Giobbe 33:13 Commento

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.

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.

If you believe that you must also show this to those who are ungrateful, you will nonetheless consent that God is undoubtedly superior to all. Therefore, since he is also the first in justice and wisdom, he cannot appear to have done something that may incur your note of reproof.

Thou contendest against Him, because He hath not replied to thee to all thy words. God will speak once, and will not repeat the same thing a second time. It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in weakness. And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that we may not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before. But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God's speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only-begotten. But in that He says not, 'He spake,' but 'will speak,' using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father begat the Son without regard to time. And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes. But because the secret admiration of the Divine Nature is not easily made known to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us.

And so he then says, "You contend against him because he will not answer all your arguments." He wanted to take this from these preceding works of Job, and from what he said in Chapter Nineteen, "Behold, I will shout out violently in my suffering and no one will hear. I will cry out and there was no one to judge." (v.27) Job did not say these words and others like them in a contentious manner, but because he desired to know the reasoning of divine wisdom.

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.

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."

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."

(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.

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 Sa1 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.