Verse-by-Verse Bible Commentary
Job 33:10

Bridgeway Bible Commentary

Elihu accuses Job (33:1-33)

Turning now to Job, Elihu gives the assurance that he speaks with sincerity and with respect for the God who created him (33:1-4). He also speaks as one who is on a level of equality with Job (5-7).
To begin with Elihu recalls Job’s claim to be innocent and Job’s accusation that God has treated him as if he were guilty (8-11). Elihu is shocked that a person could make such an accusation against God, and boldly rebukes Job (12-13). He suggests that if Job were quiet for a while, he might hear God speaking to him, possibly through a dream or vision. God will then show him his pride so that he might repent of it and be saved from destruction (14-18).
Elihu then repeats, and in some ways expands, what the other three have already said. He starts by asserting that God punishes the sinner with disease and suffering (19-21). Then, when the person is almost dead, God sends a messenger to show him his sin and lead him to repentance (22-23. Perhaps Elihu sees himself as this messenger). The person is then saved from death, his body is healed and good health returns (24-25). He rejoices in fellowship with God again, and confesses to all that though he was justly punished for his sin, God has mercifully saved him (26-28).
After giving an added warning not to ignore God’s patience and mercy, Elihu challenges Job to deny the truth of his argument. If Job has nothing to say, let him listen to Elihu further (29-33).

Coffman's Commentaries on the Bible

ELIHU'S FALSE INTERPRETATION OF JOB'S COMPLAINT

"Surely thou hast spoken in my hearing, And I have heard the voice of thy words, saying, I am clean, without transgression; I am innocent, neither is there iniquity in me. Behold, he findeth occasions against me, He counteth me for his enemy; He putteth my feet in the stocks, He marketh all my paths. Behold, I will answer thee, in this thou art not just; For God is greater than man."

"In this, Elihu had not grasped the essential point, as Job had expressed it; therefore it was easy for him to give his answer, `Job, you are wrong' (Job 33:12)."Tyndale Old Testament Commentary, op. cit., p. 249.

"Thou art not just, for God is greater than man" Several versions (the New English Bible, the Easy-to-Read Version, the Good News Bible, etc.) render Elihu's words here as, "Job, you are wrong." It should be noted that the mere fact of God's being greater than man does not necessarily prove that any man is either right or wrong. This reminds us of many other things Elihu said.

Barnes' Notes on the Whole Bible

Behold, he findeth occasions against me - That is, God. This is not exactly the language of Job, though much that he had said had seemed to imply this. The idea is, that God sought opportunity to oppose him; that he was desirous to find in him some ground or reason for punishing him; that he wished to be hostile to him, and was narrowly on the watch to find an opportunity which would justify his bringing calamity upon him. The word rendered “occasions” - תנואה t^enû'âh, is from נוא nû', in the Hiphil, הניא hāniy' - to refuse, decline; to hinder, restrain, Numbers 30:6, Numbers 30:9,Numbers 30:12; and hence, the noun means, a holding back, a withdrawal, an alienation; and hence, the idea is, that God sought to be alienated from Job. The Vulgate renders it, “He seeks complaints (querales) against me.” The Septuagint, μέμψιν mempsin - accusation. Umbreit, Feindshaft, enmity. So Gesenius and Noyes. “He counteth me for his enemy.” This is language which Job had used; see Job 19:11.

Smith's Bible Commentary

Chapter 33

Wherefore, Job, [he said,] I pray thee, now hear my speech, hearken to all my words. Behold, I've opened my mouth, my tongue has spoken in my mouth. My words shall be of uprightness of my heart: and my lips shall utter knowledge clearly. The Spirit of God hath made me, and the breath of the Almighty has given me life. If you can answer me, set your words in order before me, stand up. Behold, I am according to your wish in God's stead ( Job 33:1-6 ):

Oh, my, he's going now a little far. Job was saying earlier, "Oh, that there was someone between us, you know, that could lay his hand on." Now, "I'm what you wished for. I am standing here in God's stead." Elihu, you're getting carried away. So I depart from him at this point.

I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. Surely you have spoken in my hearing, I've heard the voice of your words, saying ( Job 33:6-8 ),

And now he's quoting Job. I've heard you say,

I am clean without transgression, I am innocent; neither is there any iniquity in me ( Job 33:9 ).

And he heard Job saying concerning God:

Behold, he find occasions against me, he counts me for his enemy; He puts my feet in the stocks, he marks all my paths. Behold, in this, Job, you are not just: I will answer thee, that God is greater than man. Why do you strive against him? for he gives not account of any of his matters ( Job 33:10-13 ).

"God doesn't owe you any apologies, God doesn't owe you any explanations." Paul said concerning God that He is as a potter and we are as the clay, and what right has the clay to say to the potter, "Why have You made me like this? Why did You put that wrinkle in me?" I have no right to challenge God. As a lump of clay, the Potter has sovereignty over my life. He can make of me whatever He wants to make of me. He can do with me whatever He wants to do with me. He can make me a vessel of honor, a vessel of dishonor. He can make me a drinking cup or a garbage pail. He has absolute power over my life. And He doesn't owe me explanations, though I'm oftentimes demanding explanations from Him. "God, what did You do this for? Lord, why did You allow that to happen?" I'm demanding that God give me an explanation. "God, give me a reason." He really doesn't owe me any explanations. He can do whatever He wants without having to explain to me.

Now we sing, "Farther along we'll know all about it. Farther along we'll understand why. Cheer up, my brother, live in the sunshine. We'll understand it all, by and by. And we'll talk it over in the by and by. We'll talk it over, my Lord and I. I'll ask the reasons, He'll tell me why when we talk it over in the by and by." Do you think I'm going to sit down in heaven and say, "Now, Lord, do you remember back in 1980, that weird thing that happened, now why did You do that, Lord?" No way! When I get there, I'm going to be so glad just to be there and so excited to get it on with whatever God's got in store, I'm not going to be challenging God or asking God for the reasons why things happened to me here on the earth. At that point, I can care less. Just glad to be there and to enter into the excitement and the thrills and the joys of His eternal kingdom. So there are some people that may want to get to heaven and sit down and get all the explanations for life and all. Not me, I have no desire to waste my time in heaven with that kind of stuff. Just glad to be out of this mess and all of it. Just with the Lord and there in His presence and in His kingdom.

So he declares,

For God has spoken once, yes twice, yet man did not perceive it. In a dream, and in a vision of the night, when deep sleep falls upon men, in slumberings on the bed; Then he opens the ears of men, and seals their instructions, That he may withdraw man from his purpose, and hide pride from man. He keeps back his soul from the pit, and his life from perishing by the sword ( Job 33:14-18 ).

Now God speaks. Once He speaks, twice. How does God speak? He speaks sometimes through dreams. He speaks sometimes through visions. God can speak in various ways to people. I think, though, that our hearts need to be open to hear the voice of God. I believe that God is speaking and does speak quite often and we just don't understand that it is God speaking. We don't understand His voice. We're looking for some echo chamber type of voice. "Charles..." Oh God! You know, just expecting things to just reverberate. But God speaks in such beautiful, natural ways that we're not always aware that it is God speaking. God can speak to us through dreams. He can speak to us through visions. He can speak to us through angels. He can speak to us through His Word. He can speak to us through a friend. God can speak to us in many different ways, and you can't really limit the ways by which God speaks to a man.

Elijah said there was a fire; God wasn't in a fire. There was a horrible wind; God wasn't in the wind. There was an earthquake; God wasn't in the earthquake. And then there came a still small voice and God was in the still small voice ( 1 Kings 19:11-13 ). Now that was that particular experience, but God can speak and did speak to Moses through the fire. God spoke to the jailer through an earthquake. God can speak in different ways. The fact is, God is speaking. Am I listening? Am I tuned in?

Would you believe me if I told you that in this room tonight there are all kinds of pictures and all kinds of voices? There is beautiful symphonic music in this room right now. And there's hard rock. And there's all kinds of sounds in this room right now. Now if you had a little radio and you would tune it, you could pick up all of the music that's floating through the air. Just by turning your tuner. Tuning in. You could see all of the pictures that are floating through the air. Hear the voices. But you've got to be tuned into them. Even so, God is speaking, but we're not always tuned in to the voice of God. It takes really, I think, a definite act of our own will of saying, "Lord, speak to me. Show me." And then waiting to allow God to speak to us. Listening to what the Lord might have to say. And I think that our mistake is that we're not asking God direct questions, and thus we're not getting direct answers. We're not listening enough to hear God speak to us. God has spoken once; God has spoken twice. He speaks in visions. He opens ears. He turns us from our purposes in order that He might keep us back from the pit.

He is chastened also with pain upon his bed [that is, man], and the multitude of his bones with strong pain: So that his life abhors bread, and his soul dainty meat. His flesh is consumed away, that it cannot be seen; and his bones that they were not, they stick out ( Job 33:19-21 ).

So he's sort of describing Job's condition. "Man, you know, you're in pain, and your bones are sticking out, and your health is taken away, and all. God is trying to speak to you, Job."

If there be a messenger with him, an interpreter, one among a thousand, to show man his uprightness; Then he is gracious unto him, and he says, Deliver him from going down to the pit: I have found a ransom. His flesh shall be fresher than a child's: he shall return to the days of his youth: He shall pray unto God, and he will be favorable unto him: and he shall see his face with joy: and he'll render unto man his righteousness. He looks upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; He will deliver his soul ( Job 33:23-28 )

"If you'll confess," he is saying,

He'll deliver your soul from the pit, and your life shall see the light. Lo, these things God works oftentimes with man, To bring back his soul from the pit, to be enlightened with the light of the living. Mark well, O Job, hearken unto me: hold thy peace, and I'm going to speak. And if you have anything to say, then answer: speak, for I desire to justify thee. If not, then listen to me: hold your peace, and I am going to teach you wisdom ( Job 33:28-33 ).

So this young kid's telling Job, "If you've got anything to say, say it, but if not, then just let me talk on, because I'm going to teach you a few things here." Now, what he is saying is basically pretty sound, and that is that God oftentimes uses chastisement to turn us away from the pit. You know, as a child of God, you're in a very good position, because God's not going to let you get away with evil. Now everyone around you may get away with it, that's because they are not children of God. But because He's your Father, and He's watching over you, He's not going to let you get by with perversity, with crookedness. And God uses chastisement to keep His children out of the pit. God'll stop you. He'll allow you to be caught up with. "My son, despise not the chastening of the Lord. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth" ( Hebrews 12:5-6 ). And if you are not chastened, then you're like a bastard; you're not really His son.

If you can do evil and get by with it, then I would very worried. If you can cheat and get by with it, then you have cause to really be worried. But if you're a child of God, He's not going to let you get by. You're going to get caught up with. That's because He's trying to save you from the snare, from the pit. "

Dr. Constable's Expository Notes

Elihu’s first response to Job ch. 33

This whole speech is an attempt to explain to Job why God was not responding to him. Elihu was very wordy, which he admitted in Job 32:18. In summary, he told Job that God was not silent, as Job had charged, but that He was speaking through dreams and sickness to Job. Rather than using suffering to punish Job for his sins, God was using it to prevent him from dying. Elihu said God was being merciful to Job. The three counselors had said the purpose of suffering was punitive. Job’s wife, before them, had said Job was suffering because God was unfair. Now Elihu offered a third solution: God was trying to teach Job something. He said the purpose of suffering is pedagogical, educational.

Job 33:1-7 record Elihu’s request that Job hear him out. "Yourselves" in Job 33:5 should read "yourself." Elihu next summarized what Job had said (Job 33:8-13). He explained that God spoke in dreams and visions (Job 33:14-18) and through pain (Job 33:19-28). Job had had dreams (Job 7:14) that, Elihu suggested, should keep Job from improper actions and attitudes, specifically, pride that would be sinful and would lead to his death (Job 33:17). In sickness and pain God brings people closer to death. This leads them to evaluate their lives and, if they respond properly, to grow in their relationship with Him.

"God whispers to us in our pleasure, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world." [Note: C. S. Lewis, The Problem of Pain, p. 81.]

The angels are God’s agents in bringing both sickness and restoration to people (Job 33:23; cf. Job 5:1; Job 9:33). The "ransom" (Job 33:24) probably refers to the sick person’s repentance. Seeing the light (Job 33:28) means being kept alive. Job 33:29-33 summarize Elihu’s argument.

"Unfortunately like so many well-meaning messengers of grace, Elihu was so fully convinced of his good intentions toward Job that he became insufferably overbearing." [Note: Smick, "Job," p. 1007.]

"Elihu did, however, perceive the significance of the all-important principle of God’s free grace, which the others had slighted." [Note: Kline, p. 483.]

Elihu’s views contrasted with those of the three friends as follows.

Who was correct? Other Scriptures indicate that God uses suffering both to punish sinners and to produce spiritual growth. In some cases, He may have one purpose in view, and in other cases, another. On the other hand, both Elihu and the three friends were wrong in some of what they said. Job was not a great sinner, and God sometimes intervenes personally and directly in human experience.

Gill's Exposition of the Whole Bible

Behold, he findeth occasions against me,.... That is, sought in order to find them; so Job in some places suggests, that God inquired after his sins, and sought diligently after them, that he might have something to bring against him; and because he could not find great sins, gross enormities, he sought after lesser sins; so some render the word, "staggerings", "totterings" h; frailties, failings, and infirmities; and because he could find none of late of a very heinous nature, he went back as far as the sins of his youth; see

Job 10:6; and this in order to pick a quarrel with him; and so Mr. Broughton renders the words, "lo, he picketh quarrels against me"; or that he might have just reason to depart from him, or to break from him, or to break off friendship with him, or to break him to pieces in his estate, family, and health; all which senses some observe the words will bear: but it would be needless for God to seek in order to find occasions against men; there is enough ready at hand, the sins that are about them; and to represent the Lord as dealing thus with good men is to represent him as acting contrary to the declarations and methods of his grace; yea, as doing what wicked men do to good men, as the enemies of David, Daniel, and Jeremiah, did to them; nay, even as Satan himself does, who goes about and seeks for, and picks up accusations against the saints; this must be owned to be a very irreverent and unbecoming expression of Job's, and for which he deserved to be sharply rebuked, as well as for some following ones, and for which he afterwards was thoroughly humbled:

he counteth me for his enemy; this he had often said, but very wrongly; Job 10:6- :, and

Job 10:6- :, and

Job 10:6- :.

h תנואות "vacillationes", Cocceius; "aut mutationes", Michaelis.

Henry's Complete Commentary on the Bible

      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; 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; 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; Job 13:27. He marketh all my paths; so he had said, Job 13:27; 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; 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; 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; Job 33:14), but still there are secret things, which belong not to us, which it is not for us to pry into.