Job · Chapter 33

Verse 1. Wherefore, Job, I pray thee, hear my speeches — Here Elihu addresses his speech to Job alone, (for he considered what the three friends had advanced as having been sufficiently confuted by Job in his discourse with them,) and tells him that, as he had oft desired to have a man to plead with him in God’s behalf, he would now do it, and was every way according to Job’s wish, being of the same nature with himself, and neither manifesting any dreadful majesty to affright him, nor assuming any power over him. He then begins to reprehend those passages which he thought blameable in Job’s speeches; particularly his insisting so much on his integrity, which, however evident, should not have been mentioned without due acknowledgment, that the Sovereign of the world had done him no wrong in thus afflicting him; urging that it was not proper for him to call in question the wisdom and justice of God’s providence, because he did not understand it, verses 1-13. That God had, by revelation, declared the way of behaviour which was acceptable to him; which was, for men to put away the evil of their doings, and cast off all pride, verses 14-19. That if he would conform himself to this rule, he might expect, though he was even at death’s door, that God would restore him to his health and vigour; more especially if he had a prophet near him, who would show him God’s righteousness, in order to his humiliation before God, and the bringing of him to a proper confession of his faults, an acknowledgment of God’s justice in his chastisements, and a sincere purpose of amendment, verses 20-28. If he had any objection to make to this, he desires him to make it; if not, to have patience with him, while he showed him the course which, be was persuaded, it was his wisest method to pursue, verse 29 to the end. See Peters and Heath.

1. That Job asseverates his innocence, and thus implicates God in a charge of indifference towards the upright. For answer see next page.

Verses 2, 3. Behold, now I have opened my mouth — Now I have begun to speak, and intend, with thy good leave, to proceed in my discourse with thee. My words shall be of the uprightness of my heart — I will not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but what I verily believe to be true and important, and from a sincere desire to profit thee. My lips shall utter knowledge clearly — What I speak will be plain, not hard to be understood.

2. That Job has declared God to be arbitrary and cruel toward men, in making him to be his [Job’s] “jailer and most crafty watcher.” (See note on 13:27, which Elihu cites quite literally.) In so doing Job denies the divine rectitude in the sufferings of men in general. For answer see page 209.

V. 3. My words-I will not speak passionately or partially, but from a sincere desire to do thee good. Clearly-What I speak will be plain, not hard to be understood.

Verse 3. My words shall be of the uprightness] As God has given me his Spirit, from that Spirit alone will I speak; therefore all my words shall be of uprightness, knowledge, and truth.

Knowledge clearly.] ברור דעת daath barur, pure science. I shall lay down no false positions, and I shall have no false consequences.

Verses 2, 3. Behold, now I have opened my mouth — Now I have begun to speak, and intend, with thy good leave, to proceed in my discourse with thee. My words shall be of the uprightness of my heart — I will not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but what I verily believe to be true and important, and from a sincere desire to profit thee. My lips shall utter knowledge clearly — What I speak will be plain, not hard to be understood.

3. That “in the proposition of Job, that he suffers and yet is innocent before God, lies the consequence that man without sin is no better than the man with sin, and that the pious have no advantage.” (See Stickel, 234.) If such be the case, Job virtually denies the providence of God. For answer see page 214.

V. 4. Life-I am thy fellow creature, and am ready to discourse with thee upon even terms, according to thy desire.

Verse 4. The Spirit of God hath made me] Another plain allusion to the account of the creation of man, Genesis 2:7, as the words tmvn nishmath, the breath or breathing of God, and ynyjt techaiyeni, hath given me life, prove: “He breathed into his nostrils the breath of lives, and he became a living soul.”

Verses 4, 5. The Spirit of God hath made me, &c. — First of all, consider that I am thy fellow-creature, made by God’s Spirit, (Genesis 1:2,) and quickened by a soul of the same nature with that which God at first breathed into the body of man, and I am ready to discourse with thee upon even terms according to thy desire. If thou canst answer me — Thou needest not, therefore, decline the encounter, but if thou art able to answer, set thy words in order — I shall allow thee all freedom of discourse; I cannot terrify thee as God would, and I shall not reproach thee, or cavil at thee, as thy friends have done; stand up — To oppose and argue with me in this cause.

Verse 4. The Spirit of God hath made me. See on Genesis 2:7, and Psalm 33:6. The creation of man was known to all the descendants of Noah, much the same as to Moses. Sanchoniatho the Phœnician historian, the Brahmins of India, the Sibyls of the Greek temples, and the Voluspa of the north, all speak nearly the same things, on the main points of ancient history.

4. The Spirit of God hath made me — See note on Job 32:8. In the origination of every man is thus repeated, according to the view of Scripture, a work as divine as that of Adam’s creation. (Compare DELITZSCH. Psych., 249.) This passage is cited by Theodoret as a proof-text of the divinity of the Holy Spirit. Hath given me life — Giveth me life, quickeneth me. The manifestations of divine power in upholding all things, “cannot be better explained than by calling it a continuous creation.” — Leibnitz.

Verses 4, 5. The Spirit of God hath made me, &c. — First of all, consider that I am thy fellow-creature, made by God’s Spirit, (Genesis 1:2,) and quickened by a soul of the same nature with that which God at first breathed into the body of man, and I am ready to discourse with thee upon even terms according to thy desire. If thou canst answer me — Thou needest not, therefore, decline the encounter, but if thou art able to answer, set thy words in order — I shall allow thee all freedom of discourse; I cannot terrify thee as God would, and I shall not reproach thee, or cavil at thee, as thy friends have done; stand up — To oppose and argue with me in this cause.

5. Before — Rather. Against me. Stand up — Literally, take thy stand. “The very ring of the words in Hebrew bears the tone of haughty defiance.” — Schlottmann.

V. 6. Behold-I will plead with thee in God’s name and stead, which thou hast often wished, and I am God’s creature like thyself.

Verse 6. I am according to thy wish in God’s stead: I also am formed out of the clay.] Mr. Good, and before him none other that I have seen, has most probably hit the true meaning:—

“Behold, I am thy fellow.

I too was formed by God out of the clay.”

The word Ëypk kephicha, which we translate according to thy wish, and which, if Hebrew, would mean like to thy mouth; he considers as pure Arabic, with a Hebrew postfix, [Arabic] kefoo, signifying fellow, equal, like. Taken in this way, the passage is very plain, only lal lael, by or through God, must be added to the last clause of the verse instead of the first, as Mr. Good has properly done.

Verses 6, 7. Behold, I am, &c., in God’s stead — I will plead with thee in God’s name and stead, and on his behalf, which thou hast often wished that some one would do. I also am formed out of the clay — I am God’s creature, like thyself. Behold, my terror shall not make thee afraid — Look upon me: the contest is not unequal, as thou didst complain when thou thoughtest upon God, Job 9:34, and 13:23. Thou seest no dreadful majesty in me to affright thee, nor any power to oppress thee.

6. In God’s stead — The first clause may be more correctly rendered, Behold, I, like thee, am of God; that is, his creature. I also am formed — “Nipped” from the clay — an allusion to the potter, who nips off a piece of clay for the vessel he is about to make. Compare Job 10:9.

Verse 7. 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 defence. We are on equal terms; now prepare to defend thyself.

Verses 6, 7. Behold, I am, &c., in God’s stead — I will plead with thee in God’s name and stead, and on his behalf, which thou hast often wished that some one would do. I also am formed out of the clay — I am God’s creature, like thyself. Behold, my terror shall not make thee afraid — Look upon me: the contest is not unequal, as thou didst complain when thou thoughtest upon God, Job 9:34, and 13:23. Thou seest no dreadful majesty in me to affright thee, nor any power to oppress thee.

7. My hand heavy — Job feared to contend with God lest his majesty should overwhelm him, Job 9:34; 13:21; 23:6. Elihu now assures Job that he can listen dispassionately, as he has nothing to fear from one, like himself, formed from the clay, though he speak as the representative of God. He cites against Job his own language. For hand, kaph, (Job 13:21,) he now uses ekeph, which may also mean “burden,” “pressure.” MAIN DISCOURSE, 8-33.

Elihu’s long-protracted preamble is followed by citations from Job’s impetuous and imprudent words. (Verse 9.) In his efforts at self-justification Job had exaggerated his own righteousness and impeached the righteousness of God. Divine silence is no sign of divine forgetfulness. God has various ways of addressing men, and, while apparently antagonizing them, of really consulting their highest interests — those of the soul. Through dreams, (type of inward monitions,) through sickness, and through the mediation of the angel whose supremacy is marked, God communes with man that he may withdraw him from the pursuit of evil. Affliction has other ends than those of punishment. They are preventive (prophylactic) and remedial. Inward monitions and painful chastisements prepare the way for the angel mediator. Hearkening to him, man shall find favour with God, and a renovation of body and soul that shall well forth with the highest joy.

First division — ELIHU REHEARSES SEVERAL OF THE OBJECTIONABLE UTTERANCES OF JOB, AND IN SO DOING LAYS OUT TO A CERTAIN EXTENT THE GROUNDWORK OF HIS DISCOURSES. Vs. 8-11. (See STICKEL’S Hiob, 232-236, or DAVIDSON’S Job, pp. xxxviii-xli.)

Verse 8. Surely thou hast spoken] What Elihu speaks here, and in the three following verses, contains, in general, simple quotations from Job’s own words, or the obvious sense of them, as the reader may see by referring to the margin, and also to the notes on those passages.

Verses 8-11. Surely thou hast spoken in my hearing — I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I myself have heard from thee; I am clean without transgression, &c. — Job had not affirmed this simply and absolutely, for he had often confessed himself to be a sinner; but no such transgression as might give God just occasion to punish him so severely, as is signified, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’s charge was just, and herein it differs from the charge of Job’s three friends, who often accuse him for asserting his own innocence; but they did it because they thought him a hypocrite; whereas Elihu does it upon other grounds, even because Job’s justification of himself was accompanied with reflections upon God. Behold, he findeth occasions against me — Thou hast said, Behold the Almighty, who, I thought, would have vindicated my innocence, severely marks my defects and faults, that from thence he may take occasion to punish me, notwithstanding my integrity. He counteth me for his enemy — Though I have endeavoured to be his faithful servant all my days, yet he treats me like an enemy. He putteth my feet in the stocks — He so confines me in the prison of this affliction that I cannot stir: he marketh all my paths — Watches me so narrowly that I can find no way to escape. Elihu, though less partial than the other speakers, is, however, too severe in the construction which he puts upon Job’s words. The first branch of this passage, Behold, he findeth occasions against me, or, as Heath and others render it, He inventeth cruelties against me, is not to be found in Job’s speeches; and as for the other branch, which occurs Job 13:24, we have there observed, that though there may be something faulty in the expostulation, yet it is much alleviated by the expressions of humility which precede and follow it. See the note on that place.

8. In mine hearing — With the Hebrew, to “speak in the ear” was to speak openly, not secretly, which might give rise to misconstructions. Elihu was so astonished that he could scarcely believe his ears when he heard Job in the first place declare his innocence, and, secondly, charge God with cruelty.

V. 9. Clean-Not absolutely, for he often confesses himself to be a sinner, but no such transgression, as might give God just occasion to punish him so severely, as is implied, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’s charge was just, and herein it differs from the charge of Job’s three friends, who often accuse him, for asserting his own innocency; although they did it, because they thought him an hypocrite, whereas Elihu does it upon other grounds, even because Job’s justification of himself was accompanied with reflections upon God.

Verses 8-11. Surely thou hast spoken in my hearing — I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I myself have heard from thee; I am clean without transgression, &c. — Job had not affirmed this simply and absolutely, for he had often confessed himself to be a sinner; but no such transgression as might give God just occasion to punish him so severely, as is signified, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’s charge was just, and herein it differs from the charge of Job’s three friends, who often accuse him for asserting his own innocence; but they did it because they thought him a hypocrite; whereas Elihu does it upon other grounds, even because Job’s justification of himself was accompanied with reflections upon God. Behold, he findeth occasions against me — Thou hast said, Behold the Almighty, who, I thought, would have vindicated my innocence, severely marks my defects and faults, that from thence he may take occasion to punish me, notwithstanding my integrity. He counteth me for his enemy — Though I have endeavoured to be his faithful servant all my days, yet he treats me like an enemy. He putteth my feet in the stocks — He so confines me in the prison of this affliction that I cannot stir: he marketh all my paths — Watches me so narrowly that I can find no way to escape. Elihu, though less partial than the other speakers, is, however, too severe in the construction which he puts upon Job’s words. The first branch of this passage, Behold, he findeth occasions against me, or, as Heath and others render it, He inventeth cruelties against me, is not to be found in Job’s speeches; and as for the other branch, which occurs Job 13:24, we have there observed, that though there may be something faulty in the expostulation, yet it is much alleviated by the expressions of humility which precede and follow it. See the note on that place.

9, 10. He gives not the exact language, but the substance of Job’s expressions, in Job 9:21; 10:7; 11:4; 13:24; 16:17; 19:11; 23:10; 27:5.

Verses 8-11. Surely thou hast spoken in my hearing — I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I myself have heard from thee; I am clean without transgression, &c. — Job had not affirmed this simply and absolutely, for he had often confessed himself to be a sinner; but no such transgression as might give God just occasion to punish him so severely, as is signified, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’s charge was just, and herein it differs from the charge of Job’s three friends, who often accuse him for asserting his own innocence; but they did it because they thought him a hypocrite; whereas Elihu does it upon other grounds, even because Job’s justification of himself was accompanied with reflections upon God. Behold, he findeth occasions against me — Thou hast said, Behold the Almighty, who, I thought, would have vindicated my innocence, severely marks my defects and faults, that from thence he may take occasion to punish me, notwithstanding my integrity. He counteth me for his enemy — Though I have endeavoured to be his faithful servant all my days, yet he treats me like an enemy. He putteth my feet in the stocks — He so confines me in the prison of this affliction that I cannot stir: he marketh all my paths — Watches me so narrowly that I can find no way to escape. Elihu, though less partial than the other speakers, is, however, too severe in the construction which he puts upon Job’s words. The first branch of this passage, Behold, he findeth occasions against me, or, as Heath and others render it, He inventeth cruelties against me, is not to be found in Job’s speeches; and as for the other branch, which occurs Job 13:24, we have there observed, that though there may be something faulty in the expostulation, yet it is much alleviated by the expressions of humility which precede and follow it. See the note on that place.

10. Occasions — Rather, enmities, hostilities.

V. 11. Marketh-He narrowly prys into all my actions, that he may find matter against me.

Verse 11. He putteth my feet in the stocks] See Clarke’s note on “Job 13:27”.

Verses 8-11. Surely thou hast spoken in my hearing — I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I myself have heard from thee; I am clean without transgression, &c. — Job had not affirmed this simply and absolutely, for he had often confessed himself to be a sinner; but no such transgression as might give God just occasion to punish him so severely, as is signified, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’s charge was just, and herein it differs from the charge of Job’s three friends, who often accuse him for asserting his own innocence; but they did it because they thought him a hypocrite; whereas Elihu does it upon other grounds, even because Job’s justification of himself was accompanied with reflections upon God. Behold, he findeth occasions against me — Thou hast said, Behold the Almighty, who, I thought, would have vindicated my innocence, severely marks my defects and faults, that from thence he may take occasion to punish me, notwithstanding my integrity. He counteth me for his enemy — Though I have endeavoured to be his faithful servant all my days, yet he treats me like an enemy. He putteth my feet in the stocks — He so confines me in the prison of this affliction that I cannot stir: he marketh all my paths — Watches me so narrowly that I can find no way to escape. Elihu, though less partial than the other speakers, is, however, too severe in the construction which he puts upon Job’s words. The first branch of this passage, Behold, he findeth occasions against me, or, as Heath and others render it, He inventeth cruelties against me, is not to be found in Job’s speeches; and as for the other branch, which occurs Job 13:24, we have there observed, that though there may be something faulty in the expostulation, yet it is much alleviated by the expressions of humility which precede and follow it. See the note on that place.

11. Elihu reproduces here Job 13:27, where see note. Says Caryl: “Having ended his sweet, ingenious, insinuating preface, Elihu falls roundly to the business, and begins a very sharp charge.”

Second division — GOD’S THREE MODES OF AFFECTIONATE VISITATION OF MEN FURNISH A

V. 12. Not just-Thou art in the wrong. Greater-Not only in power and majesty, but also in justice, and wisdom, and goodness, and therefore thou dost foolishly, in censuring his judgments, thou castest off that awe and reverence which thou shouldest constantly maintain towards thy sovereign Lord.

Verse 12. In this thou art not just] Thou hast laid charges against God’s dealings, but thou hast not been able to justify those charges; and were there nothing else against thee, these irreverent speeches are so many proofs that thou art not clear in the sight of God.

Verse 12. Behold, in this — Hebrew, taz ˆh, hen zoth, Behold this; that is, attend to this; mark what I say to thee; thou art not just — Or justified. This thy complaining language cannot be excused. Though I do not accuse thee, as thy friends have done, of other sins, yet in this thou art blameable, and I must reprehend thee for it, by reminding thee, that God is greater than man — Not only in majesty and power, which thou acknowledgest, but also in justice, wisdom, and goodness; and, therefore, he ought to be treated by thee with greater reverence; and thou actest very foolishly and presumptuously in contending with him, and censuring his judgments. Thou forgettest thy distance from him, and castest off that veneration and awe which thou oughtest constantly to maintain toward thy sovereign Lord. Elihu’s argument is, “Notwithstanding all thy pretensions to purity and innocence, thou art far from perfection; there is human frailty enough in thee, and all mankind, to justify the dealings of God with thee or them, however severe they are; give him therefore the glory: acknowledge the justice of his proceedings.” This, in Scripture phrase, is giving God the glory.

SUFFICIENT REPLICATION TO JOB’S FIRST CHARGE OF DIVINE INDIFFERENCE, 12-28. a. FIRST MODE OF VISITATION IS BY THE VOICE OF CONSCIENCE IN DREAMS, 12-18. Postulate: God is greater than mortal man, (enosh,) and must do right because he is great, 12, 13. This infinite superiority of God is displayed in his visitations to men in dreams. These God makes, in order that, coming close to the soul, he may awaken a consciousness of guilt, withdraw man from the commission of sin, and save him from utter destruction, 14-18.

12. God… greater than man — Infinite in knowledge, God fathoms the depths of the heart, and takes cognizance of evil and of transgressions that man dreams not of. “Suffering serves to bring sin to the surface, to drive it forth, that we may know it, repent, and conquer.” — Ebrard. Sin developes a moral phenomenon — even this, that it is the ground and occasion of divine and affectionate visitation.

V. 13. He-Useth not to give an account to his creatures of the grounds and reasons of his judgments or dispensations as being the supreme governor of all persons and things, in whose will it becometh all men to acquiesce.

Verse 13. 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.”

Verse 13. Why dost thou strive against him? — Upon what grounds, and for what ends? What advantage dost thou expect from it? Why dost thou presume to dispute with him, and call him to an account for his actions? for he giveth not account of any of his matters — He revealeth not to us the secrets of his providence. He neither useth, nor is, by any law, obliged to give an account to any of his creatures, of the reasons of his judgments and dispensations, as being the supreme and absolute Governor of all persons and things, in whose will it becomes all men to acquiesce.

13. For he giveth not account, etc. — God is not accountable for his doings, least of all to man; yet he condescends to communicate with man, as is seen in the following verses.

V. 14. Yet-Although he doth not give men an account of his matters, yet he doth that which is sufficient for them. Twice-When once speaking doth not awaken men, God is graciously pleased to give them another admonition: though he will not gratify men’s curiosity in enquiring into his hidden judgments, yet he will acquaint them with their duty. God speaks to us by conscience, by providence, and by ministers, of all which Elihu here treats at large, to shew Job, that God was now telling him his mind, and endeavouring to do him good. He shews first, how God admonishes men by their own consciences.

Verse 14. For God speaketh once] Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the operation of his hand and the designs of his counsel may sufficiently appear, provided men had their eyes open upon his ways, and their hearts open to receive his influence.

Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the general means which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following particulars, which may be collected from Job 33:15-24.

Verse 14. For — Or, as yk, chi, should be rather rendered, nevertheless God speaketh — Namely, unto men, by way of instruction or admonition, as appears from the following verses. Although he doth not give men an account of his matters, yet he doth that for them which is much better, and more necessary and important: though he be so high, yet he condescends to teach and admonish them in various ways, that he may withdraw them from such courses as are mischievous and sinful, and bring them to an humble dependance on himself. Once yea twice — Again and again, or ofttimes. When his speaking once does not awaken men, God is pleased to give them another admonition: though he will not gratify their curiosity, by laying open to their view his secret judgments, yet he will acquaint them with their duty and interest, as far as is proper; what he requires of them, and what they may expect from him. Yet man perceiveth it not — He doth not regard it, he doth not discern or understand it; he is not aware that it is the voice of God, nor doth he receive the things revealed, for they are foolishness to him: he stops his ears, stands in his own light, rejects the counsel of God against himself, and is not the wiser, no, not for the dictates of wisdom itself. God speaks to us by conscience, by providence, and by ministers, of all which Elihu here treats at large, to show Job that God was now telling him his mind, and endeavouring to do him good. He shows first, how God admonishes men by their own consciences.

Ver. 14. God speaketh once, yea twice. This text is cited by David, in Psalm 62:11. God has spoken at sundry times, as well as inwardly by his Spirit to man.

14. God speaketh — The reproof is a delicate one. Job’s complaints of the divine indifference are groundless: for God admonishes men, speaketh once, twice, and renews his admonitions when man is inattentive. Let the reader recount the number and various modes of the divine appeals to himself. Each day, like the changes in a kaleidoscope, presents a new combination of goodness, mercy, and love. On the other hand, “Sorrow dogging sin, afflictions sorted, anguish of all sizes,” are no less tender voices of God to the children of men.

Verse 15. I. In a DREAM-when deep sleep falleth upon men] Many, by such means, have had the most salutary warnings; and to decry all such, because there are many vain dreams, would be nearly as much wisdom as to deny the Bible, because there are many foolish books, the authors of which supposed they were under a Divine influence while composing them. II. In a VISION of the night-in slumberings upon the bed] Visions or images presented in the imagination during slumber, when men are betwixt sleeping and waking, or when, awake and in bed, they are wrapt up in deep contemplation, the darkness of the night having shut out all objects from their sight, so that the mind is not diverted by images of earthly things impressed on the senses. Many warnings in this way have come from God; and the impression they made, and the good effect they produced, were the proofs of their Divine origin. To deny this would be to call into doubt the testimony of the best, wisest, and holiest men in all ages of the Church. Of one of these visions we have a remarkable account in this book, Job 4:12-21. And this vision seems to have taken place in the night season, when Eliphaz awoke from a deep sleep. There is this difference between the accidents of the dream and the vision: the former takes place when deep sleep falleth upon men; the latter, in the night, in or after slumberings upon the bed.

Verse 15. In a dream, in a vision, or, in a vision of the night — This he mentions as one usual way of God’s revealing his mind and will to men in those days, before God’s word was committed to writing; (Genesis 20:6, and 41:1, 28;) when deep sleep falleth upon men — When men’s outward senses are bound up, and their minds are free from all distracting cares and business of the world, and wholly at leisure to receive divine impressions; in slumberings upon the bed — This is added because, in this case, man is like one that slumbereth, or is between sleeping and waking, or uncertain in which state he is, as Paul, when he was in his ecstasy, could not tell whether he was in the body or out of the body.

Ver. 15. In a dream, in a vision of the night. See the note on Genesis 40:8.

15. In a vision of the night — See note only, 13-15. The vision supposed to have been seen by Colonel Gardiner, and ending in his conversion, is a case in point; also, the cases of Schubert, Newton, etc. The taking up and adopting of the dream of Eliphaz not only compliments “the old gentleman,” as Scott calls him, but shrewdly reproves Job for not having given it more attention.

V. 16. Sealeth-He imprints those instructions upon their minds.

Verse 16. Then he openeth the ears of men, and sealeth, &c.] III. By secret INSPIRATIONS. A dream or a vision simply considered is likely to do no good; it is the opening of the understanding, and the pouring in of the light, that make men wise to salvation. Serious alarms, holy purposes, penitential pangs for past sins, apprehension of death and judgment, discoveries of God’s justice, of Christ’s love, of the world’s vanity, of heaven’s excellence, &c., &c., &c., are often used by the Divine Spirit to withdraw men from their evil purpose, and to hide pride from man, Job 33:17; and of all these openings of the ear of the heart, and sealing instructions upon the conscience, we have numerous examples in the history of the Church, in the experience of good men, and even in the civil and providential history of all nations.

Verses 16, 17. Then he openeth the ears of men — When their minds are free from the business and cares of the day, he secretly whispers instruction upon their ears, and imprints it upon their minds, and that in such a manner that they do not let it slip, (as men usually do most things which they hear, either from God or men,) but retain and hold it fast, being fully assured of the truth and importance of it. That he may withdraw man from his purpose — That is, from the execution of his purpose. Hebrew, hc[m, magnaseh, his work, that is, his evil work, as the Chaldee and LXX. understand it; from sin, which is truly and properly called man’s work, because it hath its rise in and from him, and is very agreeable to his nature, in his present corrupt state; as, on the contrary, all the good that is in man is generally and properly ascribed to God in Scripture. And hide pride from man — Pride is here mentioned as the root of those evil purposes or works last spoken of, which, for the most part, proceed from haughtiness of spirit, whereby men scorn to submit themselves and their wills and actions to God’s authority, but resolve to follow their own wills and corrupt passions, in spite of God, and with contempt of him. By God’s hiding pride from man may be meant his taking it away, as he is said to hide sin when he removes the guilt and power of it. Or, pride may be here put for the occasion of it. And God by this means is said to hide pride from man, because, by these glorious representations of his divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to God’s will.

16. Sealeth their instruction — “Seals it (the ear) with warning for them.” — Hitzig. God opens the ear that man may comprehend the instruction (chastisement) which he seals upon the soul represented by the ear. Every human being thus assumes new interest if, with Elihu, we look upon him as the end of divine thoughts, purposes, and discipline; God stamping his seal on the soul even, that the impressions may be deepened and perpetuated. Matters of moment are sealed against loss or harm. See note Job 14:17; Deuteronomy 32:34; Isaiah 8:16.

V. 17. Pride-And God by this means is said to hide pride from man, because by these glorious representations of his Divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to his will.

Verses 16, 17. Then he openeth the ears of men — When their minds are free from the business and cares of the day, he secretly whispers instruction upon their ears, and imprints it upon their minds, and that in such a manner that they do not let it slip, (as men usually do most things which they hear, either from God or men,) but retain and hold it fast, being fully assured of the truth and importance of it. That he may withdraw man from his purpose — That is, from the execution of his purpose. Hebrew, hc[m, magnaseh, his work, that is, his evil work, as the Chaldee and LXX. understand it; from sin, which is truly and properly called man’s work, because it hath its rise in and from him, and is very agreeable to his nature, in his present corrupt state; as, on the contrary, all the good that is in man is generally and properly ascribed to God in Scripture. And hide pride from man — Pride is here mentioned as the root of those evil purposes or works last spoken of, which, for the most part, proceed from haughtiness of spirit, whereby men scorn to submit themselves and their wills and actions to God’s authority, but resolve to follow their own wills and corrupt passions, in spite of God, and with contempt of him. By God’s hiding pride from man may be meant his taking it away, as he is said to hide sin when he removes the guilt and power of it. Or, pride may be here put for the occasion of it. And God by this means is said to hide pride from man, because, by these glorious representations of his divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to God’s will.

17. Purpose — hc[m, deed; used, like the Latin facinus, in the sense of evil deed. Of the two words employed for man, the second, geber, expresses might, and thus forms an antithesis. For “weak man,” (adham,) God interposes obstacles to the commission of sin, and from “the man of might” covers up (hides) the dazzling object of temptation. No one can estimate the restraint God thus exercises over the soul. Were there no protecting grace there would be but little, if any, human virtue. Pride is specially mentioned, because it is a sin to which human beings are most easily subjected, a kind of leader among temptations, and a vice, too, when once in possession, which cleaveth with a tenaciousness greater than that of all other sins.

V. 18. Keepeth-By his gracious admonitions whereby he leads him to repentance.

Verse 18. He keepeth back his soul from the pit] By the above means, how many have been snatched from an untimely death! By taking the warning thus given, some have been prevented from perishing by the pit— some sudden accident; and others from the sword of the assassin or nocturnal murderer. It would be easy to give examples, in all these kinds; but the knowledge of the reader may save this trouble to the commentator.

Verses 18-22. He keepeth back his soul from the pit — By these gracious admonitions, whereby God leads men to humiliation of soul before him, and to repentance, he preserves their lives from death and the grave, and their souls from eternal destruction. From perishing by the sword — By some dreadful judgment which was ready to fall upon them. He is chastened also with pain — With some painful and dangerous disease, which is the second way whereby God instructs men and excites them to repentance, which also was Job’s case. So that his life abhorreth bread — In which languishing condition he loathes his food, yea, nauseates that very meat which formerly was his greatest delight. His flesh is consumed away — Through pain and pining sickness. That it cannot be seen — Because there is little or none left to be seen, but he who before was fat and flourishing is now become a mere skeleton. His soul draweth near unto the grave — He seems to himself and others to be past all hopes of recovery: which he adds for Job’s comfort in his desperate condition. And his life to the destroyers — To the instruments of death and destruction, namely, diseases, which, by God’s appointment, are ready to give the fatal blow.

18. Pit — Shuhhath. In some countries, as in Athens, criminals were cast down into a deep pit. They were left in the darkness, hopelessly to die of starvation. The pit is evidently used here in the sense of destruction, and as the penalty of evildoing. The oldest of the sacred Books of the Brahmans (Rig-Veda, 9:73-78) speaks of a pit into which the lawless are hurled down, and into which Indra casts those who offer no sacrifices. (See MULLER’S Chips, 1:47.)

b. THE SECOND MODE OF DIVINE VISITATION IS BY GRIEVOUS, DANGEROUS DISEASE. Affliction is in itself the voice of God to the soul: its design being to accomplish purposes in respect to which the first mode of visitation is insufficient. Elihu thus meets the murmurs of Job over affliction in the abstract, and his own in particular; and assures him that his longing for God to answer is already met by the chastenings of disease, 19-22.

V. 19. Pain-The second way whereby God instructs men and excites them to repentance.

Verse 19. He is chastened also with pain upon his bed, &c.] IV.— AFFLICTIONS are a fourth means which God makes use of to awaken and convert sinners. In the hand of God these were the cause of the salvation of David, as himself testifies: Before I was afflicted, I went astray, Psalm 119:67, 71, 75.

The multitude of his bones] By such diseases, especially those of a rheumatic kind, when to the patient’s apprehension every bone is diseased, broken, or out of joint.

Some render the passage, When the multitude of his bones is yet strong; meaning those sudden afflictions which fall upon men when in a state of great firmness and vigour. The original, אתנ wymx[ bwrw verob atsamaiv ethan, may be translated, And the strong multitude of his bones. Even the strong multitude of his bones is chastened with pain upon his bed; the place of rest and ease affording him no peace, quiet, or comfort. The bones may be well termed multitudinous, as there are no less than 10 in the cranium, or skull; upper jaw, 13; lower jaw, 1; teeth, 32; tongue, 1; vertebræ, or back-bone, 24; ribs, 24; sternum, or breast-bone, 3; os innominatum, 1; scapula, or shoulder-blades, 2; arms, 6; hands, 54; thigh-bones, 2; knee-bones, 2; legs, 4; feet, 54: in all, not less than 233 bones, without reckoning the ossa sethamoides; because, though often numerous, they are found only in hard labourers, or elderly persons.

Verses 18-22. He keepeth back his soul from the pit — By these gracious admonitions, whereby God leads men to humiliation of soul before him, and to repentance, he preserves their lives from death and the grave, and their souls from eternal destruction. From perishing by the sword — By some dreadful judgment which was ready to fall upon them. He is chastened also with pain — With some painful and dangerous disease, which is the second way whereby God instructs men and excites them to repentance, which also was Job’s case. So that his life abhorreth bread — In which languishing condition he loathes his food, yea, nauseates that very meat which formerly was his greatest delight. His flesh is consumed away — Through pain and pining sickness. That it cannot be seen — Because there is little or none left to be seen, but he who before was fat and flourishing is now become a mere skeleton. His soul draweth near unto the grave — He seems to himself and others to be past all hopes of recovery: which he adds for Job’s comfort in his desperate condition. And his life to the destroyers — To the instruments of death and destruction, namely, diseases, which, by God’s appointment, are ready to give the fatal blow.

19. He is chastened — For the enlightened views of Eliphaz on the subject of afflictions, see Job 5:17, 18. The difference between the two is, that Eliphaz fails to recognize their purifying and sanctifying influence on the heart. “He sees in them a fire that scorches and burns, not one that refines and clarifies, as the furnace refines silver.” — WORDSWORTH. Comp. 1 Peter 1:6; 4:19. The multitude of his bones — Rather as in the Kethib, and with a conflict in his bones continually. Justin (xxiii, 2) says of the last sickness of Agathocles, that “a pestilential humour spreading through all his nerves and joints, he was tormented, as it were, by an intestine war among all his members.” With the ancient Hebrew, health meant “soundness,” “peace;” and the same word, shalom, was used for all three. On the contrary, disease entailed a disharmony, conflict, and strife in the whole being, here represented by the bones, the framework of man.

Verse 20. His life abhorreth bread] These expressions strongly and naturally point out that general nausea, or loathing which sick persons feel in almost every species of disorder.

Verses 18-22. He keepeth back his soul from the pit — By these gracious admonitions, whereby God leads men to humiliation of soul before him, and to repentance, he preserves their lives from death and the grave, and their souls from eternal destruction. From perishing by the sword — By some dreadful judgment which was ready to fall upon them. He is chastened also with pain — With some painful and dangerous disease, which is the second way whereby God instructs men and excites them to repentance, which also was Job’s case. So that his life abhorreth bread — In which languishing condition he loathes his food, yea, nauseates that very meat which formerly was his greatest delight. His flesh is consumed away — Through pain and pining sickness. That it cannot be seen — Because there is little or none left to be seen, but he who before was fat and flourishing is now become a mere skeleton. His soul draweth near unto the grave — He seems to himself and others to be past all hopes of recovery: which he adds for Job’s comfort in his desperate condition. And his life to the destroyers — To the instruments of death and destruction, namely, diseases, which, by God’s appointment, are ready to give the fatal blow.

20. His life abhorreth bread — A marked feature of the elephantiasis, to which Elihu alludes — the life, hhayyah, and the soul, nephesh, loathe that which is palatable in a condition of health. Elihu, in this discussion of the sick man, has sufficiently touched salient features of Job’s disease to unmistakably indicate whom he meant. (See note Job 2:7.)

Verse 21. His flesh is consumed away] As in atrophy, marasmus, and consumptive complaints in general.

Verses 18-22. He keepeth back his soul from the pit — By these gracious admonitions, whereby God leads men to humiliation of soul before him, and to repentance, he preserves their lives from death and the grave, and their souls from eternal destruction. From perishing by the sword — By some dreadful judgment which was ready to fall upon them. He is chastened also with pain — With some painful and dangerous disease, which is the second way whereby God instructs men and excites them to repentance, which also was Job’s case. So that his life abhorreth bread — In which languishing condition he loathes his food, yea, nauseates that very meat which formerly was his greatest delight. His flesh is consumed away — Through pain and pining sickness. That it cannot be seen — Because there is little or none left to be seen, but he who before was fat and flourishing is now become a mere skeleton. His soul draweth near unto the grave — He seems to himself and others to be past all hopes of recovery: which he adds for Job’s comfort in his desperate condition. And his life to the destroyers — To the instruments of death and destruction, namely, diseases, which, by God’s appointment, are ready to give the fatal blow.

21. Bones that were not seen — “Wasted are his bones, they no more are seen” — thus the Kethib.

V. 22. The destroyers-The pangs of death, here called the destroyers, are just ready to seize him.

Verse 22. His soul draweth near unto the grave] vpn nephesh, soul, is here taken for the immortal spirit, as it is distinguished from hyj chaiyah, the animal life. The former draws near to the pit, tjv shachath, corruption; perhaps he meant dissipation, considering it merely as the breath. The latter draws near לממתים lamemithim, to the dead; i.e., to those who are already buried. Mr. Good translates it the Destinies; and supposes the same is meant among the HEBREWS by the Memithim, as among the GREEKS by their Moirai; the LATINS, by their Parcæ; the GOTHS, by their Fatal Sisters; the SCANDINAVIANS, by their goddess Hela; and the ARABIANS, by Azrael, or the angel of death. I think, however, the signification given above is more natural.

Verses 18-22. He keepeth back his soul from the pit — By these gracious admonitions, whereby God leads men to humiliation of soul before him, and to repentance, he preserves their lives from death and the grave, and their souls from eternal destruction. From perishing by the sword — By some dreadful judgment which was ready to fall upon them. He is chastened also with pain — With some painful and dangerous disease, which is the second way whereby God instructs men and excites them to repentance, which also was Job’s case. So that his life abhorreth bread — In which languishing condition he loathes his food, yea, nauseates that very meat which formerly was his greatest delight. His flesh is consumed away — Through pain and pining sickness. That it cannot be seen — Because there is little or none left to be seen, but he who before was fat and flourishing is now become a mere skeleton. His soul draweth near unto the grave — He seems to himself and others to be past all hopes of recovery: which he adds for Job’s comfort in his desperate condition. And his life to the destroyers — To the instruments of death and destruction, namely, diseases, which, by God’s appointment, are ready to give the fatal blow.

22. The destroyers — Many commentators understand them to be angelic powers, to whom is intrusted the work of death. Aben Ezra and Ewald call them “angels of death.” The Septuagint renders the clause, “his life [is] in hades.” Compare Psalm 78:49; 2 Samuel 24:16. Others (Rosenmuller, Schlottman, etc.) understand simply mortal pains; but this explanation, as Delitzsch well says, “does not commend itself, because the Elihu section has a strong angelogical colouring in common with the book of Job.” True penitence may stay the execution of the decree of death. Comp. 1 Chronicles 21:15 and Luke 13:9. c. THE THIRD MODE OF DIVINE VISITATION IS, THAT OF THE ANGEL INTERCESSOR AND MEDIATOR, WHO HAS FOUND A RANSOM. The objective point of the book — a theophany — the ulterior central orb toward which all gravitates, now comes more distinctly into view, though still under a haze: a theophany, and this alone, can fully solve the mystery of sorrowing existence. Verses 23-28.

V. 23. A messenger-A prophet or teacher. To expound the providence, and point out the design of God therein. One, &c.-A person rightly qualified for this great and hard work, such as there are but very few. To shew-To direct him to the right way how he may please God, and procure that mercy which he thirsts after; which is not by quarrelling with God, but by an humble confession. and supplication for mercy through Christ the redeemer.

Verse 23. If there be a messenger with him, an interpreter, &c.] V.— The MESSENGERS of righteousness; this is a FIFTH method, xylm Ëalm wyl[ vy אם im yesh alaiv malach melits, “If there be over him an interpreting or mediatorial angel or messenger.” One among a thousand, ãla ynm dja echad minni aleph. “One from the CHIEF, HEAD, or TEACHER.”

To show unto man his uprightness] ישרו לאדם להגיד lehaggid leadam yoshro, “to manifest or cause to be declared to man his righteousness:” to show unto Adam-men in general, the descendants of the first man-his purity and holiness; to convince him of sin, righteousness, and judgment, that he may be prepared for the discovery of what is next to be exhibited.

Verses 23, 24. If there be a messenger with him — If there be a prophet or teacher with the afflicted man; an interpreter — One whose office and work it is to declare to him the mind and will of God, and his design in this dispensation of his providence, and what is the sick man’s duty under it. One of a thousand — A person rightly qualified for this great and difficult work, such as there are but very few; to show unto man his uprightness — Not man’s, but God’s uprightness; namely, his justice in inflicting these sufferings, and the sufferer’s desert of condemnation and wrath; God’s way of pardoning and justifying the penitent; his sincerity and faithfulness to his promises, and the necessity of acquiescing in his will without murmuring or repining, and of walking in the way of faith and holiness. Then he is gracious unto him — In that case, or upon the sick man’s turning to God in true repentance and faith, God graciously pardons his sins, and saves him, probably from his dangerous disease and from death, but, if not, at least from going down to the pit of hell, and from everlasting destruction. And saith — To the messenger; deliver him — Namely, ministerially and declaratively; assure him that I have pardoned, and will heal him; I have found a ransom — Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is by the death of my Son, the Redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor undone sinners! I, even I, am he that hath done it. “Some interpret this Messenger or Angel of Christ himself, the Interpreter of God’s will to man, the chief among ten thousand of his saints and servants. But as, in general, he comes to men by his messengers or ministers, and as their instructions and encouragements are deduced from his mediation, and are made effectual by his gracious presence, it does not much signify whether we interpret the passage of the messengers of God pointing to the Saviour, or the Saviour revealing himself by their ministry. It is equally immaterial whether the words, Deliver him from going down to the pit, be considered as the language of Christ’s intercession, pleading the ransom of his blood in behalf of the sinner, or the words of the Father, accepting of his plea and giving command to save the sinner, satisfied with that appointed ransom: for it cannot reasonably be doubted but that Elihu had reference to it; though he might also intend the sacrifices which prefigured the great atonement.” — Scott. Add to this, that it may serve as no small confirmation of our faith in the doctrines of the gospel, that we find the substance, or great outlines of them thus pointed out to men, by divine revelation, in the earliest ages of the world. Some thousands of years have certainly passed since the book of Job was written, and yet we here find the same great truths declared in relation to man and his salvation through Christ, which are so fully revealed in the New Testament.

Ver. 23. If there be a messenger. This term often refers to angels; and Christ, the uncreated Angel, is called the Angel of the Lord, Zechariah 3:1; the Angel of the covenant, Malachi 3:1; the Angel wonderful in counsel, Isaiah 9:6; the Angel of JEHOVAH’S presence, Isaiah 63:9. Exodus 23:20. He only is righteous before God; he only has found a ransom; he only can deliver the soul from going down to the pit. Yet in a subordinate sense, ministers are called the messengers or angels of the churches. These messengers, one of a thousand, must be enlightened interpreters of their master’s word; and learned in the study of providential visitations. The reference to the sick man wasting away, is to Job; and God, the Angel, says to him when contrite, “Deliver him from going down to the pit.” St. James, on advising christians to call for the elders of the church, speaks to the same effect, that the sick man shall be healed, and his iniquities forgiven.

23. If there be — What follows is “an hypothesis hanging on an if — but it is an if; the answer to which is the amen of the Gospel.” — Evans. With him — wyl[, better, “for him.” A messenger… an interpreter — See Excursus VII, page 207. Uprightness — Or, duty. Tyndale and Cranmer render it “right way.”

V. 24. He-God. A ransom-Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is the death of my son, the redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor, undone sinners! I, even I am he that hath done it.

Verse 24. Then he is gracious unto him] He exercises mercy towards fallen man, and gives command for his respite and pardon. Deliver him from going down to the pit] Let him who is thus instructed, penitent, and afflicted, and comes to me, find a pardon; for:— VI. I have found a ransom.] rpk copher, an atonement. Pay a ransom for him, פדעהו pedæhu, that he may not go down to the pit—to corruption or destruction, for I have found out an atonement. It is this that gives efficacy to all the preceding means; without which they would be useless, and the salvation of man impossible. I must think that the redemption of a lost world, by Jesus Christ, is not obscurely signified in Job 33:23, 24.

While the whole world lay in the wicked one, and were all hastening to the bottomless pit, God so loved the world that he gave his only-begotten Son, that whosoever believeth on him might not perish, but have everlasting life. Jesus Christ, the great sacrifice, and head of the Church, commissions his messengers-apostles and their successors-to show men the righteousness of God, and his displeasure at sin, and at the same time his infinite love, which commands them to proclaim deliverance to the captives, and that they who believe on him shall not perish, shall not go down to the pit of destruction, for he has found out an atonement; and that whoever comes to him, through Christ, shall have everlasting life, in virtue of that atonement or ransom price.

Should it be objected against my interpretation of ãla aleph, that it cannot be translated chief or head, because it is without the vau shurek, ãwla alluph, which gives it this signification; I would answer, that this form of the word is not essential to the signification given above, as it occurs in several places without the vau shurek, where it most certainly signifies a chief, a leader, captain, &c., e.g., Zecariah 9:7; Jeremiah 13:21, and Genesis 36:30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate ãwla alluph an ox or beeve, (and it most certainly has this meaning in several places,) yet in this signification it is written without the vau shurek in Proverbs 14:4; Psalm 8:7; Isaiah 30:24; and in Deuteronomy 7:13; 28:4, 18, 51; which all show that this letter is not absolutely necessary to the above signification.

Verses 23, 24. If there be a messenger with him — If there be a prophet or teacher with the afflicted man; an interpreter — One whose office and work it is to declare to him the mind and will of God, and his design in this dispensation of his providence, and what is the sick man’s duty under it. One of a thousand — A person rightly qualified for this great and difficult work, such as there are but very few; to show unto man his uprightness — Not man’s, but God’s uprightness; namely, his justice in inflicting these sufferings, and the sufferer’s desert of condemnation and wrath; God’s way of pardoning and justifying the penitent; his sincerity and faithfulness to his promises, and the necessity of acquiescing in his will without murmuring or repining, and of walking in the way of faith and holiness. Then he is gracious unto him — In that case, or upon the sick man’s turning to God in true repentance and faith, God graciously pardons his sins, and saves him, probably from his dangerous disease and from death, but, if not, at least from going down to the pit of hell, and from everlasting destruction. And saith — To the messenger; deliver him — Namely, ministerially and declaratively; assure him that I have pardoned, and will heal him; I have found a ransom — Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is by the death of my Son, the Redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor undone sinners! I, even I, am he that hath done it. “Some interpret this Messenger or Angel of Christ himself, the Interpreter of God’s will to man, the chief among ten thousand of his saints and servants. But as, in general, he comes to men by his messengers or ministers, and as their instructions and encouragements are deduced from his mediation, and are made effectual by his gracious presence, it does not much signify whether we interpret the passage of the messengers of God pointing to the Saviour, or the Saviour revealing himself by their ministry. It is equally immaterial whether the words, Deliver him from going down to the pit, be considered as the language of Christ’s intercession, pleading the ransom of his blood in behalf of the sinner, or the words of the Father, accepting of his plea and giving command to save the sinner, satisfied with that appointed ransom: for it cannot reasonably be doubted but that Elihu had reference to it; though he might also intend the sacrifices which prefigured the great atonement.” — Scott. Add to this, that it may serve as no small confirmation of our faith in the doctrines of the gospel, that we find the substance, or great outlines of them thus pointed out to men, by divine revelation, in the earliest ages of the world. Some thousands of years have certainly passed since the book of Job was written, and yet we here find the same great truths declared in relation to man and his salvation through Christ, which are so fully revealed in the New Testament.

24. I have found — The finding alluded to in ytaxm is, primarily, that which comes from search or effort. The use of the word is similar to that of euramenov in Hebrews 9:12: “Having obtained (found) eternal redemption.” Compare “find grace,” Hebrews 4:16. A ransom — Margin, an atonement, rpk, kopher, that which covers, is generally used with respect to sin in the sense of making expiation. It is the substitutive consideration, whether of money, (Exodus 30:12,) blood, or life, by which guilt is regarded as covered up, and in a certain sense concealed from the eye of God. In the ancient economy of grace God was pleased to accept the propitiatory offering, (ransom,) or, more properly, the motive implied in its presentation, and to look propitiously upon weak and erring man. The great angel here intervenes with his ransom, the nature of which Elihu does not disclose, and saves man from going down to the pit. Elihu again alludes to this ransom under the same term, kopher. when the danger is in like manner indescribably great. Comp. Job 36:18, on which see note. The fact that the great ransom (kopher) there (Job 36:18) cannot be repentance, is quite decisive against the view of Hengstenberg, that the ransom spoken of here is repentance.

Verse 25. His flesh shall be fresher than a child’s] He shall be born a new creature.

He shall return to the days of his youth] He shall be born again, and become a child of God, through faith in Christ Jesus.

Verses 25, 26. His flesh shall be fresher than a child’s — Presently the sick man shall begin to recover: these joyful tidings delivered to him by God’s messenger shall revive his spirit, and, by degrees, restore his former health and vigour; so that he shall become a new man in his body, as well as in his mind: his flesh shall look as fresh as when he was a child; and he shall return to the days of his youth — To the same healthful and strong constitution of body which he had in his youth. He shall pray unto God — The sick man shall, being encouraged and engaged so to do, either by the aforesaid gracious message, or by the goodness of God manifested in his miraculous recovery. And he will be favourable unto him — In hearing and answering his prayers, which before he seemed to neglect. And he shall see his face with joy — God will lift up upon him the light of his reconciled countenance; whereas, before, he either hid his face from him, or seemed to frown upon him: in other words, he shall now be sensible that God looks graciously upon and is pleased with him. For he will render unto man his righteousness — He will deal with him as with one now reconciled to him through the Mediator, and turning from sin to righteousness.

25. Fresher than a child’s — His flesh swells with the vigour of youth, (Delitzsch,) or, more than in his youth, (Hitzig,) according as ˆm is regarded as causal or comparative. The word ratphash appears in the Arabic with letters transposed, tarphasha, and signifies to “become fresh or convalescent,” or to “grow green.” The figure is taken from plants long withered, but restored to more than pristine vigour under the life-giving power of copious showers of rain. The change Elihu speaks of is like that which took place in Naaman when delivered from leprosy, the type of sin. In the view of Elihu the perfect health of the body sets forth in emblem the work wrought in the soul. Thus Christ spoke the outward healing, and at the same time healed the soul. “If any man be in Christ he is a new creature.” In the old economy temporal blessings were brought into greater prominence than in the new.

V. 26. Render-He will deal with him as with one reconciled to him through the mediator, and turning from sin to righteousness.

Verse 26. He shall pray unto God] Being now adopted into the heavenly family, and become a new creature, he shall have the spirit of prayer, which is indeed the very breath and language of the new or spiritual life. He will be favourable unto him] He shall manifest his good will to him; he shall live under the influences of Divine grace.

He shall see his face with joy] He shall know that God is reconciled to him; and this shall fill him with joy, בתרועה bithruah, with exultation: for, “being justified by faith, he has peace with God, through our Lord Jesus Christ, by whom he has received the atonement; and REJOICES in the hope of the glory of God.”

He will render unto man his righteousness.] So good and gracious is the Lord, that by his grace he will enable this convert to live to his glory, to bring forth all the fruits of the Spirit, and then reward him for the work, as if it were done by his own might.

Verses 25, 26. His flesh shall be fresher than a child’s — Presently the sick man shall begin to recover: these joyful tidings delivered to him by God’s messenger shall revive his spirit, and, by degrees, restore his former health and vigour; so that he shall become a new man in his body, as well as in his mind: his flesh shall look as fresh as when he was a child; and he shall return to the days of his youth — To the same healthful and strong constitution of body which he had in his youth. He shall pray unto God — The sick man shall, being encouraged and engaged so to do, either by the aforesaid gracious message, or by the goodness of God manifested in his miraculous recovery. And he will be favourable unto him — In hearing and answering his prayers, which before he seemed to neglect. And he shall see his face with joy — God will lift up upon him the light of his reconciled countenance; whereas, before, he either hid his face from him, or seemed to frown upon him: in other words, he shall now be sensible that God looks graciously upon and is pleased with him. For he will render unto man his righteousness — He will deal with him as with one now reconciled to him through the Mediator, and turning from sin to righteousness.

26. Pray unto God — Referring to habitual prayer after pardon. “In this description of the renovation which the man experiences, it is everywhere assumed that he has taken the right way announced to him by the mediating angel.” — Delitzsch. Joy — Shouts of joy. (Furst.) The experience of the redeemed man is of the most joyous description. He beholds God’s face reconciled. His righteousness — St. Gregory’s comment is exceedingly happy: “It is called our righteousness, not because it is ours from ourselves, but because it is made ours from the divine bounty, as we say in the Lord’s prayer, ‘Give us this day our daily bread.’ See; we both call it ours and yet pray for it to be given us. For it becomes ours when we receive it; but yet it is God’s, who gives it.”

Verse 27. He looketh upon men] אנשים anashim, wretched, fallen men. He shines into them, to convince them of sin; and if any, under this convincing light of God, say, I have sinned against heaven and before thee, and perverted the right—abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not—it was all vanity and vexation of spirit; yl hwv alw velo shavah li, “and it was not equal to me,” did not come up to my expectation, nor supply my wants:—

Verses 27, 28. He looketh upon men — God diligently observes all mankind, and the conduct of every one, especially of every one in sickness and distress. If any say, I have sinned — If any one sincerely, humbly, and penitently confess and forsake his sins: I have perverted that which was right — I have judged perversely of the just and righteous ways of God, censuring his proceedings against me, as too rigorous and severe; whereas, in truth, I only was to be blamed; or I have swerved from the right and good way of God’s commands, and have made to myself crooked paths; and it profited me not — I got no good by so doing, as I vainly supposed I should, but got much hurt by it, and that both in body and mind, which was the just fruit of my sins. He will deliver his soul from going into the pit — The pit of hell: iniquity shall not be his everlasting ruin; and his life shall see the light — The light of this world, the light of the living, verse 30. His life, which was endangered, shall be restored and continued: yea, further, his life, his ever living and immortal soul, shall see and enjoy light, all good in the vision and fruition of God for ever.

27, 28. THE SONG OF THE REDEEMED ONE — He singeth unto men and saith, “I have sinned and perverted that which was right,

And it was not requited unto me:

He hath redeemed my soul from going into the pit,

And my life rejoiceth in the light.”

“Openly, before all the people,” (Hirtzel,) he sings his short and comprehensive psalm of gratitude. Its minor note is the miserere of sin, its major note the triumphant view of the light of God’s countenance. Its closing thought is one of beauty; literally. “my [very] life sees in the light.” To see the light was, in the classics also, equivalent to live; while “leaving the light of the sun” was equivalent to death. Comp. the Iliad, 18:11. From going into the pit. See note, ver. 18. His life shall see the light — (See above.) The beautiful sentiment of Elihu is among the many of the “Elihu section,” which unexpectedly interweave themselves with the main body of the work; as, for instance, this with Job 10:21, 22. See Excursus VI, page 197. Instead of forebodings of darkness, such as tormented Job, (Job 10:21,) the redeemed penitent shall walk in the light. On verses 27 and 28 see a sermon by Tillotson, “The Unprofitableness of Sin in this Life an Argument for Repentance.” The Conclusion — ELIHU REASSERTS THE END OF ALL DIVINE VISITATION TO BE THAT DECLARED IN THE SECOND OF THE THREE MODES HE HAS UNFOLDED. This section serves not only as an epilogue, but as a transition to the second discourse, 29-33.

V. 28. Life-His life which was endangered, shall be restored and continued. Yea, farther, God shall Deliver his soul from going into the pit of hell: and his life shall see the light, all good, in the vision and fruition of God.

Verse 28. He will deliver his soul] He will do that to every individual penitent sinner which he has promised in his word to do for a lost world-he will deliver his soul from going down to the pit of hell. And his life shall see the light.] He shall walk in the light, as Christ is in the light; always enjoying a clear sense of his acceptance through the blood of the Lamb. See another mode of paraphrasing these verses at the end of the chapter. See Clarke “Job 33:33”.

Verses 27, 28. He looketh upon men — God diligently observes all mankind, and the conduct of every one, especially of every one in sickness and distress. If any say, I have sinned — If any one sincerely, humbly, and penitently confess and forsake his sins: I have perverted that which was right — I have judged perversely of the just and righteous ways of God, censuring his proceedings against me, as too rigorous and severe; whereas, in truth, I only was to be blamed; or I have swerved from the right and good way of God’s commands, and have made to myself crooked paths; and it profited me not — I got no good by so doing, as I vainly supposed I should, but got much hurt by it, and that both in body and mind, which was the just fruit of my sins. He will deliver his soul from going into the pit — The pit of hell: iniquity shall not be his everlasting ruin; and his life shall see the light — The light of this world, the light of the living, verse 30. His life, which was endangered, shall be restored and continued: yea, further, his life, his ever living and immortal soul, shall see and enjoy light, all good in the vision and fruition of God for ever.

27, 28. THE SONG OF THE REDEEMED ONE — He singeth unto men and saith, “I have sinned and perverted that which was right,

And it was not requited unto me:

He hath redeemed my soul from going into the pit,

And my life rejoiceth in the light.”

“Openly, before all the people,” (Hirtzel,) he sings his short and comprehensive psalm of gratitude. Its minor note is the miserere of sin, its major note the triumphant view of the light of God’s countenance. Its closing thought is one of beauty; literally. “my [very] life sees in the light.” To see the light was, in the classics also, equivalent to live; while “leaving the light of the sun” was equivalent to death. Comp. the Iliad, 18:11. From going into the pit. See note, ver. 18. His life shall see the light — (See above.) The beautiful sentiment of Elihu is among the many of the “Elihu section,” which unexpectedly interweave themselves with the main body of the work; as, for instance, this with Job 10:21, 22. See Excursus VI, page 197. Instead of forebodings of darkness, such as tormented Job, (Job 10:21,) the redeemed penitent shall walk in the light. On verses 27 and 28 see a sermon by Tillotson, “The Unprofitableness of Sin in this Life an Argument for Repentance.” The Conclusion — ELIHU REASSERTS THE END OF ALL DIVINE VISITATION TO BE THAT DECLARED IN THE SECOND OF THE THREE MODES HE HAS UNFOLDED. This section serves not only as an epilogue, but as a transition to the second discourse, 29-33.

V. 29. Lo-All these ways God uses to convince, and save sinners.

Verse 29. Lo, all these things worketh God] God frequently uses one, or another, or all of these means, to bring men, rbg gaber, stout-hearted men, who are far from righteousness, to holiness and heaven. Oftentimes] שלש פעמים paamayim shalosh, “three times over;” or as פעמים paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God!

Verses 29, 30. All these things worketh God — All these ways and methods does God take to awaken, convince, and save sinners; oftentimes with man — One way with one man, and another with another; or, using these several methods with the same man, trying by various means, one after another, to lead him to repentance, and prepare him for deliverance. To bring back his soul from the pit — That he may save men from being for ever miserable, and make them for ever happy. “Lord, what is man, that thou shouldest thus visit him? This should engage us to comply with God’s designs, to work with him for our own good, and not to counterwork him. And this will render those that perish inexcusable, that so much was done to save them and they would not be healed.” So Mr. Henry. Excellent words! But utterly irreconcileable with the doctrine of absolute, unconditional predestination.

29. Oftentimes — Literally, twice, thrice. The Septuagint renders it “three ways,” meaning the three modes given above.

V. 30. To bring-That he may save men from being forever miserable, and make them forever happy. “Lord, what is man, that thou shouldest thus visit him? This should engage us, to comply with God’s designs, to work with him for our own good, and not to counter-work him. And this will render those that perish inexcusable, that, so much was done to save them, and they would not he healed.” So Mr. Henry. Excellent words! But how much did God do to save them? Did he ever do any thing to save them? Did he ever design to save them? If not, how does that which was never done, no nor designed, “render them inexcusable?”

Verse 30. To bring back his soul from the pit] Nearly a repetition of the promise in Job 33:28.

To be enlightened with the light of the living.] An echo of Psalm 56:13: “Thou hast delivered my soul from death, that I may walk before God in the light of the living;” and probably quoted from it.

Verses 29, 30. All these things worketh God — All these ways and methods does God take to awaken, convince, and save sinners; oftentimes with man — One way with one man, and another with another; or, using these several methods with the same man, trying by various means, one after another, to lead him to repentance, and prepare him for deliverance. To bring back his soul from the pit — That he may save men from being for ever miserable, and make them for ever happy. “Lord, what is man, that thou shouldest thus visit him? This should engage us to comply with God’s designs, to work with him for our own good, and not to counterwork him. And this will render those that perish inexcusable, that so much was done to save them and they would not be healed.” So Mr. Henry. Excellent words! But utterly irreconcileable with the doctrine of absolute, unconditional predestination.

30. The pit — For the fifth time the word shahhath — pit — has been used in this description, as if to intensify its terrible significance. (See on ver. 18.) The purpose of God’s spiritual dealings with man is declared to be, to save him from destruction. John 3:16. Light of the living — Rather, Light of life; in contrast to the darkness of the pit.

Verse 31. Mark well, O Job] Pay the deepest attention to what I have said, and to what I shall say.

Verses 31-33. Mark well, O Job — Consider what I have already said, for it very much concerns thee; hearken unto me; hold thy peace — Attend to what I have further to say to thee with patience and silence. If thou hast any thing to say — For thy own justification, or in answer to the charge I have already brought against thee; speak, for I desire to justify thee — Namely, as far as may consist with truth and justice. I do not speak with an evil design, or as one resolved to condemn thee whatsoever thou sayest, and, therefore, I shall be glad to hear any thing from thee which may make for thy just vindication. If not, hearken to me — If thou hast no exception to make against my discourse, then continue thy attention, and silently listen to me; and I shall teach thee wisdom — That is, what thy wisdom and duty are in thy circumstances.

Verse 32. If thou hast any thing to say] If thou hast any objection to make against what I have already stated, now answer, now speak freely; for it is my desire that thou shouldst stand clear of all charges.

Verses 31-33. Mark well, O Job — Consider what I have already said, for it very much concerns thee; hearken unto me; hold thy peace — Attend to what I have further to say to thee with patience and silence. If thou hast any thing to say — For thy own justification, or in answer to the charge I have already brought against thee; speak, for I desire to justify thee — Namely, as far as may consist with truth and justice. I do not speak with an evil design, or as one resolved to condemn thee whatsoever thou sayest, and, therefore, I shall be glad to hear any thing from thee which may make for thy just vindication. If not, hearken to me — If thou hast no exception to make against my discourse, then continue thy attention, and silently listen to me; and I shall teach thee wisdom — That is, what thy wisdom and duty are in thy circumstances.

32. If not, hearken unto me — Job maintains silence, and thus tacitly admits his own dereliction and the reasonableness of Elihu’s views. The kind appeals of Elihu are sunlight to the heart, and melt while they enlighten. Here we may fix the beginning of Job’s repentance. EXCURSUS No. VII.

THE ANGEL MEDIATOR.

Some of the profoundest Biblical scholars, among whom may be mentioned Michaelis and Velthusen, look upon this, together with other passages in the book of Job, as relics of a primeval revelation, primitive oracles which have perished, except the few excerpta or fragments which still remain imbedded in this book and in Genesis. The pre-eminently great commentator upon this book, Schultens, gives it as his judgment that the Angel of the Covenant, the Messiah, is the person here described; and he alleges, (as summed up by J. Pye Smith, Scrip. Test., 1:497,) (1) the correspondence of the titles; (2) the suitableness of the descriptions; (3) the affinity with Job 19:25; (4) the scope and argument of the passage as determining reasons for his opinion. (Com. in Jobum. 2:918.) Had the word Ëalm (malak) been rendered angel, as in the old versions instead of messenger, the sense would have been more clear. To this angel is assigned an office that plainly distinguishes him from other angels. It is that of interpreter, xylm, melits, (see note on Job 16:20, and 17:3,) which, according to Gesenius, Furst, etc., might have been translated also Intercessor or Mediator — for all these interpretations are justified by the root louts. Jewish prayers show that this Interpreter was always identified in their minds with the expected Redeemer of Israel, as in the following prayer: “Raise up for us the righteous interpreter — say I have found a ransom.” The whole passage in Job is quoted (says Canon Cook, in loc., who cites Wunsche) at the sacrifice offered still in many countries of Europe on the eve of the great day of atonement. The master of each house, as he recites these words, strikes his head three times with a cock he has meanwhile been holding in his hands, saying at each stroke, “Let this cock be a commutation for me: let him be substituted in my place: let him be an atonement for me: let this cock be put to death: but let a fortunate life be vouchsafed to me and all Israel.” For further particulars see “Allen’s Modern Judaism,” p. 393. Jewish faith has ever held most tenaciously to the conviction that the Angel Interpreter and the Messiah are one. His pre-eminence is strikingly set forth by the expression, “one out of a thousand,” (Song of Solomon 5:10; Psalm 45:2,) by which Elihu means to convey, not oneness of nature with the angels, but superiority of being. Had Elihu been a Jew, we would naturally suppose he meant the ANGEL OF JEHOVAH, of whose appearances on earth, even in patriarchal times, abundant traces remain, attesting a depth of affection for man that led him often to self-disclosure, thus anticipating his advent as “God manifest in the flesh.” “The angel of Jehovah of primeval history,” says Delitzsch, “is the oldest prefigurement in the history of redemption of the future incarnation, without which the Old Testament history would be a confused quod libet of premises and radii, without a conclusion and a centre; and the angelic form is accordingly the oldest form which the hope of a deliverer assumes, and to which it recurs, in conformity to the law of the circular connexion between the beginning and the end in Malachi 3:1.” (See M’Clintock and Strong’s Cyc., 4:534.)

The probable descent of Elihu from a collateral branch of the family of Abraham renders it not improbable that he possessed the patriarchal knowledge of this strange superhuman being who called himself God, and who was worshipped as God. The extreme exposure — that of death and the pit — (of which the context speaks,) a juncture where human and angelic help are useless, demands divine interposition. The office of this Angel Mediator is not alone to make known the will of a superior — his conditions of deliverance — but to be an agent or mediator of that deliverance. With great assurance Zockler (in Lange, p. 564) assumes it to be “certain that the mediatorial angel of salvation is put essentially on an equality with the angel of disease and death mentioned just before, [but] not exalted above him,” and compares ver. 22b, with Matthew 8:9, and parallel passages. Zockler seems to overlook the striking resemblance between the relation this Angel Intercessor bears to “the destroyers,” and that borne by the “Captain of our salvation “to him that had the power of death, that is, the devil. Hebrews 2:14. With Elihu the province of this mighty Angel is twofold — to rescue dying man from fearful superhuman beings — “the slayers” — and to save him from the more darkly adumbrated doom of going down into the pit. With the apostle the mission of the great Mediator is substantially the same, but more fully disclosed. The oneness of the mission — though there be the interval of many centuries — points to oneness of being, In both cases it means deliverance — deliverance in a field and from dangers in the presence of which human prowess and power can accomplish nothing.

Elihu claims to have spoken by special inspiration. Although, as an Aramean, he might be outside of Israel, he was signally honoured (as is plain throughout the whole address) as an organ for the communication of divine truth. On the other hand, overlooking the fact that Job and his book are altogether extra Israel, some rationalizing commentators are disposed, because of its Aramaic origin, to count this wonderful revelation through Elihu with the many sage vaticinia of the heathen world; one of which, from Sophocles, (OEdipus Coloneus,) Zockler cites: One soul, in my opinion, for ten thousand, will suffice to make atonement, if with kindly feelings it draws nigh.

Verse 33. If not] Then I will proceed: listen carefully, keep silence, and I will teach thee what true wisdom is.

Job was silent; none of his friends chose to intermeddle farther; and in the next chapter Elihu addresses both Job and them.

THERE are some various readings in the MSS. and versions on certain words in the concluding verses of this chapter, which it will be necessary to mention, as they, if adopted, will lead to a somewhat different paraphrase to that given, especially of Job 33:26-28.

Ver. 26. For wtqdx tsidkatho, HIS righteousness, one MS. and the Chaldee have wtqdxk ketsidkatho, ACCORDING to his righteousness. Ver. 28. For wvpn naphsho, HIS soul, which is the keri reading, and that which our translation has followed, yvpn MY soul is the reading of many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, the Chaldee, the Vulgate, and Coverdale. For wtyj chaiyatho, HIS life, many MSS., early editions, the Complutensian, Antwerp, and London Polyglots, the Jerusalem Targum, Chaldee, Vulgate, and Coverdale, read ytyj chaiyathi, MY life. Both of these are properly the kethib or textual readings in the best editions, but are directed by the Masora to be changed for the keri readings, or those inserted in the margin.

For hart rwab baor tireh, SHALL SEE the light, six of Kennicott’s and Deuteronomy Rossi’s MSS. have hyht tihyeh, and twenty-one have rwak caor, thus hyht rwak caor tihiyeh, SHALL BE AS the light. The whole verse, by these various readings, will stand thus:—”He will deliver MY soul from going into the pit, and MY life SHALL BE AS the light.” But if, with the Septuagint, Syriac, and Arabic, we read hdp padah, in the imperative mood, then the verse will read thus:—”DELIVER THOU MY SOUL from going down to the pit, and MY life SHALL BE AS the light.” On the 26th, 27th, 28th, and 29th, verses, the following paraphrase has been recommended.

Ver. 26. He (Jesus Christ, the head and ransom price) shall pray unto God, (shall make intercession for the transgressors, for he is the Mediator between God and man.) And he (God the Father) will be favourable, (whxry yirtsehu, will manifest his good will towards him.) And he shall see his face (wynp panaiv, his faces, God the Father, Son, and Spirit) with joy, (בתרועה bithruah, with exultation or triumph,) for he will render unto man his righteousness, (ytqdx vwnal bvw yasheb leenosh tsidkatho, “He will restore to wretched man his righteousness;” i.e., he will create the soul anew, and restore to the fallen spirit that righteousness and true holiness which it has lost, and bring it again to its original state of perfection, through the grand atonement mentioned Job 33:24.) But when is it that wretched miserable man shall be brought to this state of salvation? This is answered in

Ver. 27. When God, looking upon men, seeth any of them saying, I have sinned and perverted that which is right, and it hath profited me nothing—has afforded nothing equal to my wishes, and the tribulation which I sustained in seeking happiness in forbidden things. Redeem my soul from going down to destruction, and my life shall see the light, or shall be as the light. This is the prayer of the penitent, which God has promised to hear.

This is one of the best, the deepest, the most spiritual, and most important chapters which the reader has yet met with in the Book of Job. It is every way important, and full of useful information. It is a grand exhibition of the WAY of salvation as revealed to patriarchs and prophets. JOB

Verses 31-33. Mark well, O Job — Consider what I have already said, for it very much concerns thee; hearken unto me; hold thy peace — Attend to what I have further to say to thee with patience and silence. If thou hast any thing to say — For thy own justification, or in answer to the charge I have already brought against thee; speak, for I desire to justify thee — Namely, as far as may consist with truth and justice. I do not speak with an evil design, or as one resolved to condemn thee whatsoever thou sayest, and, therefore, I shall be glad to hear any thing from thee which may make for thy just vindication. If not, hearken to me — If thou hast no exception to make against my discourse, then continue thy attention, and silently listen to me; and I shall teach thee wisdom — That is, what thy wisdom and duty are in thy circumstances.