Job 33:12

Job 33:12 Behold, [in] this thou art not just: I will answer thee, that God is greater than man.

Ver. 12. Behold, in this thou art not just] In this thy expostulation with God, as if he had dealt unjustly with thee (think the same of thy postulation, or unreasonable request, that God should give thee a reason why he so grievously afflicteth thee, Job 33:13), thou art nothing less than what thou holdest thyself to be, viz. just, pure, innocent. Sorex suo perit indicio, the mole betrays himself by casting up the mould; and so dost thou, good Job, by throwing forth words without wisdom, as God himself will once tell thee, Job 38:2. Canst thou be just, whose words are thus unjust? Never think of it. Thus Elihu is as nimble with Job (but far more ingenuous) as that Jesuit was with Drusius; whom when he had called heretic, and Drusius in his own defence alleged that heresy must be in fundamentis fidei; the fundamentals of the faith, the Jesuit replied, that even that assertion of his was heresy.

I will answer thee, that God is greater than man] Longe superat frivolum hominem, say the Tigurines, is far above sorry man; the distance and disproportion is infinite. But how is this an answer to Job’s justifying himself, and complaining of God as overly rigid? God’s greatness here is not to be understood to be his power only (which yet should overawe us when ready to rise up against him), but also of his truth, wisdom, justice, goodness, &c., all of which Job, by his complaints, seemed to question and quarrel with; and is therefore fitly minded of this attribute of Almighty God, who is "glorious in holiness, fearful in praises, doing wonders," Exo 15:11. Great he is, without quantity; good, without quality; everlasting, without time; omnipresent, without place; containing all things, without extent. He is not only great, Psa 77:13, but greater, as here; greatest, Psa 95:3; greatness itself, Psa 145:3. So he is not only good, Psa 106:1, but better, Psa 108:9; best of all, Php 1:23; goodness itself, Mat 19:17. The least glimpse of this knowledge is worth all the gleams of human wisdom. And albeit this is a truth commonly known and acknowledged, yet very few are affected with it aright, as appears by their cross carriages toward this great God, and persumptuous misdemeanors, as if he were such another as themselves, Psa 50:21. Certainly, if we were thoroughly persuaded of God’s infinite greatness, so as it is set forth, Deu 10:17 and elsewhere, we would much more fear to offend him and care to please him than we do. The truth is, all the exorbitances in men’s lives proceed from the weakness of this spring; and were they but well assured that God is Almighty they would walk before him, and be upright, Gen 17:1. But to this none can attain but by the help of supernatural grace.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_33:12-13

God is greater than man.

Why dost thou strive with Him?

Mans contentions, with God

The mysterious meeting place of the Divine and human wills. Unknown by us and undiscoverable. Both wills are operative, and can only be reconciled by filial acquiescence. Man has two prerogatives to choose, and to complain. Our complainings rebuked.

I. The nature of mans contentions with God.

1. Man complains of his lot. The inevitable taken stoically. The inevitable kicked against. The Israelites murmured in the desert. A crook in every lot.

2. Men strive against the commandments of God. God speaks not only by circumstances, but by His Word. Yet men complain. Another law within them. The commandments are not adapted to human life. Religion too theoretical. Not fitted for tried and tempted man. In business, the shop window lies when man admires the truth. A low moral tone induced in society. Slippery ways fashionable. Gods law politely bowed out of the house and the world, and sometimes the Church.

3. Men contend with the promises of God. Too good to be true. Afraid to appropriate them. Men dare not believe.

II. The folly of resisting God and the consequent wisdom of yielding to him.

1. Such strivings do not advance our best spiritual interests. They do not make us happy. Fret and fume hinder growth. Quietness necessary. The tree strikes root where it is.

2. Such contentions impeach the wisdom of God. Religion is practical. God made man. He knows what is in man. His Son became man. Religious men have been practical men.

3. The success of such contentions would be fatal to us. Such strife not directed against power of God. He could crush us. We have liberty of moral action; but prophecy and revelation to warn us. Our joy and duty to fall into the hands of God. In all thy ways, etc. Trust in the Lord with all thine heart, and lean not to thine own understanding. God is greater than man. In wisdom, goodness, and love. This greatness is communicated to those who trust in Him. (Samuel Pearson, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 33:12. Behold, in this — Hebrew, הן זאת, hen zoth, Behold this; that is, attend to this; mark what I say to thee; thou art not just — Or justified. This thy complaining language cannot be excused. Though I do not accuse thee, as thy friends have done, of other sins, yet in this thou art blameable, and I must reprehend thee for it, by reminding thee, that God is greater than man — Not only in majesty and power, which thou acknowledgest, but also in justice, wisdom, and goodness; and, therefore, he ought to be treated by thee with greater reverence; and thou actest very foolishly and presumptuously in contending with him, and censuring his judgments. Thou forgettest thy distance from him, and castest off that veneration and awe which thou oughtest constantly to maintain toward thy sovereign Lord. Elihu’s argument is, “Notwithstanding all thy pretensions to purity and innocence, thou art far from perfection; there is human frailty enough in thee, and all mankind, to justify the dealings of God with thee or them, however severe they are; give him therefore the glory: acknowledge the justice of his proceedings.” This, in Scripture phrase, is giving God the glory.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Second division — GOD’S THREE MODES OF AFFECTIONATE VISITATION OF MEN FURNISH A SUFFICIENT REPLICATION TO JOB’S FIRST CHARGE OF DIVINE INDIFFERENCE, Job_33:12-28.

a. FIRST MODE OF VISITATION IS BY THE VOICE OF CONSCIENCE IN DREAMS, Job_33:12-18. Postulate: God is greater than mortal man, (enosh,) and must do right because he is great, 12, 13. This infinite superiority of God is displayed in his visitations to men in dreams. These God makes, in order that, coming close to the soul, he may awaken a consciousness of guilt, withdraw man from the commission of sin, and save him from utter destruction, Job_33:14-18.

12. God… greater than man — Infinite in knowledge, God fathoms the depths of the heart, and takes cognizance of evil and of transgressions that man dreams not of. “Suffering serves to bring sin to the surface, to drive it forth, that we may know it, repent, and conquer.” — Ebrard. Sin developes a moral phenomenon — even this, that it is the ground and occasion of divine and affectionate visitation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. In this thou art not just] Thou hast laid charges against God's dealings, but thou hast not been able to justify those charges; and were there nothing else against thee, these irreverent speeches are so many proofs that thou art not clear in the sight of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) Behold, in this thou art not just.—But had not Job said the same thing? (Job_9:2, &c., Job_9:14, &c.); and is it possible to conceive that any one could think otherwise, more especially as Elihu used the word which specially means man in his frailty?

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. The verse probably reads,

Behold in this thou art not in the right, I will answer thee,

For God is greater than man.

The words I will answer thee are equivalent to, “Behold, my answer is, in this thou art not right,” &c. The answer to Job’s charges which Elihu contents himself with giving meantime is simply: “in this thou art not in the right, for God is greater than man.” Elihu, as he does often, e.g. ch. Job_24:10, Job_36:3-5; Job_36:24-25, falls back on man’s necessary thoughts of God. Job’s charges are incompatible with just conceptions of God. The three friends had argued in the same way, though they hardly gave the idea the same important place that Elihu does; comp. ch. Job_8:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Behold, in this thou art not just,.... Here begins Elihu's answer, who does not deny that Job was a just man, both before God in an evangelic sense, and before men in a moral sense; he did not go about to detract from Job's general character, as a man that lived soberly, righteously, and godly in the world; but in this he was not just, nor is it to be justified, with respect to this thing, he could not acquit him of doing what was wrong; namely, insisting so much on his own innocence, and tacking therewith such unbecoming and undue reflections on the dealings of God with him; he did not give to God his due, he did not do him justice in representing him in this light; he did not say nor do the right thing, so Mr. Broughton translates the words,

"lo, here thou art not in the right;''

see Job 32:2;

I will answer thee; or "I must tell thee"; as the same writer renders the words, being able to make it clear and plain:

that God is greater than man: than any man, than the greatest of men, most famous for power, wisdom, or justice; he is not only greater in his power, faithfulness, goodness, grace, and mercy, but in his holiness and righteousness, wisdom and knowledge; and therefore can never do either an unjust thing, or an unwise one; and for man, who is both sinful and ignorant, even the best in comparison of him, to arraign him at his bar, is very arrogant and presumptuous; since he knows best what to do, and what are his reasons for so doing, and is righteous in all his ways, and holy in all his works.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Behold, in this thou art not just - In this view of God, and in these reflections on his character and government. Such language in regard to the Deity cannot be vindicated; such views cannot be right. It cannot be that he wishes to be the foe of man; that he watches with a jealous eye every movement with a view to find something that will justify him in bringing heavy calamities upon his creatures, or that he sets himself as a spy upon the way in which man goes, in order to find out something that shall make it proper for him to treat him as an enemy. It cannot be denied that Job had indulged in language making substantially such representations of God, and that he had thus given occasion for the reproof of Elihu. It can as little be denied that such thoughts frequently pass through the minds of the afflicted, though they do not express them in words, nor is it less doubtful that they should be at once banished from the soul. They cannot be true. It cannot be that God thus regards and treats his crea tures; that he wishes to find “occasion” in them to make it proper for him to bring calamity upon them, or that he desires to regard them as his foes.

I will answer thee - That is, I will show that this view is unjust.” This he does in the subsequent verses by stating what he supposes to be the real design of afflictions, and by showing that God in these trials had a good and benevolent object.

That - - כי kı̂y. Rather, “because,” or “for.” The object is not to show that God was greater than man - for that could not be a matter of information, but to show that because he was far above man he had great and elevated objects in his dealings with him, and man should submit to him without a complaint.

God is greater than man - The meaning of this is, that man should suppose that God has good reasons for all that he does, and that he might not be qualified to understand the reason of his doings. He should therefore acquiesce in his arrangements, and not call in question the equity of the divine dealings. In all our trials it is well to remember that God is greater than we are. He knows what is best; and though we may not be able to see the reason of his doings, yet it becomes us to acquiesce in his superior wisdom.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Man: so that he is not obliged to explain his reasons. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I do not accuse thee of hypocrisy, nor rip up the former errors of thy life; but in this thou art unjust and much to blame, that thou boastest so much of thine own integrity, and chargest God with rigorous dealing, and callest him to an account before thy tribunal, and offerest to dispute the matter with him.

That God is greater than man; not only in power and majesty, which thou acknowledgest, but also in justice, and wisdom, and goodness; and therefore thou dost very foolishly, and presumptuously, and wickedly in contending with him, and censuring his judgments: thou forgettest thy distance from him, and castest off that awe and reverence which thou shouldst constantly maintain towards thy sovereign Lord.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Behold, in this thou art not just. It would certainly not have been a just charge to make against God, that he counted Job as an enemy; and, so far as Job"s statements go, it must be admitted that he had laid himself open to Elihu"s rebuke. But it is no logical "answer" to Job"s charge to say, in reply to it, I will answer thee, that God is greater than man. Might does not constitute right, and it is a poor way of justifying God to urge that he is all-powerful, and may do what he likes. So Cambyses was justified in his worst acts by the royal judges (Herod., 3:31); and so in an absolute monarchy it is always possible to justify the extremest acts of tyranny. Certainly God cannot act unjustly; but this is not because his doing a thing makes it right, but because his justice, is a law to his will, and he never wills to do anything that he has not previously seen to be just (see Cudworth"s "Immutable Morality," which deserves the careful study, not alone of moralists, but also of theologians).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Not just - Thou art in the wrong. Greater - Not only in power and majesty, but also in justice, and wisdom, and goodness, and therefore thou dost foolishly, in censuring his judgments, thou castest off that awe and reverence which thou shouldest constantly maintain towards thy sovereign Lord.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Of the True Relation of Sinful Man Toward God

v. 12. Behold, in this thou art not just, Job was not right in making such statements. I will answer thee that God is greater than man, God, being highly exalted over mortal man, deems it below His dignity to defend Himself against attacks combined with self-glorification.

v. 13. Why dost thou strive against Him, with such murmurings and contentions as Elihu had heard? For He giveth not account of any of His matters, He is not compelled to give an account of His judgments and actions to His creatures, and He also refuses to do so.

v. 14. For God speaketh once, yea, twice; God, on His part, is obliged to repeat His words time and again; yet man perceiveth it not. In many ways and by many means God tries to make His will known to mortals, but they pay no attention to Him. Some of these means are now enumerated.

v. 15. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed, through all of which the Lord tries to communicate with men,

v. 16. then He openeth the ears of men, uncovering, unlocking them that His Word might find entrance, and sealeth their instruction, literally, "and upon warnings to them He presses the seal," impressing it upon their mind that they should heed the various experiences of life through which He admonishes them for their own good,

v. 17. that He may withdraw man from his purpose, from transgression and evildoing, and hide pride from man, so that he does not see it and therefore has no desire to indulge in self-glorification.

v. 18. He keepeth back his soul from the pit, preserving men from death in their sins, and his life from perishing by the sword, by any weapon which brings destruction. That is one way in which God warns men for their own benefit.

v. 19. He is chastened also with pain upon his bed, which is also a form of warning on the part of God, and the multitude of his bones with strong pain, literally, "with strife in his bones continually," the disease with which he suffers being of a kind to affect all his strength and powers,

v. 20. so that his life abhorreth bread, the very thought of food excites loathing in him, and his soul dainty meat, the most appetizing dishes only fill him with disgust.

v. 21. His flesh is consumed away that it cannot be seen, shrinking into nothingness on his bones; and his bones that were not seen stick out, he becomes a mere shadow of his former self.

v. 22. Yea, his soul draweth near unto the grave and his life to the destroyers, the angels of death, who lead men to the realms of death.

v. 23. If there be a messenger, an angel, with him, an interpreter, a mediator in his behalf, one among a thousand, belonging to the innumerable host of angels, the ministers of men by God’s command, to show unto man his uprightness, to point out his duty to him:

v. 24. then He is gracious unto him, God Himself has mercy on the poor mortal, and saith, namely, to the angel fulfilling His will, Deliver him from going down to the pit; I have found a ransom, an atonement, a price paid for deliverance. Note that the application may well be made at this point to the atonement of Jesus Christ, by which man has been delivered from death and everlasting destruction.

v. 25. His flesh shall be fresher than a child’s, in consequence of his being delivered from his disease after his conversion; he shall return to the days of his youth, his flesh swelling, filling out, with the vigor of youth;

v. 26. he shall pray unto God, and He will be favorable unto him, accepting the repentant sinner graciously; and he shall see His face with joy, beholding the face of God with rejoicing; for He will render unto man his righteousness, this being restored to him as a free gift by God.

v. 27. He looketh upon men, the redeemed and justified sinner chants a psalm of thanksgiving to his fellow-mortals; and if any say, I have sinned and perverted that which was right, and it profited me not, rather, as the words of the repentant sinner, I had sinned and perverted the right, yet it was not recompensed to me,

v. 28. He will deliver his soul from going into the pit, rather, He, God, has delivered my soul, and his life shall see the light, literally, my life shall enjoy seeing the light of the world of men, in contrast to the darkness of the grave.

v. 29. Lo, all these things worketh God oftentimes with man, dealing with him repeatedly and in such a manner, in order to impress His warnings upon the mind of man,

v. 30. to bring back his soul from the pit, to be enlightened with the light of the living, instead of being overshadowed with the darkness of death.

v. 31. Mark well, O Job, hearken unto me, for the point of this entire discussion was, of course, directed against Job; hold thy peace, and I will speak.

v. 32. If thou hast anything to say, answer me, if he were able to find a reply to these facts as now presented; speak, for I desire to justify thee, that Job might stand vindicated, if possible.

v. 33. If not, hearken unto me, Job on his part should attend most carefully; hold thy peace, and I shall teach thee wisdom, for Elihu now made ready to launch forth in a more stinging tirade. Note that chastisements are sent to men by God in order to lead them to repentance and to reinstate them in the right relation toward their Creator.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

for God exceeds man God does not have to be so exact with man because the Holy One, blessed be He, has more virtues than man.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.