Job 33:7 Komentář

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).

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.

Behold, my terror shall not make thee afraid,.... To come near, join issue in a debate, and speak freely; this Job had wished for, and desired of God that his fear might not terrify him, and his dread not make him afraid, and then he could talk and reason freely with him, Job 9:34; now Job had nothing to fear from Elihu, he was a man and not God, with whom there was no terrible majesty, as with God; he was but a clod of clay, and had nothing in him or about him to strike terror into him; he was no great personage, as a king or prince, nor in any civil authority, nor had so much as age to command an awe, much less could inject dread and terror: neither shall my hand be heavy upon thee; which is not to be literally understood; Job could be in no fear of that, nor Elihu guilty of such rudeness; but figuratively, that he should not seek to afflict and distress him, or add to his affliction, and make it heavier, by hard words, severe reflections, and cruel reproaches; he seems to refer to Job 13:21; the Targum is, "my burden upon time shall not be heavy;'' he promises not to aggravate things, but make them as easy as they would admit of.

For it is peculiar to the arrogant that they always believe, even before they speak, that they are going to say some wonderful thing. And they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible to how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, “I beseech you, brethren, suffer the word of consolation, for I have written to you in few words.” But Elihu uttered empty words and afterwards added, as if for consolation, “Yet let not my wonder terrify you or my eloquence be burdensome to you.” The one called his sayings the words of consolation; the other called them eloquence and a marvel. Behold, how different in taste are the fruits that spring forth from diverse roots of thought. The one thinks humbly of his high qualities; the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise think themselves low, and that they who are soon to fall ever stand on high ground? As Solomon bears witness, “The heart is exalted before destruction and is brought low before honor.”

Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify thee, and my eloquence be burdensome to thee. What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. But Eliu uttered empty words, and afterwards added, as if for consolation, Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour.

But Eliud saw one could anger him and that it was because of a miracle that such great wisdom and eloquence was given to a young man and this is sufficient reason to dispute against a very wise old man. Therefore he sustains the fact implying this was given to him miraculously, saying, "Yet let my miracle not terrify you," so that you do not dare answer one who has obtained wisdom miraculously, "and let my eloquence not prove a burden for you," so that you are astonished because of it.

Elihu offers himself in God's stead to reason with Job in meekness and sincerity, Job 33:1-7. Charges Job with irreverent expressions, Job 33:8-12. Vindicates the providence of God, and shows the various methods which he uses to bring sinners to himself: - By dreams and visions, Job 33:13-15; by secret inspirations, Job 33:16-18; by afflictions, Job 33:19-22; by messengers of righteousness, Job 33:23; and by the great atonement, Job 33:24. How and from what God redeems men, and the blessings which he communicates, Job 33:25-30. Job is exhorted to listen attentively to Elihu's teaching, Job 33:31-33.

My terror shall not make thee afraid - This is an allusion to what Job had said, Job 9:34 : "Let him take his rod away from me, and let not his fear terrify me." Being thy equal, no fear can impose upon thee so far as to overawe thee; so that thou shouldst not be able to conduct thy own defense. We are on equal terms; now prepare to defend thyself.

ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33) 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; Job 12:11). hath spoken--rather, "proceeds to speak."

hand--alluding to Job's words (Job 13:21).