13. This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" ([Jr 9:23], the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God ([Job 32:8]; , ).
14. I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.
15. Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke ([Job 18:3], ).
they left off--Words were taken from them.
17. my part--for my part.
opinion--knowledge.
18. "I am full of words," whereas the friends have not a word more to say.
the spirit--([Job 32:8]; ; [Jr 20:9]; [Ac 18:5]).
19. belly--bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends ([Mt 9:7]).
20. refreshed--literally, "that there may be air to me" ([1Sa 16:23]).
21. "May I never accept," &c. Elihu alludes to Job's words ([Job 13:8], ), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. ([Pr 24:23]).
22. take me away--as a punishment ([Psa 102:24]).
Chapter 33
Job 33:1-33. Address to Job, as (Job 32:1-22) TO THE Friends
2. mouth--rather, "palate," whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good ([Job 6:30]; ).
hath spoken--rather, "proceeds to speak."
3. I will speak according to my inward conviction.
clearly--rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.
4. The Spirit of God hath made me--as He did thee: latter clause of [Job 33:6] ([Ge 2:7]). Therefore thou needest not fear me, as thou wouldest God ([Job 33:7]; [Job 9:34]). On the other hand, "the breath of the Almighty hath inspired me" (as [Job 32:8]); not as English Version, "given me life"; therefore "I am according to thy wish ([Job 9:32], ) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a type of Jesus Christ ([Job 33:23-26]).
5. Images from a court of justice.
stand up--alluding to Job's words ([Job 30:20]).
6. (See on [Job 33:4]; [Job 31:35]; , [20, 21]).
formed--Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [Umbreit]. Hebrew, "cut off," as the portion taken from the clay to form it [Maurer].
7. hand--alluding to Job's words ([Job 13:21]).
8. thy words--([Job 10:7]; ; , ; , ; ). In [Job 9:30]; , Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is therefore needed to bring them to feel that sin in them deserves even worse than they suffer and that God does them no injustice. Then at last humbled under God they find, affliction is for their real good, and so at last it is taken away either here, or at least at death. To teach this is Elihu's mission.
9. clean--spotless.
10. occasions--for hostility; literally, "enmities" ([Job 13:24]; ; ; ).
11. ([Job 13:27]).
marketh--narrowly watches ([Job 14:16]; ; ).
12. in this--view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.
13. ([Is 45:9]).
his matters--ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.
14. Translate, "Yet, man regardeth it not"; or rather, as Umbreit, "Yea, twice (He repeats the warning)--if man gives no heed" to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it; God therefore must try what affliction will effect ([Joh 15:2]; [Psa 62:11]; [Is 28:10], ).
15. slumberings--light is opposed to "deep sleep." Elihu has in view Eliphaz ([Job 4:13]), and also Job himself ([Job 7:14]). "Dreams" in sleep, and "visions" of actual apparitions, were among the ways whereby God then spake to man ([Ge 20:3]).
16. Literally, "sealeth (their ears) to Himself by warnings," that is, with the sureness and secrecy of a seal He reveals His warnings [Umbreit]. To seal up securely ([Job 37:7]).
17. purpose--Margin, "work." So [Job 36:9]. So "business" in a bad sense ([1Sa 20:19]). Elihu alludes to Job's words ([Job 17:11]). "Pride," an open "pit" ([Job 33:18]) which God hides or covers up, lest man should fall into it. Even the godly need to learn the lesson which trials teach, to "humble themselves under the mighty hand of God."
18. his soul--his life.
the pit--the grave; a symbol of hell.
perishing by the sword--that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.
19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary ([Job 36:10]); for the good of the godly.
multitude--so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones"; the never-resting fever in his bones ([Psa 38:3]) [Umbreit].
20. life--that is, the appetite, which ordinarily sustains "life" ([Job 38:39]; [Psa 107:18]; [Ec 12:5]). The taking away of desire for food by sickness symbolizes the removal by affliction of lust, for things which foster the spiritual fever of pride.
soul--desire.
21. His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.
stick out--literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.