Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
The Spirit of God hath made me, and the breath of the Almighty hath given me life.
If thou canst answer me, set thy words in order before me, stand up.
Behold, I am according to thy wish in God’s stead: I also am formed out of the clay.
Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,
I am clean without transgression, I am innocent; neither is there iniquity in me.
Behold, he findeth occasions against me, he counteth me for his enemy,
He putteth my feet in the stocks, he marketh all my paths.
Behold, in this thou art not just: I will answer thee, that God is greater than man.
Why dost thou strive against him? for he giveth not account of any of his matters.
For God speaketh once, yea twice, yet man perceiveth it not.
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
Then he openeth the ears of men, and sealeth their instruction,
That he may withdraw man from his purpose, and hide pride from man.
He keepeth back his soul from the pit, and his life from perishing by the sword.
He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
So that his life abhorreth bread, and his soul dainty meat.
His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
Yea, his soul draweth near unto the grave, and his life to the destroyers.
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
His flesh shall be fresher than a child’s: he shall return to the days of his youth:
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 righteousness.
He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
He will deliver his soul from going into the pit, and his life shall see the light.
Lo, all these things worketh God oftentimes with man,
To bring back his soul from the pit, to be enlightened with the light of the living.
Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
If thou hast any thing to say, answer me: speak, for I desire to justify thee.
If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
Job 33 marks a pivotal moment in the Book of Job, introducing Elihu, a fourth speaker whose perspective challenges both Job and his three friends. Unlike the previous comforters, Elihu attempts to offer a more nuanced understanding of God's dealings with humanity. He is portrayed as a younger man, initially hesitant to speak due to his age (Job 32:6-7), but ultimately compelled by a sense of righteous indignation (Job 32:2-3, 5) and a conviction that wisdom is not the sole domain of the elderly (Job 32:8-10).
Elihu's Critique
Elihu's anger is two-fold. First, he is angered by Job's insistence on his own righteousness, which Elihu perceives as an implicit accusation against God's justice (Job 32:2). Job, in his suffering, has essentially put God on trial, demanding an explanation for his plight. Second, Elihu is critical of Job's friends, who condemned Job without successfully refuting his arguments (Job 32:3). They assumed Job's suffering was a direct result of sin but failed to prove their case, thereby condemning an innocent man.
Elihu begins by summarizing Job's complaints, demonstrating that he has carefully listened to the preceding dialogue. He paraphrases Job's claim of innocence and God's seemingly unjust treatment (Job 33:8-11). Then, Elihu boldly counters Job's argument, asserting that Job is wrong because God is greater than man (Job 33:12). He emphasizes God's transcendence and sovereignty, suggesting that God is not obligated to explain His actions to humanity (Job 33:13). It's a reminder of the Creator-creature relationship, highlighting the inherent limitations of human understanding when grappling with divine purposes.
Suffering and Divine Discipline
Elihu introduces a crucial concept: not all suffering is a direct punishment for sin. While Job's friends cling to the simplistic equation of suffering equals sin, Elihu suggests that suffering can also be a form of divine discipline, a refining process designed to prevent future evil and guide individuals towards righteousness. He alludes to the possibility of God using pain and affliction to correct and instruct (Job 33:19), not as retribution, but as a means of purification and growth.
This resonates with the New Testament perspective on suffering. As Hebrews 12:11 states, "No discipline seems enjoyable at the time, but painful. Later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it." The suffering of the holy Son of God, who willingly endured pain for the unrighteous (1 Peter 3:18), demonstrates that suffering can have redemptive purposes beyond simple punishment.
The Righteousness of God
A central theme in Elihu's speech is the unwavering righteousness of God. He insists that God cannot act unjustly (Job 34:10, 12). This is fundamental to God's character. God is impartial and judges with equity (Job 34:17-20). Elihu emphasizes God's omniscience and omnipresence, highlighting that no one needs to plead their case before God because He sees and knows everything (Job 34:21-23). God does not conform to human expectations or demands (Job 34:33).
Elihu further argues that human righteousness does not benefit God, nor does human wickedness harm Him (Job 35:3-7). However, our actions do impact others, and our responses to adversity can influence those around us (Job 35:8-9). God provides "songs in the night" (Job 35:10), offering understanding and guidance even in the darkest of times.
God's Power and Wisdom
Elihu continues by proclaiming God's might and wisdom, evident in His creation (Job 36:26-37:24). He highlights that God is both mighty and compassionate, despising no one (Job 36:5). He judges the wicked but also delivers the afflicted (Job 36:6-15), sometimes even rescuing them through their affliction (Job 36:15). This underscores the idea that God uses trials to teach and refine us, always for our ultimate good. Elihu warns Job against turning to iniquity as a response to his suffering, reminding him that affliction can be a test (Job 36:21).
Elihu concludes by urging Job to consider the wonders of God's creation (Job 37:14), foreshadowing the Lord's own powerful questions in Job 38-41. While Elihu's speech may seem lengthy, his central message—to pause and contemplate God's glory—is precisely what Job needs to prepare for his encounter with the Almighty. Though Elihu made a strong claim in alleging complete knowledge (Job 36:4), he, like Job's other comforters, spoke truth regarding many of God's attributes.
Job 33 and the subsequent chapters featuring Elihu offer valuable insights into the complexities of suffering, the character of God, and the importance of humility in the face of the divine. They invite us to move beyond simplistic explanations and to embrace a deeper understanding of God's purposes, even when they are shrouded in mystery.
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
The Spirit of God hath made me, and the breath of the Almighty hath given me life.
If thou canst answer me, set thy words in order before me, stand up.
Behold, I am according to thy wish in God’s stead: I also am formed out of the clay.
Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,
I am clean without transgression, I am innocent; neither is there iniquity in me.
Behold, he findeth occasions against me, he counteth me for his enemy,
He putteth my feet in the stocks, he marketh all my paths.
Behold, in this thou art not just: I will answer thee, that God is greater than man.
Why dost thou strive against him? for he giveth not account of any of his matters.
For God speaketh once, yea twice, yet man perceiveth it not.
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
Then he openeth the ears of men, and sealeth their instruction,
That he may withdraw man from his purpose, and hide pride from man.
He keepeth back his soul from the pit, and his life from perishing by the sword.
He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
So that his life abhorreth bread, and his soul dainty meat.
His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
Yea, his soul draweth near unto the grave, and his life to the destroyers.
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
His flesh shall be fresher than a child’s: he shall return to the days of his youth:
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 righteousness.
He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
He will deliver his soul from going into the pit, and his life shall see the light.
Lo, all these things worketh God oftentimes with man,
To bring back his soul from the pit, to be enlightened with the light of the living.
Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
If thou hast any thing to say, answer me: speak, for I desire to justify thee.
If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
Job 33 marks a pivotal moment in the Book of Job, introducing Elihu, a fourth speaker whose perspective challenges both Job and his three friends. Unlike the previous comforters, Elihu attempts to offer a more nuanced understanding of God's dealings with humanity. He is portrayed as a younger man, initially hesitant to speak due to his age (Job 32:6-7), but ultimately compelled by a sense of righteous indignation (Job 32:2-3, 5) and a conviction that wisdom is not the sole domain of the elderly (Job 32:8-10).
Elihu's Critique
Elihu's anger is two-fold. First, he is angered by Job's insistence on his own righteousness, which Elihu perceives as an implicit accusation against God's justice (Job 32:2). Job, in his suffering, has essentially put God on trial, demanding an explanation for his plight. Second, Elihu is critical of Job's friends, who condemned Job without successfully refuting his arguments (Job 32:3). They assumed Job's suffering was a direct result of sin but failed to prove their case, thereby condemning an innocent man.
Elihu begins by summarizing Job's complaints, demonstrating that he has carefully listened to the preceding dialogue. He paraphrases Job's claim of innocence and God's seemingly unjust treatment (Job 33:8-11). Then, Elihu boldly counters Job's argument, asserting that Job is wrong because God is greater than man (Job 33:12). He emphasizes God's transcendence and sovereignty, suggesting that God is not obligated to explain His actions to humanity (Job 33:13). It's a reminder of the Creator-creature relationship, highlighting the inherent limitations of human understanding when grappling with divine purposes.
Suffering and Divine Discipline
Elihu introduces a crucial concept: not all suffering is a direct punishment for sin. While Job's friends cling to the simplistic equation of suffering equals sin, Elihu suggests that suffering can also be a form of divine discipline, a refining process designed to prevent future evil and guide individuals towards righteousness. He alludes to the possibility of God using pain and affliction to correct and instruct (Job 33:19), not as retribution, but as a means of purification and growth.
This resonates with the New Testament perspective on suffering. As Hebrews 12:11 states, "No discipline seems enjoyable at the time, but painful. Later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it." The suffering of the holy Son of God, who willingly endured pain for the unrighteous (1 Peter 3:18), demonstrates that suffering can have redemptive purposes beyond simple punishment.
The Righteousness of God
A central theme in Elihu's speech is the unwavering righteousness of God. He insists that God cannot act unjustly (Job 34:10, 12). This is fundamental to God's character. God is impartial and judges with equity (Job 34:17-20). Elihu emphasizes God's omniscience and omnipresence, highlighting that no one needs to plead their case before God because He sees and knows everything (Job 34:21-23). God does not conform to human expectations or demands (Job 34:33).
Elihu further argues that human righteousness does not benefit God, nor does human wickedness harm Him (Job 35:3-7). However, our actions do impact others, and our responses to adversity can influence those around us (Job 35:8-9). God provides "songs in the night" (Job 35:10), offering understanding and guidance even in the darkest of times.
God's Power and Wisdom
Elihu continues by proclaiming God's might and wisdom, evident in His creation (Job 36:26-37:24). He highlights that God is both mighty and compassionate, despising no one (Job 36:5). He judges the wicked but also delivers the afflicted (Job 36:6-15), sometimes even rescuing them through their affliction (Job 36:15). This underscores the idea that God uses trials to teach and refine us, always for our ultimate good. Elihu warns Job against turning to iniquity as a response to his suffering, reminding him that affliction can be a test (Job 36:21).
Elihu concludes by urging Job to consider the wonders of God's creation (Job 37:14), foreshadowing the Lord's own powerful questions in Job 38-41. While Elihu's speech may seem lengthy, his central message—to pause and contemplate God's glory—is precisely what Job needs to prepare for his encounter with the Almighty. Though Elihu made a strong claim in alleging complete knowledge (Job 36:4), he, like Job's other comforters, spoke truth regarding many of God's attributes.
Job 33 and the subsequent chapters featuring Elihu offer valuable insights into the complexities of suffering, the character of God, and the importance of humility in the face of the divine. They invite us to move beyond simplistic explanations and to embrace a deeper understanding of God's purposes, even when they are shrouded in mystery.