Job 33:29

We have here the conclusion of this first part of Elihu's discourse, in which, 1. He briefly sums up what he had said, showing that God's great and gracious design, in all the dispensations of his providence towards the children of men, is to save them from being for ever miserable and bring them to be for ever happy, Job 33:29, Job 33:30. All these things God is working with the children of men. He deals with them by conscience, by providences, by ministers, by mercies, by afflictions. He makes them sick, and makes them well again. All these are his operations; he has set the one over the other (Ecc 7:14), but his hand is in all; it is he that performs all the things for us. All providences are to be looked upon as God's workings with man, his strivings with him. He uses a variety of methods to do men good; if one affliction do not do the work, he will try another; if neither do, he will try a mercy; and he will send a messenger to interpret both. He often works such things as these twice, thrice; so it is in the original, referring to Job 33:14. He speaks once, yea, twice; if that prevail not, he works twice, yea, thrice; he changes his method (we have piped, we have mourned) returns again to the same method, repeats the same applications. Why does he take all this pains with man? It is to bring back his soul from the pit, Job 33:30. If God did not take more care of us than we do of ourselves, we should be miserable; we would destroy ourselves, but he would have us saved, and devises means, by his grace, to undo that by which we were undoing ourselves. The former method, by dream and vision, was to keep back the soul from the pit (Job 33:18), that is, to prevent sin, that we might not fall into it. This, by sickness and the word, is to bring back the soul, to recover those that have fallen into sin, that they may not lie still and perish in it. With respect to all that by repentance are brought back from the pit, it is that they may be enlightened with the light of the living, that they may have present comfort and everlasting happiness. Whom God saves from sin and hell, which are darkness, he will bring to heaven, the inheritance of the saints in light; and this he aims at in all his institutions and all his dispensations. Lord, what is man, that thou shouldst thus visit him! This should engage us to comply with God's designs, to work with him for our own good, and not to counter-work him. This will render those that perish for ever inexcusable, that so much was done to save them and they would not be healed. 2. He bespeaks Job's acceptance of what he had offered and begs of him to mark it well, Job 33:31. What is intended for our good challenges our regard. If Job will observe what is said, (1.) He is welcome to make what objections he can against it (Job 33:32): "If thou hast any thing to say for thyself, in thy own vindication, answer me; though I am fresh, and thou art spent, I will not run thee down with words: Speak, for I, desire to justify thee, and am not as thy other friends that desired to condemn thee." Elihu contends for truth, not, as they did, for victory. Note, Those we reprove we should desire to justify, and be glad to see them clear themselves from the imputations they lie under, and therefore give them all possible advantage and encouragement to do so. (2.) If he has nothing to say against what is said, Elihu lets him know that he has something more to say, which he desires him patiently to attend to (Job 33:33): Hold thy peace, and I will teach thee wisdom. Those that would both show wisdom and learn wisdom must hearken and keep silence, be swift to hear and slow to speak. Job was wise and good; but those that are so may yet be wiser and better, and must therefore set themselves to improve by the means of wisdom and grace.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Job 33:29 Lo, all these [things] worketh God oftentimes with man,

Ver. 29. Lo, all these things worketh God oftentimes] Heb. twice, thrice; such is his patience, that he trieth all conclusions, as it were, and beareth long with men’s evil manners; one while casting them down, and making them believe he will pitch them into hell; and another while raising them up again, and restoring them, that if nothing will do he may pay them all at once for the new and the old, as he did Ahab, and Pharaoh, and Nineveh, because they despised "the riches of his goodness, and forbearance, and longsuffering, not knowing," or not weighing, "that the goodness of God should have led them to repentance," Rom 2:4-5. Woe be to him that will not be warned at the first, second, or third time! See Amo 1:3; Amo 2:1, &c., {See Trapp on "Amo 1:3"} {See Trapp on "Amo 2:1"} R. Solomon would thence infer, That God pardoneth a man only thrice; and then if he take not warning, to hell he must; and this he thinketh to be Elihu’s meaning here. But this is to limit the Holy One of Israel, who multiplieth pardon, as we multiply sin, Isa 55:7, and further addeth, for our comfort, Job 33:8, that his thoughts are not our thoughts, nor his ways our ways; but as the heavens are higher than the earth, &c. We are apt to measure God by our models, to cast him into a dishonourable mould, and to think him like ourselves in mercy, power, and other of his attributes. Xenophanes was wont to say, that if the creatures were put to paint the Creator, they would surely conceit him to be like themselves, because a creature cannot think of anything higher than a creature. So deal we for the most part with Almighty God. But he is God and not man; he is Jehovah that changeth not, neither is there any God like unto him for pardoning iniquity, not once, but often, Mic 7:18-19; see the note there. He who commandeth us to forgive an offending brother seventy times seven times in a day, if he say, It repenteth me, what will not himself do in such a case?

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_33:29-30

Lo, all these things worketh God oftentimes with man.

Divine providence

He who believes in the being of a God, must logically believe in the doctrine of Divine providence. That providence is over all things--a general providence--must imply a particular providence, for all generals are made up of particulars. And to God nothing can be great or small. We cannot understand the mysteries of Divine providence, any more than we can perfectly comprehend the mysteries of the work of creation. Gods government is truly paternal. He cares for His children, and more especially for their higher interests. Nothing can happen to us by chance, for everything is ordered and regulated by His wisdom and power and goodness. By various ways the discipline of Divine providence may be exercised upon us, and we may gather illustrations of its purpose from various sources.

1. We perceive the moral purpose of Divine providence in overruling the original curse. That which has fallen upon our whole race as a dark cloud brought upon us by sin, has yet its edges fringed with silvery light, and we learn that there is hope for men even in the midst of the curse.

2. In the usual consequences of vice and virtue, of holiness and sin. All observation and testimony makes it clear that God is on the side of virtue, and against vice; that no crimes pass unnoticed by His eye. Although there are not such uniform consequences following transgression or virtue as to make us think that in this life the whole judgment is complete, yet there is enough to tell us that there is verily a God that judgeth in the earth; that while there is a good deal yet wrong, there is a day coming when God will judge men according to the Gospel. The sins of the flesh are punished in the flesh. The sins of the spirit are punished in the spirit. Where there is reformation, the immediate consequences of mens sins are not obviated in every instance, and yet it is a step in the right direction.

3. This arrangement of Divine providence is strongly marked in the inherent vanity which is stamped on all earthly good. Why do I but pursue that which flits before me, and eludes my grasp like a shadow? This is intended to teach man this great lesson, that out of God Himself man shall not be happy; no earthly good can be mans end and rest.

4. Another illustration may be found in the special dispensations of Divine providence. God has reserves of wisdom, of goodness, and of severity. Learn from this view of the providence of God that providences are paternal, moral, and remedial. But the entire scheme of Gods providence rests upon the scheme of Gods redemption and mercy. (Francis A. West.)

Gods work with man

The summing up and practical application of Elihus defence of Jobs character, and vindication of Gods dealings with him. Turning from Job to the entire race he says; Lo, all these--

I. The subject of the Divine operations. Man.

1. An intelligent being. God can work with him and expend upon him the resources of His wisdom, love, and power (Job_32:8).

2. Fallen and depraved. Man needs the Divine operations and without them he must perish (Gen_1:16; Gen_6:5; Rom_8:7).

3. Redeemed. God works for mans recovery through Christ (Joh_5:17), but does not supersede the necessity of human effort (Php_2:12-13).

II. The means of the Divine operations. Lo, all these--

1. Dreams and visions of the night (verse 15). The effects of some dreams prove that the soul has listened to the voice of God.

2. The secret and silent inspirations of the spirit (verse 16). The dream leads to alarm and enquiry, then the spirit opens the avenues of the soul, pours in the light, and a permanent impression is produced

3. Afflictions (verses 19-22). A mournful picture, correction to prevent destruction (2Ch_33:12-13; Psa_119:67).

4. Efforts of friends (verses 23, 24). The parent, minister, friend, who as the God-sent interpreter leads the afflicted to Gods favour is esteemed as one of a thousand.

5. The frequency of the Divine operations. Oftentimes. When one means fails God employs another.

III. The design of the Divine operations (verse 30).

1. To save from the pit. Metaphors teach truth. Hell is a dreadful reality. The unsaved are on their way to it. God looked into Himself and found a ransom that man might not go down into the pit; and all the means His love can devise are adopted to secure this purpose.

2. To make life bright and happy. Enlightened with the light of the living, read from verse 25. (Samuel Wesley.)

Trials sent of God to save the soul

Everybody knows the story of Job. The several steps in the ladder of Gods purposes appear as follows:--

1. Earthly worries are heavenly blessings, not curses. Coming from the oldest book in the Bible, we behold in Job the representative man of trouble. The fact that afflictions were sent upon him, only proves that God had not let go of him yet. Darkness was but a proof of light, just as the shadow on the sundial proves the existence of the sun. These disturbances of our times only show that God does care what becomes of us. The best friend the Alpine climber can have is the faithful guide, who arouses him from fatal drowsiness by blows, harsh and painful.

2. The second step is, Gods rule in visiting sorrows upon us is purpose, not simply permission. He does not merely permit troubles to come upon us, He sends them. Any other idea implies that somebody is stronger than God. If anyone chastises us, let it be our Heavenly Father.

3. God worketh. The heathen have a god, Brahma, who rests in an eternal sleep. We have a God that worketh. He saves us as the surgeon, by earnest, resolute work--cutting off a limb, or taking away an eye. Caught in the grip of providence, we can say nothing. The fountain cannot be constructed without demolishing much that is beautiful; the grass, the soil upheaved, the unsightly debris, are all processes of necessary work. At last all is put back again, the green soil is restored, and a fountain is the result. So is it with the fountain of the new life.

4. The range of the omnipotent eye is over all the world at once. He subdues us by concerted processes, and persistent ones. I could have taken a hurt, says one, but to be utterly overthrown is more than I deserved, which shows the heart still in rebellion.

5. The fifth step indicates Gods aim to be the full redemption of man. It is from the pit tie saves him. God means business; He means at whatever cost to save souls.

6. We have Gods promise to give perfect light out of darkness, hope instead of unbelief, Heaven instead of the pit. By and by we realise that it is after all better that things should be as they are, that intelligence guides the universe.

In view of this, one of two things you can do--

1. You can resist this purpose. But no man ever prospered who resisted Gods will; or,

2. You accept this will, and adjust your purposes accordingly. If you yield, He will cease His chastisements. And this is natural, easy, and proper. (C. S. Robinson, D. D.)

An old-fashioned conversion

I. The matter in hand is to compare an old-fashioned conversion with those of the present time, and the first note we shall strike is this: it is quite certain from the description given in this thirty-third chapter of Job that the subjects of conversion were similar, and men in the far-gone ages were precisely like men in these times. Reading the passage over, we find that men in those times needed converting; for they were deaf to Gods voice (verse 14); they were obstinate in evil purposes (verse 17), and puffed up with pride. They needed chastening to arouse them to thought, and required sore distress to make them cry out for mercy (verses 19-22). They were very loth to say, I have sinned, and were not at all inclined to prayer. Salvation was only wrought by the gracious influences of Gods Spirit in the days of Job, and it is only so accomplished at this present hour. Man has not outgrown his sins.

II. The second note we shall strike is this, that in those olden times the worker of conversion was the same,--all these things God worketh. The whole process is by Elihu ascribed to God, and every Christian can bear witness that the Lord is the great worker now; He turns us, and we are turned.

III. The most interesting point to you will probably be the third: the means used to work conversion in those distant ages were very much the same as those employed now. There were differences in outward agencies, but the inward modus operandi was the same. There was a difference in the instruments, but the way of working was the same. Kindly turn to the chapter, at the fifteenth verse; you find there that God first of all spoke to men, but they regarded Him not, and then He spoke to them effectually by means of a dream: In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed. Now, this was an extraordinary means of grace, seldom used now. It is much more profitable for you to have the word in your houses which you can read at all times, and to have Gods ministers to proclaim clearly the gospel of Jesus, than it would be to be dependent upon visions of the night. The means, therefore, outwardly, may have changed, but still, whether it be by the dream at night, or by the sermon on the Sabbath, the power is just the same: namely, in the word of God. God speaks to men in dreams; if so, He speaks to them all nothing more and nothing different from what He speaks in the written word. Now, observe, that in addition to the external coming of the word, it seems from the chapter before us, in the sixteenth verse, that men were converted by having their ears opened by God. Note the next sentence, He sealeth their instruction. That was the means of conversion in the olden times. God brought the truth down upon the soul as you press a seal upon the wax: you bear upon the seal to make the impress, and even thus the power of God pressed home the word. By sealing is also sometimes meant preserving and setting apart, as we seal up documents or treasures of great value, that they may be secure. In this sense the Gospel needs sealing up in our hearts. We forget what we hear till God the Holy Ghost seals it in the soul, and then it is pondered and treasured up in the heart: it becomes to us a goodly pear], a Divine secret, a peculiar heritage. This sealing is a main point in conversion. It appears, also, that the Lord, in those days, employed providence as a help towards conversion--and that providence was often of a very gentle kind, for it preserved men from death. Read the eighteenth verse: He keepeth back his soul from the pit, and his life from perishing by the sword. Many a man has had the current of his life entirely changed by an escape from imminent peril. But further, it seems that, as Elihu puts it, sickness was a yet more effectual awakener in the common run of cases. Observe the nineteenth verse, He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: so that his life abhorreth bread, and his soul dainty meat. In addition to this sickness, the person whom God saved was even brought to be apprehensive of death--Yea, his soul draweth near unto the grave, and his life to the destroyers. It were better for you to be saved so, as by fire, than not to be saved at all. But now, notice that all this did not lead the person into comfort; although he was impressed by the dream and sickness, and so on, yet the ministry of some God-sent ambassador was wanted. If there be a messenger with him, that is a man sent of God--an interpreter, one who can open up obscure things and translate Gods mind into mans language--one among a thousand, for a true preacher, expert in dealing with souls, is a rare person to show unto man his uprightness, then he is gracious unto him. God could save souls without ministers, but He does not often do it.

IV. Fourthly, the objects aimed at in the old conversions were just the same as those that are aimed at nowadays. Will you kindly look at the seventeenth verse. The first thing that God had to do with the man was to withdraw him from his purpose. He finds him set upon sin, upon rebellion. The next object of the Divine work was to hide pride from man, for man will stick to self-righteousness as long as he can. Another great object of conversion is to lead man to a confession of his sin. Hence we find it said in the twenty-seventh verse, He looketh upon man, and if any say, I have sinned and perverted that which was right, and it profited me not, he will deliver his soul from going into the pit. Man hates confession to his God; I mean humble, personal, hearty confession.

V. Fifthly, the process of conversion in days of yore exactly resembled that which is wrought in us now as to its shades. The shadowy side wore the same sombre hues as now. First of all, the man refused to hear; God spake once yea twice, and man regarded Him not: here was obstinate rebellion.

VI. But now, sixthly, the lights are the same, even as the shades were the same. You will note in Elihus description that the great source of all the light was this: Deliver him from going down to the pit, for I have found a ransom. There is not a gleam of light in the case till you come to that Divine word,--and is it not so now? Then this precious gospel being announced to the sinner, the comfort of it enters his soul in the exercise of prayer: He shall pray unto God, and He will be favourable unto him. Next, it appears that the soul obtains comfort because God gave it His righteousness--for He will render unto man His righteousness. And then the man being led to a full confession of his sin in the twenty-seventh verse, the last cloud upon his spirit is blown away, and he is at perfect peace. God was gracious to the man described by Elihu. God Himself became his light and his salvation, and he came forth into joy and liberty. There is nothing more full of freshness and surprise than the joy of a new convert.

VII. And last of all, which is the seventh point, the results are the same, for I think I hardly know a better description of the result of regeneration than that, which is given in the twenty-fifth verse: His flesh shall be fresher than a childs, he shall return to the days of his youth Old things have passed away, behold all things are become new! And with this change comes back joy. See the twenty-sixth verse: He shall see His face with joy; for He will render unto man His righteousness; and the thirtieth verse: To bring back his soul from the pit, to be enlightened with the light of the living. (C. H. Spurgeon.)

.

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

Job 33:29-30. All these things worketh God — All these ways and methods does God take to awaken, convince, and save sinners; oftentimes with man — One way with one man, and another with another; or, using these several methods with the same man, trying by various means, one after another, to lead him to repentance, and prepare him for deliverance. To bring back his soul from the pit — That he may save men from being for ever miserable, and make them for ever happy. “Lord, what is man, that thou shouldest thus visit him? This should engage us to comply with God’s designs, to work with him for our own good, and not to counterwork him. And this will render those that perish inexcusable, that so much was done to save them and they would not be healed.” So Mr. Henry. Excellent words! But utterly irreconcileable with the doctrine of absolute, unconditional predestination.

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

The Conclusion — ELIHU REASSERTS THE END OF ALL DIVINE VISITATION TO BE THAT DECLARED IN THE SECOND OF THE THREE MODES HE HAS UNFOLDED. This section serves not only as an epilogue, but as a transition to the second discourse, Job_33:29-33.

29. Oftentimes — Literally, twice, thrice. The Septuagint renders it “three ways,” meaning the three modes given above.

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

29 Behold, God doeth all

Twice, thrice with man,

30 To bring back his soul from the pit,

That it may become light in the light of life.

31 Listen, O Job, hearken to me;

Be silent and let me speak on.

32 Yet if thou hast words, answer me;

Speak, for I desire thy justification.

33 If not, hearken thou to me;

Be silent and I will teach thee wisdom.

After having described two prominent modes of divine interposition for the moral restoration and welfare of man, he adds, Job 33:29, that God undertakes (observe the want of parallelism in the distich, Job 33:29) everything with a man twice or thrice (asyndeton, as e.g., Isa 17:6, in the sense of bis terve) in order to bring back his soul from the pit (שׁחת, here for the fifth time in this speech, without being anywhere interchanged with שׁאול or another synonym, which is remarkable), that it, having hitherto been encompassed by the darkness of death, may be, or become, light (לאור, inf. Niph., syncopated from להאור, Ew. 244, b) in the light of life (as it were bask in the new and restored light of life) - it does not always happen, for these are experiences of no ordinary kind, which interrupt the daily course of life; and it is not even repeated again and again constantly, for if it is without effect the first time, it is repeated a second or third time, but it has an end if the man trifles constantly with the disciplinary work of grace which designs his good. Finally, Elihu calls upon Job quietly to ponder this, that he may proceed; nevertheless, if he has words, i.e., if he thinks he is able to advance any appropriate objections, he is continually to answer him (השׁיב with acc. of the person, as Job 33:5), for he (Elihu) would willingly justify him, i.e., he would gladly be in the position to be able to acknowledge Job to be right, and to have the accusation dispensed with. Hirz. and others render falsely: I wish thy justification, i.e., thou shouldst justify thyself; in this case נפשׁך ought to be supplied, which is unnecessary: חפץ, without a change of subject, has the inf. constr. here without ל, as it has the inf. absol. in Job 13:3, and צדּק signifies to vindicate (as Job 32:2), or acknowledge to be in the right (as the Piel of צדק, Job 33:12), both of which are blended here. The lxx, which translates θέλω γὰρ δικαιωθῆναί σε, has probably read צדקך (Psa 35:27). If it is not so (אם־אין as Gen 30:1), viz., that he does not intend to defend himself with reference to his expostulation with God on account of the affliction decreed for him, he shall on his part (אתּה) listen, shall be silent and be further taught wisdom.

Quasi hac ratione Heliu sanctum Iob convicerit! exclaims Beda, after a complete exposition of this speech. He regards Elihu as the type of the false wisdom of the heathen, which fails to recognise and persecutes the servant of God: Sunt alii extra ecclesiam, qui Christo ejusque ecclesiae similiter adversantur, quorum imaginem praetulit Balaam ille ariolus, qui et Elieu sicut patrum traditio habet (Balaam and Elihu, one person - a worthless conceit repeated in the Talmud and Midrash), qui contra ipsum sanctum Iob multa improbe et injuriose locutus est, in tantum ut etiam displiceret in una ejus et indisciplinata loquacitas.

(Note: Bedae Opp. ed. Basil. iii. col. 602f. 786. The commentary also bears the false name of Jerome Hieronymus, and as a writing attributed to him is contained in tom. v. Opp. ed. Vallarsi.)

Gregory the Great, in his Moralia, expresses himself no less unfavourably at the conclusion of this speech:

(Note: Opp. ed. Prais, i. col. 777.)

Magna Eliu ac valde fortia protulit, sed hoc unusquisque arrogans habere proprium solet, quod dum vera ac mystica loquitur subito per tumorem cordis quaedam inania et superba permiscet. He also regards Elihu as an emblem of confident arrogance, yet not as a type of a heathen philosopher, but of a believing yet vain and arrogant teacher. This tone in judging of Elihu, first started by Jerome, has spread somewhat extensively in the Western Church. In the age of the Reformation, e.g., Victorin Strigel takes this side: Elihu is regarded by him as exemplum ambitiosi oratoris qui plenus sit ostentatione et audacia inusitate sine mente. Also in the Greek Eastern Church such views are not wanting. Elihu says much that is good, and excels the friends in this, that he does not condemn Job; Olympiodorus adds, πλὴν οὐκ ἐνόησε τοῦ δικαίου τῆν διάνοιαν, but he has not understood the true idea of the servant of God!

(Note: Catena in Job. Londin. p. 484, where it is further said, Ὅθεν λογιζόμεθα καὶ τόν θεὸν μήτε ἐπαινέσαι τὸν Ελιοὺς, ἐπειδὴ μὴ νενόηκε τοῦ Ἰὼβ τοὺς λόγους, μήτε μὴν καταδικάσαι, ἐπειδὴ μὴ ἀσεβείας αὐτὸν κατέκρινε.)

In modern times, Herder entertains the same judgment. Elihu's speech, in comparison with the short, majestic, solemn language of the Creator, he calls "the weak rambling speech of a boy." "Elihu, a young prophet" - he says further on his Geist der Ebr. Poesie, where he expounds the book of Job as a composition - "arrogant, bold, alone wise, draws fine pictures without end or aim; hence no one answers him, and he stands there merely as a shadow."

(Note: Edition 1805, S. 101, 142.)

Among the latest expositors, Umbreit (Edition 2, 1832) consider's Elihu's appearance as "an uncalled-for stumbling in of a conceited young philosopher into the conflict that is already properly ended; the silent contempt with which one allows him to speak is the merited reward of a babbler." In later years Umbreit gave up this depreciation of Elihu.

(Note: Vid., Riehm, Bltter der Erinnerung an F. W. C. Umbreit (1862), S. 58.)

Nevertheless Hahn, in his Comm. zu Iob (1850), has sought anew to prove that Elihu's speeches are meant indeed to furnish a solution, but do not really do so: on the contrary, the poet intentionally represents the character of Elihu as that "of a most conceited and arrogant young man, boastful and officious in his undeniable knowingness." The unfavourable judgments have been carried still further, inasmuch as an attempt has even been made to regard Elihu as a disguise for Satan in the organism of the drama;

(Note: Thus the writer of a treatise in the 3rd vol. of Bernstein's Analekten, entitled: Der Satan als Irrgeist und Engel des Lichts.)

but it may be more suitable to break off this unpleasant subject than to continue it.

In fact this dogmatic criticism of Elihu's character and speeches produces a painful impression. For, granted that it might be otherwise, and the poet really had designed to bring forward in these speeches of Elihu respecting God's own appearing an incontrovertible apology for His holy love, as a love which is at work even in such dispensations of affliction as that of Job: what offence against the deep earnestness of this portion of Holy Scripture would there be in this degradation of Elihu to an absurd character, in that depreciation of him to a babbler promising much and performing little! But that the poet is really in earnest in everything he puts into Elihu's mouth, is at once shown by the description, Job 33:13-30, which forms the kernel of the contents of the first speech. This description of the manifold ways of the divine communication to man, upon a contrite attention to which his rescue from destruction depends, belongs to the most comprehensive passages of the Old Testament; and I know instances of the powerful effect which it can produce in arousing from the sleep of security and awakening penitence. If one, further, casts a glance at the historical introduction of Elihu, Job 32:1-5, the poet there gives no indication that he intends in Elihu to bring the odd character of a young poltroon before us. The motive and aim of his coming forward, as they are there given, are fully authorized. If one considers, further, that the poet makes Job keep silence at the speeches of Elihu, it may also be inferred therefrom that he believes he has put answers into Elihu's mouth by which he must feel himself most deeply smitten; such truths as Job 32:13-22, drawn from the depths of moral experience, could not have been put forth if Job's silence were intended to be the punishment of contempt.

These counter-considerations also really affect another possible and milder apprehension of the young speaker, inasmuch as, with von Hofmann, the gravitating point of the book of Job is transferred to the fact of the Theophany as the only satisfactory practical solution of the mystery of affliction: it is solved by God Himself coming down and acknowledging Job as His servant. Elihu - thus one can say from this point of view - is not one of Job's friends, whose duty it was to comfort him; but the moral judgment of man's perception of God is made known by this teacher, but without any other effect than that Job is silent. There is one duty towards Job which he has not violated, for he has not to fulfil the duty of friendship: The only art of correct theorizing is to put an opponent to silence, and to have spoken to the wind is the one punishment appropriate to it. This milder rendering also does not satisfy; for, in the idea of the poet, Elihu's speeches are not only a thus negative, but the positive preparation for Jehovah's appearing. In the idea of the poet, Job is silent because he does not know how to answer Elihu, and therefore feels himself overcome.

(Note: The preparation is negative only so far as Elihu causes Job to be silent and to cease to murmur; but Jehovah drawn from him a confession of penitence on account of his murmuring. This positive relation of the appearing of Jehovah to that for which Elihu negatively prepares the way, is rightly emphasized by Schlottm., Rbiger (De l. Iobi sententia primaria, 1860, 4), and others, as favourable to the authenticity.)

And, in fact, what answer should he give to this first speech? Elihu wishes to dispute Job's self-justification, which places God's justice in the shade, but not indeed in the friends' judging, condemnatory manner: he wishes to dispute Job's notion that his affliction proceeds from a hostile purpose on the part of God, and sets himself here, as there, a perfectly correct task, which he seeks to accomplish by directing Job to regard his affliction, not indeed as a punishment from the angry God, but as a chastisement of the God who desires his highest good, as disciplinary affliction which is intended to secure him against hurtful temptation to sin, especially to pride, by salutary humiliation, and will have a glorious issue, as soon as it has in itself accomplished that at which it aims.

It is true one must listen very closely to discover the difference between the tone which Elihu takes and the tone in which Eliphaz began his first speech. But there is a difference notwithstanding: both designate Job's affliction as a chastisement (מוסר), which will end gloriously, if he receives it without murmuring; but Eliphaz at once demands of him humiliation under the mighty hand of God; Elihu, on the contrary, makes this humiliation lighter to him, by setting over against his longing for God to answer him, the pleasing teaching that his affliction in itself is already the speech of God to him, - a speech designed to educate him, and to bring about his spiritual well-being. What objection could Job, who has hitherto maintained his own righteousness in opposition to affliction as a hostile decree, now raise, when it is represented to him as a wholesome medicine reached forth to him by the holy God of love? What objection could Job now raise, without, in common, offensive self-righteousness, falling into contradiction with his own confession that he is a sinful man, Job 14:4, comp. Job 13:26? Therefore Elihu has not spoken to the wind, and it cannot have been the design of the poet to represent the feebleness of theory and rhetoric in contrast with the convincing power which there is in the fact of Jehovah's appearing.

But would it be possible, that from the earliest times one could form such a condemnatory, depreciating judgment concerning Elihu's speeches, if it had not been a matter of certainty with them? If of two such enlightened men as Augustine and Jerome, the former can say of Elihu: ut primas partes modestiae habuit, ita et sapientiae, while the latter, and after his example Bede, can consider him as a type of a heathen philosophy hostile to the faith, or of a selfishly perverted spirit of prophecy: they must surely have two sides which make it possible to form directly opposite opinions concerning them. Thus is it also in reality. On the one side, they express great, earnest, humiliating truths, which even the holiest man in his affliction must suffer himself to be told, especially if he has fallen into such vainglorying and such murmuring against God as Job did; on the other side, they do not give such sharply-defined expression to that which is intended characteristically to distinguish them from the speeches of the friends, viz., that they regard Job not as רשׁע, and his affliction not as just retribution, but as a wholesome means of discipline, that all misunderstanding would be excluded, as all the expositors who acknowledge themselves unable to perceive an essential difference between Elihu's standpoint and the original standpoint of the friends, show. But the most surprising thing is, that the peculiar, true aim of Job's affliction, viz., his being proved as God's servant, is by no means thoroughly clear in them. From the prologue we know that Job's affliction is designed to show that there is a piety which also retains its hold on God amid the loss of all earthly goods, and even in the face of death in the midst of the darkest night of affliction; that it is designed to justify God's choice before Satan, and bring the latter to ruin; that it is a part of the conflict with the serpent, whose head cannot be crushed without its sting being felt in the heel of the conqueror; in fine, expressed in New Testament language, that it falls under the point of view of the cross (σταυρός), which has its ground not so much in the sinfulness of the sufferer, as in the share which is assigned to him in the conflict of good with evil that exists in the world. It cannot be supposed that the poet would, in the speeches of Elihu, set another design in opposition to the design of Job's affliction expressed in the prologue; on the contrary, he started from the assumption that the one design does not exclude the other, and in connection with the imperfectness of the righteousness even of the holiest man, the one is easily added to the other; but it was not in his power to give expression to both grounds of explanation of Job's affliction side by side, and thus to make this intermediate section "the beating heart"

(Note: Vid., Hengstenberg, Lecture on the Book of Job.)

of the whole. The aspect of the affliction as a chastisement so greatly preponderates, that the other, viz., as a trial or proving, is as it were swallowed up by it. One of the old writers

(Note: Jacob Hoffmann (of St. Gallen), Gedult Iobs, Basel, 1663 (a rare little book which I became acquainted with in the town library of St. Gallen).)

says, "Elihu proves that it can indeed be that a man may fear and honour God from the heart, and consequently be in favour with God, and still be heavily visited by God, either for a trial of faith, hope, and patience, or for the revelation and improvement of the sinful blemishes which now and then are also hidden from the pious." According to this, both aspects are found united in Elihu's speeches; but in this first speech, at least, we cannot find it.

There is another poet, whose charisma does not come up to that of the older poet, who in this speech pursues the well-authorized purpose not only of moderating what is extreme in Job's speeches, but also of bringing out what is true in the speeches of the friends.

(Note: On this subject see my Art. Hiob in Herzog's Real-Encyklopdie, vi. 116-119, and comp. Kahnis, Dogmatik, i. 306-309, and my Fr und wider Kahnis (1863), S. 19-21.)

While the book of Job, apart from these speeches, presents in the Old Testament way the great truth which Paul, Rom 8:1, expresses in the words, οὐδέν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ, this other poet has given expression at the same time, in the connection of the drama, to the great truth, Co1 11:32, κρινόμενοι ὑπὸ τοῦ δυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. That it is another poet, is already manifest from his inferior, or if it is preferred, different, poetic gift. True, A. B. Davidson has again recently asserted, that by supporting it by such observations, the critical question is made "a question of subjective taste." But if these speeches and the other parts of the book are said to have been written by one poet, there is an end to all critical judgment in such questions generally. One cannot avoid the impression of the distance between them; and if it be suppressed for a time, it will nevertheless make itself constantly felt. But do the prophecies of Malachi stand lower in the scale of the historical development of revelation, because the Salomonic glory of prophetic speech which we admire in Isaiah is wanting in them? Just as little do we depreciate the spiritual glory of these speeches, when we find the outward glory of the rest of the book wanting in them. They occupy a position of the highest worth in the historical development of revelation and redemption. They are a perfecting part of the canonical Scriptures. In their origin, also, they are not much later;

(Note: Seinecke (Der Grundgedanke des B. Hiob, 1863) places it, with Ewald, 100-200 years later; and, moreover, asserts that the book of Job has no foundation whatever in oral tradition - Job is the Israel of the exile, Uz is Judaea, etc.)

indeed, I venture to assert that they are by a contemporary member even of the Chokma-fellowship from which the book of Job has its rise. For they stand in like intimate relation with the rest of the book to the two Ezrahite Psalms, 88, 89; they have, as to their doctrinal contents, the fundamental features of the Israelitish Chokma in common; they speak another and still similar Aramaizing and Arabizing language (hebraicum arabicumque sermonem et interdum syrum, as Jerome expresses it in his Praef. in l. Iobi); in fact, we shall further on meet with linguistic signs that the poet who wrote this addition has lived together with the poet of the book of Job in one spot beyond the Holy Land, and speaks a Hebrew bearing traces of a like dialectic influence.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Meaning, oftentimes, even as oft as a sinner doth repent.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Margin, "twice and thrice," alluding to Job 33:14; once, by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now, by the "messenger," thirdly, Job 33:23.

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 29. Lo, all these things worketh God] God frequently uses one, or another, or all of these means, to bring men, גבר gaber, stout-hearted men, who are far from righteousness, to holiness and heaven.

Oftentimes] פעמים שלש paamayim shalosh, "three times over;" or as פעמים paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God!

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

29, 30. Elihu sums up his doctrine regarding the gracious purpose and effect of God’s methods of speaking unto man.

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.

Lo, all these things worketh God oftentimes with man. This is a summary or recapitulation of what goes before, from Job 33:15; God is an operating Being, he is always at work in a providential way: "my father worketh hitherto", Joh 5:17; sometimes on the minds of men in dreams and visions; and sometimes by affliction; and sometimes by his prophets, messengers and ministers of the word; he works with and by these, and all according to the internal workings and actings of his mind, his eternal purposes and decrees, which are hereby brought about: and these he works "oftentimes", or, as in the original, "twice" (w); therefore when once is not sufficient, he repeats it in dreams and visions; when men are not admonished by one, he comes to them in another: and afflictions, when one does not bring men to repentance, or answer a good purpose, he sends another; and continues the ministry of the word, in which he waits to be gracious, till all his people are brought to repentance, and all his ends answered by it: and all this he works "with man", his darling object, the special care of his providence; and for whom his great concern is in redemption and salvation. He works with men distributively considered, with various men, in the several ways before expressed; and with men personally and individually; to one and the same man he has often appeared in dreams and visions, and on the same person has laid his afflicting hand again and again; and to the same individual has given line upon line, and precept upon precept. And because this is certain and to be depended upon as truth, and is worthy of notice and consideration, as well as is very wonderful and astonishing, that God should thus be mindful of man, and work with him and for him, "lo", or "behold", is prefixed unto it: the ends for which all this is done follow.

(w) "bis aut ter", Tigurine version; "bis et ter", Beza; "bis, ter", Mercerus, Cocceius.

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

Lo, all these things worketh God - That is, he takes all these methods to warn people, and to reclaim them from their evil ways.

Oftentimes - Hebrew as in the margin, twice, thrice. This may be taken either as it is by our translators, to denote an indefinite number, meaning that God takes frequent occasion to warn people, and repeats the admonition when they disregard it, or more probably Elihu refers here to the particular methods which he had specified, and which were three in number. First, warnings in the visions of the night, Job 33:14-17. Second, afflictions, Job 33:19-22. Third, the messenger which God sent to make the sufferer acquainted with the design of the affliction, and to assure him that he might return to God, Job 33:23-26. So the Septuagint understands it, which rendered it, ὁδοὺς τρεῖς hodous treis - three ways, referring to the three methods which Elihu had specified.

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

Times, or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, ver. 14. (Calmet)

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).

All these ways and methods doth God use to awaken, and convince, and save sinners.

Oftentimes with man; either severally, one way with one, and another way with another; or with the same man, trying several means one after another to bring him to repentance, and prepare him for deliverance.

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

Lo, all these things worketh God oftentimes (literally, twice and thrice) with man. Elihu, from this point to the end of the chapter, speaks in his own person. God, he says, thus works with man, through visions or through chastisements oftentimes not in the latter case, taking vengeance on them for their sins, but graciously leading them on to a better mind and a higher spiritual condition. This is part of God"s ordinary moral government, and Job has no need to suppose himself exceptionally dealt with. Elihu has reason on his side in all this, and his words may have given Job some comfort. But they did not exactly fit Job"s ease. Elihu, unless supernaturally enlightened, could not possibly penetrate into the special circumstances of Job"s trial. He could only try to bring his case under general laws, of which it was not an illustration; and so, though well-meant and probably of some service, his argument was no complete answer to Job"s difficulties.

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

Lo - All these ways God uses to convince, and save sinners.

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

General Information:

Elihu continues speaking to Job.

See

Elihu uses this word here to draw Job's attention to what he says next. AT: "Listen"

twice, yes, even three times

This is an idiom. AT: "again and again" (See: Idiom)

his soul

The person is represented by his "soul." AT: "him" (See: Synecdoche)

to bring his soul back from the pit

This speaks of saving the man from dying as if he had died and was being brought back to life. AT: "to keep him from dying and going to the pit" (See: Metaphor)

the pit

The place where people go when they die is referred to here as "the pit." AT: "the place where dead people are" (See: Metaphor)

he may be enlightened with the light of life

This is an idiom and may be stated in active form. AT: "he may be happy to still be alive" (See: Active or Passive and Idiom)

translationWords

God

pit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

twice or thrice He chastises him for his iniquities with his illness in order not to destroy him, but if he provokes Him further, he should be concerned with Gehinnom or death, as it is written, “Yea for four, I will not return them” (Amos 1:3).

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.