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Commentary on Job 33 verses 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.
For it is peculiar to the arrogant that they always believe, even before they speak, that they are going to say some wonderful thing. And they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible to how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, “I beseech you, brethren, suffer the word of consolation, for I have written to you in few words.” But Elihu uttered empty words and afterwards added, as if for consolation, “Yet let not my wonder terrify you or my eloquence be burdensome to you.” The one called his sayings the words of consolation; the other called them eloquence and a marvel. Behold, how different in taste are the fruits that spring forth from diverse roots of thought. The one thinks humbly of his high qualities; the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise think themselves low, and that they who are soon to fall ever stand on high ground? As Solomon bears witness, “The heart is exalted before destruction and is brought low before honor.”
What then is meant by Eliu acknowledging the order of his true creation, and not knowing the limits of proper speech? What by his putting himself on a level with Job when created, and setting himself above him when about to speak? What but this, that though haughty men remember that they are equal in nature to other men, yet that through the pride of knowledge they do not deign even to believe that they have even their equals [The text seems scarcely grammatical, but the sense cannot be far from what is given.]: and that though they compare themselves with them, in the condition of their nature, they place themselves above them from pride in their wisdom. They decide that though they were made equal by birth, yet they have not continued so, in their way of life. And from their not being equal to them as it were in their way of life, they count it a greater marvel that they were equal to them when they were born. And hence Eliu says, when inflated with pride, Behold, God made me as well as thee, and I also was formed from the same clay; yet let not my wonder terrify thee, nor my eloquence be burdensome to thee. For it is peculiar to the arrogant, that they always believe, even before they speak, that they are going to say some wonderful thing, and that they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words. [Heb. 13, 22] But Eliu uttered empty words, and afterwards added, as if for consolation, Let not my wonder terrify thee, nor my eloquence be burdensome to thee. The one called his sayings the word of consolation, the other called them eloquence, and a marvel. Behold, how different in taste are the fruits which spring forth from diverse roots of thought. The one thinks humbly of his high qualities, the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise, think themselves low, and that they who are soon to fall, ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction, and is brought low before honour. [Prov. 16, 18]
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SUMMARY
Job 33:6 serves as Elihu's pivotal self-introduction, where he positions himself as a divinely-commissioned yet profoundly human mediator. Having patiently observed the protracted debate between Job and his friends, Elihu asserts his right to speak, assuring Job that he is not the overwhelming divine adversary Job longed to contend with, but a fellow mortal, "formed out of the clay," capable of engaging in accessible and empathetic dialogue. This verse masterfully establishes Elihu's unique authority, blending a claim to speak on God's behalf with a profound emphasis on shared human vulnerability, setting the stage for his subsequent, distinct theological contribution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 33:6 is rich in literary devices that enhance its meaning and impact. The most prominent is Metaphor, specifically the powerful imagery of "clay." This metaphor is deeply rooted in biblical creation narratives, serving to powerfully convey human frailty, humble origins, and absolute dependence on the Creator. It starkly contrasts with the divine, underscoring the vast ontological difference between Creator and created, even when one attempts to speak on the Creator's behalf. There is also a significant element of Irony in Elihu's self-introduction: he claims to speak for the Almighty, yet immediately asserts his own creaturely weakness, creating a deliberate tension that defines his unique approach. Furthermore, the verse begins with Direct Address ("Behold, I [am] according to thy wish"), immediately drawing Job's attention and establishing a personal, albeit asymmetrical, connection, designed to invite Job into a more open and less adversarial dialogue.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's assertion in Job 33:6 touches upon profound theological truths regarding divine communication, human limitation, and the essential need for mediation. His claim to speak "in God's stead" reflects the biblical concept of prophetic utterance, where select individuals are called and empowered to convey God's message and perspective to humanity. However, his immediate qualification, "I also am formed out of the clay," serves as a vital theological safeguard, reminding both Job and the reader of the inherent frailty, fallibility, and creaturely limitations of even divinely-commissioned human messengers. This tension highlights God's gracious condescension in choosing to communicate through human vessels, acknowledging their limitations while still using them for His sovereign purposes. It also speaks to the universal human condition: our shared origin in the dust, our mortality, and our absolute dependence on God as our Creator and Sustainer. This commonality should foster profound humility in those who claim to speak for God and cultivate empathy and understanding in those who listen.
REFLECTION AND APPLICATION
Elihu's carefully balanced self-presentation in Job 33:6 offers a profound lesson for believers today, particularly for those who seek to share spiritual truth, offer counsel, or engage in theological discourse. It underscores the critical importance of balancing conviction with humility. When we believe we are articulating God's perspective or truth, it is essential to remember our own "clay" nature—our inherent limitations, biases, and fallibility as finite creatures. This humility prevents arrogance, fosters intellectual honesty, and opens the door for genuine, compassionate dialogue rather than dogmatic pronouncements. Just as Elihu sought to make himself approachable to Job, we are called to communicate in ways that are empathetic, accessible, and grounded in the recognition of our shared humanity and struggles. Our message may be divine in origin, but our delivery must be profoundly human, infused with grace, understanding, and a willingness to listen, thereby fostering an environment where truth can be heard and received without fear or defensiveness.
Questions for Reflection
FAQ
Is Elihu's speech considered divinely inspired?
Answer: While Elihu's words are part of the divinely inspired Scripture and recorded as such, their precise theological authority within the narrative is a subject of scholarly discussion. Some scholars view Elihu as a genuine prophet, uniquely inspired by God to offer a more accurate and nuanced perspective than Job's friends, whose theology God later critiques. Others see his speech as a human attempt, albeit a sincere and theologically advanced one, to understand God's ways, which ultimately falls short of God's own direct, unmediated revelation in Job 38. Regardless, his words serve a crucial theological purpose within the narrative, highlighting the complexity of divine justice, the role of suffering in purification, and preparing Job for God's direct intervention.
What is the significance of "clay" in biblical imagery?
Answer: The imagery of "clay" or "dust" is fundamental and highly significant throughout the Bible, primarily signifying human creation, inherent frailty, and mortality. From the foundational account in Genesis 2:7, where God forms Adam from the dust of the ground, to prophetic passages like Isaiah 64:8 where God is depicted as the divine Potter and humanity as the clay, it consistently emphasizes our humble origins, our absolute dependence on God for life and form, and our transient, finite nature. This imagery powerfully underscores the vast, unbridgeable chasm between the eternal, omnipotent Creator and His finite, created beings.
How does Elihu differ from Job's other friends?
Answer: Elihu distinguishes himself in several key ways from Job's three older friends (Eliphaz, Bildad, and Zophar). Unlike them, Elihu is younger and claims to have waited patiently for the elders to speak before asserting his own right to contribute (Job 32:6-7). He critiques both Job for his self-righteousness and the friends for their inability to provide a satisfying answer or refute Job effectively. His arguments introduce new theological elements, such as God's use of suffering not solely as punishment for sin, but also as a means of purification, instruction, and preventing greater sin. Crucially, he claims to speak with a fresh, divinely-inspired perspective, positioning himself as a more direct and authoritative voice for God, yet one who is relatable due to his shared humanity, as highlighted in Job 33:6.
CHRIST-CENTERED FULFILLMENT
Elihu's self-description in Job 33:6, as one speaking "in God's stead" yet "formed out of the clay," profoundly foreshadows the ultimate Mediator and the perfect fulfillment of Job's desperate longing for an approachable advocate. Job yearned for someone who could bridge the infinite chasm between himself and God, someone who was not God, yet could perfectly represent Him. This longing finds its complete and glorious answer in the person of Jesus Christ. Jesus is the only one who truly stands "in God's stead" because He is God incarnate, the eternal Word made flesh, fully divine yet fully human (John 1:14). Yet, He also fully identifies with humanity, being "formed out of the clay" in the most profound sense, taking on human flesh, experiencing human joys and sorrows, enduring human suffering, and being tempted in every way, yet without sin (Hebrews 4:15). He is the one and only Mediator between God and humanity, perfectly bridging the divine and human divide, able to sympathize with our weaknesses while perfectly representing God's righteous character and merciful heart (1 Timothy 2:5). Unlike Elihu, whose words were still human and ultimately incomplete, Jesus' life, atoning death, and glorious resurrection provide the full and final revelation of God's justice, love, and redemptive plan, making Him the accessible, divine-human advocate Job desperately sought and the world profoundly needed.