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Commentary on Job 33 verses 14–18
14 ¶ For God speaketh once, yea twice, yet man perceiveth it not.
15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
16 Then he openeth the ears of men, and sealeth their instruction,
17 That he may withdraw man from his purpose, and hide pride from man.
18 He keepeth back his soul from the pit, and his life from perishing by the sword.
Job had complained that God kept him wholly in the dark concerning the meaning of his dealings with him, and therefore concluded he dealt with him as his enemy. "No," says Elihu, "he speaks to you, but you do not perceive him; so that the fault is yours, not his; and he is designing your real good even in those dispensations which you put this harsh construction upon." Observe in general, 1. What a friend God is to our welfare: He speaketh to us once, yea, twice, Job 33:14. It is a token of his favour that, notwithstanding the distance and quarrel between us and him, yet he is pleased to speak to us. It is an evidence of his gracious design that he is pleased to speak to us of our own concerns, to show us what is our duty and what our interest, what he requires of us and what we may expect from him, to tell us of our faults and warn us of our danger, to show us the way and to lead us in it. This he does once, yea, twice, that is, again and again; when one warning is neglected he gives another, not willing that any should perish. Precept must be upon precept, and line upon line; it is so, that sinners may be left inexcusable. 2. What enemies we are to our own welfare: Man perceives it not, that is, he does not heed it or regard it, does not discern or understand it, is not aware that it is the voice of God, nor does he receive the things revealed, for they are foolishness to him; he stops his ear, stands in his own light, rejects the counsel of God against himself, and so is never the wiser, no not for the dictates of wisdom itself. God speaks to us by conscience, by providences, and by ministers, of all which Elihu here discourses at large, to show Job that God was both telling him his mind and doing him a kindness, even now that he seemed to keep him in the dark and so treat him as a stranger, and to keep him in distress and so treat him as an enemy. There was not then, that we know of, any divine revelation in writing, and therefore that is not here mentioned among the ways by which God speaks to men, though now it is the principal way.
In these verses he shows how God teaches and admonishes the children of men by their own consciences. Observe,
I. The proper season and opportunity for these admonitions (Job 33:15): In a dream, in slumberings upon the bed, when men are retired from the world and the business and conversation of it. It is a good time for them to retire into their own hearts, and commune with them, when they are upon their beds, solitary and still, Psa 4:4. It is the time God takes for dealing personally with men. 1. When he sent angels, extraordinary messengers, on his errands, he commonly chose that time for the delivery of their messages, when by deep sleep falling on men the bodily senses were all locked up and the mind more free to receive the immediate communications of divine light. Thus he made his mind known to the prophets by visions and dreams (Num 12:6); thus he warned Abimelech (Gen 20:3), Laban (Gen 31:24), Joseph (Mat 1:20); thus he made known to Pharaoh and Nebuchadnezzar things that should come to pass hereafter. 2. When he stirred up conscience, that ordinary deputy of his, in the soul, to do its office, he took that opportunity, either when deep sleep fell on men (for, though dreams mostly come from fancy, some may come from conscience) or in slumberings, when men are between sleeping and waking, reflecting at night upon the business of the foregoing day or projecting in the morning the business of the ensuing day; then is a proper time for their hearts to reproach them for what they have done ill and to admonish them what they should do. See Isa 30:21.
II. The power and force with which those admonitions come, Job 33:16. When God designs men's good by the convictions and dictates of their own consciences, 1. He gives them admission, and makes them to be heeded: Then he opens the ears of men, which were before shut against the voice of this charmer, Psa 58:5. He opens the heart, as he opened Lydia's, and so opens the ears. He takes away that which stopped the ear, so that the conviction finds or forces its way; nay, he works in the soul a submission to the regimen of conscience and a compliance with its rules, for that follows upon God's opening the ear, Isa 50:5. God has opened my ear, and I was not rebellious. 2. He gives them a lodgment in the heart and makes them to abide: He sealeth their instruction, that is, the instruction that is designed for them and is suited to them; this he makes their souls to receive the deep and lasting impression of, as the wax of the seal. When the heart is delivered into divine instructions, as into a mould, then the work is done.
III. The end and design of these admonitions that are sent. 1. To keep men from sin, and particularly the sin of pride (Job 33:17). That he may withdraw man from his purpose, that is, from his evil purposes, may change the temper of his mind and the course of his life, his disposition and inclination, or prevent some particular sin he is in danger of falling into, that he may withdraw man from his work, may make him leave off man's work, which is working for the world and the flesh, and may set him to work the work of God. Many a man has been stopped in the full career of a sinful pursuit by the seasonable checks of his own conscience, saying, Do not this abominable thing which the Lord hates. Particularly, God does, by this means, hide pride from man, that is, hide those things from him which are the matter of his pride, and take his mind off from dwelling upon them, by setting before him what reason he has to be humble. That he may take away pride from man (so some read it), that he may pluck up that root of bitterness which is the cause of so much sin. All those whom God has mercy in store for he will humble and hide pride from. Pride makes people eager and resolute in the prosecution of their purposes; they will have their way, therefore God withdraws them from their purposes, by mortifying their pride. 2. To keep men from ruin, Job 33:18. While sinners are pursuing their evil purposes, and indulging their pride, their souls are hastening apace to the pit, to the sword, to destruction, both in this world and that to come; but when God, by the admonitions of conscience, withdraws them from sin, he thereby keeps back their souls from the pit, from the bottomless pit, and saves them from perishing by the sword of divine vengeance, so iniquity shall not be their ruin. That which turns men from sin saves them from hell, saves a soul from death, Jam 5:20. See what a mercy it is to be under the restraints of an awakened conscience. Faithful are the wounds, and kind are the bonds, of that friend, for by them the soul is kept from perishing eternally.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–18. Public domain.
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Gregory the DialogistAD 604
35. But yet this remark, God will speak once, and will not repeat the same thing twice, may be understood in a deeper meaning; that the Father begat His Consubstantial, Only-begotten Son. For God’s speaking is His having begotten the Word. But for God to speak once, is for Him to have no other Word beside the Only-begotten. And hence it is fitly subjoined, And He will not repeat the same thing twice, because this very Word, that is, the Son, He begat not otherwise than only-begotten. But in that He says not, “He spake,” but “will speak,” using, namely, not the past tense but the future, it is plain to all, that neither past nor future time is appropriate to God. Any tense is therefore the more freely used in speaking of Him, since no one is used with strict truth. But any tense whatever could not be freely used, if one at least could be used properly. It is allowable then for any tense to be boldly used in speaking of God, since no one is strictly proper. For the Father begat the Son without regard to time.
36. And who can worthily speak of that ineffable nativity, that the Coeternal is begotten from the Eternal, that He who existed before all ages begat His Equal, that the Son was not posterior to Him Who begat Him? We can marvel at these things, but it is beyond our power to look into them. But to be able to wonder at that mighty nativity is in a certain degree to see it. But how do we see that which we do by no means comprehend? But we must borrow an instance from the habits of the body to illustrate the feelings of the mind. If any one is lying down in a dark place, with his eyes closed, and the light of a candle suddenly flashes before him, his eyes, though closed, are so struck by the very approach of the light, that they open. Why are they thus affected, if they saw nothing when closed? And yet it was not any thing perfect which they could see when closed. For if they had seen the whole object perfectly, why should they when opened seek for something to look at? And thus, thus are we, when we endeavour to behold ought of the incomprehensible nativity. For even in this, that the mind is struck with surprise at the shining, and sees in a manner what it is not able really to see, it beholds as if in darkness the power of the light with closed eyes [Here the older Edd. have a passage which Ben. omits, as it is not in the MSS. ‘For Eliu says, God speaketh once; but David, looking to the nativity of the only-begotten Word, says, God spake once.’ For since the only-begotten Son and Word of the Father is both called ‘Born’ in respect of perfection, and in respect of eternity is even said to be in birth; Holy Scripture useth to say freely of God that He ‘hath spoken,’ and ‘speaketh.’ For in that He begat the Word perfect, God ‘hath spoken,’ and in that He ever begetteth, He surely ‘speaketh;’ though this which we called ‘perfect’ we do not say with strictness. for that which is not effected (factum) cannot be strictly said to be ‘perfected,’ (perfectum.) But we express His fullness with a somewhat straitened form of speech; as also of the Father the Lord saith, Be ye perfect, even as your heavenly Father is perfect, (Matt. v. 48) It looks like a note on the former paragraph, which may have been written at the foot of the page.]. But because the secret admiration of the Divine Nature is not easily made known to minds which are occupied with worldly desires, he very fitly suggests the way in which God speaks to us.
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 33:14, a profound declaration from Elihu, reveals a core truth about divine-human interaction: God consistently and persistently communicates with humanity through various means to disclose His will and intentions. Despite this active divine revelation, individuals frequently fail to discern, comprehend, or respond to these crucial messages, highlighting a significant disconnect between God's unwavering efforts to speak and humanity's spiritual dullness or inattention.
CONTEXT
Literary Context: Job 33 marks the commencement of Elihu's discourse, a younger participant who has patiently observed the protracted debate between Job and his three friends. Elihu positions himself as a mediator, asserting that his insights are not merely human wisdom but are divinely inspired, providing a fresh perspective on Job's suffering. This particular verse serves as the foundational premise for Elihu's subsequent argument: God is neither silent nor indifferent to human suffering, as Job had often implied in his laments. Instead, Elihu contends that God actively communicates, frequently through channels that are misunderstood or outright ignored by humanity. The verses immediately following (Job 33:15-30) elaborate on the specific methods God employs—including dreams, visions, and even physical affliction—all with the benevolent purpose of instructing, correcting, and ultimately preserving individuals from destruction. Elihu's overarching aim is to reframe Job's suffering, not solely as punitive judgment, but potentially as a form of divine communication intended for his spiritual growth, repentance, and restoration.
Historical & Cultural Context: The setting of the book of Job is the land of Uz, generally believed to be located in northern Arabia or Edom, during a patriarchal era, evidenced by the long lifespans of the characters and the nature of their wealth. The prevailing cultural framework emphasized a direct correlation between suffering and sin, a theological stance fiercely contested by Job but rigidly upheld by his friends. Elihu, while affirming God's justice, introduces a more nuanced understanding of divine communication and discipline. Within ancient Near Eastern cultures, dreams and visions were widely accepted and revered as legitimate, potent channels for divine revelation, a cultural understanding that Elihu skillfully leverages in his argument. The idiomatic expression of God speaking "once, yea twice" is a common rhetorical pattern found in Hebrew literature, serving to emphasize repetition, persistence, and abundance, rather than denoting a literal count of two instances.
Key Themes: This verse is pivotal to the overarching theme of Divine Communication, asserting God's active, persistent, and multifaceted engagement with humanity, which stands in stark contrast to Job's perception of a silent or absent deity. It simultaneously introduces the critical theme of Human Perception and Responsiveness, highlighting humanity's pervasive failure to discern, comprehend, or heed divine messages, whether due to spiritual dullness, intellectual pride, or sheer inattention. Elihu's subsequent discourse builds upon the profound idea of Redemptive Suffering, proposing that even affliction can serve as a form of divine communication, intended for instruction, repentance, and preservation, rather than exclusively punitive judgment. This perspective offers a crucial counterpoint to the rigid, simplistic theology espoused by Job's friends, who primarily viewed suffering as a direct consequence of sin, a common theme explored in wisdom literature such as Proverbs. Elihu's intervention also subtly reinforces the broader theme of God's Sovereignty and Wisdom, underscoring His unsearchable ways and His ultimate benevolent purposes, even when His methods are not immediately clear or comprehensible to human understanding, echoing the profound questions about divine wisdom explored in Job 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices that amplify its central message. The most prominent is Idiom, specifically the Hebrew expression "once, yea twice," which is a common rhetorical device signifying "repeatedly" or "in various ways," rather than a literal numerical count. This emphasizes the ceaseless and multifaceted nature of God's communication. There is also a strong element of Contrast established between God's active and persistent speaking ("speaketh once, yea twice") and humanity's passive failure to understand ("perceiveth it not"). This stark juxtaposition highlights the central tension and tragedy of the verse. Furthermore, the phrase "perceiveth it not" functions as a form of Understatement or Litotes, as it implies a deeper spiritual insensitivity, volitional neglect, or willful ignorance rather than a simple lack of intellectual capacity. The entire verse serves as a Thesis Statement for Elihu's subsequent arguments, setting the stage for his detailed explanations of how God communicates through dreams, visions, and even suffering to bring about human repentance and restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:14 profoundly asserts God's character as a communicative, relational, and persistently engaging being, actively seeking to interact with humanity. This declaration directly contradicts the common ancient Near Eastern perception of distant, unconcerned deities and challenges Job's own despairing view of a God who seems silent or indifferent to his plight. The verse underscores the fundamental theological truth that divine revelation is initiated by God, flowing from His sovereign will and benevolent desire to be known, rather than being earned or sought out by human effort. However, it simultaneously laments humanity's pervasive spiritual dullness, inattention, and often, willful unresponsiveness—a recurring theme throughout biblical theology where God's clear and consistent communication is frequently met with human resistance or rebellion. This sets the stage for a deeper understanding of God's diverse methods of communication, including those that might appear harsh or disciplinary, as ultimately redemptive in their ultimate purpose.
REFLECTION AND APPLICATION
Job 33:14 serves as a powerful mirror for profound self-examination, compelling us to honestly assess our own receptivity to God's voice in our lives today. In a world increasingly saturated with incessant noise, digital distractions, and competing narratives, the fundamental challenge is not whether God is actively speaking, but whether we are genuinely listening and "setting our hearts" to His multifaceted messages. God continues to communicate through His inspired and authoritative written Word, the subtle and powerful promptings of the Holy Spirit within us, the wise counsel and encouragement of fellow believers, the unfolding circumstances of our daily lives, and even through the quiet, contemplative moments of solitude and reflection. This verse issues a compelling call for us to cultivate a posture of profound humility and diligent attentiveness, recognizing that our frequent inability to perceive divine truth often stems not from God's silence, but from our own spiritual complacency, intellectual pride, or a deep-seated preference for our own understanding. True spiritual growth, transformation, and intimacy with God hinge critically on our willingness to acknowledge God's continuous communication and to actively seek to discern, internalize, and faithfully obey His rich and varied revelation, thereby transforming our lives from the inside out.
Questions for Reflection
FAQ
Does God still speak "once, yea twice" today, and if so, how?
Answer: Yes, the principle of God's persistent and varied communication remains profoundly true and active today. While the specific modes of revelation might differ from the ancient patriarchal period, God continues to speak through His inspired and authoritative Word, the Bible, which is living and active (Hebrews 4:12) and serves as our primary guide for faith and life. He also communicates powerfully through the Holy Spirit's inner promptings, convictions, and guidance, leading believers into all truth (John 16:13). Furthermore, God speaks through the circumstances of life, both joyful and challenging, shaping our character and revealing His purposes. He also uses the wise counsel of other believers, the beauty of creation, and even our own consciences to convey His will. The enduring challenge, as in Job's day, is not God's willingness to speak, but humanity's willingness to listen, perceive, and respond.
What does "perceiveth it not" imply about human responsibility and the nature of spiritual discernment?
Answer: The phrase "perceiveth it not" (from the Hebrew root shûwr, meaning "to observe" or "to discern," combined with a negative) implies a significant degree of human responsibility in the process of spiritual discernment. It is not merely a statement of intellectual inability but points to a deeper failure to "set one's heart" or "pay attention" to God's communication. This suggests a volitional element—a choice, whether conscious or unconscious, not to engage, to be distracted, or to allow spiritual dullness to take root. It highlights that while God consistently communicates, humanity often bears the responsibility for its unresponsiveness, whether due to pride, complacency, spiritual apathy, or a hardened heart. This failure to perceive can lead to missed opportunities for growth, repentance, divine intervention, and deeper intimacy with God, mirroring instances throughout the biblical narrative where people repeatedly ignored God's warnings and invitations, much like the people of Israel who often failed to heed the prophets' words (Jeremiah 7:24-26).
CHRIST-CENTERED FULFILLMENT
Job 33:14, with its emphasis on God's persistent but often unheeded communication, finds its ultimate fulfillment and most profound expression in the person and redemptive work of Jesus Christ. While God spoke "once, yea twice" through prophets, dreams, visions, and various means in the Old Testament, Hebrews 1:1-2 definitively declares that "in these last days he has spoken to us by his Son." Jesus is the living Word made flesh (John 1:14), the perfect, complete, and final revelation of God's character, will, and saving purpose. He is God's clearest, most direct, and most comprehensive communication to humanity. Yet, tragically, just as humanity in Job's day often failed to perceive God's messages, many in Jesus's own time, despite His miraculous deeds and profound teachings, "did not receive him" (John 1:11). The cross itself stands as God's most eloquent and persistent message of sacrificial love, perfect justice, and boundless redemption, a message that continues to be offered "once, yea twice" through the faithful preaching of the Gospel to every generation. Only those who, by the sovereign grace and illuminating power of the Holy Spirit, are given "ears to hear" (Mark 4:9) and "eyes to see" (Matthew 13:16) are enabled to truly perceive and respond to God's ultimate and saving communication in Christ, leading to genuine repentance, saving faith, and eternal life.