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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Job';
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<p id="Chapter33" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 33
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<p id="Job33_1"><a onclick="return mV('Job',33,'1-33');">Job 33:1-33</a>. ADDRESS TO JOB, AS (<a onclick="return mV('Job',32,'1-22');">Job 32:1-22</a>) TO THE FRIENDS.
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<p id="Job33_2"><b>2. mouth</b>—rather, "palate," whereby the taste <i>discerns.</i> Every man speaks with his mouth, but few, as Elihu, <i>try</i> their words <i>with discrimination</i> first, and only say what is really good (<a onclick="return mV('Job',6,30);">Job 6:30</a>; <a onclick="return mV('Job',12,11);">12:11</a>).
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<br><br><b>hath spoken</b>—rather, "proceeds to speak."
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<p id="Job33_3"><b>3.</b> I will speak according to my inward conviction.
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<br><br><b>clearly</b>—rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.
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<p id="Job33_4"><b>4. The Spirit of God hath made me</b>—as He did thee: latter clause of <a onclick="return mV('Job',33,6);">Job 33:6</a> (<a onclick="return mV('Gen',2,7);">Gen 2:7</a>). Therefore thou needest not fear me, as thou wouldest God (<a onclick="return mV('Job',33,7);">Job 33:7</a>; <a onclick="return mV('Job',9,34);">Job 9:34</a>). On the other hand, "the breath of the Almighty hath <i>inspired</i> me" (as <a onclick="return mV('Job',32,8);">Job 32:8</a>); not as <i>English Version,</i> "given me life"; therefore "I am according to thy wish (<a onclick="return mV('Job',9,32,33);">Job 9:32-33</a>) 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 (<a onclick="return mV('Job',33,'23-26');">Job 33:23-26</a>).
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<p id="Job33_5"><b>5.</b> Images from a court of justice.
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<br><br><b>stand up</b>—alluding to Job's words (<a onclick="return mV('Job',30,20);">Job 30:20</a>).
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<p id="Job33_6"><b>6.</b> (See on JFB for <a href="./Comm/jfb/Job/Job033.html#Job33_4">Job 33:4</a>; <a onclick="return mV('Job',31,35);">Job 31:35</a>; <a onclick="return mV('Job',13,3,20,21);">13:3, 20-21</a>).
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<br><br><b>formed</b>—Though acting as God's representative, I am but a creature, like thyself. <i>Arabic,</i> "pressed together," as a mass of clay by the potter, in forming a vessel [UMBREIT]. <i>Hebrew,</i> "cut off," as the portion taken from the clay to form it [MAURER].
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<p id="Job33_7"><b>7. hand</b>—alluding to Job's words (<a onclick="return mV('Job',13,21);">Job 13:21</a>).
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<p id="Job33_8"><b>8. thy words</b>— (<a onclick="return mV('Job',10,7);">Job 10:7</a>; <a onclick="return mV('Job',16,17);">16:17</a>; <a onclick="return mV('Job',23,11,12);">23:11-12</a>; <a onclick="return mV('Job',27,5,6);">27:5-6</a>; <a onclick="return mV('Job',29,14);">29:14</a>). In <a onclick="return mV('Job',9,30);">Job 9:30</a>; <a onclick="return mV('Job',13,23);">13:23</a>, Job had acknowledged sin; but the general <i>spirit</i> 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 <i>general,</i> often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin <i>in them</i> deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, <i>affliction is for their real good,</i> and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.
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<p id="Job33_9"><b>9. clean</b>—spotless.
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<p id="Job33_10"><b>10. occasions</b>—for hostility; literally, "enmities" (<a onclick="return mV('Job',13,24);">Job 13:24</a>; <a onclick="return mV('Job',16,9);">16:9</a>; <a onclick="return mV('Job',19,11);">19:11</a>; <a onclick="return mV('Job',30,21);">30:21</a>).
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<p id="Job33_11"><b>11.</b> (<a onclick="return mV('Job',13,27);">Job 13:27</a>).
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<br><br><b>marketh</b>—narrowly watches (<a onclick="return mV('Job',14,16);">Job 14:16</a>; <a onclick="return mV('Job',7,12);">7:12</a>; <a onclick="return mV('Job',31,4);">31:4</a>).
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<p id="Job33_12"><b>12. in this</b>—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.
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<p id="Job33_13"><b>13.</b> (<a onclick="return mV('Isa',45,9);">Isa 45:9</a>).
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<br><br><b>his matters</b>—ways. Our part is, not to "strive" with God, but to <i>submit.</i> To believe it is right because He does it, not because <i>we see all the reasons</i> for His doing it.
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<p id="Job33_14"><b>14.</b> Translate, "Yet, man <i>regardeth</i> 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 (<a onclick="return mV('Jhn',15,2);">Jhn 15:2</a>; <a onclick="return mV('Psa',62,11);">Psa 62:11</a>; <a onclick="return mV('Isa',28,10,13);">Isa 28:10, 13</a>).
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<p id="Job33_15"><b>15. slumberings</b>—light is opposed to "deep sleep." Elihu has in view Eliphaz (<a onclick="return mV('Job',4,13);">Job 4:13</a>), and also Job himself (<a onclick="return mV('Job',7,14);">Job 7:14</a>). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man (<a onclick="return mV('Gen',20,3);">Gen 20:3</a>).
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<p id="Job33_16"><b>16.</b> 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 (<a onclick="return mV('Job',37,7);">Job 37:7</a>).
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<p id="Job33_17"><b>17. purpose</b>—<i>Margin,</i> "work." So <a onclick="return mV('Job',36,9);">Job 36:9</a>. So "business" in a bad sense (<a onclick="return mV('1Sa',20,19);">1Sa 20:19</a>). Elihu alludes to Job's words (<a onclick="return mV('Job',17,11);">Job 17:11</a>). "Pride," an open "pit" (<a onclick="return mV('Job',33,18);">Job 33:18</a>) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "<i>humble</i> themselves under the mighty hand of God."
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<p id="Job33_18"><b>18. his soul</b>—his life.
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<br><br><b>the pit</b>—the grave; a symbol of hell.
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<br><br><b>perishing by the sword</b>—that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.
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<p id="Job33_19"><b>19.</b> When man does not heed warnings of the night, he is chastened, etc. The new thought suggested by Elihu is that affliction is <i>disciplinary</i> (<a onclick="return mV('Job',36,10);">Job 36:10</a>); <i>for the good</i> of the godly.
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<br><br><b>multitude</b>—so the <i>Margin, Hebrew</i> (<i>Keri</i>). Better with the text (<i>Chetib</i>), "And with the perpetual (strong) <i>contest</i> of his bones"; the never-resting fever in his bones (<a onclick="return mV('Psa',38,3);">Psa 38:3</a>) [UMBREIT].
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<p id="Job33_20"><b>20. life</b>—that is, the appetite, which ordinarily sustains "life" (<a onclick="return mV('Job',38,39);">Job 38:39</a>; <a onclick="return mV('Psa',107,18);">Psa 107:18</a>; <a onclick="return mV('Ecc',12,5);">Ecc 12:5</a>). 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.
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<br><br><b>soul</b>—desire.
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<p id="Job33_21"><b>21.</b> His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.
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<br><br><b>stick out</b>—literally, "are bare." The <i>Margin, Hebrew</i> (<i>Keri</i>) reading. The text (<i>Chetib</i>) reads it a noun "(are become) bareness." The <i>Keri</i> was no doubt an explanatory reading of transcribers.
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<p id="Job33_22"><b>22. destroyers</b>—angels of death commissioned by God to end man's life (<a onclick="return mV('2Sa',24,16);">2Sa 24:16</a> <a onclick="return mV('Psa',78,49);">Psa 78:49</a>). The <i>death pains</i> personified may, however, be meant; so "gnawers" (see on JFB for <a href="./Comm/jfb/Job/Job030.html#Job30_17">Job 30:17</a>).
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<p id="Job33_23"><b>23.</b> Elihu refers to himself as the divinely-sent (<a onclick="return mV('Job',32,8);">Job 32:8</a>; <a onclick="return mV('Job',33,6);">33:6</a>) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (<a onclick="return mV('Job',5,1);">Job 5:1</a>), and Job (<a onclick="return mV('Job',9,33);">Job 9:33</a>) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (<a onclick="return mV('Job',33,23);">Job 33:23</a>).
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<br><br><b>with him</b>—if there be vouchsafed <i>to the sufferer.</i> The office of the interpreter is stated "to show unto man <i>God's</i> uprightness" in His dealings; or, as UMBREIT, "man's upright course towards God" (<a onclick="return mV('Pro',14,2);">Pro 14:2</a>). The former is better; Job maintained his own "uprightness" (<a onclick="return mV('Job',16,17);">Job 16:17</a>; <a onclick="return mV('Job',27,5,6);">27:5-6</a>); 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 (<a onclick="return mV('Sgs',5,10);">Sgs 5:10</a>). Elihu, the God-sent mediator of a <i>temporal</i> deliverance, is a type of the God-man Jesus Christ the Mediator of <i>eternal</i> deliverance: "the <i>messenger</i> of the covenant" (<a onclick="return mV('Mal',3,1);">Mal 3:1</a>). 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.
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<p id="Job33_24"><b>24.</b> Apodosis to <a onclick="return mV('Job',33,23);">Job 33:23</a>.
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<br><br><b>he</b>—God.
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<br><br><b>Deliver</b>—literally, "redeem"; in it and "ransom" there is reference to the <i>consideration,</i> 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 <i>exhausted</i> by this. The Holy Ghost has suggested language which receives its <i>full</i> 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 (<a onclick="return mV('Hbr',9,12);">Hbr 9:12</a>). "Obtained," literally, "found"; implying the earnest zeal, wisdom, and faithfulness of the <i>finder,</i> and the newness and joyousness of the <i>finding.</i> Jesus Christ could not but have <i>found</i> it, but still His <i>seeking</i> it was needed [BENGEL], (<a onclick="return mV('Luk',15,8);">Luk 15:8</a>). God the Father, is the Finder (<a onclick="return mV('Psa',89,19);">Psa 89:19</a>). Jesus Christ the Redeemer, to whom He saith, <i>Redeem</i> (so <i>Hebrew</i>) him from going, etc. (<a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>).
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<br><br><b>ransom</b>—used in a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a <i>price</i> paid for deliverance (<a onclick="return mV('Exd',21,30);">Exd 21:30</a>), an <i>atonement</i> (that is, means of selling <i>at once,</i> that is, reconciling "two" who are estranged), <i>a covering,</i> as of the ark with pitch, typical of what covers us sinners from wrath (<a onclick="return mV('Gen',6,14);">Gen 6:14</a>; <a onclick="return mV('Psa',32,1);">Psa 32:1</a>). The pit is primarily here the <i>grave</i> (<a onclick="return mV('Isa',38,17);">Isa 38:17</a>), but the spiritual pit is mainly shadowed forth (<a onclick="return mV('Zec',9,11);">Zec 9:11</a>).
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<p id="Job33_25"><b>25-28.</b> Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal <i>regeneration.</i> The striking words cannot be restricted to their temporal meaning, as used by Elihu (<a onclick="return mV('1Pe',1,11,12);">1Pe 1:11-12</a>).
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<br><br><b>his flesh shall be fresher than a child's</b>—so Naaman, <a onclick="return mV('2Ki',5,14);">2Ki 5:14</a>, spiritually, <a onclick="return mV('Jhn',3,'3-7');">Jhn 3:3-7</a>.
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<p id="Job33_26"><b>26.</b> Job shall no longer pray to God, as he complains, in vain (<a onclick="return mV('Job',23,3,8,9);">Job 23:3, 8-9</a>). True especially to the redeemed in Jesus Christ (<a onclick="return mV('Jhn',16,'23-27');">Jhn 16:23-27</a>).
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<br><br><b>he</b>—Job.
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<br><br><b>shall see his face</b>—or, God shall make Job to see His face [MAURER]. God shall no longer "hide His face" (<a onclick="return mV('Job',13,24);">Job 13:24</a>). True to the believer now (<a onclick="return mV('Jhn',14,21,22);">Jhn 14:21-22</a>); eternally (<a onclick="return mV('Psa',17,15);">Psa 17:15</a>; <a onclick="return mV('Jhn',17,24);">Jhn 17:24</a>).
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<br><br><b>his</b>—God's
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<br><br><b>righteousness</b>—God will again make the restored Job no longer ("I perverted...fight," <a onclick="return mV('Job',33,27);">Job 33:27</a>) doubt God's justice, but to justify Him in His dealings. The penitent justifies God (<a onclick="return mV('Psa',51,4);">Psa 51:4</a>). So the believer is made to see God's righteousness in Jesus Christ (<a onclick="return mV('Isa',45,24);">Isa 45:24</a>; <a onclick="return mV('Isa',46,13);">46:13</a>).
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<p id="Job33_27"><b>27. he looketh</b>—God. Rather, with UMBREIT, "Now he (<i>the restored penitent</i>) <i>singeth joyfully</i> (answering to "joy," <a onclick="return mV('Job',33,26);">Job 33:26</a>; <a onclick="return mV('Psa',51,12);">Psa 51:12</a>) before men, and saith," etc. (<a onclick="return mV('Pro',25,20);">Pro 25:20</a>; <a onclick="return mV('Psa',66,16);">Psa 66:16</a>; <a onclick="return mV('Psa',116,14);">116:14</a>).
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<br><br><b>perverted</b>—made the straight crooked: as Job had misrepresented God's character.
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<br><br><b>profited</b>—literally, "was made even" to me; rather, "My punishment was not commensurate with my sin" (so Zophar, <a onclick="return mV('Job',11,6);">Job 11:6</a>); the reverse of what Job heretofore said (<a onclick="return mV('Job',16,17);">Job 16:17</a>; <a onclick="return mV('Psa',103,10);">Psa 103:10</a>; <a onclick="return mV('Ezr',9,13);">Ezr 9:13</a>).
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<p id="Job33_28"><b>28.</b> (See on JFB for <a href="./Comm/jfb/Job/Job033.html#Job33_24">Job 33:24</a>); rather, as <i>Hebrew</i> text (<i>English Version</i> reads as the <i>Margin, Hebrew, Keri,</i> "his soul, his life"), "He hath delivered <i>my</i> soul...<i>my</i> life." Continuation of the penitent's testimony to the people.
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<br><br><b>light</b>— (<a onclick="return mV('Job',33,30);">Job 33:30</a>; <a onclick="return mV('Job',3,16,20);">Job 3:16, 20</a>; <a onclick="return mV('Psa',56,13);">Psa 56:13</a>; <a onclick="return mV('Ecc',11,7);">Ecc 11:7</a>).
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<p id="Job33_29"><b>29.</b> <i>Margin,</i> "twice and thrice," alluding to <a onclick="return mV('Job',33,14);">Job 33:14</a>; once, by visions, <a onclick="return mV('Job',33,'15-17');">Job 33:15-17</a>; secondly, by afflictions, <a onclick="return mV('Job',33,'19-22');">Job 33:19-22</a>; now, by the "messenger," thirdly, <a onclick="return mV('Job',33,23);">Job 33:23</a>.
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<p id="Job33_30"><b>30.</b> Referring to <a onclick="return mV('Job',33,28);">Job 33:28</a> (<a onclick="return mV('Psa',50,13);">Psa 50:13</a>).
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<p id="Job33_32"><b>32. justify</b>—to do thee justice; and, if I can, consistently with it, to declare thee innocent. At <a onclick="return mV('Job',33,33);">Job 33:33</a> Elihu pauses for a reply; then proceeds in <a onclick="return mV('Job',34,1);">Job 34:1</a>.
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