TRV
Translation
King James Version
He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
Complete Jewish Bible
He declares before everyone, 'I sinned; I perverted what was right, and it gained me nothing.
Berean Standard Bible
Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved.
American Standard Version
He singeth before men, and saith, I have sinned, and perverted that which was right, And it profited me not:
World English Bible Messianic
He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me.
Geneva Bible (1599)
He looketh vpon men, and if one say, I haue sinned, and peruerted righteousnesse, and it did not profite me,
Young's Literal Translation
He looketh on men, and saith, `I sinned, And uprightness I have perverted, And it hath not been profitable to me.
See on the biblical-era map
In the KJVVerse 13,678 of 31,102
Study This Verse
Commentary on Job 33 verses 19–28
19 ¶ He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
20 So that his life abhorreth bread, and his soul dainty meat.
21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
22 Yea, his soul draweth near unto the grave, and his life to the destroyers.
23 If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
25 His flesh shall be fresher than a child's: he shall return to the days of his youth:
26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
28 He will deliver his soul from going into the pit, and his life shall see the light.
I. II. Main points1. 2. Sub-points
God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them. Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu's discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men. Here is,
I. The patient described in his extremity. See what work sickness makes (Job 33:19, etc.) when God sends it with commission. Do this, and doeth it. 1. The sick man is full of pain all over him (Job 33:19): He is chastened with pain upon his bed, such pain as confines him to his bed, or so extreme the pain is that he can get no ease, no, not on his bed, where he would repose himself. Pain and sickness will turn a bed of down into a bed of thorns, on which he that used to sleep now tosses to and fro till the dawning of the day. The case, as here put, is very bad. Pain is borne with more difficulty than sickness, and with that the patient here is chastened, not a dull heavy pain, but strong and acute; and frequently the stronger the patient the stronger the pain, for the more sanguine the complexion is the more violent, commonly, the disease is. It is not the smarting of the flesh that is complained of, but the aching of the bones. It is an inward rooted pain; and not only the bones of one limb, but the multitude of the bones, are thus chastened. See what frail, what vile bodies we have, which, though receiving no external hurt, may be thus pained from causes within themselves. See what work sin makes, what mischief it does. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. 2. He has quite lost his appetite, the common effect of sickness (Job 33:20): His life abhorreth bread, the most necessary food, and dainty meat, which he most delighted in, and formerly relished with a great deal of pleasure. This is a good reason why we should not be desirous of dainties, because they are deceitful meat, Pro 23:3. We may be soon made as sick of them as we are now fond of them; and those who live in luxury when they are well, if ever they come, by reason of sickness, to loathe dainty meat, may, with grief and shame, read their sin in their punishment. Let us not inordinately love the taste of meat, for the time may come when we may even loathe the sight of meat, Psa 107:18. 3. He has become a perfect skeleton, nothing but skin and bones, Job 33:21. By sickness, perhaps a few days' sickness, his flesh, which was fat, and fair, is consumed away, that it cannot be seen; it is strangely wasted and gone: and his bones, which were buried in flesh, now stick out; you may count his ribs, may tell all his bones. The soul that is well nourished with the bread of life sickness will not make lean, but it soon makes a change in the body.
He who, before, had such a beauteous air,
And, pampered with the ease, seemed plump and fair
Doth all his friends (amazing change!) surprise
With pale lean cheeks and ghastly hollow eyes;
His bones (a horrid sight) start through his skin,
Which lay before, in flesh and fat, unseen.
- Sir R. Blackmore
4.He is given up for gone, and his life despaired of (Job 33:22): His soul draws near to the grave, that is, he has all the symptoms of death upon him, and in the apprehension of all about him, as well as in his own, he is a dying man. The pangs of death, here called the destroyers, are just ready to seize him; they compass him about, Psa 116:3. Perhaps it intimates the very dreadful apprehensions which those have of death as a destroying thing, when it stares them in the face, who, when it was at a distance, made light of it. All agree when it comes to the point, whatever they thought of it before, that it is a serious thing to die.
II. The provision made for his instruction, in order to a sanctified use of his affliction, that, when God in that way speaks to man, he may be heard and understood, and not speak in vain, Job 33:23. He is happy if there be a messenger with him to attend him in his sickness, to convince, counsel, and comfort him, an interpreter to expound the providence and give him to understand the meaning of it, a man of wisdom that knows the voice of the rod and its interpretation; for, when God speaks by afflictions, we are frequently so unversed in the language, that we have need of an interpreter, and it is well if we have such a one. The advice and help of a good minister are as needful and seasonable, and should be as acceptable, in sickness, as of a good physician, especially if he be well skilled in the art of explaining and improving providences; he is then one of a thousand, and to be valued accordingly. His business at such a time is to show unto man his uprightness, that is, God's uprightness, that in faithfulness he afflicts him and does him no wrong, which it is necessary to be convinced of in order to our making a due improvement of the affliction: or, rather, it may mean man's uprightness, or rectitude. 1. The uprightness that is. If it appear that the sick person is truly pious, the interpreter will not do as Job's friends had done, make it his business to prove him a hypocrite because he is afflicted, but on the contrary will show him his uprightness, notwithstanding his afflictions, that he may take the comfort of it, and be easy, whatever the event is. 2. The uprightness, the reformation, that should be, in order to life and peace. When men are made to see the way of uprightness to be the only way, and a sure way to salvation, and to choose it, and walk in it accordingly, the work is done.
III. God's gracious acceptance of him, upon his repentance, Job 33:24. When he sees that the sick person is indeed convinced that sincere repentance, and that uprightness which is gospel perfection, are his interest as well as his duty, then he that waits to be gracious, and shows mercy upon the first indication of true repentance, is gracious unto him, and takes him into his favour and thoughts for good. Wherever God finds a gracious heart he will be found a gracious God; and, 1. He will give a gracious order for his discharge. He says, Deliver him (that is, let him be delivered) from going down to the pit, from that death which is the wages of sin. When afflictions have done their work they shall be removed. When we return to God in a way of duty he will return to us in a way of mercy. Those shall be delivered from going down to the pit who receive God's messengers, and rightly understand his interpreters, so as to subscribe to his uprightness. 2. He will give a gracious reason for this order: I have found a ransom, or propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the purchaser and the price, the priest and the sacrifice; so high was the value put upon souls that nothing less would redeem them, and so great the injury done by sin that nothing less would atone for it than the blood of the Son of God, who gave his life a ransom for many. This is a ransom of God's finding, a contrivance of Infinite Wisdom; we could never have found it ourselves, and the angels themselves could never have found it. It is the wisdom of God in a mystery, the hidden wisdom, and such an invention as is and will be the everlasting wonder of those principalities and powers that desire to look into it. Observe how God glories in the invention here, heurēka, heurēka, - "I have found, I have found, the ransom; I, even I, am he that has done it."
IV. The recovery of the sick man hereupon. Take away the cause and the effect will cease. When the patient becomes a penitent see what a blessed change follows. 1. His body recovers its health, Job 33:25. This is not always the consequence of a sick man's repentance and return to God, but sometimes it is; and recovery from sickness is a mercy indeed when it arises from the remission of sin; then it is in love to the soul that the body is delivered from the pit of corruption when God casts our sins behind his back, Isa 38:17. That is the method of a blessed recovery. Son, be of good cheer, thy sins be forgiven thee; and then, Rise, take up thy bed, and walk, Mat 9:2, Mat 9:6. So here, interest him in the ransom, and then his flesh shall be fresher than a child's and there shall be no remains of his distemper, but he shall return to the days of his youth, to the beauty and strength which he had then. When the distemper that oppressed nature is removed how strangely does nature help itself, in which the power and goodness of the God of nature must be thankfully acknowledged! By such merciful providences as these, which afflictions give occasion for, God speaketh once, yea, twice, to the children of men, letting them know (if they would but perceive it) their dependence upon him and his tender compassion of them. 2. His soul recovers it peace, Job 33:26. (1.) The patient, being a penitent, is a supplicant, and has learned to pray. He knows God will be sought unto for his favours, and therefore he shall pray unto God, pray for pardon, pray for health. Is any afflicted, and sick? Let him pray. When he finds himself recovering he shall not then think that prayer is no longer necessary, for we need the grace of God as much for the sanctifying of a mercy as for the sanctifying of an affliction. (2.) His prayers are accepted. God will be favourable to him, and be well pleased with him; his anger shall be turned away from him, and the light of God's countenance shall shine upon his soul; and then it follows, (3.) That he has the comfort of communion with God. He shall now see the face of God, which before was hid from him, and he shall see it with joy, for what sight can be more reviving? See Gen 33:10, As though I had seen the face of God. All true penitents rejoice more in the returns of God's favour than in any instance whatsoever of prosperity or pleasure, Psa 4:6, Psa 4:7. (4.) He has a blessed tranquility of mind, arising from the sense of his justification before God, who will render unto this man his righteousness. He shall receive the atonement, that is, the comfort of it, Rom 5:11. Righteousness shall be imputed to him, and peace thereupon spoken, the joy and gladness of which he shall then be made to hear though he could not hear them in the day of his affliction. God will now deal with him as a righteous man, with whom it shall be well. He shall receive the blessing from the Lord, even righteousness, Psa 24:5. God shall give him grace to go and sin no more. Perhaps this may denote the reformation of his life after his recovery. As he shall pray unto God, whom before he had slighted, so he shall render to man his righteousness, whom before he had wronged, shall make restitution, and for the future do justly.
V. The general rule which God will go by in dealing with the children of men inferred from this instance, Job 33:27, Job 33:28. As sick people, upon their submission, are restored, so all others that truly repent of their sins shall find mercy with God. See here, 1. What sin is, and what reason we have not to sin. Would we know the nature of sin and the malignity of it? It is the perverting of that which is right; it is a most unjust unreasonable thing; it is the rebellion of the creature against the Creator, the usurped dominion of the flesh over the spirit, and a contradiction to the eternal rules and reasons of good and evil. It is perverting the right ways of the Lord (Act 13:10), and therefore the ways of sin are called crooked ways, Psa 125:5. Would we know what is to be got by sin? It profiteth us not. The works of darkness are unfruitful works. When profit and loss come to be balanced all the gains of sin, put them all together, will come far short of countervailing the damage. All true penitents are ready to own this, and it is a mortifying consideration. Rom 6:21, What fruit had you then in those things whereof you are now ashamed? 2. See what repentance is, and what reason we have to repent. Would we approve ourselves true penitents? We must then, with a broken and contrite heart, confess our sins to God, Jo1 1:9. We must confess the fact of sin (I have sinned) and not deny the charge, or stand upon our own justification; we must confess the fault of sin, the iniquity, the dishonesty of it ( have perverted that which was right); we must confess the folly of sin - "so foolish have I been and ignorant, for it profited me not; and therefore what have I to do any more with it?" Is there not good reason why we should make such a penitent confession as this? For, (1.) God expect it. He looks upon men, when they have sinned, to see what they will do next, whether they will go on in it or whether they will bethink themselves and return. He hearkens and hears whether any say, What have I done? Jer 8:6. He looks upon sinners with an eye of compassion, desiring to hear this from them; for he has no pleasure in their ruin. He looks upon them, and, as soon as he perceives these workings of repentance in them, he encourages them and is ready to accept them (Psa 32:5, Psa 32:6), as the father went forth to meet the returning prodigal. (2.) It will turn to our unspeakable advantage. The promise is general. If any humble himself thus, whoever he be, [1.] He shall not come into condemnation, but be saved from the wrath to come: He shall deliver his soul from going into the pit, the pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in everlasting life and joy: His life shall see the light, that is, all good, in the vision and fruition of God. To obtain this bliss, if the prophet had bidden us do some great thing, would we not have done it? How much more when he only says unto us, Wash and be clean, confess and be pardoned, repent and be saved?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–28. Public domain.
Copy as
Gregory the DialogistAD 604
22. Those even who do not believe that they have sinned, generally confess themselves sinners. For it is frequently the case, that men openly confess themselves sinners, but on hearing a true account of their sins, when other persons attack them, they boldly defend themselves, and endeavour to appear innocent. Every one, then, of this character, if he says that he has sinned, speaks untruly; inasmuch as he proclaims himself a sinner not from the inmost heart, but in words only. For since it is written, The just man in the beginning accuseth himself [E.V. He that is first in his own cause seemeth just.], [Prov. 18, 17] he wished to gain credit, not to be humbled, by confessing his sin: he desired, by accusing himself, to appear humble, without being so. For did he really wish to be humble, by confessing his sin, he would not attack others when convicting him of the commission of it. The righteous then, in passing sentence on his own conduct, knows from the bottom of his heart, by the examples of holier men, that he really is what he professes to be. For he says, I have sinned, and have truly done wrong. And adds further of the very pain which he is enduring, and have not received as I deserved.
23. For every one when under the rod, thinks still less of his sins, if he considers that he has been smitten either as, or more than, he deserved. But this man, because the more he considers the examples of greater men, the more strictly does he weigh and test himself, acknowledges that he was smitten less than he deserved. Because he sees, from their righteousness, how heinous is the guilt of his own erring, and does not feel his suffering to be severe, from having learned to pass a severe sentence on his own conduct. But it is very easy for a man, when suffering nothing on account of his sins, to confess himself a sinner. We fearlessly call ourselves unrighteous, when we feel no vengeance for our unrighteousness. For in a time of tranquillity we call ourselves sinners, but when chastened for these very sins, by the blow which falls on us, we murmur. Punishment then puts us to the test, whether we truly acknowledge our fault. Let a righteous man then, from regarding his fault severely, say, even under the rod, I have not received as I deserved.
Gregory the DialogistAD 604
15. He would not know himself to be a sinner, if he had not righteousness. For no one detects his own deformity, except when he has begun to be upright. For he who is altogether deformed, cannot perceive what he really is. But he who is conscious that he is a sinner, has begun in some measure to be righteous; and from being righteous, blames his conduct when yet unrighteous. And by this accusation of himself he begins to cleave to God; when, passing a righteous sentence against himself, he condemns that in himself, which he perceives to be displeasing to Him. This man then, having regained his righteousness, exclaims, I have sinned. And the expression which precedes deserves notice, He will look on men; and it is then subjoined, and will say, I have sinned. For some persons know not that they have sinned, because they do not observe men. For were they to observe men, they would more readily acknowledge how much they had fallen beneath men by sin. And though Holy Scripture is sometimes accustomed to put “men” for those who savour the things of men, as the Apostle says, For whereas there is among you envying and strife, are ye not carnal, immediately subjoining, Are ye not men? [l Cor. 3, 3] Yet sometimes it calls those ‘men,’ whom reason distinguishes from the beasts, that is, whom it shows to be unaffected by the bestial influence of passions. To whom the Lord says by the Prophet, Ye, the flock of My pasture, are men. [Ez. 34, 31] For the Lord in truth feeds them, whom carnal pleasure does not affect as it does the beasts. But, on the other hand, they who yield to the desires of the flesh, are no longer called men, but beasts. As is said by the Prophet of some who were dying in their sins, The beasts rolled in their dung [E.V. The seed is rotten under their clods.] [Joel 1, 17] For for beasts to rot in their dung, is for carnal men to finish their life in the filth of lust. For they are said to be no longer men, but beasts, of whom it is said by the Prophet, Every one was neighing after his neighbour’s wife; [Jer. 5, 8] and of whom another Prophet says, Their flesh is as the flesh of asses, and their issue the issue of horses. [Ez. 23, 20] And hence it is said by David, Man, when he was in honour, did not understand, he has been compared to senseless beasts, and made like to them. [Ps. 49, 20] Since then those are called men, who are supported by reason and justice, and those are termed irrational animals, who are slaves to carnal pleasure, it is well said of this penitent, He will look on men, and will say, I have sinned. As though it were said, He beholds the examples of holy men, and considering himself in comparison with them, he discovers that he is sinful. For if a person is desirous of most completely learning his real character, he ought no doubt to look at those who are different from himself: that from the comeliness of the good he may measure the extent of his own deformity, by that of the goodness he has left. For by those who possess every good quality in abundance, he rightly considers of what he is in want. And he beholds in their beauty his own deformity, which he is able to endure within himself, but not to perceive. For a man who wishes to judge of darkness ought to look at the light, in order to see by it what to think of that darkness, by which he is prevented from seeing. For if a sinner looks at himself, without having learnt the character of the righteous, he in no way comprehends himself to be a sinner. For he cannot really see himself; for not knowing the brightness of the light, what else, on looking at himself, does he behold but darkness? We ought then to look at the conduct of the righteous, in order to gain an accurate knowledge of our own. For what they seem to be, is proposed as a kind of model for our imitation.
16. The life of good men is a living study; whence the same righteous men are not undeservedly termed books in the language of Scripture; as it is written, The Books were opened, and another Book was opened, which is the Book of Life; and the dead were judged out of those things which were written in the Books. [Rev. 20, 12] For the Book of Life is the very sight of the approaching Judge. In this are written as it were, all His commands, for whoever beholds it, soon understands by the testimony of conscience what he has omitted to do. The Books also are said to be opened, because the conduct of just men, in whom the commands of heaven are seen impressed in act, is then made manifest. And the dead were judged out of those things which are written in the Books; because in the conduct of the righteous, which is set forth, they read as in an open book the good which they refused to do themselves, and are condemned on comparison with those who did it. In order therefore that each one then beholding them may not lament his own omissions, let him now observe in them what he should imitate. And this the Elect do not cease to do. For they study the conduct of their betters, and leave off their more depraved course of conduct.
17. And hence in the Song of Songs it is said to Holy Church by the voice of the bridegroom, Thy two breasts are like two twin kids of the she goat, which feed among the lilies, until the day breathe, and the shadows incline. [Cant. 4, 5. 6.] For what are the two breasts, except the two peoples coming from Jewry and from among the Gentiles, who are implanted in the body of Holy Church, by the purpose of wisdom, upon the secret of the heart. And they who are elected from these people, are compared to the young of the she-goat, because they are conscious through their humility that they are weak and sinful; but if any obstacles meet them in the way of worldly impediment, as they are hastening on by the power of love, they bound over them, and with the leaps of contemplation climb to the knowledge of heavenly things. And in order to do this, they study the examples of the Saints who have gone before. Whence they are said to feed amongst the lilies. For what is meant by lilies, but the conduct of those who say with all truth, We are unto God a sweet savour of Christ? [2 Cor. 2, 15] The Elect, therefore, in order to gain strength to attain the highest eminence, feed themselves to the full by beholding the sweet-scented and pure life of the just. They even now thirst to know the Lord, they burn with the fires of love, to be satiated with the contemplation of Him. But because they are unable to do so while still in this life, they feed meanwhile on the examples of the fathers who preceded them. And hence the time of their feeding on the lilies is appropriately defined by the words, Until the day breathe, and the shadows incline. For as long as we are passing along the shades of this mortal state, till the dawn of the eternal day, we need to be refreshed with the examples of the righteous. But when the shade of this temporal corruption has inclined, when this mortal state has passed away, because we behold the light of the day itself within us, we do not seek to be kindled with the love of it by the examples of others. But now, since we cannot as yet behold it, it is specially necessary for us to be roused by looking at the conduct of those who have followed it perfectly. Let us see then how beauteous is the activity of those who pursue their course, and learn how disgraceful is the sloth of the sluggish. For as soon as we behold the conduct of the virtuous, do we condemn ourselves with the punishment of confusion within. Shame presently assails the mind; soon does guilt condemn us with just severity: and we are sore displeased even with that, in which perchance we still disgracefully feel pleasure.
18. Whence it is well said by Ezekiel, Son of man, show the temple to the house of Israel, that they may be confounded by their iniquities, and measure the fabric, and blush for all that they have done. [Ez. 43, 10, 11] For the temple of God. is shown to the children of Israel to their confusion; when it is shown to sinners to their confusion, with what great sanctity the soul of each righteous person shines forth, which God inhabits by His inspiration; in order that they may see therein the good which they slight, and blush in themselves at the evil which they commit. But to measure the fabric, is accurately to weigh the conduct of the righteous. But while we measure the fabric, we must needs blush at all that we have done: because the more accurately we consider and enquire into the conduct of the good, the more severely do we reprove in ourselves all our iniquity. But the Prophet is rightly told, to show the temple. For since a sinner makes shifts not to consider the righteousness of the just, he should learn it at all events by the voice of the preacher. But to show the temple to sinners, is to relate the deeds of the virtuous to those who refuse to consider them of their own accord. They then, as we said, who desire to attain to the highest eminence, must necessarily always attend to the progress of their superiors, in order that they may condemn their own fault with greater severity, as they behold in them a higher object of admiration.
19. But why do we say this of sinners, when we see the workers of righteousness themselves also carried forward with so high a dispensation? For one receives the gift of wisdom, and yet reaches not the grace of extraordinary abstinence. Another is endowed with great power of abstinence, but yet is not enlarged in the loftiest contemplation of wisdom. Another is able to foresee all future events by the spirit of prophecy: but yet cannot alleviate the evils of present annoyance, by the gift of healing. Another by the gift of healing alleviates the evils which immediately annoy us, but yet, from not possessing the spirit of prophecy, is ignorant of the future. Another is able to give liberally to the indigent much of what is his own, but yet cannot boldly confront the evil doers. Another boldly confronts evil doers, in God’s behalf, but yet refuses to give all his goods to the needy. Another by already constraining himself even from idle talk, subdues the wantonness of the tongue, but yet does not trample down the emotions of anger which still rise within him. Another now perfectly controls his rising passion, but still allows his tongue full range in pleasantry. What is it then, that this man needs that good quality, in which another is strong, and that another, though powerful in many ways, yet sighs for the lack of those excellencies, which he observes others abundantly enjoying? Except it be that we are so dealt with by a marvellous dispensation, that by means of this which another enjoys, and this man has not, the one may be shown to be superior to the other: so that the more a man considers, from the virtues which he has not, that he is inferior to those that possess them, he may the more eagerly advance towards humility. And thus it comes to pass, that while they behold in each other something to admire, their separate virtues both keep them from loftiness of pride, and kindle in them a desire after greater progress. For we prepare ourselves with great anxiety to undertake our own improvement, when we observe in others that virtue which we have not ourselves. Whence the prophet Ezekiel, when he had described the flying animals, subjoined, And I heard behind me a voice of a great commotion, saying, Blessed be the glory of the Lord, from His holy place, and the sound of the wings of the living creatures, striking one against the other. [Ez. 3, 12, 13] For what must we understand by the wings of living: creatures, but the virtues of the Saints? For when they despise the things of earth, they rise on their wings to heaven. Whence it is rightly said by Isaiah, They who trust in the Lord shall renew their strength, they shall lake wings as eagles. [Is. 40, 31] The flying creatures then strike one another with their wings, because the minds of the Saints, in their desires after heavenly things, are urged on by the mutual consideration of each other’s virtues. For a man strikes me with his wing, who kindles me with desire of better things by the example of his own holiness. And I strike with my wing the next living creature, if ever I present to another person a good deed for him to imitate.
20. But since we have said that the conduct of holy men is signified by these living creatures, let us raise our eyes to the light, and consider attentively with what mutual beating of their wings they excite each other. For Paul, when he surpassed the carefulness of other holy men, by labouring more vigorously in preaching, that he might keep himself from pride, and nourish his strength in the bosom of humility, declares in remembrance of his former cruelty, and on contemplating the innocence of all the Apostles, For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. [l Cor. 15, 9] And yet the chief [‘primus,’ ‘principatus.’] of these same Apostles, as though in forgetfulness of the preeminence conferred on him, as if he were endowed with less wisdom, admires the wisdom which was in Paul, saying, As our most beloved brother Paul also, according to the wisdom given unto him, hath written unto you, as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood. [2 Pet. 3, 15. 16.] Lo, Paul admires innocence in the Apostles; lo, the chief of the Apostles admires wisdom in Paul. What then is this, except that holy men who mutually prefer others to themselves, from a consideration of their virtues, as flying animals touch each other with the stroke of their wings, in order that they may excite each other to higher flights, the more humbly they observe something in each other to admire? We must therefore infer from hence how anxiously we, who are lying in the lowest depth, should study the lives of those who are our superiors; if even they, who have already arrived at ‘such a height of sanctity, are ever looking out for something to admire and imitate in others, in order that by walking in humility they may advance to greater things.
21. But of these things the reprobate are ignorant: for they ever fix their eyes on the lowest objects. And if ever they come into the way of the Lord, they proceed not to trace the footsteps of those who are better, but always to look at the examples of those who are worse than themselves. Nor do they look at the conduct of those to whom they may humbly consider themselves inferior, but of those to whom they may proudly prefer themselves. For they look at those who are worse than themselves, to whom they boast that they are preferable, and therefore they cannot advance to better things, because they consider it sufficient for them that they surpass the very worst. Wretched men! they go on in their way, and yet look backward. In their hope indeed they do as it were put a foot before; but in looking to evil examples they turn their eyes behind them. They are anxious to appear upright, but take a crooked standard by which to find that they are such. For if they wish to know themselves as they really are, they should look at the examples, not of those who are worse, but of such as are better, than themselves. And therefore they are not conscious that they are sinners, because they do not look at ‘men.’ For were they to look at men, they would discover how far removed they were from good men, by their sins. Of this penitent then, who considers the examples of good men, in order to make it clear to himself how grievously he has departed from goodness.
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 33:27 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 33:27, a profound utterance from Elihu, unveils God's attentive observation of humanity, particularly His discernment of hearts inclined towards repentance. This verse reveals that when individuals genuinely acknowledge their transgressions—confessing their sin and admitting that their perversion of what is right has yielded no true or lasting benefit—God responds with active, redemptive grace. It underscores the divine recognition of human culpability and the transformative, restorative power inherent in sincere confession, leading to deliverance and renewed relationship rather than continued judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 33:27 masterfully employs several literary devices to convey its profound theological message. The phrase "He looketh upon men" utilizes Personification to describe God's active, discerning, and watchful gaze, portraying Him as an attentive observer of human conduct, rather than a distant deity. The verse prominently features Confession as a central literary and theological act, highlighting the transformative power of verbalizing one's wrongdoing and acknowledging its true nature. There is an implicit Contrast drawn between the perceived allure or temporary gain of sin and its ultimate lack of "profit," underscoring the deceptive and destructive nature of transgression. Furthermore, the final clause, "and it profited me not," functions as a powerful Realization or Epiphany, marking a moment of profound understanding and disillusionment for the individual regarding the emptiness of sin. Elihu's entire discourse, including this verse, is characterized by persuasive Rhetoric designed to correct Job's understanding and offer a more comprehensive view of God's just and merciful ways, often employing a didactic and authoritative tone.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:27 encapsulates a foundational biblical truth about God's character and humanity's pathway to restoration. It affirms God's omnipresent justice and His compassionate readiness to forgive. The verse teaches that God is not merely a distant, punitive judge but an intimately involved, merciful Father who observes human choices, not primarily to condemn, but to discern hearts open to repentance. It emphasizes that genuine confession—a humble admission of sin coupled with a profound recognition of its ultimate futility—is the essential human response that unlocks divine mercy and leads to deliverance from the devastating consequences of sin. This truth resonates throughout the entirety of Scripture, consistently highlighting God's fervent desire for reconciliation and His abundant grace for those who turn to Him with contrite hearts and a willingness to acknowledge their wrongdoing.
REFLECTION AND APPLICATION
Job 33:27 offers profound encouragement and a clear, divinely ordained pathway for individuals grappling with the weight of sin and its inevitable consequences. It serves as a powerful reminder that God's watchful eye is not solely one of condemnation, but also of compassionate anticipation, patiently waiting for us to humble ourselves and acknowledge our wrongdoing. This verse challenges us to move beyond superficial apologies or self-justification to a deep, honest, and heartfelt confession that recognizes the true nature of our sin—that it is a perversion of what is right and ultimately yields no lasting benefit, only emptiness. In a world that often seeks to minimize, rationalize, or even celebrate sin, Elihu's ancient words call us to radical honesty before a holy God. When we genuinely confess, recognizing the emptiness and futility of our transgressions, we open ourselves fully to God's restorative grace and liberating forgiveness. This act of humility is not a sign of weakness but of profound spiritual strength, leading to true freedom, inner peace, and a renewed, vibrant relationship with our Creator.
Questions for Reflection
FAQ
Does Elihu's theology in Job 33:27 fully represent God's character, or is it limited?
Answer: While Elihu's discourse in Job provides valuable and biblically sound insights, it's crucial to understand that no single human speaker in the book of Job (including Elihu) fully comprehends or articulates the entirety of God's infinite character or His complex purposes. Elihu's contribution is particularly significant because he introduces the profound idea of suffering as a divine discipline intended for instruction, correction, and repentance—a perspective that corrects the simplistic, often harsh, retribution theology of Job's three friends. Job 33:27, in particular, offers a profound and eternally true aspect of God's readiness to respond to genuine confession. However, Elihu, like all human characters in the narrative, is still operating within a limited human understanding. It is only God's direct speech from the whirlwind in Job 38-41 that provides the ultimate, authoritative, and awe-inspiring revelation of His sovereignty, wisdom, and justice, which transcends all human comprehension. Thus, Elihu's words are part of the inspired text, conveying a true and vital aspect of God's character, but not the exhaustive revelation.
What does "it profited me not" truly imply for a contemporary believer?
Answer: For a contemporary believer, the phrase "it profited me not" carries profound implications, meaning that sin, in all its manifold forms—whether overt transgression, hidden compromise, or subtle rebellion against God's will—ultimately leads to spiritual bankruptcy, emptiness, and a lack of true, lasting fulfillment. While sin may offer fleeting pleasures, temporary advantages, or a false sense of autonomy and control, it never delivers genuine peace, joy, or enduring satisfaction. Instead, it inevitably creates distance from God, fosters internal turmoil, damages relationships, and can lead to destructive consequences in every area of life. This profound realization is a powerful catalyst for authentic repentance, as it shifts our perspective from the perceived allure of sin to its ultimate emptiness, spiritual cost, and destructive power. It aligns perfectly with the New Testament teaching that the "wages of sin is death" (Romans 6:23), emphasizing that genuine life, true profit, and eternal satisfaction are found only in an intimate relationship with God through Jesus Christ.
CHRIST-CENTERED FULFILLMENT
Job 33:27, with its poignant emphasis on God's discerning observation of humanity, the inherent futility of sin, and the transformative power of sincere confession, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While Elihu points to a God who mercifully responds to human repentance, Christ is the very embodiment of that divine mercy and the sole means by which true repentance, forgiveness, and restoration are made eternally possible. Humanity's pervasive sin and universal "perversion of what is right" (Romans 3:23) necessitated a perfect, unblemished sacrifice, for "without shedding of blood is no remission" (Hebrews 9:22). Jesus, the Lamb of God who takes away the sin of the world, bore the full, crushing weight of humanity's sin, experiencing its complete "profitlessness" and ultimate consequence—death—on the cross. He became sin for us, though He knew no sin, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His atoning work, He offers the true "profit"—eternal life, complete reconciliation with a holy God, and genuine righteousness—which sin could never provide. The confession of sin, so powerfully highlighted in Job 33:27, is now made possible, effective, and eternally significant through faith in Christ, whose precious blood cleanses us from all unrighteousness (1 John 1:7). He is not only the object of our confession but also the one who empowers us by His Spirit to turn from sin, walk in newness of life, and experience the profound restoration inherent in Elihu's ancient words.