TRV
Translation
King James Version
Why dost thou strive against him? for he giveth not account of any of his matters.
American Standard Version
Why dost thou strive against him, For that he giveth not account of any of his matters?
World English Bible Messianic
Why do you strive against him, because he doesn’t give account of any of his matters?
Geneva Bible (1599)
Why doest thou striue against him? for he doeth not giue account of all his matters.
Young's Literal Translation
Wherefore against Him hast thou striven, When for all His matters He answereth not?
See on the biblical-era map
In the KJVVerse 13,664 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.
Copy as
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
34. It is natural to the afflicted heart, when it beholds any thing going contrary to its wishes, to wish to gain an answer, if possible, by the voice of God, why things are in this way, and not in that: to consult God in this whole matter under debate, and to acquiesce on learning the meaning of His reply. But Eliu, foreseeing that the Lord was composing holy Scripture, for the purposes of replying therein to the open or secret enquiries of all men, says, Thou contendest against Him, because He hath not replied to all thy words. God will speak once, and will not repeat the same thing a second time. As if he were to say, God does not reply in private speaking to the hearts of men one by one; but fashions His word in such a manner, as to satisfy the enquiries of all men. For if we look for our own cases one by one, we are sure to find them in the teaching of His Scriptures; nor is there need to seek for a special answer from the voice of God, in our own special sufferings. For there a general reply is given to all of us in our own special sufferings: there the conduct of those who go before is a model for such as come after. To take one instance out of many. We are labouring under some suffering or annoyance of the flesh. We wish perhaps to know the secret reasons of this suffering or annoyance, in order that we may be comforted in our trial from the very knowledge. But because no special reply is given to us one by one, concerning our own special trials, we betake ourselves to holy Scripture. And there is it that we find what Paul heard when tried by the infirmity of the flesh. My grace is sufficient for thee; for strength is made perfect in. weakness. [2 Cor. 12, 9] And this was spoken to him in his own peculiar suffering, that it might not be spoken to us one by one. We have heard therefore in holy Scripture the voice of God to Paul in his affliction, in order that we may not seek to hear it one by one, for our own private consolation, if perchance we are afflicted. God does not then reply to all our words, because He will speak once, and will not repeat the same thing again; that is, He has provided for our instruction, by what He stated to our fathers in holy Scripture. Let the teachers then of Holy Church, let even these men of arrogance, announce, (on beholding some within her sinking from faintheartedness,) that God does not reply to all our words, that God will speak once, and will not repeat the same thing twice. In other words, He does not now satisfy the doubts and perplexities of individual men by the voice of the Prophets on every side, or by the ministry of Angels. Because He includes in holy Scripture whatever can possibly befal each one of us, and has provided therein for regulating the conduct of those who come after, by the examples of those who have gone before.
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.
Copy as
Continue studying Job 33:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 33:13 encapsulates Elihu's direct challenge to Job's posture of complaint and perceived contention with God, asserting that the Almighty is not obligated to provide an explanation or justification for His actions to humanity. This verse underscores God's absolute sovereignty and transcendence, reminding Job—and by extension, all believers—of the vast chasm between divine wisdom and human understanding, thereby calling for humility and trust in the face of inscrutable divine providence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's statement in Job 33:13 masterfully employs several literary devices to convey its powerful theological message. The opening Rhetorical Question, "Why dost thou strive against him?", serves not to elicit an answer from Job, but to highlight the futility and impropriety of his posture. It functions as a direct challenge, forcing Job to confront the nature of his complaints. This is immediately followed by a declarative Assertion: "for he giveth not account of any of his matters." This assertion functions as the unassailable theological premise for the rhetorical question, establishing God's ultimate authority. There is also an implicit Contrast at play: the contrast between the limited, questioning human (Job) and the unlimited, unquestionable divine (God). This contrast underscores the vast difference in status and understanding, reinforcing the theme of divine inscrutability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:13 articulates a foundational biblical truth about God's absolute sovereignty, transcendence, and the limits of human comprehension regarding His ways. While Elihu's overall understanding of suffering is not entirely complete, his assertion here regarding God's unchallengeable authority resonates deeply with the broader scriptural witness. God is not a cosmic accountant who must itemize His actions for human approval; His wisdom and purposes operate on a scale far beyond human grasp. This truth calls humanity to a posture of humble trust rather than demanding interrogation, acknowledging that while God is just and loving, His methods and reasons are often hidden from our sight.
REFLECTION AND APPLICATION
In a world that often demands transparency and accountability from all institutions and individuals, Job 33:13 serves as a profound counter-cultural reminder regarding our relationship with God. When faced with inexplicable suffering, unanswered prayers, or circumstances that seem utterly unfair, it is natural for the human heart to cry out, "Why?" or "How long?" Elihu's words caution against allowing these questions to devolve into a posture of "striving against" God, demanding explanations as if He were obligated to justify Himself to us. Instead, this verse encourages a radical humility and trust in God's perfect wisdom and unwavering justice, even when His plan is obscured from our view. It calls us to rest in the knowledge that His ways are higher, His thoughts deeper, and His character perfectly good, even when we cannot trace His hand. Our worship should flow from who He is, not merely from what we can comprehend of His actions.
Questions for Reflection
FAQ
Does this verse imply that God is arbitrary or uncaring in His actions?
Answer: No, this verse does not suggest that God is arbitrary, uncaring, or unjust. Rather, it speaks to His transcendence and absolute sovereignty. The fact that God "giveth not account" to humanity means He is not subject to human judgment or limited by human understanding. His actions are always consistent with His perfect, holy, and loving character, even if their reasons are beyond our finite comprehension. God's justice and love operate on a cosmic scale, and His purposes are ultimately for His glory and the good of His creation, even when we cannot perceive the immediate reasons for specific events. Psalm 145:17 affirms that "The Lord is righteous in all his ways, and holy in all his works."
Is Elihu's perspective on God entirely correct or the final word in the book of Job?
Answer: Elihu's contribution in Job 33 is significant and provides a crucial corrective to both Job's presumption and the simplistic, often rigid, theology of the three friends. He correctly emphasizes God's sovereignty, the disciplinary potential of suffering, and humanity's need for humility before the Almighty. While Elihu's understanding is profound, it is not the final or complete word on the matter. God's own direct speech from the whirlwind in Job 38 offers the ultimate divine perspective, further humbling Job by demonstrating God's unsearchable wisdom and power through creation, without ever fully explaining the "why" of Job's suffering. Elihu points in the right direction regarding God's unchallengeable authority, preparing the way for God's own revelation.
CHRIST-CENTERED FULFILLMENT
While Job 33:13 highlights God's inscrutability and unchallengeable sovereignty, the New Testament, through the person of Jesus Christ, offers the ultimate "account" of God's heart, not through verbal explanation of every trial, but through incarnate love and self-sacrifice. Jesus, the very image of the invisible God (Colossians 1:15), perfectly embodied submission to the Father's will, even when that will led to the incomprehensible suffering of the cross (Luke 22:42). He did not demand an explanation from the Father for the cup He was to drink but trusted in divine wisdom. In Christ, God has given us the most profound revelation of Himself, not by explaining "all His matters" in a rationalistic sense, but by demonstrating His character—His love, justice, and mercy—in a way that transcends mere words. Through Jesus, we are invited into a relationship with God where trust in His heart replaces the need for full comprehension of His hand. The ultimate answer to suffering and the mystery of God's ways is found in the cross, where the Lamb of God takes away the sin of the world, reconciling us to a God who, though sovereign and inscrutable, is also intimately acquainted with our griefs (Isaiah 53:3). This enables believers to rest in the assurance that all things work together for good for those who love God, even when the "account" of His specific workings remains hidden.