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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 33:1–7.
Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, Job 33:1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (Job 33:2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (Job 33:3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, Job 33:4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (Job 33:5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (Job 33:6): I am, according to thy wish, in God's stead. How pathetically had Job wished (Job 16:21), O that one might plead for a man with God! and (Job 22:3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, Job 13:21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Gen 2:7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (Job 10:9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deu 5:24. God has wisely deposited the treasure in earthen vessels like ourselves, Co2 4:7. 9. That he would have no reason to be frightened at the assault he made upon him (Job 33:7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
[Elihu] believes that with the aid of a comparison he can make some effective assertions against Job. “If you,” he says, “cannot reply to me, a creation of God, be certain that you will be much less able to reply to God, the Maker of everything.”
28. Intending to subjoin truth, he first uttered boastful words, and being about to state the sound opinions he held, he first made known how huge was his swelling. The minds of the arrogant are doubtless so very mad, that even in what they think rightly, they are disfigured by the deformity of their pride. And hence even their sound opinions do not instruct their hearers, because in truth they lead them by their haughty sentiments not to reverence but to despise them. And when words of folly are blended with wise sayings, even their wisdom is not kept in mind, because their folly is despised by him who hears it. For hence it is said by Moses, A man who suffers a running of seed shall be unclean. [Lev. 15, 16] For what are our words but seed? And when this is poured forth in due measure, the mind of the hearer, as the womb of her who conceives, is made fruitful for an offspring of good works. But if it escapes at improper times, polluting him that emits it, it loses its generating power. For if words were not seed, the Athenians would never have said of Paul, as he was preaching to them, What would this word-sower [‘seminiverbius] say? [Acts 17, 18] of whom Luke says, He was the chief speaker. [Acts 14, 12] Seed, then, which is intended for the purpose of procreation, when it escapes in an improper manner, pollutes the other members: and speech also, by which learning ought to be implanted in the hearts of the hearers, if uttered out of due order, brings disgrace even on the truths it utters. And hence Eliu also pollutes even the truths he is able to entertain, when he is ignorant of what he is saying, or to whom he is saying it, and suffers, as it were, discharge of seed, when he employs his tongue, which is fitted to answer useful purpose, in words of empty sound. But he speaks in proper order of his being made, and receiving life. For he says, that he was made by the Spirit, and that he received life by the breath of God. For it is written of Adam when created, He breathed into his face the breath of life, and man was made into a living soul. [Gen. 2, 7] But let us listen whether he proceeds properly with what he has well laid down.
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Summary
Job 33:4 presents Elihu's foundational declaration regarding the divine origin of his being, asserting that his very existence and capacity for understanding are direct gifts from God. This profound statement serves as Elihu's theological premise, establishing his authority to speak not from human wisdom or age, but from the unchallengeable creative and sustaining power of the Almighty, thereby setting the stage for his subsequent arguments to Job and his friends.
Context
Literary Context
Elihu enters the protracted dialogue of Job after the three friends (Eliphaz, Bildad, and Zophar) have exhausted their arguments and Job remains unyielding in his self-defense. Chapters Job 32 and Job 33 introduce Elihu as a younger, yet divinely compelled, participant who believes the previous speakers have failed to adequately address Job's suffering or God's justice. He critiques both Job's self-righteousness and the friends' inability to provide a conclusive answer. In Job 33:1-7, Elihu invites Job to listen, emphasizing his own humanity and vulnerability, stating that he too is "of God" and formed from clay. This particular verse, Job 33:4, forms the bedrock of his claim to speak with divine insight, establishing that his very being, and thus his capacity for understanding and speaking truth, is a direct endowment from the Almighty, enabling him to speak without fear or partiality.
Historical & Cultural Context
The concept of a divine "breath" or "spirit" as the animating force of life was deeply ingrained in ancient Near Eastern thought, finding its most prominent expression in the biblical creation narratives. The patriarchal setting of the Book of Job places it within a cultural milieu where direct divine interaction and revelation were understood as foundational to existence and wisdom. The use of terms like "Spirit of God" and "breath of the Almighty" would have immediately resonated with the audience as references to the ultimate, transcendent power responsible for life itself, as seen in the foundational account of humanity's creation in Genesis 2:7. This context underscores that Elihu is not claiming personal superiority or unique prophetic status, but rather asserting that his very capacity to engage in this profound theological discourse is a direct endowment from the Creator, a common understanding in wisdom literature that true insight and the ability to speak wisely come ultimately from God.
Key Themes
This verse powerfully contributes to several key themes within the Book of Job and the broader biblical narrative. Firstly, it highlights Divine Creation and Sovereignty, unequivocally declaring God as the ultimate source of human life. Elihu's attribution of his existence to the "Spirit of God" and the "breath of the Almighty" emphasizes God's absolute power and control over all living things, a theme central to the book's ultimate resolution concerning God's unchallengeable wisdom and authority, as dramatically revealed in Job 38. Secondly, the imagery of The Breath of Life is a recurring biblical motif, most notably in the creation of Adam, where God breathes life into him (Genesis 2:7). This signifies the divine spark that animates human beings, distinguishing them and connecting them directly to their Maker. Thirdly, Elihu subtly links physical life to the Source of Wisdom and Understanding. While primarily about physical existence, his subsequent arguments imply that his ability to speak wisely and discern spiritual truths also stems from this same divine source, echoing his earlier statement in Job 32:8 that "there is a spirit in man: and the inspiration of the Almighty giveth them understanding."
Exposition and Analysis
Key Word Analysis
The Hebrew word רוּחַ (rûwach) is rich in meaning, encompassing "wind," "breath," and "spirit." In this context, combined with "God" (אֵל, ʼêl), it signifies the active, dynamic, and life-giving power of God. The provided Strong's data defines it as "wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life... spirit." This points to the divine, animating principle that originates from God and is imparted to creation, specifically to humanity. This "Spirit of God" is not merely a passive force but an active agent in creation and sustenance.
The Hebrew word נְשָׁמָה (nᵉshâmâh) specifically refers to "a puff, i.e. wind, angry or vital breath, divine inspiration, intellect." Coupled with "the Almighty" (שַׁדַּי, Shadday), a powerful and ancient name for God often translated as "Almighty" or "All-Sufficient," it emphasizes God's omnipotence and His intimate involvement in sustaining life. The "breath of the Almighty" underscores the direct, personal, and vital connection between the Creator and His creation, highlighting that life is not an inherent quality of humanity but a continuous gift from God.
Verse Breakdown
"The Spirit of God hath made me"
This initial clause declares the ultimate source of Elihu's (and, by extension, all human) existence. It emphasizes that his very being, his physical form, and his animating essence are not products of chance or natural processes alone, but are the direct result of God's creative act. The "Spirit of God" here refers to the divine, active power that brings life into being, underscoring God's absolute sovereignty over creation, aligning with the Strong's definition of rûwach as encompassing "life" and "spirit."
"and the breath of the Almighty hath given me life"
This second clause functions in synonymous parallelism with the first, reinforcing and elaborating on the same truth. "The breath of the Almighty" vividly portrays God's intimate involvement in imparting vitality. It speaks to the ongoing sustenance of life, not just its initial creation. The use of "Almighty" (Shadday) further highlights God's supreme power and self-sufficiency, from whom all life flows and is sustained. The Hebrew word châyâh (H2421), translated "given me life," means "to live, whether literally or figuratively; causatively, to revive; keep (leave, make) alive," reinforcing the idea of divine animation and preservation. Together, these clauses present a comprehensive picture of God as both the initial Creator and the continuous Giver of life.
Literary Devices
Job 33:4 is rich in literary artistry, primarily employing Synonymous Parallelism. The two clauses, "The Spirit of God hath made me" and "the breath of the Almighty hath given me life," express the same fundamental idea—God as the sole source of life—using different but equivalent terms. "Spirit of God" parallels "breath of the Almighty," and "hath made me" parallels "hath given me life." This repetition with variation emphasizes the singular, divine act of creation and sustenance, reinforcing the theological point with poetic force. Furthermore, the verse utilizes Merism, where "Spirit" and "breath" together encompass the totality of God's life-giving power, suggesting that every aspect of Elihu's existence, from his physical form to his animating essence, is divinely sourced. There is also an element of Anthropomorphism in the imagery of God's "breath," attributing a human-like action (breathing) to God to make His life-giving power relatable and understandable to human perception.
Theological and Thematic Connections
Job 33:4 stands as a profound theological statement on the nature of human existence and its divine origin. It grounds humanity's identity squarely in God's creative act, emphasizing that life is not an inherent right but a gracious gift. This perspective fosters deep humility, reminding humanity of its absolute dependence on the Creator for every breath and every moment of existence. It also elevates the sanctity of human life, as each individual bears the imprint of God's creative Spirit. The verse connects deeply with the broader biblical narrative of creation, God's sustaining power, and the source of true wisdom, asserting that all life and genuine understanding flow from the Almighty. This foundational truth challenges any notion of human self-sufficiency and redirects focus to God's ultimate sovereignty and benevolent provision, underscoring that our very being is a testimony to His power and grace.
Reflection and Application
Job 33:4 calls us to a profound re-evaluation of our own existence and purpose. To truly grasp that "The Spirit of God hath made me, and the breath of the Almighty hath given me life" is to embrace a posture of deep humility and absolute dependence on our Creator. It dismantles any illusion of self-made success or inherent autonomy, compelling us to acknowledge that every breath, every heartbeat, and every capacity we possess is a continuous gift from God. This recognition should cultivate a profound gratitude for the gift of life and a reverence for the sanctity of all human life, recognizing the divine imprint on every individual. Furthermore, if our very being and capacity for understanding come from God, then true wisdom and insight are found not in human reasoning alone, but in seeking the divine inspiration that Elihu claimed. This verse encourages us to live lives marked by worship, dependence, and a diligent pursuit of God's wisdom, understanding that our ultimate purpose is to glorify the One who gave us life and sustains it moment by moment.
Questions for Reflection
FAQ
Why does Elihu emphasize God as his maker and life-giver at this point in the dialogue?
Elihu emphasizes God as his maker and life-giver primarily to establish the divine source of his authority and perspective. He is younger than Job and his friends, and in ancient cultures, age often conferred wisdom and authority. By stating that "The Spirit of God hath made me, and the breath of the Almighty hath given me life" (Job 33:4), Elihu grounds his right to speak not in human experience or age, but in a direct endowment from God. He asserts that his capacity to understand and articulate truth comes directly from the Creator, allowing him to speak without intimidation or partiality, as he is "in God's stead" (Job 33:6). This declaration sets the stage for his unique contribution to the debate, which aims to correct both Job's self-justification and the friends' inadequate arguments, positioning himself as a divinely inspired voice.
What is the theological significance of "Spirit" and "breath" being used in parallel?
The parallel use of "Spirit of God" (רוּחַ אֱלוֹהַּ, rûwach Eloah) and "breath of the Almighty" (נִשְׁמַת שַׁדַּי, nᵉshâmâh Shadday) in Job 33:4 is a powerful example of synonymous parallelism, a common poetic device in Hebrew literature. Theologically, it reinforces the singular, unified nature of God's life-giving power. While "spirit" can denote a broader divine essence or active presence, and "breath" can emphasize the animating force that sustains physical life, their pairing here ensures a comprehensive understanding: God's very essence and active power are the source of both initial creation and ongoing sustenance. It is not two distinct acts but two complementary descriptions of the same divine act of imparting life, underscoring God's absolute sovereignty and intimate involvement in human existence. This dual imagery highlights the totality of God's life-giving and sustaining work.
How does Elihu's statement relate to the broader themes of suffering and divine justice in the Book of Job?
Elihu's statement in Job 33:4 serves as a foundational premise for his arguments concerning suffering and divine justice. By asserting that God is the ultimate Creator and Sustainer of life, Elihu sets the stage for a theological framework where God's actions, even in allowing suffering, must be understood within His absolute sovereignty and wisdom. He argues that God, as the Giver of life, has the right to act as He pleases and that His ways are beyond full human comprehension. This perspective challenges Job's demands for an explanation and the friends' simplistic retributive theology. Elihu suggests that suffering can be a means of divine discipline or instruction, intended to draw humanity closer to God, rather than solely a punishment for sin. His emphasis on God's creative power ultimately points towards the profound mystery of God's ways, preparing the reader for the Lord's own speeches from the whirlwind in Job 38, which similarly highlight divine omnipotence and wisdom over human understanding, asserting that God's justice is perfect, even if inscrutable to humanity.
Christ-Centered Fulfillment
While Elihu's declaration in Job 33:4 speaks profoundly of God's role as the Creator and Sustainer of all life, its ultimate fulfillment and deepest meaning are found in Jesus Christ. The New Testament reveals that all things were created "through him and for him" (Colossians 1:16), and that "without him was not any thing made that was made" (John 1:3). The very "breath of the Almighty" that gave Elihu life is revealed as the creative Word of God, who became flesh in Jesus Christ. He is the one in whom "was life; and the life was the light of men" (John 1:4). More than just physical creation, Christ offers a new spiritual creation. Just as God breathed life into Adam, Jesus breathes the Holy Spirit onto His disciples, imparting new life and empowering them for mission (John 20:22). The "Spirit of God" that made Elihu is the same Holy Spirit who regenerates believers, making them "new creatures" in Christ (2 Corinthians 5:17), born "of water and of the Spirit" (John 3:5-8). Thus, Job 33:4 foreshadows not only the physical life we receive from God but also the spiritual life, redemption, and ultimate understanding that are found exclusively in the Person and work of Jesus Christ, the true John 1:29.