Job 33

Job 33:1-33.

ADDRESS TO

JOB, AS

(Job 32:1-22)

TO THE

FRIENDS.

2. mouth--rather, "palate," whereby the taste discerns. Every

man speaks with his mouth, but few, as Elihu, try their words

with discrimination first, and only say what is really good

(Job 6:30; 12:11).

hath spoken--rather, "proceeds to speak."

3. I will speak according to my inward conviction.

clearly--rather, "purely"; sincerely, not distorting the truth

through passion, as the friends did.

4. The Spirit of God hath made me--as He did thee: latter clause of

Job 33:6

(Ge 2:7).

Therefore thou needest not fear me, as thou wouldest God

(Job 33:7;

Job 9:34).

On the other hand, "the breath of the Almighty hath inspired me"

(as

Job 32:8);

not as English Version, "given me life"; therefore "I am

according to thy wish

(Job 9:32, 33)

in God's stead" to thee; a "daysman," umpire, or mediator, between God

and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus

Christ

(Job 33:23-26).

5. Images from a court of justice.

stand up--alluding to Job's words

(Job 30:20).

6. (See on

Job 33:4;

Job 31:35; 13:3, 20, 21).

formed--Though acting as God's representative, I am but a

creature, like thyself. Arabic, "pressed together," as a mass of

clay by the potter, in forming a vessel [UMBREIT].

Hebrew, "cut off," as the portion taken from the clay to form it

[MAURER].

7. hand--alluding to Job's words

(Job 13:21).

8. thy words--

(Job 10:7;

16:17; 23:11, 12; 27:5, 6; 29:14).

In

Job 9:30; 13:23,

Job had acknowledged sin; but the general spirit of his words

was to maintain himself to be "clean," and to charge God with

injustice. He went too far on the opposite side in opposing the

friends' false charge of hypocrisy. Even the godly, though willing to

confess themselves sinners in general, often dislike sin in

particular to be brought as a charge against them. Affliction is

therefore needed to bring them to feel that sin in them deserves

even worse than they suffer and that God does them no injustice. Then

at last humbled under God they find, affliction is for their real

good, and so at last it is taken away either here, or at least at

death. To teach this is Elihu's mission.

9. clean--spotless.

10. occasions--for hostility; literally, "enmities"

(Job 13:24; 16:9; 19:11; 30:21).

11.

(Job 13:27).

marketh--narrowly watches

(Job 14:16; 7:12; 31:4).

12. in this--view of God and His government. It cannot be that God

should jealously "watch" man, though "spotless," as an "enemy," or as

one afraid of him as an equal. For "God is greater than man!" There

must be sin in man, even though he be no hypocrite, which needs

correction by suffering for the sufferer's good.

13.

(Isa 45:9).

his matters--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.

14. Translate, "Yet, man regardeth it not"; or rather, as

UMBREIT, "Yea, twice (He repeats the warning)--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;

Ps 62:11;

Isa 28:10, 13).

15. slumberings--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

(Ge 20:3).

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).

17. purpose--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."

18. his soul--his life.

the pit--the grave; a symbol of hell.

perishing by the sword--that is, a violent death; in the Old

Testament a symbol of the future punishment of the ungodly.

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.

multitude--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

(Ps 38:3)

[UMBREIT].

20. life--that is, the appetite, which ordinarily sustains "life"

(Job 38:39;

Ps 107:18;

Ec 12:5).

The taking away of desire for food by sickness symbolizes the removal

pride.

soul--desire.

21. His flesh once prominent "can no more be seen." His bones once

not seen now appear prominent.

stick out--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.

22. destroyers--angels of death commissioned by God to end man's

life

(2Sa 24:16;

Ps 78:49).

The death pains personified may, however, be meant; so "gnawers"

(see on

Job 30:17).

23. Elihu refers to himself as the divinely-sent

(Job 32:8; 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).

with him--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"

(Pr 14:2).

The former is better; Job maintained his own "uprightness"

(Job 16:17; 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

(So 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.

24. Apodosis to

Job 33:23.

he--God.

Deliver--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],

(Lu 15:8).

God the Father, is the Finder

(Ps 89:19).

Jesus Christ the Redeemer, to whom He saith, Redeem (so

Hebrew) him from going, &c.

(2Co 5:19).

ransom--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

(Ex 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

(Ge 6:14;

Ps 32:1).

The pit is primarily here the grave

(Isa 38:17),

but the spiritual pit is mainly shadowed forth

(Zec 9:11).

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).

his flesh shall be fresher than a child's--so Naaman,

2Ki 5:14,

spiritually,

Joh 3:3-7.

26. Job shall no longer pray to God, as he complains, in vain

(Job 23:3, 8, 9).

True especially to the redeemed in Jesus Christ

(Joh 16:23-27).

he--Job.

shall see his face--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

(Ps 17:15;

Joh 17:24).

his--God's

righteousness--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

(Ps 51:4).

So the believer is made to see God's righteousness in Jesus Christ

(Isa 45:24; 46:13).

27. he looketh--God. Rather, with

UMBREIT, "Now he

(the restored penitent) singeth joyfully

(answering to "joy,"

Job 33:26;

Ps 51:12)

before men, and saith," &c.

(Pr 25:20;

Ps 66:16; 116:14).

perverted--made the straight crooked: as Job had misrepresented

God's character.

profited--literally, "was made even" to me; rather, "My punishment

was not commensurate with my sin" (so Zophar,

Job 11:6);

the reverse of what Job heretofore said

(Job 16:17;

Ps 103:10;

Ezr 9:13).

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.

light--

(Job 33:30;

Job 3:16, 20;

Ps 56:13;

Ec 11:7).

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.

30. Referring to

Job 33:28

(Ps 50:13).

32. justify--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.