TRV
Translation
King James Version
Behold, in this thou art not just: I will answer thee, that God is greater than man.
Complete Jewish Bible
"But in this, you are wrong; I will answer you: God is greater than any mortal.
Berean Standard Bible
Behold, you are not right in this matter. I will answer you, for God is greater than man.
American Standard Version
Behold, I will answer thee, in this thou art not just; For God is greater than man.
World English Bible Messianic
“Behold, I will answer you. In this you are not just, for God is greater than man.
Geneva Bible (1599)
Behold, in this hast thou not done right: I will answere thee, that God is greater then man.
Young's Literal Translation
Lo, in this thou hast not been righteous, I answer thee, that greater is God than man.
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In the KJVVerse 13,663 of 31,102
Study This Verse
Commentary on Job 33 verses 8–13
8 ¶ Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,
9 I am clean without transgression, I am innocent; neither is there iniquity in me.
10 Behold, he findeth occasions against me, he counteth me for his enemy,
11 He putteth my feet in the stocks, he marketh all my paths.
12 Behold, in this thou art not just: I will answer thee, that God is greater than man.
13 Why dost thou strive against him? for he giveth not account of any of his matters.
In these verses,
I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (Job 33:8): "Thou hast spoken it in my hearing, and in the hearing of all this company." He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (Job 33:9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis - in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (Job 33:10, Job 33:11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, Job 14:16, Job 14:17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, Job 13:24; Job 19:11. "He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;" this he had said, Job 13:27. He marketh all my paths; so he had said, Job 13:27.
II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it (Job 33:12): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, "In this, in saying this, thou art not just." 1. "Thou dost not deal justly with God." To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. "Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear." Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we ar not kind, so on the other hand we must not draw men's characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job's consideration, to convince him that he had said amiss: - (1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. "Now," said Elihu, "do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption." Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us (Job 33:13): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here (Job 33:14), but still there are secret things, which belong not to us, which it is not for us to pry into.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 33:12
If you believe that you must also show this to those who are ungrateful, you will nonetheless consent that God is undoubtedly superior to all. Therefore, since he is also the first in justice and wisdom, he cannot appear to have done something that may incur your note of reproof.
Gregory the DialogistAD 604
33. Some one may perhaps observe, Who knows not that, even without being told it? But no wonder if this remark is believed to be of little value, if it is not considered in the very root of its meaning. He was speaking to one who had been scourged, who had both felt the blows of smiting, and was ignorant of the reason of them. And therefore he remarked, I will answer thee, that God is greater than man; that man, when scourged, yet considering that God is greater than himself, may submit himself to the judgment of Him, to Whom he has no doubt he is inferior, and may believe that that which he suffers from his superior is just, even though he does not know the grounds of its justice. For whoever is smitten for his sins, unless he murmurs and struggles against it, begins at once to be a righteous man, from not impugning the justice of Him who smites him. For man is created inferior to God, and returns to the order of his creation, when he submits himself to the equity of his Judge, even when he cannot comprehend it. It is therefore well said, I will answer thee, that God is greater than man, in order that on considering the power of the Creator, the swelling of the mind may cease to rage, through the thought of the condition in which it was created. Whence David the Prophet, when compelled by the weight of the blows to burst forth into extravagant words, says on bringing himself back to the consideration of his own origin, I was dumb, and opened not my mouth, since Thou hast made me. [Ps. 39, 9] For he considered in what rank he was created, and learned the justice of the blow; for He Who kindly created him who as yet was not, surely smote him only with justice when he was now in being.
Gregory the DialogistAD 604
30. Blessed Job had indeed truly said, that he had been scourged without any fault. [Job 27, 6] For he said of himself exactly what the Lord had said of him to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu did not believe, that his fault doing nothing in it, he could be scourged as a matter of grace. For he did not know that by his scourgings his fault was not corrected, but his merits increased, and because he had said that he had been scourged without any fault, he reproves him in these words, saying, This is the thing then in which thou art not justified. For it is the special fault of the arrogant, to be more eager to convict, than to console; and to consider that whatever sufferings they see befal men, have befallen them solely from their sins. They know not how to enquire deeply into the secret judgments of God [some Mss. add ‘Dei.’], and humbly to investigate that which they cannot understand: for while pride at their knowledge raises them on high, it frequently casts them down from the secret investigation of God’s judgments.
31. For suffering of mind is an impediment in the way of truth: because while it puffs us up, it obscures our view. For if these persons ever seem to acquire wisdom, they feed, as it were, on the husks of things, and not on the marrow of their inmost sweetness; and with their brilliant abilities, they frequently reach only to the outside of things, but know not the savour of their inward taste; for, in truth, though sharp-sighted outwardly, they are blind within. Nor do they form such a notion of God, as tastes secretly within, but such as when thrown outward gives a sound. And though they gain in their understanding a knowledge of some mysteries, they can have no experience of their sweetness: and if they know how they exist, yet they know not, as I said, how they savour. And so it is frequently the case, that though they speak boldly, yet they know not how to live up to what they profess. Whence a certain wise man well said, May God, grant me to speak these things according to my sentence. [Wisd. 7, 15] For sentence is derived from sense [‘sententia,’ ‘sensu.’]. And a man who wishes not merely to speak from outward knowledge, but to feel and experience what he says, is anxious to give utterance to the truths he holds, not as a matter of mere knowledge [‘scientia’], but of real feeling [‘sententia’]. But the mind of haughty men does not penetrate the meaning of its own words; because by a righteous judgment it is driven away from the inward taste of things, and is wrecked by that applause which it desires from without. But real knowledge influences without elating; and makes those whom it has filled, not proud, but sorrowful. For when any one is filled therewith, he is in the first place anxious to know himself: and conscious of his own state, he acquires thereby a greater savour of strength, the more truly sensible he is of his own weakness therein. And this very humility opens to him more widely the pathway of this knowledge, and when he beholds his own weakness, this very knowledge opens to him the hidden recesses of sublime secrets; and pressed down by this knowledge, he is made more subtle to press forward into things hidden. Eliu then does not in the scourgings of blessed Job discover their true reason, because he knows not how to search for it with humility: and being more ready to reproach than to console, he says, It is in this thing, then, that thou art not justified.
32. We must observe further, that blessed Job said that his foot was placed in the stocks, [Job 13, 2] but that he never said that he was clean, in the way in which is objected to him, or free from sin, or without spot, and iniquity. But Eliu, in his desire to reprove austerely what has been said, falsely added what had not been said. For they who are ever eager to reprove and not to encourage, frequently state many falsehoods in their reproofs. For in order to appear clever in reproving, they frequently invent statements, for the sake of reproving them, and, being eager, as horses, to run their course of ostentation, they clear the way for assailing those who are subject to them by inventing charges of iniquity. It must be understood besides, as I said above, that haughty men often blend forcible words with their words of boasting, and that sometimes they do not consider how they live, but studiously weigh what they teach. Of such Eliu is a specimen in the present case, who is not so anxious to live well, as to teach well. Since then he speaks, though arrogantly, yet with knowledge, let us pass over the pride of his conduct, and consider the solidity of his teaching. After all these boastful words, then, he begins at length to display his knowledge.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 33:12 encapsulates Elihu's direct and forceful challenge to Job, asserting that Job's self-justification is fundamentally flawed and rooted in a profound misunderstanding of God's transcendent nature. This verse serves as the foundational declaration of Elihu's argument: humanity cannot stand in judgment over the Almighty, for God's wisdom, power, and justice are infinitely superior to any human capacity or comprehension. It sets the stage for Elihu's subsequent discourse, which aims to correct Job's perspective by emphasizing divine sovereignty, the inscrutability of God's ways, and the often-redemptive purpose of suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 33:12 employs several potent literary devices that amplify Elihu's message. The opening "Behold" (KJV) functions as an Exclamatory Interjection, drawing immediate attention to Elihu's direct and forceful Direct Address to Job. This marks a significant shift from the more indirect critiques offered by Job's three friends. The declaration "thou art not just" is a stark Assertion, directly contradicting Job's self-perception and challenging the very premise of his complaints against God. The concluding statement, "God is greater than man," is a powerful Declaration of divine transcendence, serving as a foundational theological Axiom that Elihu intends to unpack throughout his discourse. The verse also employs Contrast, implicitly setting Job's limited human perspective and understanding against God's infinite, unsearchable wisdom and power. This contrast underscores the central theological tension of the book, preparing the reader for a resolution that hinges on acknowledging God's absolute sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:12 serves as a critical theological hinge, articulating a truth that both Job and his friends had failed to fully grasp: the infinite qualitative difference between God and humanity. Elihu's assertion that "God is greater than man" is not merely a statement of power, but of inherent nature, wisdom, and justice. This truth implies that human beings, with their finite understanding and limited perspective, are utterly incapable of comprehending the full scope of divine activity, especially in the realm of suffering and apparent injustice. It challenges the human tendency to impose our own standards of fairness and logic onto the Almighty, urging a posture of humility and trust in God's character even when His ways are mysterious. This foundational truth is crucial for navigating life's inexplicable trials, reminding us that God's purposes are often far grander and more complex than our immediate circumstances suggest, and that His ultimate justice will prevail, even if it operates beyond our current comprehension.
REFLECTION AND APPLICATION
Elihu's bold declaration in Job 33:12 offers a profound and enduring truth for believers navigating the complexities of life, particularly in times of suffering or perceived injustice. In a world that often demands immediate answers and logical explanations for every trial, this verse calls us to a posture of profound humility and faith. It reminds us that our finite minds cannot fully grasp the infinite wisdom and sovereign purposes of God. When circumstances seem unfair, or when God's actions appear inscrutable, the temptation is to question His goodness or justice, much like Job did. However, Elihu's words redirect us: instead of attempting to put God on trial, we are called to acknowledge His immeasurable greatness and trust in His perfect character, even when understanding eludes us. This truth frees us from the burden of needing to comprehend everything and invites us into a deeper, more reverent relationship with the Almighty, fostering peace in the midst of mystery and unwavering confidence in His ultimate righteousness.
Questions for Reflection
FAQ
Why is Elihu's perspective important, given that God later speaks to Job directly?
Answer: Elihu's perspective is crucial because he serves as a theological bridge between the simplistic, rigid retribution theology of Job's three friends and God's ultimate, profound revelation. Unlike the friends, Elihu does not accuse Job of specific sins as the cause of his suffering, but rather challenges Job's attitude and his claims of righteousness in the face of God. He correctly identifies Job's error as a failure to acknowledge God's absolute transcendence and sovereignty. While God's speech in Job 38-41 offers the definitive divine perspective, Elihu's arguments, particularly his emphasis on God's greatness and the redemptive potential of suffering (e.g., Job 33:14-30), prepare Job for God's direct encounter. Elihu's words help to dismantle Job's self-righteousness and open him to a deeper understanding of divine mystery and majesty, making God's subsequent revelation more impactful.
CHRIST-CENTERED FULFILLMENT
Job 33:12, with its declaration that "God is greater than man," finds its ultimate and most profound fulfillment in the person of Jesus Christ. While Elihu rightly asserts God's transcendence, the Old Testament often portrays God's greatness as an unbridgeable chasm between the Creator and His creation. However, in Christ, this infinite "greatness" of God is uniquely revealed and made accessible to humanity. The Word became flesh and dwelt among us, demonstrating God's greatness not only in power but also in humility and redemptive love. Jesus, being the exact imprint of God's nature, perfectly embodies God's justice, wisdom, and sovereignty, yet He also emptied himself, by taking the form of a servant, being born in the likeness of men. Through His incarnation, suffering, and resurrection, Christ bridges the very gap Elihu describes, allowing humanity to truly know the "greater" God in a personal and redemptive way. He is the ultimate answer to Job's cries for an arbiter between God and man (Job 9:33), for He is the one mediator between God and men, fully God and fully man, revealing God's greatness through the ultimate act of self-giving love.