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Commentary on Job 33 verses 14–18
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.
44. For what has man done of himself but sin? And it is written, Pride is the beginning of all sin. [Ecclus. 10, 13] It is rightly said, then, that when man is withdrawn from what he has done, he is freed from pride. To transgress the commands of our Creator by sin, is to be haughty against Him; because a man casts off, as it were, the yoke of His authority, to Whom he scorns to submit by obedience. On the other hand, he who wishes to avoid what he has done, calls to mind what he was made by God: and humbly returns to the order of his creation, when flying from his own deeds, he loves himself as he was at first created by God. But because eternal glory is obtained, and eternal punishments are avoided, by this wisdom.
The words “that he may turn them aside from their deeds” means this: by way of those [dreams and visions] God keeps people from shameful actions. The words “he covers the body of man” [mean] sometimes he brings on righteous diseases and pains as well, in order to preserve him in this manner from the punishment of perdition.
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SUMMARY
Elihu's profound declaration in Job 33:17 unveils God's active, merciful, and preventative intervention in human lives, meticulously designed to divert individuals from self-destructive paths and to cultivate profound humility. This divine action, often subtle and profound, aims to safeguard humanity from the disastrous consequences of unchecked self-will and the insidious grip of pride, ultimately preserving life and fostering a right relationship with the sovereign Creator.
CONTEXT
Literary Context: Job 33:17 is strategically positioned within Elihu's extensive and pivotal discourse, spanning chapters 32-37. Elihu, a younger and previously silent observer, emerges as a theological bridge, seeking to correct perceived errors in both Job's self-justification and the rigid, often punitive, theology of Job's three friends. He introduces a nuanced understanding of divine communication and suffering, arguing that God speaks to humanity not solely through direct revelation or punishment, but also through dreams, visions, and even physical affliction, all intended for instruction and correction. Specifically, Elihu posits that God communicates "in a dream, in a vision of the night" (Job 33:15) to "open their ears, and seal their instruction" (Job 33:16). Verse 17 then precisely articulates the benevolent purpose of this divine instruction: to "withdraw man from his purpose, and hide pride from man," thereby preventing him from falling into "the pit" or destruction, a consequence explicitly detailed in the subsequent verse (Job 33:18). Elihu's contribution emphasizes God's redemptive and preservative intent, offering a profound contrast to the friends' often fatalistic and punitive view of suffering.
Historical & Cultural Context: The Book of Job is set in the ancient Near East, likely during the patriarchal period, though its precise dating remains a subject of scholarly debate. The prevailing cultural backdrop strongly emphasized a direct correlation between divine justice and retribution, where suffering was almost universally interpreted as a direct consequence of sin—a simplistic view vigorously challenged by Job's blameless experience. Elihu's discourse, however, introduces a more sophisticated understanding of divine sovereignty and the pedagogical nature of suffering. In this ancient worldview, dreams and visions were widely accepted as legitimate and potent channels for divine communication, often requiring skilled interpretation to discern their meaning. The concept of "pride" (Hebrew: ga'on or gevah) was deeply understood as a dangerous spiritual state, not merely a character flaw but a fundamental rebellion against divine authority and a potent disruptor of societal harmony. Both kings and common individuals were susceptible to ga'on, which invariably led to their downfall. The divine intervention described by Elihu speaks to a God who is not distant or detached but intimately involved in human affairs, actively seeking to guide and preserve His creation from self-inflicted harm, a concept present in various ancient wisdom traditions but uniquely articulated here with a profound focus on moral and spiritual preservation.
Key Themes: Job 33:17 powerfully contributes to several overarching themes central to the Book of Job and broader biblical theology. Firstly, it highlights Divine Restraint and Prevention, portraying God not merely as a punitive judge but as a merciful Father who actively intervenes to prevent humanity from self-destruction. This perspective stands in stark contrast to the friends' rigid and often fatalistic view of suffering. Secondly, the verse underscores the Peril of Human Autonomy and Self-Will, where "man's purpose" (his self-chosen plans and intentions, particularly when driven by self-reliance or a lack of divine consultation) can inevitably lead to ruin. God's intervention is presented as a necessary and benevolent redirection from these misguided paths. This theme resonates deeply with warnings against human folly found elsewhere in Scripture, such as in Proverbs 14:12. Thirdly, and perhaps most significantly, the verse addresses the pervasive and profoundly destructive nature of Pride. Elihu suggests that pride is a fundamental root cause of humanity's errant "purposes," and God's action to "hide pride from man" is a crucial, grace-filled step in preventing spiritual and physical ruin. This aligns perfectly with the consistent biblical emphasis on humility as a foundational virtue and pride as a destructive vice, as seen in Proverbs 16:18 and James 4:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's statement in Job 33:17 employs several potent Literary Devices to convey its profound theological message. The most prominent is Personification, as God is vividly depicted as actively performing the actions of "withdrawing" and "hiding." This imbues the divine with intentionality, agency, and a deeply personal involvement in human lives, emphasizing His active role rather than a distant, detached observation. There is also a subtle yet powerful Metaphor in the phrase "hide pride from man," suggesting that pride is something that can be concealed, prevented from manifesting, or even made invisible to the human heart, much like a dangerous object can be hidden from view. This implies that pride is a perilous spiritual state that God mercifully keeps from overwhelming humanity. Furthermore, the verse functions as a piece of profound Didacticism, directly instructing the listener (Job and, by extension, the reader) about the nature of God's disciplinary, corrective, and ultimately redemptive work. The elegant Parallelism between "withdraw man from his purpose" and "hide pride from man" creates a sense of balance and reinforces the dual, interconnected objectives of God's benevolent intervention, highlighting both the outward action and the inward spiritual transformation He seeks to effect.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:17 offers a profound theological insight into God's character as both sovereign and merciful. It serves as a powerful refutation of the simplistic retribution theology espoused by Job's friends, presenting suffering and divine intervention not solely as punishment for sin, but as a preventative, corrective, and ultimately redemptive act. God's desire to "withdraw man from his purpose" speaks volumes about His providential care, where He actively redirects human trajectories that would otherwise lead to destruction. This highlights His ultimate and unwavering concern for humanity's well-being, even when His methods are perceived as difficult or challenging. The emphasis on "hiding pride from man" underscores the pervasive and destructive nature of human arrogance in biblical thought, positioning humility as a foundational virtue for a right relationship with God and a life of flourishing. This verse reveals a God who is intimately involved in the moral and spiritual formation of individuals, working tirelessly to save them from themselves and to guide them toward life.
REFLECTION AND APPLICATION
Job 33:17 serves as a powerful and deeply comforting reminder of God's active, loving, and often preventative involvement in our lives, even when His interventions feel disruptive or challenging. It invites us to consider that what we perceive as obstacles, detours, or even frustrating setbacks may, in fact, be God's merciful hand "withdrawing" us from a path that, unbeknownst to us, would lead to our detriment or destruction. This profound perspective fosters a spirit of humility, prompting us to surrender our own "purposes," carefully laid plans, and self-reliant schemes to His superior wisdom and benevolent will. When we encounter unexpected resistance to our will, or when our meticulously crafted plans unravel, this verse encourages us to pause, reflect, and prayerfully ask if God is not, in His infinite grace, "hiding pride from us" or preventing us from pursuing a course born of self-reliance rather than divine guidance. Embracing this truth can transform frustration into profound gratitude, cultivating a deeper trust in God's benevolent sovereignty and His unwavering commitment to our ultimate good and spiritual flourishing.
Questions for Reflection
FAQ
What does it mean for God to "hide pride from man"?
Answer: To "hide pride from man" (Hebrew: kâçâh gêvâh) signifies God's active, merciful, and often preventative intervention to mitigate or remove the destructive effects of human arrogance. This can be understood in several profound ways: First, God might prevent pride from taking root deeply in a person's heart, perhaps through humbling experiences, divine warnings, or the gentle conviction of the Holy Spirit. Second, He might reveal the true ugliness, folly, and ultimate emptiness of pride, thereby making it unattractive or undesirable to the individual, causing them to turn away from it. Third, it could mean God covers over or removes the opportunity for pride to manifest in a way that would lead to spiritual or physical ruin. Ultimately, it is a divine act of grace designed to preserve humanity from the self-destructive consequences that inevitably follow unchecked pride, as powerfully illustrated in passages like Proverbs 16:18 and the humbling of King Nebuchadnezzar in Daniel 4:30-31. It is fundamentally about cultivating humility for our ultimate good and God's glory.
CHRIST-CENTERED FULFILLMENT
While Elihu's words in Job 33:17 speak of God's general redemptive and preventative work in the lives of humanity, their ultimate Christ-centered fulfillment is profoundly significant. Jesus Christ perfectly embodies and accomplishes the divine purpose of "withdrawing man from his purpose" and "hiding pride from man." He is the supreme revelation of God's wisdom and humility, providing the singular means by which humanity can truly turn from its self-destructive, pride-driven ways. Through His incarnation, His life of perfect obedience, His sacrificial death on the cross, and His glorious resurrection, Jesus demonstrated the absolute antithesis of human pride, choosing radical humility and servanthood (as exquisitely described in Philippians 2:5-8). He extends an gracious invitation to all who are weary and burdened by their own self-willed "purposes" to find true rest in Him, to take His "yoke upon them" and learn from Him, for He is "meek and lowly in heart" (Matthew 11:28-29). By uniting with Christ through faith, believers are empowered by the Holy Spirit to crucify their old, prideful nature and walk in newness of life, truly having pride "hidden" from them as they are progressively conformed to the image of the humble Lamb of God who takes away the sin of the world. His life, ministry, and atoning work are the ultimate divine intervention, providing the only path to true humility, deliverance from the "pit" of self-destruction, and eternal life.