ransom for such persons. Rather Christ, who is gracious to man, as appears by his assumption of their nature and becoming a ransom for them, and who upon the foot of redemption which he has "found" or obtained, see Heb 9:12; pleads for the present comfort and future happiness of his people, in such language as after expressed, "deliver him", &c. Or rather God the Father is gracious to the sick man for his Son's sake,

and saith, deliver him from going down to the pit; addressing either the disease, so Mr. Broughton renders the word, "spare him (O killing malady) from descending into the pit", the grave, for the present his disease threatened him with. Or the minister of the word attending the sick man, who is bid to declare to him, as Nathan to David, and Isaiah to Hezekiah, that he should live longer, and not die for the present: or rather the address is to law and justice, to let the redeemed of the Lord go free, and particularly the sick man being one of them; and not thrust him down into the bottomless pit of everlasting ruin and destruction, for the reason following:

I have found a ransom; which is no other than Christ the Son of God; whom Jehovah, in his infinite wisdom, found out and settled upon to be the ransomer of his people; to which he agreed, and in the fulness of time came to give his life a ransom for many, and for whom he has given himself as a ransom price, which has been testified in due time: and this ransom is for all the elect of God, and is of them from sin, Satan, law, hell, and death; and the finding of it is not of man, nor is the scheme of propitiation, peace and reconciliation by Christ, or of atonement and satisfaction ^s by the sacrifice of Christ, as the word here used signifies, an invention of men; but is the effect of infinite wisdom, and a scheme drawn in the eternal mind, and formed in Christ from everlasting; see 2Co 5:19. Some take these words to be spoken by the Father to the Son, upon his appointment and agreement to be the ransomer and Redeemer, saying, "go, redeem him", &c. for so the words ^t may be rendered; and others think they are the words of the Son the messenger to his Father, the advocate with him for his people, as before observed.

Gill: Job 33:25

His flesh shall be fresher than a child's,.... Being recovered from illness and restored to health, through the gracious dealings of God with him. This is to be understood not simply and absolutely, but comparatively, or with respect to his former condition; that he, who before was reduced to skin and bone, is now become fat and plump; and whose flesh was dry and withered, now moist, succulent, and juicy; and whose skin was wrinkled, now soft and smooth, and sleek; and whose face was pale, now bloomy and ruddy. The Targum is,

"his flesh is weakened more than a child,''

and the Vulgate Latin,

"is consumed,''

referring to his former state:

he shall return to the days of his youth. His youth renewed, and he seem young again; become hale and robust as in his youthful days; see Psa 103:5.

Gill: Job 33:26

He shall pray unto God,.... As the former verse expresses the condition of the body of the man recovered from sickness, this the frame of his soul, and the spiritual blessings enjoyed by him: some understand this of his praying in the time of his affliction, and consider it as one means of his recovery; and indeed a time of affliction is a time for prayer; and which brings a good man to it, who in health and prosperity has been negligent of it; such an one will make his application to God for deliverance, and not to the creature; and it is his mercy and privilege he has a God to pray unto, who can and will help him. But according to the course and connection of the words, it seems rather to respect what the good man would do, and the frame he would be in upon his recovery; who would entreat the Lord to make him thankful the mercy received, and accept of his thanksgiving for the same; that his affliction might appear to be sanctified unto him, and that he is much the better for it, more holy and more humble; and that he would manifest his pardoning grace to him for all the sins and transgressions he had been guilty of, his murmurings and repinings, and everything else during his affliction; and that he may make use of his health and strength given him in the service of God, and for the glory of his name;

and he will be favourable to him; which, if understood of the time of affliction, it may be interpreted of his laying no more on him than he will enable him to bear, and supporting him under it; of granting his gracious presence in it, and of his taking notice of him, visiting him, knowing, owning, and choosing him in the furnace of affliction, and manifesting his care unto him; and of the deliverance of him out of it. But if it respects the man as recovered out of affliction, it denotes further discoveries of the special care and favour of God to him, which are very enlivening and refreshing, strengthening and supporting; and of his gracious acceptance of his person, and of his sacrifices of prayer, praise, and thanksgiving, through Christ the Mediator and messenger of the covenant;

and he shall see his face with joy: that is, either God who is favourable to him, he looks with a smiling countenance upon the man now recovered, who before seemed to look upon him with frowns in his countenance, there being a change in the outward dispensations of his providence towards him, though none in his heart: his countenance beholds the upright with pleasure, whether they see it or not; he looks upon his people in Christ with the utmost complacency and delight, and particularly when they come to him in the exercise of grace, with their prayers, praises, and thanksgivings. Or the man recovered from illness, God being favourable to him, he beholds the face of God with joy, who perhaps had hid it from him in his affliction, which caused trouble; but now showing his face and favour, it causes joy and exultation, even a jubilee in his soul. He beholds him in Christ as the God of grace and peace; and through him can come to him, and look him in the face with comfort and pleasure, as nothing is more delightful to him than the light of his countenance;

for he will render unto man his righteousness: not the sick man recovered render to another man what is his right and due, or what he may have wronged him of; for which being reproved by the affliction, and convicted of, is desirous of making restitution: but God, who will render, return, or restore to the man recovered his righteousness, which is the foundation of his joy; not render to him according to his own righteousness, as the Targum, which would be but a poor recompense if strictly given; nor restore to him the righteousness he lost in Adam, which is but a creature righteousness; but the righteousness of Christ, as Mr. Broughton, which is the good man's or the believer's in Christ, because wrought out for him, imputed to him, and bestowed as a free gift on him. Now though this righteousness can never be lost, being an everlasting one, yet a sense of interest in it may, which is returned, restored, and rendered to a man, when that righteousness is afresh revealed to him from faith to faith; the consequence of which is peace and comfort, joy and triumph.

Gill: Job 33:27

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;

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.

Gill: Job 33:28

He will deliver his soul from going into the pit,.... Into the pit of the grave; and then the soul is put for the man or for the body; or into the pit of hell or perdition:

and his life shall see the light; or he shall live and enjoy outward prosperity here, and the light of eternal happiness hereafter; and so the Targum interprets it of superior light, or the light above, even the inheritance of the saints in light. These words have a double reading; the "Keri", or marginal reading, is what we follow; but the "Cetib", or textual reading, is, "he hath delivered my soul from going into the pit, and my life sees the light"; and which seems to be the better reading; and so the words are a continuation of the address of the man recovered from illness to his friends; setting forth and acknowledging, with joy and thankfulness, the great goodness of God unto him, that he had delivered him from the grave, and spared his life, and given him to enjoy great prosperity, both temporal and spiritual.

Gill: Job 33:29

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.

Gill: Job 33:30

To bring back his soul from the pit,.... From the pit of the grave; at the mouth or on the brink of which he seemed to be in the apprehension of his friends, and having the sentence of death in himself; see Psa 90:3. Or "to turn away" ^x, or "stay his soul from the pit", as Mr. Broughton; prevent his going into it by removing his disorder, and restoring him to health, as in the case of Hezekiah, Isa 38:17. Or figuratively, from the pit of an unregenerate state, which may be compared to a pit or grave, because in it lie such who are dead in trespasses and sins; and which is a pit of corruption, or a corrupt state: men in it are corrupt and corrupters, corrupt both in principles and practices; and is an impure one, like to mire and clay; and a very uncomfortable one, a pit wherein is no water, no refreshment, no solid peace and comfort. In conversion, which sometimes is brought about by the above means, afflictive providences, as well as by the ministry of the word, souls are brought back from hence; are regenerated, quickened, and raised from the graves of sin, and live spiritually, as they are also secured from going down into the pit of hell and everlasting destruction:

to be enlightened with the light of the living; in a natural sense, to enjoy the light of living men, the light of the sun, and to live in health and prosperity, which is called light in opposition to affliction and adversity, expressed by darkness; see Est 8:15, Isa 8:22. And in a spiritual sense, to live a spiritual life, who before were dead in sin, to live a life of faith on Christ as their righteousness, and to live a life of holiness from him, and in newness of life to his honour and glory; and to have spiritual light into their state by nature, and their recovery and salvation by Christ; to see their need of him, his suitableness, worth, and excellency, and to have a glimpse of eternal glory; as also hereafter to partake both of eternal life and eternal light, called by our Lord "the light of life", Joh 8:12.

Gill: Job 33:31

Mark well, O Job,.... Consider and weigh well what has been said; or rather attend to what is further to be said:

hearken unto me; to what he was about to say; for he was full of matter, and had not yet vented all he had to utter:

hold thy peace, and I will speak; be silent and do not interrupt, and I will go on with my discourse.

Gill: Job 33:32

If thou hast anything to say, answer me,.... Any thing to object to what he had delivered, or any answer to return to what he had charged him with:

speak, for I desire to justify thee. Elihu was a fair antagonist, and gave free liberty, time and space, to make whatsoever reply he thought fit, and which he should patiently and attentively hear: his view was not victory, but that truth might come out, and take place and prevail, having nothing more at heart than Job's good; and could wish it would appear that he was in all respects a just man, and even in that in which he thought he was not just; but could he fairly acquit himself it would be a pleasure to him.

Gill: Job 33:33

If not, hearken to me,.... If he had no objection to make, nor answer to return, then he desires he would attend and listen to what he had further to lay before him:

hold thy peace, and I shall teach thee wisdom. For though Job was a wise and good man, he might become wiser and more knowing; and indeed when instruction is given to a wise man, he will be yet wiser, Pro 9:9; and this may be received sometimes from persons inferior in age and abilities. Elihu proposed to teach him, as he did, natural, moral, and evangelical wisdom, especially the wisdom of God in his providential dealings with men, and what is man's highest wisdom under them; which is to be reconciled unto them, and patiently to submit, and to fear the Lord, and be careful not to offend him, which to do is wisdom and understanding.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 33:13

¹ tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.

NET Notes: Job 33:14

¹ tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.

NET Notes: Job 33:16

¹ tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

² tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

NET Notes: Job 33:17

¹ tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”

² tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.

NET Notes: Job 33:18

¹ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

² tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

NET Notes: Job 33:19

¹ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

² tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

NET Notes: Job 33:20

¹ tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.

NET Notes: Job 33:21

¹ tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.

NET Notes: Job 33:22

¹ tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”

² tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).

NET Notes: Job 33:23

¹ sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

² tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

NET Notes: Job 33:24

¹ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

³ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

⁴ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

NET Notes: Job 33:25

¹ tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.

² tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.

NET Notes: Job 33:26

¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

² tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence.

³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

⁴ tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

NET Notes: Job 33:27

¹ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

² tn Heb “to men.”

³ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

NET Notes: Job 33:28

¹ sn See note on “him” in v. 24.

NET Notes: Job 33:29

¹ sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.

² tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.

NET Notes: Job 33:32

¹ tn Heb “if there are words.”

² tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

Geneva Bible: Job 33:13

Why dost thou strive against him? for he giveth not ^{( e )} account of any of his matters.

^{( e )} The cause of his judgments is not always declared to man.

Geneva Bible: Job 33:14

For God speaketh ^{( f )} once, yea twice, [yet man] perceiveth it not.

^{( f )} Though God by various examples of his judgments speak to man, yet the reason for it is not known, yea and though God should speak yet is he not understood.

Geneva Bible: Job 33:15

In a dream, in a ^{( g )} vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;

^{( g )} God, he says, speaks commonly, either by visions to teach us the cause of his judgments, of else by affliction or by his messenger.

Geneva Bible: Job 33:16

Then he openeth the ears of men, and ^{( h )} sealeth their instruction,

^{( h )} That is, determined to send on them.

Geneva Bible: Job 33:17

That he may withdraw man [from his] purpose, and hide ^{( i )} pride from man.

^{( i )} He shows for why God sends afflictions: to beat down man's pride, and to turn from evil.

Geneva Bible: Job 33:20

So that his ^{( k )} life abhorreth bread, and his soul dainty meat.

^{( k )} That is, his painful and miserable life.

Geneva Bible: Job 33:22

Yea, his soul draweth near unto the grave, and his life ^{( l )} to the destroyers.

^{( l )} To them that will bury him.

Geneva Bible: Job 33:23

If there be a ^{( m )} messenger with him, an interpreter, one among a thousand, ^{( n )} to shew unto man his uprightness:

^{( m )} A man sent from God to declare his will.

^{( n )} A singular man, and as one chosen out of a thousand, who is able to declare the great mercies of God to sinners: and in which man's righteousness stands, which is through the justice of Jesus Christ.

Geneva Bible: Job 33:24

Then he is ^{( o )} gracious unto him, and saith, ^{( p )} Deliver him from going down to the pit: I have found a ransom.

^{( o )} He shows that it is a sure token of God's mercy toward sinners, when he causes his word to be preached to them.

^{( p )} That is, the minister will by the preaching of the word pronounce to him the forgiveness of his sins.

Geneva Bible: Job 33:25

His flesh shall be ^{( q )} fresher than a child's: he shall return to the days of his youth:

^{( q )} He will feel God's favour and rejoice; declaring by this in which stands the true joy of the faithful, and that God will restore him to health, which is a token of his blessing.

Geneva Bible: Job 33:26

He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his ^{( r )} righteousness.

^{( r )} God will forgive his sins, and accept him as just.

Geneva Bible: Job 33:27

He looketh upon men, and [if any] say, I have sinned, and ^{( s )} perverted [that which was] right, and it profited ^{( t )} me not;

^{( s )} That is, done wickedly.

^{( t )} But my sins have been the cause of God's wrath toward me.

Geneva Bible: Job 33:28

^{( u )} He will deliver his soul from going into the pit, and his life shall see the light.

^{( u )} God will forgive the penitent sinner.

Geneva Bible: Job 33:29

Lo, all these [things] worketh God ^{( x )} oftentimes with man,

^{( x )} Meaning, as often as a sinner repents.

Geneva Bible: Job 33:32

If thou hast any ^{( y )} thing to say, answer me: speak, for I desire to ^{( z )} justify thee.

^{( y )} If you doubt anything, or see opportunity to speak against it.

^{( z )} That is, to show you, in which mans justification consists.

Commentary -- Verse Range Notes

TSK Synopsis: Job 33:1-33

1 Elihu offers himself instead of God to reason with Job.

8 He excuses God from giving man an account of his ways, by his greatness.

14 God calls man to repentance by visions, by afflictions, and by his ministry.

31 He incites Job to attention.

MHCC: Job 33:8-13

Elihu charges Job with reflecting upon the justice and goodness of God. When we hear any thing said to God's dishonour, we ought to bear our testimony against it. Job had represented God as severe in marking what he did amiss. Elihu urges that he had spoken wrong, and that he ought to humble himself before God, and by repentance to unsay it. God is not accountable to us. It is unreasonable for weak, sinful creatures, to strive with a God of infinite wisdom, power, and goodness. He acts with perfect justice, wisdom, and goodness, where we cannot perceive it.

MHCC: Job 33:14-18

God speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any Divine revelation in writing, though now it is our principal guide. When God designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from sin, particularly the sin of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from sin, saves them from hell. What a mercy it is to be under the restraints of an awakened conscience!

MHCC: Job 33:19-28

Job complained of his diseases, and judged by them that God was angry with him; his friends did so too: but Elihu shows that God often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which God speaks to men. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. Jesus Christ is the Messenger and the Ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by sin, that nothing less would atone for it, than the blood of the Son of God, who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a mercy indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find mercy with God. The works of darkness are unfruitful works; all the gains of sin will come far short of the damage. We must, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?

MHCC: Job 33:29-33

Elihu shows that God's great and gracious design toward the children of men, is, to save them from being for ever miserable, and to bring them to be for ever happy. By whatever means we are kept back from the we shall bless the Lord for them at least, and should bless him for them though they be painful and distressing. Those that perish for ever are without excuse, for they would not be healed.

Matthew Henry: Job 33:8-13

In these verses,

I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (Job 33:8): " Thou hast spoken it in my hearing, and in the hearing of all this company."He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (Job 33:9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis - in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (Job 33:10, Job 33:11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, Job 14:16, Job 14:17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, Job 13:24; Job 19:11. " He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;"this he had said, Job 13:27. He marketh all my paths; so he had said, Job 13:27.

II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it (Job 33:12): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, "In this, in saying this, thou art not just."1. "Thou dost not deal justly with God."To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. "Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear."Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we ar not kind, so on the other hand we must not draw men's characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job's consideration, to convince him that he had said amiss: - (1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. "Now,"said Elihu, "do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption."Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us (Job 33:13): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here (Job 33:14), but still there are secret things, which belong not to us, which it is not for us to pry into.

Matthew Henry: Job 33:14-18

Job had complained that God kept him wholly in the dark concerning the meaning of his dealings with him, and therefore concluded he dealt with him as his enemy. "No,"says Elihu, "he speaks to you, but you do not perceive him; so that the fault is yours, not his; and he is designing your real good even in those dispensations which you put this harsh construction upon."Observe in general, 1. What a friend God is to our welfare: He speaketh to us once, yea, twice, Job 33:14. It is a token of his favour that, notwithstanding the distance and quarrel between us and him, yet he is pleased to speak to us. It is an evidence of his gracious design that he is pleased to speak to us of our own concerns, to show us what is our duty and what our interest, what he requires of us and what we may expect from him, to tell us of our faults and warn us of our danger, to show us the way and to lead us in it. This he does once, yea, twice, that is, again and again; when one warning is neglected he gives another, not willing that any should perish. Precept must be upon precept, and line upon line; it is so, that sinners may be left inexcusable. 2. What enemies we are to our own welfare: Man perceives it not, that is, he does not heed it or regard it, does not discern or understand it, is not aware that it is the voice of God, nor does he receive the things revealed, for they are foolishness to him; he stops his ear, stands in his own light, rejects the counsel of God against himself, and so is never the wiser, no not for the dictates of wisdom itself. God speaks to us by conscience, by providences, and by ministers, of all which Elihu here discourses at large, to show Job that God was both telling him his mind and doing him a kindness, even now that he seemed to keep him in the dark and so treat him as a stranger, and to keep him in distress and so treat him as an enemy. There was not then, that we know of, any divine revelation in writing, and therefore that is not here mentioned among the ways by which God speaks to men, though now it is the principal way.

In these verses he shows how God teaches and admonishes the children of men by their own consciences. Observe,

I. The proper season and opportunity for these admonitions (Job 33:15): In a dream, in slumberings upon the bed, when men are retired from the world and the business and conversation of it. It is a good time for them to retire into their own hearts, and commune with them, when they are upon their beds, solitary and still, Psa 4:4. It is the time God takes for dealing personally with men. 1. When he sent angels, extraordinary messengers, on his errands, he commonly chose that time for the delivery of their messages, when by deep sleep falling on men the bodily senses were all locked up and the mind more free to receive the immediate communications of divine light. Thus he made his mind known to the prophets by visions and dreams (Num 12:6); thus he warned Abimelech (Gen 20:3), Laban (Gen 31:24), Joseph (Mat 1:20); thus he made known to Pharaoh and Nebuchadnezzar things that should come to pass hereafter. 2. When he stirred up conscience, that ordinary deputy of his, in the soul, to do its office, he took that opportunity, either when deep sleep fell on men (for, though dreams mostly come from fancy, some may come from conscience) or in slumberings, when men are between sleeping and waking, reflecting at night upon the business of the foregoing day or projecting in the morning the business of the ensuing day; then is a proper time for their hearts to reproach them for what they have done ill and to admonish them what they should do. See Isa 30:21.

II. The power and force with which those admonitions come, Job 33:16. When God designs men's good by the convictions and dictates of their own consciences, 1. He gives them admission, and makes them to be heeded: Then he opens the ears of men, which were before shut against the voice of this charmer, Psa 58:5. He opens the heart, as he opened Lydia's, and so opens the ears. He takes away that which stopped the ear, so that the conviction finds or forces its way; nay, he works in the soul a submission to the regimen of conscience and a compliance with its rules, for that follows upon God's opening the ear, Isa 50:5. God has opened my ear, and I was not rebellious. 2. He gives them a lodgment in the heart and makes them to abide: He sealeth their instruction, that is, the instruction that is designed for them and is suited to them; this he makes their souls to receive the deep and lasting impression of, as the wax of the seal. When the heart is delivered into divine instructions, as into a mould, then the work is done.

III. The end and design of these admonitions that are sent. 1. To keep men from sin, and particularly the sin of pride (Job 33:17). That he may withdraw man from his purpose, that is, from his evil purposes, may change the temper of his mind and the course of his life, his disposition and inclination, or prevent some particular sin he is in danger of falling into, that he may withdraw man from his work, may make him leave off man's work, which is working for the world and the flesh, and may set him to work the work of God. Many a man has been stopped in the full career of a sinful pursuit by the seasonable checks of his own conscience, saying, Do not this abominable thing which the Lord hates. Particularly, God does, by this means, hide pride from man, that is, hide those things from him which are the matter of his pride, and take his mind off from dwelling upon them, by setting before him what reason he has to be humble. That he may take away pride from man (so some read it), that he may pluck up that root of bitterness which is the cause of so much sin. All those whom God has mercy in store for he will humble and hide pride from. Pride makes people eager and resolute in the prosecution of their purposes; they will have their way, therefore God withdraws them from their purposes, by mortifying their pride. 2. To keep men from ruin, Job 33:18. While sinners are pursuing their evil purposes, and indulging their pride, their souls are hastening apace to the pit, to the sword, to destruction, both in this world and that to come; but when God, by the admonitions of conscience, withdraws them from sin, he thereby keeps back their souls from the pit, from the bottomless pit, and saves them from perishing by the sword of divine vengeance, so iniquity shall not be their ruin. That which turns men from sin saves them from hell, saves a soul from death, Jam 5:20. See what a mercy it is to be under the restraints of an awakened conscience. Faithful are the wounds, and kind are the bonds, of that friend, for by them the soul is kept from perishing eternally.

Matthew Henry: Job 33:19-28

God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them. Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu's discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men. Here is,

I. The patient described in his extremity. See what work sickness makes (Job 33:19, etc.) when God sends it with commission. Do this, and doeth it. 1. The sick man is full of pain all over him (Job 33:19): He is chastened with pain upon his bed, such pain as confines him to his bed, or so extreme the pain is that he can get no ease, no, not on his bed, where he would repose himself. Pain and sickness will turn a bed of down into a bed of thorns, on which he that used to sleep now tosses to and fro till the dawning of the day. The case, as here put, is very bad. Pain is borne with more difficulty than sickness, and with that the patient here is chastened, not a dull heavy pain, but strong and acute; and frequently the stronger the patient the stronger the pain, for the more sanguine the complexion is the more violent, commonly, the disease is. It is not the smarting of the flesh that is complained of, but the aching of the bones. It is an inward rooted pain; and not only the bones of one limb, but the multitude of the bones, are thus chastened. See what frail, what vile bodies we have, which, though receiving no external hurt, may be thus pained from causes within themselves. See what work sin makes, what mischief it does. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. 2. He has quite lost his appetite, the common effect of sickness (Job 33:20): His life abhorreth bread, the most necessary food, and dainty meat, which he most delighted in, and formerly relished with a great deal of pleasure. This is a good reason why we should not be desirous of dainties, because they are deceitful meat, Pro 23:3. We may be soon made as sick of them as we are now fond of them; and those who live in luxury when they are well, if ever they come, by reason of sickness, to loathe dainty meat, may, with grief and shame, read their sin in their punishment. Let us not inordinately love the taste of meat, for the time may come when we may even loathe the sight of meat, Psa 107:18. 3. He has become a perfect skeleton, nothing but skin and bones, Job 33:21. By sickness, perhaps a few days' sickness, his flesh, which was fat, and fair, is consumed away, that it cannot be seen; it is strangely wasted and gone: and his bones, which were buried in flesh, now stick out; you may count his ribs, may tell all his bones. The soul that is well nourished with the bread of life sickness will not make lean, but it soon makes a change in the body.

He who, before, had such a beauteous air,

And, pampered with the ease, seemed plump and fair

Doth all his friends (amazing change!) surprise

With pale lean cheeks and ghastly hollow eyes;

His bones (a horrid sight) start through his skin,

Which lay before, in flesh and fat, unseen.

- Sir R. Blackmore

4. He is given up for gone, and his life despaired of (Job 33:22): His soul draws near to the grave, that is, he has all the symptoms of death upon him, and in the apprehension of all about him, as well as in his own, he is a dying man. The pangs of death, here called the destroyers, are just ready to seize him; they compass him about, Psa 116:3. Perhaps it intimates the very dreadful apprehensions which those have of death as a destroying thing, when it stares them in the face, who, when it was at a distance, made light of it. All agree when it comes to the point, whatever they thought of it before, that it is a serious thing to die.

II. The provision made for his instruction, in order to a sanctified use of his affliction, that, when God in that way speaks to man, he may be heard and understood, and not speak in vain, Job 33:23. He is happy if there be a messenger with him to attend him in his sickness, to convince, counsel, and comfort him, an interpreter to expound the providence and give him to understand the meaning of it, a man of wisdom that knows the voice of the rod and its interpretation; for, when God speaks by afflictions, we are frequently so unversed in the language, that we have need of an interpreter, and it is well if we have such a one. The advice and help of a good minister are as needful and seasonable, and should be as acceptable, in sickness, as of a good physician, especially if he be well skilled in the art of explaining and improving providences; he is then one of a thousand, and to be valued accordingly. His business at such a time is to show unto man his uprightness, that is, God's uprightness, that in faithfulness he afflicts him and does him no wrong, which it is necessary to be convinced of in order to our making a due improvement of the affliction: or, rather, it may mean man's uprightness, or rectitude. 1. The uprightness that is. If it appear that the sick person is truly pious, the interpreter will not do as Job's friends had done, make it his business to prove him a hypocrite because he is afflicted, but on the contrary will show him his uprightness, notwithstanding his afflictions, that he may take the comfort of it, and be easy, whatever the event is. 2. The uprightness, the reformation, that should be, in order to life and peace. When men are made to see the way of uprightness to be the only way, and a sure way to salvation, and to choose it, and walk in it accordingly, the work is done.

III. God's gracious acceptance of him, upon his repentance, Job 33:24. When he sees that the sick person is indeed convinced that sincere repentance, and that uprightness which is gospel perfection, are his interest as well as his duty, then he that waits to be gracious, and shows mercy upon the first indication of true repentance, is gracious unto him, and takes him into his favour and thoughts for good. Wherever God finds a gracious heart he will be found a gracious God; and, 1. He will give a gracious order for his discharge. He says, Deliver him (that is, let him be delivered) from going down to the pit, from that death which is the wages of sin. When afflictions have done their work they shall be removed. When we return to God in a way of duty he will return to us in a way of mercy. Those shall be delivered from going down to the pit who receive God's messengers, and rightly understand his interpreters, so as to subscribe to his uprightness. 2. He will give a gracious reason for this order: I have found a ransom, or propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the purchaser and the price, the priest and the sacrifice; so high was the value put upon souls that nothing less would redeem them, and so great the injury done by sin that nothing less would atone for it than the blood of the Son of God, who gave his life a ransom for many. This is a ransom of God's finding, a contrivance of Infinite Wisdom; we could never have found it ourselves, and the angels themselves could never have found it. It is the wisdom of God in a mystery, the hidden wisdom, and such an invention as is and will be the everlasting wonder of those principalities and powers that desire to look into it. Observe how God glories in the invention here, heurēka , heurēka , - " I have found, I have found, the ransom; I, even I, am he that has done it."

IV. The recovery of the sick man hereupon. Take away the cause and the effect will cease. When the patient becomes a penitent see what a blessed change follows. 1. His body recovers its health, Job 33:25. This is not always the consequence of a sick man's repentance and return to God, but sometimes it is; and recovery from sickness is a mercy indeed when it arises from the remission of sin; then it is in love to the soul that the body is delivered from the pit of corruption when God casts our sins behind his back, Isa 38:17. That is the method of a blessed recovery. Son, be of good cheer, thy sins be forgiven thee; and then, Rise, take up thy bed, and walk, Mat 9:2, Mat 9:6. So here, interest him in the ransom, and then his flesh shall be fresher than a child's and there shall be no remains of his distemper, but he shall return to the days of his youth, to the beauty and strength which he had then. When the distemper that oppressed nature is removed how strangely does nature help itself, in which the power and goodness of the God of nature must be thankfully acknowledged! By such merciful providences as these, which afflictions give occasion for, God speaketh once, yea, twice, to the children of men, letting them know (if they would but perceive it) their dependence upon him and his tender compassion of them. 2. His soul recovers it peace, Job 33:26. (1.) The patient, being a penitent, is a supplicant, and has learned to pray. He knows God will be sought unto for his favours, and therefore he shall pray unto God, pray for pardon, pray for health. Is any afflicted, and sick? Let him pray. When he finds himself recovering he shall not then think that prayer is no longer necessary, for we need the grace of God as much for the sanctifying of a mercy as for the sanctifying of an affliction. (2.) His prayers are accepted. God will be favourable to him, and be well pleased with him; his anger shall be turned away from him, and the light of God's countenance shall shine upon his soul; and then it follows, (3.) That he has the comfort of communion with God. He shall now see the face of God, which before was hid from him, and he shall see it with joy, for what sight can be more reviving? See Gen 33:10, As though I had seen the face of God. All true penitents rejoice more in the returns of God's favour than in any instance whatsoever of prosperity or pleasure, Psa 4:6, Psa 4:7. (4.) He has a blessed tranquility of mind, arising from the sense of his justification before God, who will render unto this man his righteousness. He shall receive the atonement, that is, the comfort of it, Rom 5:11. Righteousness shall be imputed to him, and peace thereupon spoken, the joy and gladness of which he shall then be made to hear though he could not hear them in the day of his affliction. God will now deal with him as a righteous man, with whom it shall be well. He shall receive the blessing from the Lord, even righteousness, Psa 24:5. God shall give him grace to go and sin no more. Perhaps this may denote the reformation of his life after his recovery. As he shall pray unto God, whom before he had slighted, so he shall render to man his righteousness, whom before he had wronged, shall make restitution, and for the future do justly.

V. The general rule which God will go by in dealing with the children of men inferred from this instance, Job 33:27, Job 33:28. As sick people, upon their submission, are restored, so all others that truly repent of their sins shall find mercy with God. See here, 1. What sin is, and what reason we have not to sin. Would we know the nature of sin and the malignity of it? It is the perverting of that which is right; it is a most unjust unreasonable thing; it is the rebellion of the creature against the Creator, the usurped dominion of the flesh over the spirit, and a contradiction to the eternal rules and reasons of good and evil. It is perverting the right ways of the Lord (Act 13:10), and therefore the ways of sin are called crooked ways, Psa 125:5. Would we know what is to be got by sin? It profiteth us not. The works of darkness are unfruitful works. When profit and loss come to be balanced all the gains of sin, put them all together, will come far short of countervailing the damage. All true penitents are ready to own this, and it is a mortifying consideration. Rom 6:21, What fruit had you then in those things whereof you are now ashamed? 2. See what repentance is, and what reason we have to repent. Would we approve ourselves true penitents? We must then, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin ( I have sinned ) and not deny the charge, or stand upon our own justification; we must confess the fault of sin, the iniquity, the dishonesty of it ( have perverted that which was right ); we must confess the folly of sin - "so foolish have I been and ignorant, for it profited me not; and therefore what have I to do any more with it?"Is there not good reason why we should make such a penitent confession as this? For, (1.) God expect it. He looks upon men, when they have sinned, to see what they will do next, whether they will go on in it or whether they will bethink themselves and return. He hearkens and hears whether any say, What have I done? Jer 8:6. He looks upon sinners with an eye of compassion, desiring to hear this from them; for he has no pleasure in their ruin. He looks upon them, and, as soon as he perceives these workings of repentance in them, he encourages them and is ready to accept them (Psa 32:5, Psa 32:6), as the father went forth to meet the returning prodigal. (2.) It will turn to our unspeakable advantage. The promise is general. If any humble himself thus, whoever he be, [1.] He shall not come into condemnation, but be saved from the wrath to come: He shall deliver his soul from going into the pit, the pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in everlasting life and joy: His life shall see the light, that is, all good, in the vision and fruition of God. To obtain this bliss, if the prophet had bidden us do some great thing, would we not have done it? How much more when he only says unto us, Wash and be clean, confess and be pardoned, repent and be saved?

Matthew Henry: Job 33:29-33

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.

Keil-Delitzsch: Job 33:13-18

13 Why hast thou contended against Him,

That He answereth not concerning all His doings?

14 Yet no-in one way God speaketh,

And in two, only one perceiveth it not.

15 In the dream, in a vision of the night,

When deep sleep falleth upon men,

In slumberings upon the bed:

16 Then He openeth the ear of men,

And sealeth admonition for them,

17 That He may withdraw man from mischief,

And hide pride from man;

18 That He may keep back his soul from the pit,

And his life from the overthrow of the sword.

Knowing himself to be righteous, and still considering himself treated as an enemy by God, Job has frequently inquired of God, Why then does He treat him thus with enmity, Job 7:20, and why has He brought him into being to be the mark of His attack? Job 10:18. He has longed for God's answer to these questions; and because God has veiled Himself in silence, he has fallen into complain against Him, as a ruler who governs according to His own sovereign arbitrary will. This is what Elihu has before his mind in Job 33:13. ריב (elsewhere in the book of Job with עם or the acc . of the person with whom one contends) is here, as Jer 12:1 and freq., joined with אל and conjugated as a contracted Hiph . ( ריבות instead of רבתּ , Ges. §73, 1); and ענה with the acc . signifies here: to answer anything (comp. Job 32:12; Job 40:2, and especially Job 9:3); the suff . does not refer back to אנושׁ of the preceding strophe (Hirz., Hahn), but to God. דּבריו are the things, i.e., facts and circumstances of His rule; all those things which are mysterious in it He answers not, i.e., He answers concerning nothing in this respect (comp. כל לא , Job 34:27), He gives no kind of account of them (Schnurr., Ges., and others). כּי , Job 33:14 , in the sense of imo , is attached to this negative thought, which has become a ground of contention for Job: yet no, God does really speak with men, although not as Job desires when challenged and in His own defence. Many expositors take באחת and בּשׁתּים after lxx, Syr., and Jer., in the signification semel , secundo (thus also Hahn, Schlottm.); but semel is אחת , whereas באחת is nowhere equivalent to בפעם אחת , for in Num 10:4 it signifies with one, viz., trumpet; Pro 28:18, on one, viz., of the many ways; Jer 10:8, in one, i.e., in like folly (not: altogether, at once, which כּאחד , Syr. bachdo , signifies); then further on it is not twice, but two different modes or means of divine attestation, viz., dreams and sicknesses, that are spoken of; wherefore it is rightly translated by the Targ. una loquela , by Pagn. uno modo , by Vatabl., Merc., una via . The form of the declaration: by one - by two, is that of the so-called number-proverbs, like Job 5:19. In diverse ways or by different means God speaks to mortal man - he does not believe it, it is his own fault if he does perceive it. לא ישׁוּרנּה , which is correctly denoted as a separate clause by Rebia mugrasch, is neither with Schlottm. to be regarded as a circumstantial clause (without one's ... ), nor with Vatablus and Hahn as a conditional clause (if one does not attend to it), nor with Montanus and Piscator as a relative clause (to him who does not observe it), but with Tremellius as a co-ordinate second predicative clause without a particle (one might expect אך ): he (mortal man) or one observes it not ( שׁוּר with neut. suff . exactly like Job 35:13).

Job 33:15-18

Elihu now describes the first mode in which God speaks to man: He Himself comes forward as a witness in man's sleep, He makes use of dreams or dream-like visions, which come upon one suddenly within the realm of nocturnal thought (vid., Psychol . S. 282f.), as a medium of revelation - a usual form of divine revelation, especially in the heathen world, to which positive revelation is wanting. The reading בּחזיון (Codd., lxx, Syr., Symm., Jer.), as also the accentuation of the בחלום with Mehupach Legarme , proceeds from the correct assumption, that vision of the night and dream are not coincident notions; moreover, the detailing Job 33:15, is formed according to Job 4:13. In this condition of deep or half sleep, revelat aurem hominum , a phrase used of the preparation of the ear for the purpose of hearing by the removal of hindrances, and, in general, of confidential communication, therefore: He opens the ear of men, and seals their admonition, i.e., the admonition that is wholesome and necessary for them. Elihu uses חתם בּ here and Job 37:7 as חתם בּעד is used in Job 9:7 : to seal anything (to seal up), comp. Arab. ḥı̂m , σφραγίζειν , in the sense of infallible attestation and confirmation (Joh 6:27), especially (with Arab. b ) of divine revelation or inspiration, distinct in meaning from Arab. chtm , σφραγίζειν , in the proper sense. Elihu means that by such dreams and visions, as rare overpowering facts not to be forgotten, God puts the seal upon the warning directed to them which, sent forth in any other way, would make no such impression. Most ancient versions (also Luther) translate as though it were יחתּם (lxx ἐξεφόβησεν αὐτούς ). מסר is a secondary form to מוּסר , Job 36:10, which occurs only here. Next comes the fuller statement of the object of the admonition or warning delivered in such an impressive manner. According to the text before us, it is to be explained: in order that man may remove (put from himself) mischief from himself (Ges. §133, 3); but this inconvenient change of subject is avoided, if we supply a מ to the second, and read אדם ממעשׂה , as lxx ἀποστρέψαι ἄνθρωπον ἀπὸ ἀδικίας αὐτοῦ (which does not necessarily presuppose the reading ממעשׂהו ), Targ. ab opere malo ; Jer. not so good; ab his quae fecit . מעשׂה signifies facinus, an evil deed, as 1Sa 20:19, and פּעל , Job 36:9, evil-doing. The infin. constr. now passes into the v. fin., which would be very liable to misconstruction with different subjects: and in order that He (God) may conceal arrogance from man, i.e., altogether remove from him, unaccustom him to, render him weary of. the sin of pride ( גּוה from גּוה = גּאה , as Job 22:29, according to Ges., Ew., Olsh., for גּאוה = גּאוה ). Here everything in thought and expression is peculiar. Also חיּה , Job 33:18 (as Job 33:22, Job 33:28), for חיּים rof ,) (Job 33:30) does not occur elsewhere in the book of Job, and the phrase עבר בּשּׁלח here and Job 36:12 (comp. עבר בּשּׁחת , Job 33:28) nowhere else in the Old Testament. שׁלח (Arab. silâh , a weapon of offence, opp. metâ‛ , a weapon of defence) is the engine for shooting, from שׁלח , emmittere , to shoot; and עבר בשׁלח is equivalent to נפל בעד השׁלח ot tnelaviuqe s , Joe 2:8, to pass away by (precipitate one's self into) the weapon for shooting. To deliver man from sin, viz., sins of carnal security and imaginary self-importance, and at the same time from an early death, whether natural or violent, this is the disciplinary design which God has in view in connection with this first mode of speaking to him; but there is also a second mode.

Keil-Delitzsch: Job 33:19-22

19 He is chastened also with pain upon his bed,

And with the unceasing conflict of his limbs;

20 And his life causeth him to loathe bread,

And his soul dainty meat.

21 His flesh consumeth away to uncomeliness,

And his deranged limbs are scarcely to be seen.

22 Then his soul draweth near to the grave,

And his life to the destroyers.

Another and severer lesson which God teaches man is by painful sickness: he is chastened with pain ( בּ of the means) on his bed, he and the vigorous number of his limbs, i.e., he with this hitherto vigorous (Raschi), or: while the multitude of his limbs is still vigorous (Ew). Thus is the Keri ורב to be understood, for the interpretation: and the multitude of his limbs with unceasing pain (Arnh. after Aben-Ezra), is unnatural. But the Chethib is far more commendable: and with a constant tumult of his limbs (Hirz. and others). Job 33:19 might also be taken as a substantival clause: and the tumult of his limbs is unceasing (Umbr., Welte); but that taking over of בּ from במכאוב is simpler and more pleasing. ריב (opposite of שׁלום , e.g., Psa 38:4) is an excellent description of disease which consists in a disturbance of the equilibrium of the powers, in the dissolution of their harmony, in the excitement of one against another ( Psychol . S. 287). אתן for איתן belongs to the many defective forms of writing of this section. In Job 33:20 we again meet a Hebraeo-Arabic hapaxlegomenon . זהם from זהם . In Arab. zahuma signifies to stink, like the Aram. זהם (whence זוּהם , dirt and stench), zahama to thrust back, restrain, after which Abu Suleiman Daûd Alfâsi, in his Arabic Lexicon of the Hebrew, interprets: "his soul thrusts back ( תזהם נפסה ) food and every means of life,"

(Note: Vid., Pinsker's Likkute Kadmoniot, p. קמג .)

beside which the suff . of וזהמתּוּ is taken as an anticipation of the following object (vid., on Job 29:3): his life feels disgust at it, at bread, and his soul at dainty meat. The Piel has then only the intensive signification of Kal (synon. תּעב , Psa 107:18), according to which it is translated by Hahn with many before him. But if the poet had wished to be so understood, he would have made use of a less ambiguous arrangement of the words, וזהמתו לחם חיתו . We take זהם with Ew. §122, b , as causative of Kal , in which signification the Piel , it is true, occurs but rarely, yet it does sometimes, instead of Hiph.; but without translating, with Hirz., חיה by hunger and נפשׁ by appetite, which gives a confused thought. Schlottm. appropriately remarks: "It is very clearly expressed, as the proper vital power, the proper ψυχή , when it is inwardly consumed by disease, gives one a loathing for that which it otherwise likes as being a necessary condition of its own existence."Thus it is: health produces an appetite, sickness causes nausea; the soul that is in an uninjured normal state longs for food, that which is severely weakened by sickness turns the desire for dainties into loathing and aversion.

Job 33:21

The contracted future form יכל , again, like ישׂם , Job 33:11 , is poetic instead of the full form: his flesh vanishes מראי , from sight, i.s. so that it is seen no longer; or from comeliness, i.e., so that it becomes unsightly; the latter (comp. 1Sa 16:12 with Isa 53:2, ולא־מראה ) might be preferred. In Job 33:21 the Keri corrects the text to ושׁפּוּ , et contrita sunt , whereas the Chethib is to be read וּשׁפי , et contritio . The verb שׁפה , which has been explained by Saadia from the Talmudic,

(Note: He refers to b. Aboda zara 42 a : If a heathen have broken an idol to pieces ( שׁפּה ) to derive advantage from the pieces, both the (shattered) idol and the fragments ( שׁפּוּיין ) are permitted (since both are deprived of their heathenish character).)

signifies conterere, comminuere ; Abulwalîd (in Ges. Thes .) interprets it here by suhifet wa -baradet , they are consumed and wasted away, and explains it by כּתּתוּ . The radical notion is that of scraping, scratching, rubbing away (not to be interchanged with Arab. sf' , ספה , which, starting from the radical notion of sweeping away, vanishing, comes to have that of wasting away; cognate, however, with the above Arab. sḥf , whence suhâf , consumption, prop. a rasure of the plumpness of the body). According to the Keri , Job 33:21 runs: and his bones (limbs) are shattered (fallen away), they are not seen, i.e., in their wasting away and shrivelling up they have lost their former pleasing form. Others, taking the bones in their strict sense, and שׁפה in the signification to scrape away = lay bare, take לא ראו as a relative clause, as Jer. has done: ossa quae tecta fuerant nudabuntur (rather nudata sunt ), but this ought with a change of mood to be לא ראו ... וישׁפּוּ . To the former interpretation corresponds the unexceptionable Chethib: and the falling away of his limbs are not seen, i.e., ( per attractionem ) his wasting limbs are diminished until they are become invisible. ראוּ is one of the four Old Testament words (Gen 43:26; Ezr 8:18; Lev 23:17) which have a Dagesh in the Aleph; in all four the Aleph stands between two vowels, and the dageshing (probably the remains of a custom in the system of pointing which has become the prevailing one, which, with these few exceptions, has been suffered to fall away) is intended to indicate that the Aleph is here to be carefully pronounced as a guttural (to use an Arabic expression, as Hamza ), therefore in this passage ru -'û .

(Note: Vid., Luzzatto's Grammatica della Lingua Ebraica (1853), §54. Ewald's (§21) view, that in these instances the pointed Aleph is to be read as j (therefore ruju ), is unfounded; moreover, the point over the Aleph is certainly only improperly called Dagesh, it might at least just as suitably be called Mappik .)

Thus, then, the soul (the bearer of the life of the body) of the sick man, at last succumbing to this process of decay, comes near to the pit, and his life to the ממתים , destroying angels (comp. Psa 78:49; 2Sa 24:16), i.e., the angels who are commissioned by God to slay the man, if he does not anticipate the decree of death by penitence. To understand the powers of death in general, with Rosenm., or the pains of death, with Schlottm. and others, does not commend itself, because the Elihu section has a strong angelological colouring in common with the book of Job. The following strophe, indeed, in contrast to the ממיתים , speaks of an angel that effects deliverance from death.

Keil-Delitzsch: Job 33:23-24

23 If there is an angel as mediator for him,

One of a thousand,

To declare to man what is for his profit:

24 He is gracious to him, and saith:

Deliver him, that he go not down to the pit -

I have found a ransom.

The former case, Job 33:15, was the easier; there a strengthening of the testimony of man's conscience by a divine warning, given under remarkable circumstances, suffices. This second case, which the lxx correctly distinguishes from the former (it translates Job 33:19, πάλιν δὲ ἤλεγξεν αὐτὸν ἐν μαλακίᾳ ἐπὶ κοίτης ), is the more difficult: it treats not merely of a warning against sin and its wages of death, but of a deliverance from the death itself, to which the man is almost abandoned in consequence of sin. This deliverance, as Elihu says, requires a mediator. This course of thought does not admit of our understanding the מלאך of a human messenger of God, such as Job has before him in Elihu (Schult., Schnurr., Boullier, Eichh., Rosenm., Welte), an "interpreter of the divine will, such as one finds one man among a thousand to be, a God-commissioned speaker, in one word: a prophet"(von Hofmann in Schriftbew. i. 335f.). The מלך appears not merely as a declarer of the conditions of the deliverance, but as a mediator of this deliverance itself. And if the ממתים , Job 33:22 , are angels by whom the man is threatened with the execution of death, the מלאך who comes forward here for him who is upon the brink of the abyss cannot be a man. We must therefore understand מלאך not as in Job 1:14, but as in Job 4:18; and the more surely so, since we are within the extra-Israelitish circle of a patriarchal history. In the extra-Israelitish world a far more developed doctrine of angels and demons is everywhere found than in Israel, which is to be understood not only subjectively, but also objectively; and within the patriarchal history after Gen 16, that ( אלהים ) מלאך יהוה appears, who is instrumental in effecting the progress of the history of redemption, and has so much the appearance of the God of revelation, that He even calls himself God, and is called God. He it is whom Jacob means, when (Gen 48:15.), blessing Joseph, he distinguishes God the Invisible, God the Shepherd, i.e., Leader and Ruler, and "the Angel who delivered ( הגּאל ) me from all evil;"it is the Angel who, according to Psa 34:8, encampeth round about them that fear God, and delivereth them; "the Angel of the presence"whom Isaiah in the Thephilla , ch. lxiii. 7ff., places beside Jehovah and His Holy Spirit as a third hypostasis . Taking up this perception, Elihu demands for the deliverance of man from the death which he has incurred by his sins, a superhuman angelic mediator. The "Angel of Jehovah"of primeval history is the oldest prefigurement in the history of redemption of the future incarnation, without which the Old Testament history would be a confused quodlibet of premises and radii, without a conclusion and a centre; and the angelic form is accordingly the oldest form which gives the hope of a deliverer, and to which it recurs, in conformity to the law of the circular connection between the beginning and end, in Mal 3:1.

The strophe begins without any indication of connection with the preceding: one would expect ואם or אז אם , as we felt the absence of אך fo e in Job 33:14, and לכן in Job 32:17. We might take מלאך מליץ together as substantive and epitheton; the accentuation, however, which marks both מלאך and מליץ with Rebia magnum (in which case, according to Bär's Psalterium, p. xiv., the second distinctive has somewhat less value than the first), takes מלאך as subj., and מליץ as predicate: If there is then for him ( עליו , pro eo, Ew. §217, 9) an angel as מליץ , i.e., mediator; for מליץ signifies elsewhere an interpreter, Gen 42:23; a negotiator, 2Ch 32:31; a God-commissioned speaker, i.e., prophet, Isa 43:27; - everywhere (if it is not used as in Job 16:20, in malam parte ) the shades of the notion of this word are summarized under the general notion of internuncius , and therefore of mediator (as the Jewish name of the mediating angel מטטרון , probably equivalent to mediator , not μετάθρονος , which is no usable Greek word). The Targ. translates by פרקליטא , παράκλητος ( opp . קטיגור , κατήγορος, κατήγωρ ). Therefore: if an angel undertakes the mediatorial office for the man, and indeed one of a thousand, i.e., not any one whatever of the thousands of the angels (Deu 33:2; Psa 68:18; Dan 7:10, comp. Tobit 12:15, εἶς ἐκ τῶν ἑπτὰ ), but one who soars above the thousands, and has not his equal among them (as Ecc 7:28). Hirz. and Hahn altogether falsely combine: one of the thousands, whose business it is to announce ... . The accentuation is correct, and that forced mode of connection is without reason or occasion. It is the function of the מלאך itself as מליץ , which the clause which expresses the purpose affirms: if an angel appears for the good of the man as a mediator, to declare to him ישׁרו , his uprightness, i.e., the right, straight way (comp. Pro 14:2), in one word: the way of salvation, which he has to take to get free of sin and death, viz., the way of repentance and of faith (trust in God): God takes pity on the man ... . Here the conclusion begins; Rosenm. and others erroneously continue the antecedent here, so that what follows is the intercession of the angel; the angel, however, is just as a mediator who brings about the favour of God, and therefore not the חנן himself. He renders pardon possible, and brings the man into the state for receiving it.

Therefore: then God pardons, and says to His angel: Deliver him from the descent to the pit, I have found a ransom. Instead of פּדעהוּ , it would be admissible to read פּרעהוּ , let him free (from פרע , Arab. frg ), if the angel to whom the command is given were the angel of death. פּדע is a cognate form, perhaps dialectic, with hdfp@f , root פד (as יפע , יפה , Arab. wf‛ , wfy , from the common root יף , וף ).

(Note: Wetzstein is inclined to regard פדע as a metathesis of דפע , Arab. df‛ : thrust (tear, hold) him back from the gave. A proper name, fed‛ân , which often occurs among the Beduins, is of uncertain signification; perhaps it would serve as an explanation of פדעהו .)

The verb מצא ( מטא ) signifies to come at, Job 11:7, to attain something, and has its first signification here, starting from which it signifies the finding on the part of the seeker, and then when weakened finding without seeking. One is here reminded of Heb 9:12, αἰωνίαν λύτρωσιν εὑράμενος . כּפר (on this word, vid., Hebräerbrief , S. 385, 740), according to its primary notion, is not a covering = making good, more readily a covering = cancelling (from כּפר , Talmud. to wipe out, away), but, as the usual combination with על shows, a covering of sin and guilt before wrath, punishment, or execution on account of guilt, and in this sense λύτρον , a means of getting free, ransom-money. The connection is satisfied if the repentance of the chastened one (thus e.g., also von Hofm.) is understood by this ransom, or better, his affliction, inasmuch as it has brought him to repentance. But wherefore should the mediatorship of the angel be excluded from the notion of the כּפר . Just this mediatorship is meant, inasmuch as it puts to right him who by his sins had worked death, i.e., places him in a condition in which no further hindrance stands in the way of the divine pardon. If we connect the mediating angel, like the angel of Jehovah of the primeval history, with God Himself, as then the logos of this mediating angel to man can be God's own logos communicated by him, and he therefore as מליץ , God's speaker (if we consider Elihu's disclosure in the light of the New Testament), can be the divine Logos himself, we shall here readily recognise a presage of the mystery which is unveiled in the New Testament: "God was in Christ, and reconciled the world unto Himself."A presage of this mystery, flashing through the darkness, we have already read in Job 17:3 (comp. Job 16:21; and, on the other hand, in order to see how this anticipation is kindled by the thought of the opposite, Job 9:33). The presage which meets us here is like another in Ps 107 - a psalm which has many points of coincidence with the book of Job - where in Job 33:20 we find, "He sent His word, and healed them."

(Note: In his introduction, p. 76, Schlottmann says: "The conceptions of Wisdom and of the Revealing Angel were already united in that of the Eternal Word in the ante-Christian, Jewish theology. Therein the fact of the divine revelation in Christ found the forms in which it could accommodate itself to the understanding, and stimulate succeeding ages to further thought and penetration."Thus it is: between the Chokma of the canonical books and the post-biblical development of the philosophy of religion (dogmatism) which culminates in Philo, there is an historical connection, and, indeed, one that has to do with the development of redemption. Vid., Luth. Zeitschrift, 1863, S. 219ff.)

At any rate, Elihu expresses it as a postulate, that the deliverance of man can only be effected by a superhuman being, as it is in reality accomplished by the man who is at the same time God, and from all eternity the Lord of the angels of light.

The following strophe (Job 33:25) now describes the results of the favour wrought out for man by the מלאך מליץ .

Keil-Delitzsch: Job 33:25-28

25 His flesh swelleth with the freshness of youth,

He returneth to the days of his youth.

26 If he prayeth to Eloah, He showeth him favour,

So that he seeth His face with joy,

And thus He recompenseth to man his uprightness.

27 He singeth to men and saith:

"I had sinned and perverted what was straight,

"And it was not recompensed to me.

28 "He hath delivered my soul from going down into the pit,

"And my life rejoiceth in the light."

Misled by the change of the perf . and fut . in Job 33:25, Jer. translates Job 33:25 : consumta est caro ejus a suppliciis ; Targ.: His flesh had been weakened ( אתחלישׁ ), or made thin ( אתקלישׁ ), more than the flesh of a child; Raschi: it had become burst (French אשקושא , in connection with which only פשׁ appears to have been in his mind, in the sense of springing up, prendre son escousse ) from the shaking (of disease). All these interpretations are worthless; נער , peculiar to the Elihu section in the book of Job (here and Job 36:14), does not signify shaking, but is equivalent to נערים (Job 13:26; Job 31:18); and רטפשׁ is in the perf . only because the passive quadriliteral would not so easily accommodate itself to inflexion (by which all those asserted significations, which suit only the perf . sense, fall to the ground). The Chateph instead of the simple Sehevâ is only in order to give greater importance to the passive u . But as to the origin of the quadriliteral (on the four modes of the origin of roots of more than three radicals, vid., Jesurun , pp. 160-166), there is no reason for regarding it as a mixed form derived from two different verbs: it is formed just like פּרשׁז (from פּרשׁ , by Arabizing = פּרשׂ ) with a sibilant termination from רטף = רטב , and therefore signifies to be (to have been made) over moist or juicy. However, there is yet another almost more commendable explanation possible. In Arab. ṭrfš signifies to recover, prop. to grow green, become fresh (perhaps from tarufa , as in the signification to blink, from tarafa ). From this Arab. tarfasha , or even from a Hebr. טרפּשׁ ,

(Note: The Talmud. טרפשׁא דליבא ( Chullin , 49 b ) signifies, according to the customary rendering, the pericardium, and טרפשׁא דכבדא ( ib . 46 a ) the diaphragm, or rather the little net ( omentum minus ). Originally, however, the former signified the cushion of fat under the pericardium on which the heart rests, especially in the crossing of the furrows; the latter the accumulation of fat on the porta ( πύλη ) and between the laminae of the little net. For טרפשׁ is correctly explained by שׁומן , fat. It has nothing to do with τράπεζα (an old name for a part of the liver), with which Ges. after Buxtorf connects it.)

pinguefacere (which may with Fürst be regarded as springing from טפשׁ , to be fleshy, like כּרבּל , כּרסם ), רטפשׁ might have sprung by transposition. In a remarkable manner one and the same idea is attained by all these ways: whether we regard וטפשׁ as a mixed form from רטב and טפשׁ , or as an extended root-form from one or other of these verbs, it is always according to the idea: a superabundance of fresh healthfulness. The מן or מנּער is chiefly regarded as comparative: more than youth, i.e., leaving this behind, or exceeding it, Ew. §221, a; but Job 33:25 , according to which he who was hitherto sick unto death actually renews his youth, makes it more natural to take the מן as causal: it swells from youth or youthfulness. In this description of the renovation which the man experiences, it is everywhere assumed that he has taken the right way announced to him by the mediating angel. Accordingly, Job 33:26 is not intended of prayer that is heard, which resulted in pardon, but of prayer that may be heard continually, which results from the pardon: if he prays to Eloah ( fut. hypotheticum as Job 22:27, vid., on Job 29:24), He receives him favourably ( רצה , Arab. raḍiya , with ב , Arab. b , to have pleasure in any one, with the acc. eum gratum vel acceptum habere ), and he (whose state of favour is now established anew) sees God's countenance (which has been hitherto veiled from him, Job 34:29) with rejoicing (as Psa 33:3 and freq.), and He (God) recompenses to the man his uprightness (in his prolonged course of life), or prop., since it is not ויּשׁלּם , but ויּשׁב , He restores on His part his relation in accordance with the order of redemption, for that is the idea of צדקה ; the word has either a legal or a so-to-speak evangelical meaning, in which latter, used of God (as so frequently in Isaiah II), it describes His rule in accordance with His counsel and order of redemption; the primary notion is strict observance of a given rule.

In Job 33:27 the favoured one is again the subj. This change of person, without any indication of the same, belongs to the peculiarities of the Hebrew, and, in general, of the Oriental style, described in the Geschichte der jüd. Poesie, S. 189 [ History of Jewish Poetry; ] the reference of ויּרא , as Hiph., to God, which is preferred by most expositors, is consequently unnecessary. Moreover, the interpretation: He causes his (the favoured one's) countenance to behold joy (Umbr., Ew.), is improbable as regards the phrase ( נראה ) ראה פני ה , and also syntactically lame; and the interpretation: He causes (him, the favoured one) to behold His (the divine) countenance with joy (Hirz., Hahn, Schlottm., and others), halts in like manner, since this would be expressed by ויּראהוּ ( ויּראנּוּ ). By the reference to psalmody which follows in Job 33:27 (comp. Job 36:24), it becomes natural that we should understand Job 33:26 according to such passages in the Psalms as Psa 90:2; Psa 67:2; Psa 17:15. ישׂר is a poetically contracted fut . after the manner of a jussive, for ישׁוּר ; and perhaps it is a dialectic form, for the Kal שׁוּר = שׁיר occurs only besides in 1Sa 18:6 as Chethîb . With על (comp. Pro 25:20) it signifies to address a song to any one, to sing to him. Now follows the psalm of the favoured one in outline; Job 33:28 also belongs to it, where the Keri (Targ. Jer.), without any evident reason whatever, gets rid of the 1 pers . (lxx, Syr.). I had sinned - he says, as he looks back ashamed and thankful - and perverted what was straight (comp. the confession of the penitent, Psa 106:6), ולא שׁוה לי , et non aequale factum s. non aequatum est mihi ,

(Note: In Arabic swy ( sawa ) is the most general expression for "to be worth, to cost,"usually with the acc . of price, but also with li, e.g., in the proverb hal ka‛ke mâ tiswe li -hal da‛ke , this (wretched) bite of bread (of subsistence) is not worth this (excessive) pressure after it. Accordingly ולא שׁוה לי would signify: it (what I suffered) came not equal to me (did not balance me), which at any rate is equivalent to "it did not cost my life"(Wetzst.), but would be indistinctly expressed.)

i.e., it has not been recompensed to me according to my deserts, favour instead of right is come upon me. שׁוה (Arab. sawâ ) is intended neutrally, not so that God would be the subj. (lxx καὶ οὐκ ἄξια ἤτασέ με ὧν ἥμαρτον ). Now follows, Job 33:28, the positive expression of the favour experienced. The phrase עבר בשׁחת , after the analogy of עבר בשׁלח above, and also חיּה for חיּים , are characteristic of the Elihu section. Beautiful is the close of this psalm in nuce : "and my life refreshes itself ( ראה בּ as Job 20:17 and freq.) in the light,"viz., in the light of the divine countenance, which has again risen upon me, i.e., in the gracious presence of God, which I am again become fully conscious of.

Keil-Delitzsch: Job 33:29-33

29 Behold, God doeth all

Twice, thrice with man,

30 To bring back his soul from the pit,

That it may become light in the light of life.

31 Listen, O Job, hearken to me;

Be silent and let me speak on.

32 Yet if thou hast words, answer me;

Speak, for I desire thy justification.

33 If not, hearken thou to me;

Be silent and I will teach thee wisdom.

After having described two prominent modes of divine interposition for the moral restoration and welfare of man, he adds, Job 33:29, that God undertakes (observe the want of parallelism in the distich, Job 33:29) everything with a man twice or thrice (asyndeton, as e.g., Isa 17:6, in the sense of bis terve ) in order to bring back his soul from the pit ( שׁחת , here for the fifth time in this speech, without being anywhere interchanged with שׁאול or another synonym, which is remarkable), that it, having hitherto been encompassed by the darkness of death, may be, or become, light ( לאור , inf. Niph., syncopated from להאור , Ew. §244, b ) in the light of life (as it were bask in the new and restored light of life) - it does not always happen, for these are experiences of no ordinary kind, which interrupt the daily course of life; and it is not even repeated again and again constantly, for if it is without effect the first time, it is repeated a second or third time, but it has an end if the man trifles constantly with the disciplinary work of grace which designs his good. Finally, Elihu calls upon Job quietly to ponder this, that he may proceed; nevertheless, if he has words, i.e., if he thinks he is able to advance any appropriate objections, he is continually to answer him ( השׁיב with acc . of the person, as Job 33:5), for he (Elihu) would willingly justify him, i.e., he would gladly be in the position to be able to acknowledge Job to be right, and to have the accusation dispensed with. Hirz. and others render falsely: I wish thy justification, i.e., thou shouldst justify thyself; in this case נפשׁך ought to be supplied, which is unnecessary: חפץ , without a change of subject, has the inf. constr. here without ל , as it has the inf. absol. in Job 13:3, and צדּק signifies to vindicate (as Job 32:2), or acknowledge to be in the right (as the Piel of צדק , Job 33:12), both of which are blended here. The lxx, which translates θέλω γὰρ δικαιωθῆναί σε , has probably read צדקך (Psa 35:27). If it is not so ( אם־אין as Gen 30:1), viz., that he does not intend to defend himself with reference to his expostulation with God on account of the affliction decreed for him, he shall on his part ( אתּה ) listen, shall be silent and be further taught wisdom.

Quasi hac ratione Heliu sanctum Iob convicerit! exclaims Beda, after a complete exposition of this speech. He regards Elihu as the type of the false wisdom of the heathen, which fails to recognise and persecutes the servant of God: Sunt alii extra ecclesiam, qui Christo ejusque ecclesiae similiter adversantur, quorum imaginem praetulit Balaam ille ariolus, qui et Elieu sicut patrum traditio habet (Balaam and Elihu, one person - a worthless conceit repeated in the Talmud and Midrash), qui contra ipsum sanctum Iob multa improbe et injuriose locutus est, in tantum ut etiam displiceret in una ejus et indisciplinata loquacitas .

(Note: Bedae Opp. ed. Basil. iii. col. 602f. 786. The commentary also bears the false name of Jerome Hieronymus, and as a writing attributed to him is contained in tom . v. Opp. ed. Vallarsi .)

Gregory the Great, in his Moralia , expresses himself no less unfavourably at the conclusion of this speech:

(Note: Opp. ed. Prais, i. col. 777.)

Magna Eliu ac valde fortia protulit, sed hoc unusquisque arrogans habere proprium solet, quod dum vera ac mystica loquitur subito per tumorem cordis quaedam inania et superba permiscet . He also regards Elihu as an emblem of confident arrogance, yet not as a type of a heathen philosopher, but of a believing yet vain and arrogant teacher. This tone in judging of Elihu, first started by Jerome, has spread somewhat extensively in the Western Church. In the age of the Reformation, e.g., Victorin Strigel takes this side: Elihu is regarded by him as exemplum ambitiosi oratoris qui plenus sit ostentatione et audacia inusitate sine mente . Also in the Greek Eastern Church such views are not wanting. Elihu says much that is good, and excels the friends in this, that he does not condemn Job; Olympiodorus adds, πλὴν οὐκ ἐνόησε τοῦ δικαίου τῆν διάνοιαν , but he has not understood the true idea of the servant of God!

(Note: Catena in Job. Londin. p. 484, where it is further said, Ὅθεν λογιζόμεθα καὶ τόν θεὸν μήτε ἐπαινέσαι τὸν Ελιοὺς, ἐπειδὴ μὴ νενόηκε τοῦ Ἰὼβ τοὺς λόγους, μήτε μὴν καταδικάσαι, ἐπειδὴ μὴ ἀσεβείας αὐτὸν κατέκρινε .)

In modern times, Herder entertains the same judgment. Elihu's speech, in comparison with the short, majestic, solemn language of the Creator, he calls "the weak rambling speech of a boy.""Elihu, a young prophet"- he says further on his Geist der Ebr. Poesie, where he expounds the book of Job as a composition - "arrogant, bold, alone wise, draws fine pictures without end or aim; hence no one answers him, and he stands there merely as a shadow."

(Note: Edition 1805, S. 101, 142.)

Among the latest expositors, Umbreit (Edition 2, 1832) consider's Elihu's appearance as "an uncalled-for stumbling in of a conceited young philosopher into the conflict that is already properly ended; the silent contempt with which one allows him to speak is the merited reward of a babbler."In later years Umbreit gave up this depreciation of Elihu.

(Note: Vid., Riehm, Blätter der Erinnerung an F. W. C. Umbreit (1862), S. 58.)

Nevertheless Hahn, in his Comm. zu Iob (1850), has sought anew to prove that Elihu's speeches are meant indeed to furnish a solution, but do not really do so: on the contrary, the poet intentionally represents the character of Elihu as that "of a most conceited and arrogant young man, boastful and officious in his undeniable knowingness."The unfavourable judgments have been carried still further, inasmuch as an attempt has even been made to regard Elihu as a disguise for Satan in the organism of the drama;

(Note: Thus the writer of a treatise in the 3rd vol. of Bernstein's Analekten , entitled: Der Satan als Irrgeist und Engel des Lichts. )

but it may be more suitable to break off this unpleasant subject than to continue it.

In fact this dogmatic criticism of Elihu's character and speeches produces a painful impression. For, granted that it might be otherwise, and the poet really had designed to bring forward in these speeches of Elihu respecting God's own appearing an incontrovertible apology for His holy love, as a love which is at work even in such dispensations of affliction as that of Job: what offence against the deep earnestness of this portion of Holy Scripture would there be in this degradation of Elihu to an absurd character, in that depreciation of him to a babbler promising much and performing little! But that the poet is really in earnest in everything he puts into Elihu's mouth, is at once shown by the description, Job 33:13-30, which forms the kernel of the contents of the first speech. This description of the manifold ways of the divine communication to man, upon a contrite attention to which his rescue from destruction depends, belongs to the most comprehensive passages of the Old Testament; and I know instances of the powerful effect which it can produce in arousing from the sleep of security and awakening penitence. If one, further, casts a glance at the historical introduction of Elihu, Job 32:1-5, the poet there gives no indication that he intends in Elihu to bring the odd character of a young poltroon before us. The motive and aim of his coming forward, as they are there given, are fully authorized. If one considers, further, that the poet makes Job keep silence at the speeches of Elihu, it may also be inferred therefrom that he believes he has put answers into Elihu's mouth by which he must feel himself most deeply smitten; such truths as Job 32:13-22, drawn from the depths of moral experience, could not have been put forth if Job's silence were intended to be the punishment of contempt.

These counter-considerations also really affect another possible and milder apprehension of the young speaker, inasmuch as, with von Hofmann, the gravitating point of the book of Job is transferred to the fact of the Theophany as the only satisfactory practical solution of the mystery of affliction: it is solved by God Himself coming down and acknowledging Job as His servant. Elihu - thus one can say from this point of view - is not one of Job's friends, whose duty it was to comfort him; but the moral judgment of man's perception of God is made known by this teacher, but without any other effect than that Job is silent. There is one duty towards Job which he has not violated, for he has not to fulfil the duty of friendship: The only art of correct theorizing is to put an opponent to silence, and to have spoken to the wind is the one punishment appropriate to it. This milder rendering also does not satisfy; for, in the idea of the poet, Elihu's speeches are not only a thus negative, but the positive preparation for Jehovah's appearing. In the idea of the poet, Job is silent because he does not know how to answer Elihu, and therefore feels himself overcome.

(Note: The preparation is negative only so far as Elihu causes Job to be silent and to cease to murmur; but Jehovah drawn from him a confession of penitence on account of his murmuring. This positive relation of the appearing of Jehovah to that for which Elihu negatively prepares the way, is rightly emphasized by Schlottm., Räbiger ( De l. Iobi sententia primaria, 1860, 4), and others, as favourable to the authenticity.)

And, in fact, what answer should he give to this first speech? Elihu wishes to dispute Job's self-justification, which places God's justice in the shade, but not indeed in the friends' judging, condemnatory manner: he wishes to dispute Job's notion that his affliction proceeds from a hostile purpose on the part of God, and sets himself here, as there, a perfectly correct task, which he seeks to accomplish by directing Job to regard his affliction, not indeed as a punishment from the angry God, but as a chastisement of the God who desires his highest good, as disciplinary affliction which is intended to secure him against hurtful temptation to sin, especially to pride, by salutary humiliation, and will have a glorious issue, as soon as it has in itself accomplished that at which it aims.

It is true one must listen very closely to discover the difference between the tone which Elihu takes and the tone in which Eliphaz began his first speech. But there is a difference notwithstanding: both designate Job's affliction as a chastisement ( מוסר ), which will end gloriously, if he receives it without murmuring; but Eliphaz at once demands of him humiliation under the mighty hand of God; Elihu, on the contrary, makes this humiliation lighter to him, by setting over against his longing for God to answer him, the pleasing teaching that his affliction in itself is already the speech of God to him, - a speech designed to educate him, and to bring about his spiritual well-being. What objection could Job, who has hitherto maintained his own righteousness in opposition to affliction as a hostile decree, now raise, when it is represented to him as a wholesome medicine reached forth to him by the holy God of love? What objection could Job now raise, without, in common, offensive self-righteousness, falling into contradiction with his own confession that he is a sinful man, Job 14:4, comp. Job 13:26? Therefore Elihu has not spoken to the wind, and it cannot have been the design of the poet to represent the feebleness of theory and rhetoric in contrast with the convincing power which there is in the fact of Jehovah's appearing.

But would it be possible, that from the earliest times one could form such a condemnatory, depreciating judgment concerning Elihu's speeches, if it had not been a matter of certainty with them? If of two such enlightened men as Augustine and Jerome, the former can say of Elihu: ut primas partes modestiae habuit, ita et sapientiae , while the latter, and after his example Bede, can consider him as a type of a heathen philosophy hostile to the faith, or of a selfishly perverted spirit of prophecy: they must surely have two sides which make it possible to form directly opposite opinions concerning them. Thus is it also in reality. On the one side, they express great, earnest, humiliating truths, which even the holiest man in his affliction must suffer himself to be told, especially if he has fallen into such vainglorying and such murmuring against God as Job did; on the other side, they do not give such sharply-defined expression to that which is intended characteristically to distinguish them from the speeches of the friends, viz., that they regard Job not as רשׁע , and his affliction not as just retribution, but as a wholesome means of discipline, that all misunderstanding would be excluded, as all the expositors who acknowledge themselves unable to perceive an essential difference between Elihu's standpoint and the original standpoint of the friends, show. But the most surprising thing is, that the peculiar, true aim of Job's affliction, viz., his being proved as God's servant, is by no means thoroughly clear in them. From the prologue we know that Job's affliction is designed to show that there is a piety which also retains its hold on God amid the loss of all earthly goods, and even in the face of death in the midst of the darkest night of affliction; that it is designed to justify God's choice before Satan, and bring the latter to ruin; that it is a part of the conflict with the serpent, whose head cannot be crushed without its sting being felt in the heel of the conqueror; in fine, expressed in New Testament language, that it falls under the point of view of the cross ( σταυρός ), which has its ground not so much in the sinfulness of the sufferer, as in the share which is assigned to him in the conflict of good with evil that exists in the world. It cannot be supposed that the poet would, in the speeches of Elihu, set another design in opposition to the design of Job's affliction expressed in the prologue; on the contrary, he started from the assumption that the one design does not exclude the other, and in connection with the imperfectness of the righteousness even of the holiest man, the one is easily added to the other; but it was not in his power to give expression to both grounds of explanation of Job's affliction side by side, and thus to make this intermediate section "the beating heart"

(Note: Vid., Hengstenberg, Lecture on the Book of Job .)

of the whole. The aspect of the affliction as a chastisement so greatly preponderates, that the other, viz., as a trial or proving, is as it were swallowed up by it. One of the old writers

(Note: Jacob Hoffmann (of St. Gallen), Gedult Iobs, Basel, 1663 (a rare little book which I became acquainted with in the town library of St. Gallen).)

says, "Elihu proves that it can indeed be that a man may fear and honour God from the heart, and consequently be in favour with God, and still be heavily visited by God, either for a trial of faith, hope, and patience, or for the revelation and improvement of the sinful blemishes which now and then are also hidden from the pious."According to this, both aspects are found united in Elihu's speeches; but in this first speech, at least, we cannot find it.

There is another poet, whose charisma does not come up to that of the older poet, who in this speech pursues the well-authorized purpose not only of moderating what is extreme in Job's speeches, but also of bringing out what is true in the speeches of the friends.

(Note: On this subject see my Art. Hiob in Herzog's Real-Encyklopädie , vi. 116-119, and comp. Kahnis, Dogmatik , i. 306-309, and my Für und wider Kahnis (1863), S. 19-21.)

While the book of Job, apart from these speeches, presents in the Old Testament way the great truth which Paul, Rom 8:1, expresses in the words, οὐδέν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ , this other poet has given expression at the same time, in the connection of the drama, to the great truth, 1Co 11:32, κρινόμενοι ὑπὸ τοῦ δυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν . That it is another poet, is already manifest from his inferior, or if it is preferred, different, poetic gift. True, A. B. Davidson has again recently asserted, that by supporting it by such observations, the critical question is made "a question of subjective taste."But if these speeches and the other parts of the book are said to have been written by one poet, there is an end to all critical judgment in such questions generally. One cannot avoid the impression of the distance between them; and if it be suppressed for a time, it will nevertheless make itself constantly felt. But do the prophecies of Malachi stand lower in the scale of the historical development of revelation, because the Salomonic glory of prophetic speech which we admire in Isaiah is wanting in them? Just as little do we depreciate the spiritual glory of these speeches, when we find the outward glory of the rest of the book wanting in them. They occupy a position of the highest worth in the historical development of revelation and redemption. They are a perfecting part of the canonical Scriptures. In their origin, also, they are not much later;

(Note: Seinecke ( Der Grundgedanke des B. Hiob, 1863) places it, with Ewald, 100-200 years later; and, moreover, asserts that the book of Job has no foundation whatever in oral tradition - Job is the Israel of the exile, Uz is Judaea, etc.)

indeed, I venture to assert that they are by a contemporary member even of the Chokma-fellowship from which the book of Job has its rise. For they stand in like intimate relation with the rest of the book to the two Ezrahite Psalms, 88, 89; they have, as to their doctrinal contents, the fundamental features of the Israelitish Chokma in common; they speak another and still similar Aramaizing and Arabizing language ( hebraicum arabicumque sermonem et interdum syrum , as Jerome expresses it in his Praef. in l. Iobi ); in fact, we shall further on meet with linguistic signs that the poet who wrote this addition has lived together with the poet of the book of Job in one spot beyond the Holy Land, and speaks a Hebrew bearing traces of a like dialectic influence.

Constable: Job 32:1--37:24

F. Elihu's Speeches chs. 32-37

Many critical scholars believe that a later editor inserted chapters 32-37 in the text of Job.¹³⁵ Most conservatives believe there is ample external and internal evidence indicating that this section of chapters fits into the argument of the book.

". . . the Elihu speeches (chaps. 32-37), which seemingly interrupt the argument of the book, actually set the stage for the Yahweh speeches. Elihu appears as a type of mediator (an impartial witness) who speaks on behalf of God (36:2) by rebuking the three friends (cf. 32:3, 6-14; 34:2-15; cf. 35:4) and by suggesting that Job needed to repent of his pride which developed because of his suffering (cf. 33:17; 35:12-16). He recommended that Job should exalt God's works which are evident in nature (36:24-37:18) and fear Him who comes in golden splendor out of the north (37:22-24). These basic ideas of Elihu are either assumed or developed by the Lord in His speeches."¹³⁶

Constable: Job 32:6--34:1

2. Elihu's first speech 32:6-33:33

Before Elihu began presenting his views (ch. 33), he first had to gain the attention of his elders and to explain why he wanted to speak (32:6-22).

Constable: Job 33:1-33

Elihu's first response to Job ch. 33

This whole speech is an attempt to explain to Job why God was not responding to him. Elihu was very wordy, which he admitted in 32:18. In summary, he told Job that God was not silent, as Job had charged, but that He was speaking through dreams and sickness to the patriarch. Rather than using suffering to punish Job for his sins, God was using it to prevent him from dying. Elihu said God was being merciful to Job. The three counselors had said the purpose of suffering was punitive. Job's wife before them had said Job was suffering because God was unfair. Now Elihu offered a third solution: God was trying to teach Job something. He said the purpose of suffering is pedagogical, educational.

Verses 1-7 record Elihu's request that Job hear him out. "Yourselves" in verse 5 should read "yourself." Elihu next summarized what Job had said (vv. 8-13). He explained that God spoke in dreams and visions (vv. 14-18) and through pain (vv. 19-28). Job had had dreams (7:14) that, Elihu suggested, should keep Job from improper actions and attitudes, specifically pride that would be sinful and would lead to his death (33:17). In sickness and pain God brings people closer to death. This leads them to evaluate their lives and, if they respond properly, to grow in their relationship with God.

"God whispers to us in our pleasure, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world."¹⁴⁰

The angels are God's agents in bringing both sickness and restoration to people (v. 23; cf. 5:1; 9:33). The "ransom" (v. 24) probably refers to the sick person's repentance. Seeing the light (v. 28) means being kept alive. Verses 29-33 summarize Elihu's argument.

"Unfortunately like so many well-meaning messengers of grace, Elihu was so fully convinced of his good intentions toward Job that he became insufferably overbearing."¹⁴¹

Elihu's views contrasted with those of the three friends as follows.

Three friends	Elihu
Sin leads to suffering.	Suffering leads to sin.
Suffering is retributive.	Suffering is protective.
Suffering is punitive.	Suffering is educational.
Job should repent.	Job should learn.
Job should initiate restoration	God had initiated restoration.

Who was correct? Other Scriptures indicate that God uses suffering both to punish sinners and to produce spiritual growth. In some cases He may have one purpose in view and in other cases the other. On the other hand both Elihu and the three friends were wrong in some of what they said. Job was not a great sinner, and God sometimes intervenes personally and directly in human experience.

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 33 (Chapter Introduction)

Overview

Job 33:1, Elihu offers himself instead of God to reason with Job; Job 33:8, He excuses God from giving man an account of his ways, by his greatness; Job 33:14, God calls man to repentance by visions, by afflictions, and by his ministry; Job 33:31, He incites Job to attention.

Poole: Job 33 (Chapter Introduction)

CHAPTER 33

He offereth himself in God’ s stead to reason with Job, Job 33:1-7 , who had too hard thoughts of God, who by his greatness giveth no account of his ways, Job 33:8-13 . God instructeth man by visions, Job 33:14-18 ; by afflictions, Job 33:19-22 ; by his ministry, Job 33:23-25 . When man prayeth and confesseth, God will be gracious, Job 33:26-28 . These are God’ s methods of instructing men, Job 33:29,30 .

Perceiving the error Job’ s friends, and that by their violent and opprobrious speeches they has exasperated Job’ s mind, and thereby hindered the success of their discourses, he applies himself to him in milder ways, and treats him kindly, thereby to gain his attention and affection, that his words might have more acceptance with him.

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 33 (Chapter Introduction)

(Job 33:1-7) Elihu offers to reason with Job.

(Job 33:8-13) Elihu blames Job for reflecting upon God.

(Job 33:14-18) God calls men to repentance.

(Job 33:19-28) God sends afflictions for good.

(Job 33:29-33) Elihu entreats Job's attention.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 33 (Chapter Introduction)

Pompous prefaces, like the teeming mountain, often introduce poor performances; but Elihu's discourse here does not disappoint the expectations which his preface had raised. It is substantial, and lively, and very much to the purpose. He had, in the foregoing chapter, said what he had to say to Job's three friends; and now he comes up close to Job himself and directs his speech to him. I. He bespeaks Job's favourable acceptance of what he should say, and desires he would take him for that person whom he had so often wished for, that would plead with him, and receive his plea on God's behalf (Job 33:1-7). II. He does, in God's name, bring an action against him, for words which he had spoken, in the heat of disputation, reflecting upon God as dealing hardly with him (Job 33:8-11). III. He endeavours to convince him of his fault and folly herein, by showing him, 1. God's sovereign dominion over man (Job 33:12, Job 33:13). 2. The care God takes of man, and the various ways and means he uses to do his soul good, which we have reason to think he designs when he lays bodily afflictions upon him (Job 33:14). (1.) Job had sometimes complained of unquiet dreams, Job 7:14. " Why," says Elihu, " God sometimes speaks conviction and instruction to men by such dreams," (Job 33:15-18). (2.) Job had especially complained of his sicknesses and pains; and, as to these, he shows largely that they were so far from being tokens of God's wrath, as Job took them, or evidences of Job's hypocrisy, as his friends took them, that they were really wise and gracious methods, which divine grace took for the increase of his acquaintance with God, to work patience, experience, and hope (Job 33:19-30). And, lastly, he concludes with a request to Job, either to answer him or give him leave to go on (Job 33:31-33).

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

Bibliography

Andersen, Francis I. Job. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1976.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, Albert. Notes Critical, Illustrative, and Practical on the Book of Job. 2 vols. Glasgow: Blackie & Son, 1847.

Barr, James. "Hebrew Orthography and the Book of Job." Journal of Semitic Studies 30:1 (Spring 1985):1-33.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beeby, H. D. "Elihu--Job's Mediator." South East Asia Journal of Theology 7:2 (October 1965):33-54.

Blackwood, Andrew W. A Devotional Introduction to Job. Grand Rapids: Baker Book House, 1959.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Brichto, Herbert Chanan. "Kin, Cult, Land and Afterlife--A Biblical Complex." Hebrew Union College Annual 44 (1973):1-54.

Bullock, C. Hassell. An Introduction to the Poetic Books of the Old Testament. Chicago: Moody Press, 1979.

Burns, John Barclay. "The Identity of Death's First-Born (Job XVIII 13)." Vetus Testamentum 37:3 (July 1987):362-64.

Cansdale, George. Animals of Bible Lands. London: Paternoster Press, 1970.

Carson, D. A. How Long, O Lord? Reflections on Suffering and Evil. Grand Rapids: Baker Book House, 1990.

Carter, Charles W. "The Book of Job." In The Wesleyan Bible Commentary. Edited by Charles W. Carter. 6 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Coureyer, B. "Qui est Behemoth?" Revue Biblique 82 (1975):418-43.

Crenshaw, James L. "The Acquisition of Knowledge in Israelite Wisdom Literature." Word & World 7:3 (Summer 1987):245-52.

_____. Old Testament Wisdom. Atlanta: John Knox Press, 1981.

_____. "Popular Questioning of the Justice of God in Ancient Israel." Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.

_____. "Wisdom." In Old Testament Form Criticism, pp. 225-64. Edited by John H. Hayes. San Antonio: Trinity University Press, 1974.

Cummons, Bruce D. The Problem of Suffering. Grand Rapids: Zondervan Publishing Co., 1957.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Delitzsch, Franz. Biblical Commentary on the Book of Job. 2 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

Dhorme, E. A Commentary on the Book of Job. Translated by Harold Knight. 1926; reprint ed., New York: Thomas Nelson, 1967.

Dick, Michael Brennan. "The Legal Metaphor in Job 31." Catholic Biblical Quarterly 41:1 (January 1979):37-50.

Diewert, David A. "Job 7:12: Yam, Tannin and the Surveillance of Job." Journal of Biblical Literature 106:2 (1987):203-215.

"Dinosaurs and the Bible." Five Minutes with the Bible and Science Supplement to Bible-Science Newsletter 6:4 (May 1976):1-7.

Driver, Samuel R. Introduction to the Literature of the Old Testament. Revised ed. New York: Scribner's, 1914.

Driver, Samuel R., and George B. Gray. A Critical and Exegetical Commentary on the Book of Job. International Critical Commentary series. Edinburgh: T. & T. Clark, 1921.

Ellison, H. L. A Study of Job. Paternoster Press, 1958; reprint ed., Grand Rapids: Zondervan Publishing House, 1973.

Epp, Theodore H. Why Do Christians Suffer? Lincoln, Nebr.: Back to the Bible Broadcast, 1955.

Estes, Daniel J. "The Hermeneutics of Biblical Lyric Poetry." Bibliotheca Sacra 152:608 (October-December 1995):413-30.

Forrest, Robert W. E. "The Creation Motif in the Book of Job." Ph.D. dissertation, McMaster University, 1975.

Freedman, David Noel. "The Elihu Speeches in the Book of Job." Harvard Theological Review 61:1 (January 1968):51-59.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gammie, John G. "Behemoth and Leviathan: On the Didactic and Theological Significance of Job 40:15-41:26." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 217-31. Edited by John G. Gammie, Walter A. Brueggmann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

Gibson, Edgar C. S. The Book of Job. 1919; reprint ed. Minneapolis: Klock & Klock Christian Publishing Co., 1978.

Good, Edwin M. Irony in the Old Testament. Philadelphia: Westminister Press, 1965.

Gordis, Robert. The Book of God and Man. Chicago: University of Chicago Press, 1965.

_____. The Book of Job. New York: KTAV Publishing House, 1978.

_____. "The Lord out of the Whirlwind." Judaism 13:1 (Winter 1964):48-63.

Gowan, Donald E. "God's Answer to Job: How Is It an Answer?" Horizons in Biblical Theology 8:2 (December 1986):85-102.

Gray, George Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. 1915; reprint ed. New York: KTAV Publishing House, 1972.

Habel, Norman C. The Book of Job. New York: Cambridge University Press, 1975.

Harris, R. Laird. "The Book of Job and Its Doctrine of God." Grace Journal 13:3 (Fall 1972):3-33.

Hengstenberg, E. W. "Interpreting the Book of Job." In Classical Evangelical Essays in Old Testament Interpretation, pp. 91-112. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Heras, Henry. "The Standard of Job's Immortality." Catholic Biblical Quarterly 11 (1949):263-79.

Hermission, Hans-Jurgen. "Observations on the Creation Theology in Wisdom." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 43-57. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

Hopkins, Hugh Evan. The Mystery of Suffering. Chicago: InterVarsity Press, 1959.

Kallen, Horace M. The Book of Job as a Greek Tragedy. New York: Hill and Wang, 1959.

Kline, Meredith G. "Job." In The Wycliffe Bible Commentary, pp. 459-90. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles-Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Laurin, Robert. "The Theological Structure of Job." Zeitschrift für die Alttestamentliche Wissenschaft 84 (1972):86-89.

Lewis, C. S. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

L'Heureax, Conrad. "The Ugaritic and Biblical Rephaim." Harvard Theological Review 67 (1974):265-74.

Lillie, William. "The Religious Significance of the Theophany in the Book of Job." Expository Times 68:11 (August 1957):355-58.

Maimonides, Moses. The Guide of the Perplexed. Translated by Shlomo Pines. Chicago: University of Chicago, 1963.

MacKenzie, R. A. F. " The Purpose of the Yahweh Speeches in the Book of Job." Biblica 40:2 (1959):435-45.

MacLeod. W. B. The Afflictions of the Righteous. London: Hodder and Stoughton, n.d.

McKeating, Henry. "The Central Issue of the Book of Job." Expository Times 82:8 (May 1971):244-47.

Meek, Theophile J. "Job xix 25-27." Vetus Testamentum 6 (1956):100-103.

Millard, Alan R. "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Morgan, G. Campbell. The Answers of Jesus to Job. G. Campbell Morgan Library series. Fleming H. Revell, 1935; reprint ed., Grand Rapids; Baker Book House, 1973.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Northrup, Bernard. "Light on the Ice Age." Bible-Science Newsletter 14:1 (June 1976):1-4.

Orr, James. "Immortality in the Old Testament." In Classical Evangelical Essays in Old Testament Interpretation, pp. 253-65. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Parsons, Gregory W. "Guidelines for Understanding and Proclaiming the Book of Job." Bibliotheca Sacra 151:604 (October-December 1994):393-413.

_____. "Literary Features of the Book of Job." Bibliotheca Sacra 138:551 (July-September 1981):213-29.

_____. "The Structure and Purpose of the Book of Job." Bibliotheca Sacra 138:550 (April-June 1981):139-57.

Patrick, Dale. "The Translation of Job XLII 6." Vetus Testamentum 26:3 (July 1976):369-71.

Perdue, Leo G. "Job's Assault on Creation." Hebrew Annual Review 10 (1986):295-315.

Pope, Marvin H. Job. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1973.

Reichert, Victor E. Job. London: Soncino Press, 1946.

Rideout, Samuel. The Book of Job. 2nd ed., New York: Loizeaux Brothers, 1943.

Robinson, Theodore H. The Poetry of the Old Testament. London: Duckworth, 1947.

Rowley, H. H. The Book of Job. New Century Bible Commentary series. Thomas Nelson & Sons, 1970; revised ed., Marshall, Morgan & Scott, 1976; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott, 1983.

Rowold, Henry L. "The Theology of Creation in the Yahweh Speeches as a Solution to the Problem Posed by the Book of Job." Th.D. dissertation, Concordia Seminary in Exile, 1977.

Rude, Terry. "God's Answer to a Complaining Sufferer." Biblical Viewpoint 21:2 (November 1987):37-41.

Sarles, Ken L. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Sarna, Nahum M. "Epic Substratum in the Prose of Job." Journal of Biblical Literature 76 (1957):13-25.

Sauer, Alfred von Rohr. "Salvation by Grace: The Heart of Job's Theology." Concordia Theological Monthly 37 (May 1966):259-70.

Sawyer, J. F. A. "The Authorship and Structure of the Book of Job." Studia Biblica 1 (1983):253-57.

Scholnick, Sylvia Huberman. "Lawsuit Drama in the Book of Job." Ph.D. dissertation, Brandeis University, 1975.

_____. "The Meaning of Mispat in the Book of Job." Journal of Biblical Literature 101 (1982):521-29.

Seitz, Christopher R. "Job: Full-Structure, Movement, and Interpretation." Interpretation 43:1 (January 1989):5-17.

Smick, Elmer B. "Another Look at the Mythological Elements in the Book of Job." Westminster Theological Journal 40 (1978):213-28.

_____. "Architectonics, Structured Poems, and Rhetorical Devices in the Book of Job." In A Tribute to Gleason Archer. pp. 87-104. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. "Job." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Mythology and the Book of Job." Journal of the Evangelical Theological Society 13 (Spring 1970):101-8.

Staples, William Ewart. The Speeches of Elihu: A Study of Job XXXII-XXXVII. Toronto: Oxford University Press, 1924.

Tsevat, Matitiahu. "The Meaning of the Book of Job." Hebrew Union College Annual 37 (1966):73-106.

Von Rad, Gerhard. Wisdom in Israel. New York: Abingdon, 1972.

Waters, Larry J. "The Authenticity of the Elihu Speeches in Job 32-37." Bibliotheca Sacra 156:621 (January-March 1999):28-41.

_____. "Elihu's Theology and His View of Suffering." Bibliotheca Sacra 156:622 (April-June 1999):143-59.

_____. "Reflections on Suffering from the Book of Job." Bibliotheca Sacra 154:616 (October-December 1997):436-51.

Webster's New World Dictionary of the American Language. College ed. New York: World Publishing Co., 1953.

Westermann, Claus. The Structure of the Book of Job: A Form-Critical Analysis. Philadelphia: Fortress Press, 1981.

Wevers, John W. The Way of the Righteous. Philadelphia: Westminster Press, 1961.

Yancey, Philip. "When the Facts Don't Add Up." Christianity Today, June 13, 1986, pp. 19-22.

Yoder, Sanford Calvin. Poetry of the Old Testament. Scottdale, Pa: Herald Press, 1973.

Zink, James K. "Impatient Job." Journal of Biblical Literature 84:2 (June 1965):147-52.

Zondervan Pictorial Encyclopedia of the Bible. S.v. "Uz," by G. Frederick Owen.

Zuck, Roy B. "Job." In The Bible Knowledge Commentary: Old Testament, pp. 715-77. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 33 (Chapter Introduction)

INTRODUCTION TO JOB 33

In this chapter Elihu addresses Job himself, and entreats his attention to what he had to say to him, and offers several things to induce him to it; and recommends himself as one that was according to his wish, in the stead of God, a man like himself, and of whom he had no reason to be afraid, Job 33:1; and then he brings a charge against him of things which he himself had heard, of words that had dropped from him in the course of his controversy with his friends; in which he too much and too strongly insisted on his own innocence and purity, and let fill very undue and unbecoming reflections on the dealings of God with him, Job 33:8; to which he gives an answer by observing the superior greatness of God to man, and his sovereignty over him, not being accountable to him for anything done by him; and therefore man should be silent and submissive to him, Job 33:12; and yet, though he is so great and so absolute, and uncontrollable, and is not obliged to give an account of his affairs to man, and the reasons of them; yet he condescends by various ways and means to instruct him in his mind and will, and even by these very things complained of; and therefore should not be treated as if unkind and unfriendly to men; sometimes he does it by dreams and visions, when he opens the ears of men, and seals instruction to them, and with this view, to restrain them from their evil purposes and doings, and to weaken their pride and humble them, and preserve them from ruin, Job 33:14; and sometimes by chastening and afflictive providences, which are described, Job 33:19; and which become teaching ones; through the interposition of a divine messenger, and upon the afflicted man's prayer to God, and humiliation before him, God is gracious and favourable to him, and delivers him; which is frequently the design and the use that he makes of chastening dispensations, Job 33:23; and the chapter is concluded with beseeching Job to mark and consider well what had been said unto him, and to answer it if he could or thought fit; if not, silently to attend to what he had further to say to him for his instruction, Job 33:31.