TRV
Translation
King James Version
I am clean without transgression, I am innocent; neither is there iniquity in me.
KJV (with Strong's)
I am clean H2134 without transgression H6588, I am innocent H2643; neither is there iniquity H5771 in me.
American Standard Version
I am clean, without transgression; I am innocent, neither is there iniquity in me:
World English Bible Messianic
‘I am clean, without disobedience. I am innocent, neither is there iniquity in me.
Geneva Bible (1599)
I am cleane, without sinne: I am innocent, and there is none iniquitie in me.
Young's Literal Translation
`Pure am I, without transgression, Innocent am I, and I have no iniquity.
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In the KJVVerse 13,660 of 31,102
Study This Verse
Commentary on Job 33 verses 8–13
8 ¶ Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,
9 I am clean without transgression, I am innocent; neither is there iniquity in me.
10 Behold, he findeth occasions against me, he counteth me for his enemy,
11 He putteth my feet in the stocks, he marketh all my paths.
12 Behold, in this thou art not just: I will answer thee, that God is greater than man.
13 Why dost thou strive against him? for he giveth not account of any of his matters.
In these verses,
I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (Job 33:8): "Thou hast spoken it in my hearing, and in the hearing of all this company." He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God's dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (Job 33:9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis - in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (Job 33:10, Job 33:11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, Job 14:16, Job 14:17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, Job 13:24; Job 19:11. "He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;" this he had said, Job 13:27. He marketh all my paths; so he had said, Job 13:27.
II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it (Job 33:12): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, "In this, in saying this, thou art not just." 1. "Thou dost not deal justly with God." To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. "Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear." Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we ar not kind, so on the other hand we must not draw men's characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job's consideration, to convince him that he had said amiss: - (1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. "Now," said Elihu, "do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption." Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us (Job 33:13): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here (Job 33:14), but still there are secret things, which belong not to us, which it is not for us to pry into.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Julian of EclanumAD 455
EXPOSITION ON BOOK OF JOB 33.8-10
This is what holy Job had said above, “Do you want me to reap the iniquities of my youth?” Therefore, [Elihu] refutes this as a blasphemy, that is, the fact that holy Job had believed that no fault could be found in him; he was blameless in his mature age but was punished severely for the errors committed in his youth.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 33:9 presents Elihu's precise quotation of Job's unwavering assertion of moral blamelessness in the face of his inexplicable suffering. Elihu reiterates Job's claim, "I am clean without transgression, I [am] innocent; neither [is there] iniquity in me," thereby setting the stage for his unique theological argument. Elihu contends that Job's self-justification has become presumptuous, and that suffering, while not always punitive for specific sins, can serve a divine, redemptive, and revelatory purpose, often aimed at preventing greater transgression or drawing one closer to God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey Job's emphatic assertion of blamelessness. Repetition and Synonymy are prominent, as the terms "clean," "without transgression," "innocent," and "iniquity" all converge to emphasize Job's singular point: his comprehensive blamelessness. This cumulative effect creates a powerful, emphatic declaration that leaves no room for ambiguity from Job's perspective. Assertion is the primary rhetorical mode, as Job's statement is presented as an undeniable fact from his point of view, rather than a question or a plea. Elihu's use of Quotation is also a key device, as he precisely reiterates Job's words, not to affirm them, but to set the stage for his subsequent critique. This act of quoting serves as a subtle Foreshadowing of Elihu's argument that Job's self-justification has become excessive, bordering on a challenge to God's righteousness and wisdom. The starkness of Job's claim, particularly in light of the reader's prior knowledge from the prologue in Job 1 that Job's suffering is not due to his sin, creates a profound Dramatic Irony, highlighting the gap between Job's understanding and the divine reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:9, through Elihu's quotation of Job, brings to the forefront the profound theological tension between human experience of suffering and the perceived justice of God. Job's unwavering assertion of innocence challenges the simplistic retribution theology prevalent in his day, forcing a deeper exploration of divine sovereignty, the nature of righteousness, and the multifaceted purposes of suffering. While Job is indeed correct in his claim of not having committed specific sins to warrant his unique suffering, his relentless self-justification, as Elihu will argue, risks eclipsing God's ultimate wisdom and authority. The verse thus serves as a critical pivot point, moving the dialogue beyond a mere debate about sin and punishment to a more complex theological inquiry into God's ways, preparing the reader for a divine revelation that transcends human understanding and demands humble submission rather than intellectual explanation.
REFLECTION AND APPLICATION
Job 33:9, though spoken by Elihu to critique Job, offers profound lessons for contemporary believers grappling with suffering and the nature of righteousness. While Job's integrity is commendable, his relentless self-vindication highlights a common human tendency to justify ourselves, especially when we feel unjustly afflicted or misunderstood. This verse prompts us to humbly examine our own hearts: are we quick to declare our blamelessness and demand answers from God, or do we recognize our universal need for grace and mercy? It encourages a posture of trust in God's ultimate wisdom and justice, even when our circumstances defy our understanding and our prayers seem unanswered. True spiritual maturity involves moving beyond a transactional view of faith (where good deeds guarantee blessings and bad deeds guarantee punishment) to embrace God's sovereign purposes, which may include suffering for growth, refinement, or even for His glory, as seen in the life of Christ. Our ultimate righteousness is not found in our own works or assertions of innocence, but in the imputed righteousness of Christ, which alone can stand before a holy God.
Questions for Reflection
FAQ
Why does Elihu quote Job's words instead of just stating his own opinion?
Answer: Elihu quotes Job's exact words in Job 33:9 to establish the precise point of contention he intends to address. By directly reiterating Job's strong assertion of innocence, Elihu demonstrates that he has listened carefully to Job's arguments and understands the core of his complaint. This rhetorical strategy serves several purposes: it validates that Elihu is engaging with Job's actual claims, rather than misrepresenting them; it highlights the perceived extremism of Job's self-justification from Elihu's perspective, setting up his critique; and it sets the stage for Elihu's corrective theology. He isn't merely offering a different opinion; he's quoting Job to then offer a counter-argument, aiming to show Job where he believes his perspective has become flawed or even presumptuous in the face of God's sovereignty. Elihu believes Job has focused too much on his own righteousness, potentially bordering on self-righteousness, and has not adequately acknowledged God's wisdom and justice, a theme he develops throughout Job 33 and subsequent chapters.
Did Job truly believe he was without sin, or was he making a different point?
Answer: Job was not claiming absolute sinlessness in a general sense, as if he were perfect before God. The Book of Job, and indeed the entire biblical narrative, acknowledges universal human sinfulness (e.g., Romans 3:23). Rather, Job was vehemently denying that his immense and inexplicable suffering was a direct consequence of any specific, unconfessed, or grievous sin on his part. He was asserting his integrity and blamelessness concerning the cause of his affliction, challenging the simplistic retribution theology of his friends. He believed he had lived righteously according to the covenant and moral law, and therefore, his suffering seemed unjust and unwarranted. His point was not to claim perfection, but to demand a fair hearing from God, convinced that no specific transgression warranted the magnitude of his pain, as he states in Job 23:10.
CHRIST-CENTERED FULFILLMENT
While Job 33:9 highlights Job's desperate, yet ultimately insufficient, attempts at self-justification, it profoundly foreshadows the ultimate and perfect "cleanliness without transgression" found only in Jesus Christ. Job, in his agony, could only assert his own perceived blamelessness, a limited human righteousness. However, the New Testament reveals Jesus as the Lamb of God who takes away the sin of the world, the one truly "clean without transgression" and "innocent" in every conceivable sense. He alone lived a life of perfect obedience, without sin, and therefore, His suffering on the cross was not for His own iniquity but for ours. Through His atoning sacrifice, believers are declared righteous, not by their own merits or assertions of innocence, but by God's grace through faith in Him. Our "cleanliness" and "innocence" are not inherent but are divinely imputed to us, as we are clothed in His righteousness. Thus, Job's cry for vindication finds its ultimate answer not in his own defense, but in the perfect, vicarious righteousness of Christ, who truly bore no iniquity and yet suffered for all, providing the only means for humanity to stand truly clean and innocent before a holy God.