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Commentary on Job 33 verses 1–7
Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, Job 33:1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (Job 33:2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (Job 33:3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, Job 33:4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (Job 33:5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (Job 33:6): I am, according to thy wish, in God's stead. How pathetically had Job wished (Job 16:21), O that one might plead for a man with God! and (Job 22:3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, Job 13:21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Gen 2:7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (Job 10:9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deu 5:24. God has wisely deposited the treasure in earthen vessels like ourselves, Co2 4:7. 9. That he would have no reason to be frightened at the assault he made upon him (Job 33:7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.
These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God. Indeed also Judas and the eleven disciples expressed the same opinion about the vase of perfume, but not in the same spirit. Therefore, let us not examine the words but the intention with which each expresses himself. How the first wanted to overthrow him, whereas the latter wanted the opposite. Take heed: Elihu, who speaks last, expresses the thoughts that God is about to express, so that God may justify himself even better, once Job has heard the same remarks from his companions in bondage that he will afterwards hear from the Master.
23. Let us consider from what a height of pride he comes down in admonishing Job to listen to him, in saying that he had opened his mouth, in promising that his tongue would speak in his throat. For the teaching of the boastful has this peculiarity, that they cannot modestly suggest what they teach, and cannot communicate in a right manner the truths they hold rightly. For they make it plain by their words that they fancy themselves, when teaching, to be seated on some lofty eminence, and that they look upon their hearers as standing far beneath them, as on lower ground, as persons whom they hardly deign to address, not in the tone of advice, but of authority. Well does the Lord address them by the Prophet, But ye ruled them with austerity and power. [Ez. 34, 4] For they rule with austerity and power, who are eager to correct “those under them, not by calmly reasoning, but to bend them by the severity of command.
24. But sound teaching, on the other hand, the more earnestly avoids this sin of pride in thought, the more eagerly it assails with the shafts of its words the teacher of pride himself. For it takes heed lest it be rather preaching him by a haughty demeanour, whom it assails with holy words in the hearts of its hearers. For it endeavours to state in its words, and to set forth in its doings, humility, which is the mistress and mother of all virtues, in order that it may enforce it on the disciples of truth more by its conduct than by its words. Whence Paul in speaking to the Thessalonians, as if he had forgotten the height of his own Apostleship, We became as children in the midst of you. [1 Thess. 2, 7] Whence the Apostle Peter, when saying, Ever ready to satisfy every one that asketh you a reason of the hope that is in you, [1 Pet. 3, 15] asserted that in the science of teaching the manner of one’s teaching is to be strictly attended to, by subjoining, But with modesty and fear, having a good conscience. [ib. 16] But in that which the Apostle Paul says to his disciple, These things exhort and teach with all authority; [1 Tim. 4, 11] he does not recommend the tyranny of power, but the authority of his life. [Tit. 2, 15] For that is enjoined with authority which is practised before it is advised. For when conscience makes the tongue falter, it detracts from the authority of one’s talking. He did not recommend him therefore the authority of haughty words, but the confidence of good conduct. Whence it is said of the Lord, He was teaching as having authority, not as the Scribes and Pharisees. [Matt. 8, 29] For He alone in a singular and peculiar manner spoke with sound authority, because He had committed no sins from infirmity. For He possessed that from the power of His Godhead, which He has bestowed in us through the sinlessness of His Manhood.
25. For we, because we are feeble men, when we come to speak of God to our fellows, should first of all call to mind our own nature, and thus consider from our own infirmities in what order we should offer advice to our weakly brethren. Let us consider then that we are either now such as some of those whom we are correcting, or were heretofore such, though by the operation of Divine Grace we are so no longer: that in humility of heart we may correct them with greater forbearance, the more truly we recognise ourselves in the persons of those whom we correct. But if we are neither now such, nor have been such as those still are whom we are anxious to improve; for fear our heart should perchance be proud, and should fall the more fatally by reason of its very innocence, let us recal to our eyes the other good qualities of those whose faults we are correcting. If they have not any such, let us fall back on the secret judgments of God. Because as we have received this very good, which we possess, for no deserts of our own; so is He able to pour on them the grace of power from above, so that though roused to exertion after ourselves, they may be able to outstrip even those good qualities which we received so long before. For who could believe that Saul, who kept at his death the raiment of those that were stoning him, would surpass Stephen who had been stoned, by the honour [‘meritum’ (or service)] of the Apostleship. Our heart ought then to be first humbled by these thoughts, and then the sin of offenders should be reproved. But as has been often said, Eliu is shown to be unacquainted with this mode of speaking, who is puffed up in his words, by the haughtiness of pride, as if by the power of a kind of authority, saying, Wherefore Job hear my speeches, and hearken to all my words. Behold I have opened my mouth, let my tongue speak in my throat.
26. To speak in the throat is to speak softly, and not to vociferate loudly. In which words he designates haughty men living within holy Church. For these are said to speak as if in the throat, when they do not clamour against the adversaries who are without, but reprove some within the bosom of holy Church, as if they were neighbours and placed near them. But haughty men often make a show of avoiding that very pride, which they entertain; and while they do all things so as not to escape the notice of any one, they privately mention them to particular persons, in order that they may boast not merely of their sense of wisdom, but also of their contempt of arrogance before men. Whence it is now said, Let my tongue speak in my throat. As if it were plainly said, Behold, I whisper that which I think wisely against thee. But they sometimes break out into such a height of impudence, as, when others are silent, to be accustomed to praise their own sayings.
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SUMMARY
Job 33:1 marks the dramatic entrance of Elihu, the youngest of Job's companions, into the theological discourse. After patiently observing the prolonged and often circular arguments between Job and his three friends, Elihu, filled with youthful zeal and a conviction of divine inspiration, breaks his silence. This verse serves as his earnest and direct appeal to Job for an attentive and open-minded hearing, setting the stage for his extensive and distinct contribution to the unfolding drama of suffering and divine justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's opening in Job 33:1 employs several effective literary devices. The most prominent is Apostrophe, a direct address to Job, who is present but has been largely unyielding in the preceding dialogues. This immediate and personal address ("Job, I pray thee") cuts through the previous circular arguments and establishes Elihu's intention to engage Job directly. Furthermore, Elihu utilizes Repetition and Emphasis through the use of two synonymous verbs for listening: "hear" (H8085, shâmaʻ) and "hearken" (H238, ʼâzan). This pleonastic construction is not redundant but serves to amplify the urgency and importance of his request for Job's full and undivided attention. It highlights Elihu's conviction that Job has not truly listened to the arguments presented thus far. Finally, the verse functions as a Rhetorical Appeal, designed to capture Job's full mental and spiritual receptivity before the weighty discourse that follows.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's passionate plea for Job's attention in Job 33:1 resonates deeply with the broader biblical theme of divine revelation and the human responsibility to listen. Throughout Scripture, God's communication to humanity often requires an active, receptive posture, moving beyond mere auditory perception to a profound engagement of the heart and will. Elihu, believing himself to be a conduit of God's wisdom, implicitly calls Job to the same attentiveness God demands when He speaks. This sets a precedent for the ultimate divine encounter Job will experience, where God Himself will speak from the whirlwind, requiring Job's humble and attentive ear.
REFLECTION AND APPLICATION
Job 33:1 offers profound insights into the nature of communication, wisdom, and spiritual receptivity. Elihu, though younger, models the courage to speak truth when he believes it is divinely inspired, while also demonstrating a respectful earnestness in seeking Job's attention. For us, this verse underscores the critical importance of attentive listening, not just hearing. In a world saturated with noise and quick judgments, Elihu's plea reminds us to cultivate a posture of deep receptivity, especially when engaging with perspectives that challenge our own or when seeking to discern divine truth. It encourages us to be open to wisdom from unexpected sources and to approach dialogue with humility, recognizing that true understanding often requires us to "incline our ear" and truly process the words of others, whether human or divine.
Questions for Reflection
FAQ
Why does Elihu emphasize listening so strongly, using two words for it?
Answer: Elihu uses both "hear" (H8085, shâmaʻ) and "hearken" (H238, ʼâzan) to create a powerful rhetorical emphasis, underscoring the critical importance of Job's complete and discerning attention. "Hear" implies understanding and internalizing, while "hearken" suggests focused, concentrated, and receptive listening, even to the point of leaning in. Elihu believes Job has not truly listened to the previous arguments, nor has he properly heard God's message in his suffering. This double emphasis is a plea for Job to move beyond mere auditory perception to a deep, open-minded engagement with Elihu's words, which Elihu believes are divinely inspired and hold the key to Job's understanding.
Is Elihu's intervention truly "divinely inspired," or is he just another human voice?
Answer: The text of Job presents Elihu as a human speaker who claims to be filled with the Spirit of God (Job 32:8). While his speeches contain elements of truth and offer a more nuanced perspective than Job's friends (e.g., suffering as discipline rather than solely punishment), the narrative does not explicitly endorse Elihu's claims as fully divine in the same way it does God's direct address from the whirlwind). However, Elihu serves a crucial literary and theological purpose: he prepares Job for the direct encounter with God by shifting the theological framework and challenging Job's self-righteousness, bridging the gap between the friends' flawed arguments and God's ultimate revelation. His words are a human attempt to articulate divine wisdom, setting the stage for the true divine voice.
CHRIST-CENTERED FULFILLMENT
Elihu's earnest plea for Job to "hear my speeches, and hearken to all my words" in Job 33:1 finds its ultimate fulfillment in the person and work of Jesus Christ. While Elihu positions himself as a human mediator with a claim to divine insight, he foreshadows the perfect and ultimate Mediator, Jesus Christ, who is the very Word of God incarnate (John 1:1 and John 1:14). God, who "at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son" (Hebrews 1:1-2). Jesus is the one through whom God's wisdom is fully revealed, the one who perfectly understands suffering, and the one who offers the true and final word on God's character and purposes. His repeated call, "He who has ears to hear, let him hear!" (Matthew 11:15), echoes Elihu's plea but carries divine authority, inviting humanity to listen not merely to a human voice, but to the very voice of God in human form, offering salvation and eternal life.