Psalms 18

Psalms 18:1

Introduction

There seems to be a stalemate situation. The three friends have given up trying to persuade Job to change his mind. Job persists in his view that he is innocent. His complaint against God hangs in the air. He has alluded to a possible mediator, if only there were an umpire … (Job 9:33). And all of a sudden someone stands up.

In this chapter we will meet the mediator desired by Job in the person of Elihu. Elihu suddenly appears on stage, without any preliminary announcement. Contemporary (neo-)evangelical commentators, under the influence of modern theology, have said that it is ‘very important to note that if his speeches had been omitted, we would not have missed them at all’. It was also noted that most modern commentators reject Elihu’s speeches. All we’re saying about this is that the idea that God includes six meaningless chapters in His Word is downright foolish!

Elihu’s role is to prepare Job for the appearance of God to him. When Elihu has finished speaking, there is no answer from Job. Elihu speaks about God as it should be and is therefore a help for Job. He takes the position of a mediator between Job and God. Through this he reminds us of the “one mediator … between God and men, [the] man Christ Jesus” (1 Timothy 2:5). He speaks only after Job and his friends have finished speaking and have nothing more to say. Similarly, the Lord Jesus only came after there was nothing more to be expected from man.

Much of what Elihu says, Job and his friends also said. But there is an important difference. Elihu does not claim that God only punishes because of certain sins, but he also says that God wants to instruct through suffering (Job 36:8-10). Job’s friends have accused Job of hidden sins and that’s why he suffered so much. Elihu doesn’t do that. He wants to convince Job of his present sin, and that is his lack of submission to what God does. He does not blame Job for sinful acts or insincerity, but for his rash words. In Elihu the wisdom that is from above speaks, while the friends have spoken wisdom that is from below.

Unlike the friends, Elihu does not make vague suppositions about Job’s sins, but he says what he has heard from Job’s mouth with his own ears. He does not express any suspicions, but points out inappropriate statements Job has made. We can certainly learn a lot from this. The secret of the heart is God’s cause; we can only judge what we hear and see. What Elihu is doing is answering what Job said (Job 33:8-11; Job 34:5-6; Job 35:1-3).

Elihu’s speech can be divided as follows: 1. He begins with an introduction in which he addresses both Job and his friends (Job 32). In the following chapters he speaks only to Job. 2. In the first part of his speech to Job he talks about how God speaks to man (Job 33). 3. In the second and third parts he justifies God against Job’s reproaches. He shows that God’s government and His righteousness run parallel (Job 34), and that God, as the sovereign Lord, is not the servant of his desires and of those of men in general (Job 35). 4.

In the fourth and last part of his speech Elihu proves the righteousness of the Creator (Job 36:3). He explains that God’s omnipotence is guided by perfect love (Job 36) and that God reveals His sovereignty, power and wisdom in His works of creation (Job 37).

The Anger of Elihu

Job has finished speaking (Job 31:40). The friends, “these three men”, have also finished speaking (Job 32:1). They got nothing closer to each other. The friends have given up before, but now they have nothing at all to say. They have not been able to convince Job of their rightness in their view of his suffering. Job continued to hold on to his view of his innocent suffering and his doubts about God in His dealings with him.

Then all of a sudden we hear someone who has followed the whole conversation, but who has not made himself heard and from whom we have not heard before (Job 32:2). He has not been an indifferent listener. Everything he has heard, he has absorbed. When both sides have finished speaking, his anger burns, only then, and not before. It is a great anger. The word is used no less than four times in these few introductory verses. It is also a controlled anger. Elihu did not speak before his time and waited until Job and the friends had finished speaking.

“The anger” is mentioned even before the name of the person who is angry is mentioned. The anger, his mood of mind, as a result of the conversations he has heard, is paramount and therefore has the emphasis. It proves his deep engagement. Then his name is mentioned. It is the anger “of Elihu”.

The origin of Elihu, whose name means “my God is He”, is described in more detail than that of the three friends (Job 2:11). He is the son of “Barachel”, which means “God blesses”. He is also “the Buzite”, a descendant of Buz, which means “the despised”. One of the sons of Nahor was called Buz (Genesis 22:20-21). If it is this Buz, Elihu is related to Abraham. Elihu is also said to be “of the lineage of Ram”. Ram means “the exalted”. If we can see a type of the Lord Jesus in Elihu, the meaning of the names Buz and Ram reminds us of Him, for He is both the Despised and the Exalted (Isaiah 53:3; Isaiah 52:13).

The reason for Elihu’s anger against Job is that Job justified himself toward God in front of his friends. The friends gave a totally wrong impression of God, but Job did not give a good impression of God by extensively justifying himself, even with oaths (Job 31).

Elihu’s anger against the three friends concerns the fact that they did not come up with an answer to Job’s suffering, but nevertheless declared him guilty (Job 32:3). Without any proof, they made their verdict and did not deviate a millimeter from it during and through the conversations with Job. The Lord Jesus speaks serious words about this form of judgment (Matthew 7:1-2). They have seated on the throne of the Judge and Lawgiver (James 4:11-12). Therefore, their sin is greater than that of Job and they are openly punished by God, while Job is justified toward them by God (Job 42:7-8).

Elihu waited until Job had spoken as the last speaker, because Job and his friends are older than him (Job 32:4). He waited for Job in particular to finish his speaking, because he wants to speak to him (Job 33:1). He has also waited to speak because he knows his place in front of them all. As someone who is younger than Job and his friends, he takes the appropriate place in relation to the elderly.

God’s Word is clear about the respect that young people should have toward the elderly (Leviticus 19:32; 1 Peter 5:5a). We also see this attitude of respect in the Lord Jesus when He is twelve years old and sits among the teachers (Luke 2:46). This attitude of respect toward the elderly is disappearing more and more. It is one of the indications of the coldness of society (2 Timothy 3:1-4).

Although Elihu’s anger also concerns Job (Job 32:2), his anger is mainly directed against the friends because of their input (Job 32:5). They have said a lot, but in their mouths he has not noticed an answer that helped Job to understand his suffering. The reason is that they tested Job’s need against to their theological views on God. Their theologically correct statements did not come from a personal relationship with God. We do notice this relationship with God with Elihu. Because of this we see in him, although he is younger than they are, that he sees things more correctly than they do (Psalms 119:100).

Psalms 18:2

Introduction

There seems to be a stalemate situation. The three friends have given up trying to persuade Job to change his mind. Job persists in his view that he is innocent. His complaint against God hangs in the air. He has alluded to a possible mediator, if only there were an umpire … (Job 9:33). And all of a sudden someone stands up.

In this chapter we will meet the mediator desired by Job in the person of Elihu. Elihu suddenly appears on stage, without any preliminary announcement. Contemporary (neo-)evangelical commentators, under the influence of modern theology, have said that it is ‘very important to note that if his speeches had been omitted, we would not have missed them at all’. It was also noted that most modern commentators reject Elihu’s speeches. All we’re saying about this is that the idea that God includes six meaningless chapters in His Word is downright foolish!

Elihu’s role is to prepare Job for the appearance of God to him. When Elihu has finished speaking, there is no answer from Job. Elihu speaks about God as it should be and is therefore a help for Job. He takes the position of a mediator between Job and God. Through this he reminds us of the “one mediator … between God and men, [the] man Christ Jesus” (1 Timothy 2:5). He speaks only after Job and his friends have finished speaking and have nothing more to say. Similarly, the Lord Jesus only came after there was nothing more to be expected from man.

Much of what Elihu says, Job and his friends also said. But there is an important difference. Elihu does not claim that God only punishes because of certain sins, but he also says that God wants to instruct through suffering (Job 36:8-10). Job’s friends have accused Job of hidden sins and that’s why he suffered so much. Elihu doesn’t do that. He wants to convince Job of his present sin, and that is his lack of submission to what God does. He does not blame Job for sinful acts or insincerity, but for his rash words. In Elihu the wisdom that is from above speaks, while the friends have spoken wisdom that is from below.

Unlike the friends, Elihu does not make vague suppositions about Job’s sins, but he says what he has heard from Job’s mouth with his own ears. He does not express any suspicions, but points out inappropriate statements Job has made. We can certainly learn a lot from this. The secret of the heart is God’s cause; we can only judge what we hear and see. What Elihu is doing is answering what Job said (Job 33:8-11; Job 34:5-6; Job 35:1-3).

Elihu’s speech can be divided as follows: 1. He begins with an introduction in which he addresses both Job and his friends (Job 32). In the following chapters he speaks only to Job. 2. In the first part of his speech to Job he talks about how God speaks to man (Job 33). 3. In the second and third parts he justifies God against Job’s reproaches. He shows that God’s government and His righteousness run parallel (Job 34), and that God, as the sovereign Lord, is not the servant of his desires and of those of men in general (Job 35). 4.

In the fourth and last part of his speech Elihu proves the righteousness of the Creator (Job 36:3). He explains that God’s omnipotence is guided by perfect love (Job 36) and that God reveals His sovereignty, power and wisdom in His works of creation (Job 37).

The Anger of Elihu

Job has finished speaking (Job 31:40). The friends, “these three men”, have also finished speaking (Job 32:1). They got nothing closer to each other. The friends have given up before, but now they have nothing at all to say. They have not been able to convince Job of their rightness in their view of his suffering. Job continued to hold on to his view of his innocent suffering and his doubts about God in His dealings with him.

Then all of a sudden we hear someone who has followed the whole conversation, but who has not made himself heard and from whom we have not heard before (Job 32:2). He has not been an indifferent listener. Everything he has heard, he has absorbed. When both sides have finished speaking, his anger burns, only then, and not before. It is a great anger. The word is used no less than four times in these few introductory verses. It is also a controlled anger. Elihu did not speak before his time and waited until Job and the friends had finished speaking.

“The anger” is mentioned even before the name of the person who is angry is mentioned. The anger, his mood of mind, as a result of the conversations he has heard, is paramount and therefore has the emphasis. It proves his deep engagement. Then his name is mentioned. It is the anger “of Elihu”.

The origin of Elihu, whose name means “my God is He”, is described in more detail than that of the three friends (Job 2:11). He is the son of “Barachel”, which means “God blesses”. He is also “the Buzite”, a descendant of Buz, which means “the despised”. One of the sons of Nahor was called Buz (Genesis 22:20-21). If it is this Buz, Elihu is related to Abraham. Elihu is also said to be “of the lineage of Ram”. Ram means “the exalted”. If we can see a type of the Lord Jesus in Elihu, the meaning of the names Buz and Ram reminds us of Him, for He is both the Despised and the Exalted (Isaiah 53:3; Isaiah 52:13).

The reason for Elihu’s anger against Job is that Job justified himself toward God in front of his friends. The friends gave a totally wrong impression of God, but Job did not give a good impression of God by extensively justifying himself, even with oaths (Job 31).

Elihu’s anger against the three friends concerns the fact that they did not come up with an answer to Job’s suffering, but nevertheless declared him guilty (Job 32:3). Without any proof, they made their verdict and did not deviate a millimeter from it during and through the conversations with Job. The Lord Jesus speaks serious words about this form of judgment (Matthew 7:1-2). They have seated on the throne of the Judge and Lawgiver (James 4:11-12). Therefore, their sin is greater than that of Job and they are openly punished by God, while Job is justified toward them by God (Job 42:7-8).

Elihu waited until Job had spoken as the last speaker, because Job and his friends are older than him (Job 32:4). He waited for Job in particular to finish his speaking, because he wants to speak to him (Job 33:1). He has also waited to speak because he knows his place in front of them all. As someone who is younger than Job and his friends, he takes the appropriate place in relation to the elderly.

God’s Word is clear about the respect that young people should have toward the elderly (Leviticus 19:32; 1 Peter 5:5a). We also see this attitude of respect in the Lord Jesus when He is twelve years old and sits among the teachers (Luke 2:46). This attitude of respect toward the elderly is disappearing more and more. It is one of the indications of the coldness of society (2 Timothy 3:1-4).

Although Elihu’s anger also concerns Job (Job 32:2), his anger is mainly directed against the friends because of their input (Job 32:5). They have said a lot, but in their mouths he has not noticed an answer that helped Job to understand his suffering. The reason is that they tested Job’s need against to their theological views on God. Their theologically correct statements did not come from a personal relationship with God. We do notice this relationship with God with Elihu. Because of this we see in him, although he is younger than they are, that he sees things more correctly than they do (Psalms 119:100).

Psalms 18:3

Introduction

There seems to be a stalemate situation. The three friends have given up trying to persuade Job to change his mind. Job persists in his view that he is innocent. His complaint against God hangs in the air. He has alluded to a possible mediator, if only there were an umpire … (Job 9:33). And all of a sudden someone stands up.

In this chapter we will meet the mediator desired by Job in the person of Elihu. Elihu suddenly appears on stage, without any preliminary announcement. Contemporary (neo-)evangelical commentators, under the influence of modern theology, have said that it is ‘very important to note that if his speeches had been omitted, we would not have missed them at all’. It was also noted that most modern commentators reject Elihu’s speeches. All we’re saying about this is that the idea that God includes six meaningless chapters in His Word is downright foolish!

Elihu’s role is to prepare Job for the appearance of God to him. When Elihu has finished speaking, there is no answer from Job. Elihu speaks about God as it should be and is therefore a help for Job. He takes the position of a mediator between Job and God. Through this he reminds us of the “one mediator … between God and men, [the] man Christ Jesus” (1 Timothy 2:5). He speaks only after Job and his friends have finished speaking and have nothing more to say. Similarly, the Lord Jesus only came after there was nothing more to be expected from man.

Much of what Elihu says, Job and his friends also said. But there is an important difference. Elihu does not claim that God only punishes because of certain sins, but he also says that God wants to instruct through suffering (Job 36:8-10). Job’s friends have accused Job of hidden sins and that’s why he suffered so much. Elihu doesn’t do that. He wants to convince Job of his present sin, and that is his lack of submission to what God does. He does not blame Job for sinful acts or insincerity, but for his rash words. In Elihu the wisdom that is from above speaks, while the friends have spoken wisdom that is from below.

Unlike the friends, Elihu does not make vague suppositions about Job’s sins, but he says what he has heard from Job’s mouth with his own ears. He does not express any suspicions, but points out inappropriate statements Job has made. We can certainly learn a lot from this. The secret of the heart is God’s cause; we can only judge what we hear and see. What Elihu is doing is answering what Job said (Job 33:8-11; Job 34:5-6; Job 35:1-3).

Elihu’s speech can be divided as follows: 1. He begins with an introduction in which he addresses both Job and his friends (Job 32). In the following chapters he speaks only to Job. 2. In the first part of his speech to Job he talks about how God speaks to man (Job 33). 3. In the second and third parts he justifies God against Job’s reproaches. He shows that God’s government and His righteousness run parallel (Job 34), and that God, as the sovereign Lord, is not the servant of his desires and of those of men in general (Job 35). 4.

In the fourth and last part of his speech Elihu proves the righteousness of the Creator (Job 36:3). He explains that God’s omnipotence is guided by perfect love (Job 36) and that God reveals His sovereignty, power and wisdom in His works of creation (Job 37).

The Anger of Elihu

Job has finished speaking (Job 31:40). The friends, “these three men”, have also finished speaking (Job 32:1). They got nothing closer to each other. The friends have given up before, but now they have nothing at all to say. They have not been able to convince Job of their rightness in their view of his suffering. Job continued to hold on to his view of his innocent suffering and his doubts about God in His dealings with him.

Then all of a sudden we hear someone who has followed the whole conversation, but who has not made himself heard and from whom we have not heard before (Job 32:2). He has not been an indifferent listener. Everything he has heard, he has absorbed. When both sides have finished speaking, his anger burns, only then, and not before. It is a great anger. The word is used no less than four times in these few introductory verses. It is also a controlled anger. Elihu did not speak before his time and waited until Job and the friends had finished speaking.

“The anger” is mentioned even before the name of the person who is angry is mentioned. The anger, his mood of mind, as a result of the conversations he has heard, is paramount and therefore has the emphasis. It proves his deep engagement. Then his name is mentioned. It is the anger “of Elihu”.

The origin of Elihu, whose name means “my God is He”, is described in more detail than that of the three friends (Job 2:11). He is the son of “Barachel”, which means “God blesses”. He is also “the Buzite”, a descendant of Buz, which means “the despised”. One of the sons of Nahor was called Buz (Genesis 22:20-21). If it is this Buz, Elihu is related to Abraham. Elihu is also said to be “of the lineage of Ram”. Ram means “the exalted”. If we can see a type of the Lord Jesus in Elihu, the meaning of the names Buz and Ram reminds us of Him, for He is both the Despised and the Exalted (Isaiah 53:3; Isaiah 52:13).

The reason for Elihu’s anger against Job is that Job justified himself toward God in front of his friends. The friends gave a totally wrong impression of God, but Job did not give a good impression of God by extensively justifying himself, even with oaths (Job 31).

Elihu’s anger against the three friends concerns the fact that they did not come up with an answer to Job’s suffering, but nevertheless declared him guilty (Job 32:3). Without any proof, they made their verdict and did not deviate a millimeter from it during and through the conversations with Job. The Lord Jesus speaks serious words about this form of judgment (Matthew 7:1-2). They have seated on the throne of the Judge and Lawgiver (James 4:11-12). Therefore, their sin is greater than that of Job and they are openly punished by God, while Job is justified toward them by God (Job 42:7-8).

Elihu waited until Job had spoken as the last speaker, because Job and his friends are older than him (Job 32:4). He waited for Job in particular to finish his speaking, because he wants to speak to him (Job 33:1). He has also waited to speak because he knows his place in front of them all. As someone who is younger than Job and his friends, he takes the appropriate place in relation to the elderly.

God’s Word is clear about the respect that young people should have toward the elderly (Leviticus 19:32; 1 Peter 5:5a). We also see this attitude of respect in the Lord Jesus when He is twelve years old and sits among the teachers (Luke 2:46). This attitude of respect toward the elderly is disappearing more and more. It is one of the indications of the coldness of society (2 Timothy 3:1-4).

Although Elihu’s anger also concerns Job (Job 32:2), his anger is mainly directed against the friends because of their input (Job 32:5). They have said a lot, but in their mouths he has not noticed an answer that helped Job to understand his suffering. The reason is that they tested Job’s need against to their theological views on God. Their theologically correct statements did not come from a personal relationship with God. We do notice this relationship with God with Elihu. Because of this we see in him, although he is younger than they are, that he sees things more correctly than they do (Psalms 119:100).

Psalms 18:4

Reason to be Silent

The word “so” (Job 32:6) indicates that Elihu responds to the inability of his friends. Because the ancients failed to answer Job, and now are silent, Elihu begins to speak. First he explains why he has remained silent so far. He apologizes for his age, for he is young compared to these old men. In various ways, he expressed his respect for them before giving his vision of the matter, in which he did not aspire to his own honor, but to the honor of God.

He is only so short in the world and they have been for so long; he has had so little experience and they already have so much; they already know so much and he knows so little. In their presence he felt shy and afraid to tell his feelings about what he saw and heard from them. So with Elihu there is not only a good attitude outwardly, but there is also inner respect. He looks up to them and does not dare to compete with them.

He has deliberately given priority to the elderly, because he assumed wisdom with them (Job 32:7). “Age should speak, and increased years should teach wisdom” is a saying that expresses his tribute to the elders. They had had many days of experience in life and had made many observations in the multitude of years. It was only natural that they had stored a large stock of wisdom that they could reveal in giving answers to life’s questions. They are far above Elihu in age and therefore he judged that they would also be in wisdom and knowledge.

But Elihu came to a different conclusion because of what he heard and saw. He has discovered that only the Spirit of God working in him, a man, gives him the ability to speak a wisdom that is not bound by age (Job 32:8). Through the breath, or rather the inspiration, of the Almighty, men are made wise and can understand what God is doing. The answers to questions of life must come from Him. Man is only “man”, while God is “the Almighty”. Elihu emphasizes that man, including himself, is dependent on God in everything. Only God has the wisdom necessary to answer the problem of Job.

Wisdom is therefore not necessarily linked to old age (Job 32:9). The understanding of “justice”, of what is good and evil in God’s eyes, is also not only reserved for old people. The old friends of Job, to whom Elihu addresses, are themselves an example of this. We can also think of some kings in Israel who showed wisdom in their younger years, but who fell into folly in their old age, such as Solomon, Asa and Joash. Old age is no guarantee of wisdom.

After Elihu has said this, he no longer feels any hesitation in calling them to listen to him (Job 32:10). He feels free to tell his feelings about what happened to and was said by Job. There is also no arrogance in his words. What he does is to present his view of the matter to Job, without passing judgment on it. He offers his thoughts to him and leaves the judgment to him.

Psalms 18:5

Reason to be Silent

The word “so” (Job 32:6) indicates that Elihu responds to the inability of his friends. Because the ancients failed to answer Job, and now are silent, Elihu begins to speak. First he explains why he has remained silent so far. He apologizes for his age, for he is young compared to these old men. In various ways, he expressed his respect for them before giving his vision of the matter, in which he did not aspire to his own honor, but to the honor of God.

He is only so short in the world and they have been for so long; he has had so little experience and they already have so much; they already know so much and he knows so little. In their presence he felt shy and afraid to tell his feelings about what he saw and heard from them. So with Elihu there is not only a good attitude outwardly, but there is also inner respect. He looks up to them and does not dare to compete with them.

He has deliberately given priority to the elderly, because he assumed wisdom with them (Job 32:7). “Age should speak, and increased years should teach wisdom” is a saying that expresses his tribute to the elders. They had had many days of experience in life and had made many observations in the multitude of years. It was only natural that they had stored a large stock of wisdom that they could reveal in giving answers to life’s questions. They are far above Elihu in age and therefore he judged that they would also be in wisdom and knowledge.

But Elihu came to a different conclusion because of what he heard and saw. He has discovered that only the Spirit of God working in him, a man, gives him the ability to speak a wisdom that is not bound by age (Job 32:8). Through the breath, or rather the inspiration, of the Almighty, men are made wise and can understand what God is doing. The answers to questions of life must come from Him. Man is only “man”, while God is “the Almighty”. Elihu emphasizes that man, including himself, is dependent on God in everything. Only God has the wisdom necessary to answer the problem of Job.

Wisdom is therefore not necessarily linked to old age (Job 32:9). The understanding of “justice”, of what is good and evil in God’s eyes, is also not only reserved for old people. The old friends of Job, to whom Elihu addresses, are themselves an example of this. We can also think of some kings in Israel who showed wisdom in their younger years, but who fell into folly in their old age, such as Solomon, Asa and Joash. Old age is no guarantee of wisdom.

After Elihu has said this, he no longer feels any hesitation in calling them to listen to him (Job 32:10). He feels free to tell his feelings about what happened to and was said by Job. There is also no arrogance in his words. What he does is to present his view of the matter to Job, without passing judgment on it. He offers his thoughts to him and leaves the judgment to him.

Psalms 18:6

Reason to be Silent

The word “so” (Job 32:6) indicates that Elihu responds to the inability of his friends. Because the ancients failed to answer Job, and now are silent, Elihu begins to speak. First he explains why he has remained silent so far. He apologizes for his age, for he is young compared to these old men. In various ways, he expressed his respect for them before giving his vision of the matter, in which he did not aspire to his own honor, but to the honor of God.

He is only so short in the world and they have been for so long; he has had so little experience and they already have so much; they already know so much and he knows so little. In their presence he felt shy and afraid to tell his feelings about what he saw and heard from them. So with Elihu there is not only a good attitude outwardly, but there is also inner respect. He looks up to them and does not dare to compete with them.

He has deliberately given priority to the elderly, because he assumed wisdom with them (Job 32:7). “Age should speak, and increased years should teach wisdom” is a saying that expresses his tribute to the elders. They had had many days of experience in life and had made many observations in the multitude of years. It was only natural that they had stored a large stock of wisdom that they could reveal in giving answers to life’s questions. They are far above Elihu in age and therefore he judged that they would also be in wisdom and knowledge.

But Elihu came to a different conclusion because of what he heard and saw. He has discovered that only the Spirit of God working in him, a man, gives him the ability to speak a wisdom that is not bound by age (Job 32:8). Through the breath, or rather the inspiration, of the Almighty, men are made wise and can understand what God is doing. The answers to questions of life must come from Him. Man is only “man”, while God is “the Almighty”. Elihu emphasizes that man, including himself, is dependent on God in everything. Only God has the wisdom necessary to answer the problem of Job.

Wisdom is therefore not necessarily linked to old age (Job 32:9). The understanding of “justice”, of what is good and evil in God’s eyes, is also not only reserved for old people. The old friends of Job, to whom Elihu addresses, are themselves an example of this. We can also think of some kings in Israel who showed wisdom in their younger years, but who fell into folly in their old age, such as Solomon, Asa and Joash. Old age is no guarantee of wisdom.

After Elihu has said this, he no longer feels any hesitation in calling them to listen to him (Job 32:10). He feels free to tell his feelings about what happened to and was said by Job. There is also no arrogance in his words. What he does is to present his view of the matter to Job, without passing judgment on it. He offers his thoughts to him and leaves the judgment to him.

Psalms 18:7

Reason to be Silent

The word “so” (Job 32:6) indicates that Elihu responds to the inability of his friends. Because the ancients failed to answer Job, and now are silent, Elihu begins to speak. First he explains why he has remained silent so far. He apologizes for his age, for he is young compared to these old men. In various ways, he expressed his respect for them before giving his vision of the matter, in which he did not aspire to his own honor, but to the honor of God.

He is only so short in the world and they have been for so long; he has had so little experience and they already have so much; they already know so much and he knows so little. In their presence he felt shy and afraid to tell his feelings about what he saw and heard from them. So with Elihu there is not only a good attitude outwardly, but there is also inner respect. He looks up to them and does not dare to compete with them.

He has deliberately given priority to the elderly, because he assumed wisdom with them (Job 32:7). “Age should speak, and increased years should teach wisdom” is a saying that expresses his tribute to the elders. They had had many days of experience in life and had made many observations in the multitude of years. It was only natural that they had stored a large stock of wisdom that they could reveal in giving answers to life’s questions. They are far above Elihu in age and therefore he judged that they would also be in wisdom and knowledge.

But Elihu came to a different conclusion because of what he heard and saw. He has discovered that only the Spirit of God working in him, a man, gives him the ability to speak a wisdom that is not bound by age (Job 32:8). Through the breath, or rather the inspiration, of the Almighty, men are made wise and can understand what God is doing. The answers to questions of life must come from Him. Man is only “man”, while God is “the Almighty”. Elihu emphasizes that man, including himself, is dependent on God in everything. Only God has the wisdom necessary to answer the problem of Job.

Wisdom is therefore not necessarily linked to old age (Job 32:9). The understanding of “justice”, of what is good and evil in God’s eyes, is also not only reserved for old people. The old friends of Job, to whom Elihu addresses, are themselves an example of this. We can also think of some kings in Israel who showed wisdom in their younger years, but who fell into folly in their old age, such as Solomon, Asa and Joash. Old age is no guarantee of wisdom.

After Elihu has said this, he no longer feels any hesitation in calling them to listen to him (Job 32:10). He feels free to tell his feelings about what happened to and was said by Job. There is also no arrogance in his words. What he does is to present his view of the matter to Job, without passing judgment on it. He offers his thoughts to him and leaves the judgment to him.

Psalms 18:8

Reason to be Silent

The word “so” (Job 32:6) indicates that Elihu responds to the inability of his friends. Because the ancients failed to answer Job, and now are silent, Elihu begins to speak. First he explains why he has remained silent so far. He apologizes for his age, for he is young compared to these old men. In various ways, he expressed his respect for them before giving his vision of the matter, in which he did not aspire to his own honor, but to the honor of God.

He is only so short in the world and they have been for so long; he has had so little experience and they already have so much; they already know so much and he knows so little. In their presence he felt shy and afraid to tell his feelings about what he saw and heard from them. So with Elihu there is not only a good attitude outwardly, but there is also inner respect. He looks up to them and does not dare to compete with them.

He has deliberately given priority to the elderly, because he assumed wisdom with them (Job 32:7). “Age should speak, and increased years should teach wisdom” is a saying that expresses his tribute to the elders. They had had many days of experience in life and had made many observations in the multitude of years. It was only natural that they had stored a large stock of wisdom that they could reveal in giving answers to life’s questions. They are far above Elihu in age and therefore he judged that they would also be in wisdom and knowledge.

But Elihu came to a different conclusion because of what he heard and saw. He has discovered that only the Spirit of God working in him, a man, gives him the ability to speak a wisdom that is not bound by age (Job 32:8). Through the breath, or rather the inspiration, of the Almighty, men are made wise and can understand what God is doing. The answers to questions of life must come from Him. Man is only “man”, while God is “the Almighty”. Elihu emphasizes that man, including himself, is dependent on God in everything. Only God has the wisdom necessary to answer the problem of Job.

Wisdom is therefore not necessarily linked to old age (Job 32:9). The understanding of “justice”, of what is good and evil in God’s eyes, is also not only reserved for old people. The old friends of Job, to whom Elihu addresses, are themselves an example of this. We can also think of some kings in Israel who showed wisdom in their younger years, but who fell into folly in their old age, such as Solomon, Asa and Joash. Old age is no guarantee of wisdom.

After Elihu has said this, he no longer feels any hesitation in calling them to listen to him (Job 32:10). He feels free to tell his feelings about what happened to and was said by Job. There is also no arrogance in his words. What he does is to present his view of the matter to Job, without passing judgment on it. He offers his thoughts to him and leaves the judgment to him.

Psalms 18:9

The Failure of the Friends

As a youngster Elihu patiently waited for the words of the friends and listened attentively to them (Job 32:11; cf. Proverbs 18:13). He did so in the hope that they would give Job a satisfactory answer. It is good that young people first listen to what the elders have to say (cf. James 1:19). As has already been pointed out, the elderly, generally speaking, by experience know more than young people. Because they are older, they have experienced more. Yet that is not decisive for the correct understanding of things. The right insight can only be given by the Spirit of God and He can give it to young people as well (Job 32:8).

Elihu listened to their insights about what happened to Job and why. He did not do this passively, but with the intention of understanding the meaning of their insights. Until they had to “ponder what to say”, which means that he noticed that they chose their words carefully. They proceeded with thoughtfulness and consultation in making their statements.

Not only did he listen carefully, but also paid close attention to them (Job 32:12), how they spoke, whether what they said came from the heart, or only from memory. They had repeatedly hammered on the same anvil and without any sympathy, fired their ‘theological’ views at Job. They had not really listened to Job, but had kept telling him their own righteous views in different words over and over again. As a result, none of them were able to convince him that they had the right answer to the question of why he was suffering, an answer he was so desperately seeking.

With his words, Elihu wants to take away from the friends the thought that they reacted very wisely to Job (Job 32:13). It is as if they are now sitting with Job as if they are unhappy, looking sullenly because Job has so stubbornly ignored their wise words. But they should not imagine anything. Only God can tell him why all this has happened to him, for He “will rout him”, that is what these disasters have brought upon him. No man has done this and therefore no man can claim with certainty that he knows why God has done this.

Psalms 18:10

The Failure of the Friends

As a youngster Elihu patiently waited for the words of the friends and listened attentively to them (Job 32:11; cf. Proverbs 18:13). He did so in the hope that they would give Job a satisfactory answer. It is good that young people first listen to what the elders have to say (cf. James 1:19). As has already been pointed out, the elderly, generally speaking, by experience know more than young people. Because they are older, they have experienced more. Yet that is not decisive for the correct understanding of things. The right insight can only be given by the Spirit of God and He can give it to young people as well (Job 32:8).

Elihu listened to their insights about what happened to Job and why. He did not do this passively, but with the intention of understanding the meaning of their insights. Until they had to “ponder what to say”, which means that he noticed that they chose their words carefully. They proceeded with thoughtfulness and consultation in making their statements.

Not only did he listen carefully, but also paid close attention to them (Job 32:12), how they spoke, whether what they said came from the heart, or only from memory. They had repeatedly hammered on the same anvil and without any sympathy, fired their ‘theological’ views at Job. They had not really listened to Job, but had kept telling him their own righteous views in different words over and over again. As a result, none of them were able to convince him that they had the right answer to the question of why he was suffering, an answer he was so desperately seeking.

With his words, Elihu wants to take away from the friends the thought that they reacted very wisely to Job (Job 32:13). It is as if they are now sitting with Job as if they are unhappy, looking sullenly because Job has so stubbornly ignored their wise words. But they should not imagine anything. Only God can tell him why all this has happened to him, for He “will rout him”, that is what these disasters have brought upon him. No man has done this and therefore no man can claim with certainty that he knows why God has done this.

Psalms 18:11

The Failure of the Friends

As a youngster Elihu patiently waited for the words of the friends and listened attentively to them (Job 32:11; cf. Proverbs 18:13). He did so in the hope that they would give Job a satisfactory answer. It is good that young people first listen to what the elders have to say (cf. James 1:19). As has already been pointed out, the elderly, generally speaking, by experience know more than young people. Because they are older, they have experienced more. Yet that is not decisive for the correct understanding of things. The right insight can only be given by the Spirit of God and He can give it to young people as well (Job 32:8).

Elihu listened to their insights about what happened to Job and why. He did not do this passively, but with the intention of understanding the meaning of their insights. Until they had to “ponder what to say”, which means that he noticed that they chose their words carefully. They proceeded with thoughtfulness and consultation in making their statements.

Not only did he listen carefully, but also paid close attention to them (Job 32:12), how they spoke, whether what they said came from the heart, or only from memory. They had repeatedly hammered on the same anvil and without any sympathy, fired their ‘theological’ views at Job. They had not really listened to Job, but had kept telling him their own righteous views in different words over and over again. As a result, none of them were able to convince him that they had the right answer to the question of why he was suffering, an answer he was so desperately seeking.

With his words, Elihu wants to take away from the friends the thought that they reacted very wisely to Job (Job 32:13). It is as if they are now sitting with Job as if they are unhappy, looking sullenly because Job has so stubbornly ignored their wise words. But they should not imagine anything. Only God can tell him why all this has happened to him, for He “will rout him”, that is what these disasters have brought upon him. No man has done this and therefore no man can claim with certainty that he knows why God has done this.

Psalms 18:12

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:13

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:14

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:15

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:16

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:17

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:18

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:19

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:20

Why He Must Speak

Job did not speak to Elihu, nor did he challenge him as he did his three friends (Job 32:14). Elihu does not respond from personal agitation, as the friends did. Job cannot accuse him of partiality. Elihu will speak to Job in a different way, not with unfounded, vehement accusations, but with the words of God.

The friends look “dismayed” (Job 32:15). They look like people who marvel at the despicable rejection of their so well-intentioned advice. Their mouths fall open with amazement, and they can no longer utter a word. They are defeated. They also know nothing more to say. Their words have failed them, because they can’t think of any more. Fervently, they had begun to express their opinions. They were going to convince Job. But gradually the fire disappeared from their speeches until they finally came to a complete standstill.

Elihu waited for a reaction, but they didn’t make themselves heard anymore (Job 32:16). Shrouded in silence they stand there. They stopped speaking. They can no longer sit down, but neither can they leave. They look like statues, without strength to move, paralyzed as it were by the awareness of their defeat.

Elihu has clearly shown that the friends have failed in their approach to Job. This clears the way for him to respond to Job in turn and tell his feelings, his opinion, about him (Job 32:17). Elihu says this not in pride and with contempt for their failure. He does not speak before his turn and only speaks when the others really cannot say anything anymore.

It is more that now, because the others, the elders, are completely out of words, he has the opportunity to put his thoughts into words. The conversation is completely deadlocked and the participants find themselves in a stalemate. His performance is not premature and inappropriate, but courteous and with a proper sense of the status of the conversation or even more of the status of silence. He does not speak because he wants to assert himself, but out of zeal for God.

Elihu sees the silence that arises as an indication from God that it is his turn to tell what is on his heart (Job 32:18). And that is no small thing, for he is “full of words”. This is another indication that he has waited in self-control until it was his turn to speak. But when it is his turn, he can no longer hold back, he has to speak, so much so that the spirit in his innermost being constrains him. He feels like someone who has held back his breath for so long that his lungs burst.

Just as Jeremiah and Paul could not keep silent in certain situations, he cannot keep silent now either; he feels the need to speak as something imposed upon him (Jeremiah 4:19; Jeremiah 20:9; 1 Corinthians 9:16; Psalms 39:2-3; 2 Corinthians 5:14). It is also important for us to be “full of words” to speak them at the right time and at the right opportunity. This will be so when “the word of Christ” richly dwells within us (Colossians 3:16).

Elihu says that his belly, which means his inner feelings, is about to burst, so great is the pressure he feels (Job 32:19). He compares the feeling he has with new leather wineskins. When the wine is fermenting, the pressure on the wineskin can become so great that it bursts. Elihu experiences this pressure in his inner being. Therefore he has to speak (Job 32:20). Then the inner pressure will disappear and he will get relief. By opening his lips he can answer Job. The opening of his lips refers to the opening of the new wineskins to prevent them from bursting. This way opening his lips prevents him from being torn inside.

What Elihu says in Job 32:21, he does not say to anyone in particular, but is more a loudly expressed sigh. He does not want to take sides with anyone, and he does not intend to do so. Nor does he want to speak to anyone in order to win that person’s favor. He does not want to speak flattering words, but he wants to speak without regard for the person. Thus he acts the same as God and as Paul (Galatians 1:10; Galatians 2:6; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; 2 Chronicles 19:7; 1 Timothy 5:21).

He is also unable to flatter anyone at all, because he lives in fellowship with God and is filled with respect for his Maker (Job 32:22). That determines his speaking. Because God is his Maker, he must fulfill God’s purpose with him. God made him with the purpose of representing Him. If he does not, he knows, God will take him away immediately. Then He will no longer use him. Elihu fears God more than men. That’s why he has so much more wisdom than his friends to answer Job wisely.

Psalms 18:22

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:23

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:24

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:25

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:26

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:27

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:28

Elihu Asks Job to Listen

Elihu speaks directly to Job, he explicitly mentions his name, unlike the three friends. He asks Job to listen to his speech and to hear all his words (Job 33:1). “My speech” is the whole story. “All my words” are the individual words that make up the story. He speaks in this way, to draw attention to the importance of what he is going to say. He opens his mouth to speak words worthy of being heard (Job 33:2). His words are not meaningless expressions of a man who also wants to have his say on a matter. They are words that he has, as it were, tasted with his palate. He is cautious in his choice of words; he does not speak impetuously.

What he says comes from an upright heart, and the knowledge he utters is sincere (Job 33:3). He does not speak with hidden intentions. They are not beautiful, pleasant sounding words to win Job for his insights, but words he utters in sincerity before God.

He can speak in this way because he is aware that the Spirit of God has made him and that he has life through the breath of the Almighty (Job 33:4). With this he indicates once again that he has no wisdom of his own, but owes everything to Him Who gave him life and helps him to live that life to His glory. Therefore he can be used by God for Job. God can also use us to win the hearts of others only when we realize this.

In Job 33:5 Elihu invites Job to refute him because Job has the right to do so. Job does not have to accept what Elihu says about who he is, because he has his own connection to God. God kindly makes His thoughts known. It is not Elihu’s concern to overload Job with reproaches or imputations, as the friends have done. He offers Job his thoughts on an equal footing with him.

Elihu does not put himself above Job, but stands beside him (Job 33:6). He knows that he and Job are both in the same relationship with God. God has formed both him and Job “out of clay” (Genesis 2:7; cf. Acts 10:26). Like Job, he is a weak, fragile creature. In his frailty, he is no more to God than Job. This awareness of one’s own weakness is important if we want to win a failing brother (Galatians 6:1). If we want to wash someone’s feet, we have to bow before him (John 13:1-5).

After so placing himself next to Job, he reassures Job about what he is going to say (Job 33:7). He will tell Job serious things, but Job does not have to be afraid of them. He will not let his pressure [or hand] be heavy on him. Job feels God’s hand heavy on him (Job 13:21). By positioning himself next to Job, Elihu takes that fear away. The friends have aggravated Job’s suffering by accusing him of sin as the cause of his suffering. Elihu will not do that. He will not increase his suffering, but alleviate it by letting God’s light shine upon it.

Psalms 18:29

God Is Greater than Job

Elihu said to Job that he will not be hard on him. That does not mean he will not point out to Job his faults and call him to account. Yet he speaks differently from his friends. That is why there is no response from Job. Job is ready to listen to Elihu.

Elihu starts by reminding Job of something he heard from his mouth (Job 33:8). This is not vague, enigmatic or presumptuous, but concrete. Everyone present at the conversations will confirm the correctness. Elihu does not quote verbatim what Job has said, but he does so entirely according to its content. He summarizes Job’s argument and gives the main lines of it.

Job has repeatedly asserted that he is sincere and innocent (Job 33:9; Job 9:21; Job 10:7; Job 13:18; 23; Job 16:17; Job 23:10; Job 27:5). Especially in Job 31 he makes a powerful plea for his innocence. Elihu summarizes this in the four concepts of “pure”, “without transgression”, “innocent” and “no guilt”. This was not arrogance on the part of Job. Elihu does not throw that at Job as an accusation either. Job’s claim of innocence is justified, as we know from Job 1 (Job 1:1). Job does not mean here that he is sinless (cf. Job 7:21; Job 13:26), but that he has done nothing that deserves the judgment of his heavy suffering.

But Job has gone too far by suspecting that God is looking for something with him and that He is therefore acting with him in this way (Job 33:10). Job believes that God is seeking something with him in order to sue him and that He is acting with him as His enemy (Job 13:24; Job 19:11; Job 30:21). Elihu has heard Job say that God puts his feet in the stocks and that He watches all his paths (Job 13:27). Elihu answers to this (Job 33:11).

Elihu’s answer to this is that Job is “not right in this” (Job 33:12). In this he has not done justice to Who God is and who he himself is. He has forgotten Who God is and who he himself is, for “God is greater than man” as Job is. How did Job dare to call God, Who is so much greater than man, to account (Job 33:13)? That God is greater than man does not only apply to God as Creator, but here above all to the greatness and exaltation of His actions with man.

Furthermore, Job has accused God of when he called to Him, that God did not answer Him (Job 19:7; Job 30:20). Surely, God can’t do that, can He? Surely, He can say why He makes him suffer so much, can’t He? Surely, he has a right to that, hasn’t he? But God is God. He is in no way obliged to account for His actions to man, not even to His own.

What Job says, we see time and again in the history of mankind up to the present day, to a much greater extent and also in a rebellious form. With Job there is no rebellion, but a wrestle. He does not put up a big mouth against God. With rebellious man this is so. In man there is resistance, opposition and rebellion against God’s actions, which is inspired by unbelief and self-exaltation. Man puts God in the dock and challenges Him to tell us why He allows or works things (Romans 9:20).

Psalms 18:30

God Is Greater than Job

Elihu said to Job that he will not be hard on him. That does not mean he will not point out to Job his faults and call him to account. Yet he speaks differently from his friends. That is why there is no response from Job. Job is ready to listen to Elihu.

Elihu starts by reminding Job of something he heard from his mouth (Job 33:8). This is not vague, enigmatic or presumptuous, but concrete. Everyone present at the conversations will confirm the correctness. Elihu does not quote verbatim what Job has said, but he does so entirely according to its content. He summarizes Job’s argument and gives the main lines of it.

Job has repeatedly asserted that he is sincere and innocent (Job 33:9; Job 9:21; Job 10:7; Job 13:18; 23; Job 16:17; Job 23:10; Job 27:5). Especially in Job 31 he makes a powerful plea for his innocence. Elihu summarizes this in the four concepts of “pure”, “without transgression”, “innocent” and “no guilt”. This was not arrogance on the part of Job. Elihu does not throw that at Job as an accusation either. Job’s claim of innocence is justified, as we know from Job 1 (Job 1:1). Job does not mean here that he is sinless (cf. Job 7:21; Job 13:26), but that he has done nothing that deserves the judgment of his heavy suffering.

But Job has gone too far by suspecting that God is looking for something with him and that He is therefore acting with him in this way (Job 33:10). Job believes that God is seeking something with him in order to sue him and that He is acting with him as His enemy (Job 13:24; Job 19:11; Job 30:21). Elihu has heard Job say that God puts his feet in the stocks and that He watches all his paths (Job 13:27). Elihu answers to this (Job 33:11).

Elihu’s answer to this is that Job is “not right in this” (Job 33:12). In this he has not done justice to Who God is and who he himself is. He has forgotten Who God is and who he himself is, for “God is greater than man” as Job is. How did Job dare to call God, Who is so much greater than man, to account (Job 33:13)? That God is greater than man does not only apply to God as Creator, but here above all to the greatness and exaltation of His actions with man.

Furthermore, Job has accused God of when he called to Him, that God did not answer Him (Job 19:7; Job 30:20). Surely, God can’t do that, can He? Surely, He can say why He makes him suffer so much, can’t He? Surely, he has a right to that, hasn’t he? But God is God. He is in no way obliged to account for His actions to man, not even to His own.

What Job says, we see time and again in the history of mankind up to the present day, to a much greater extent and also in a rebellious form. With Job there is no rebellion, but a wrestle. He does not put up a big mouth against God. With rebellious man this is so. In man there is resistance, opposition and rebellion against God’s actions, which is inspired by unbelief and self-exaltation. Man puts God in the dock and challenges Him to tell us why He allows or works things (Romans 9:20).

Psalms 18:31

God Is Greater than Job

Elihu said to Job that he will not be hard on him. That does not mean he will not point out to Job his faults and call him to account. Yet he speaks differently from his friends. That is why there is no response from Job. Job is ready to listen to Elihu.

Elihu starts by reminding Job of something he heard from his mouth (Job 33:8). This is not vague, enigmatic or presumptuous, but concrete. Everyone present at the conversations will confirm the correctness. Elihu does not quote verbatim what Job has said, but he does so entirely according to its content. He summarizes Job’s argument and gives the main lines of it.

Job has repeatedly asserted that he is sincere and innocent (Job 33:9; Job 9:21; Job 10:7; Job 13:18; 23; Job 16:17; Job 23:10; Job 27:5). Especially in Job 31 he makes a powerful plea for his innocence. Elihu summarizes this in the four concepts of “pure”, “without transgression”, “innocent” and “no guilt”. This was not arrogance on the part of Job. Elihu does not throw that at Job as an accusation either. Job’s claim of innocence is justified, as we know from Job 1 (Job 1:1). Job does not mean here that he is sinless (cf. Job 7:21; Job 13:26), but that he has done nothing that deserves the judgment of his heavy suffering.

But Job has gone too far by suspecting that God is looking for something with him and that He is therefore acting with him in this way (Job 33:10). Job believes that God is seeking something with him in order to sue him and that He is acting with him as His enemy (Job 13:24; Job 19:11; Job 30:21). Elihu has heard Job say that God puts his feet in the stocks and that He watches all his paths (Job 13:27). Elihu answers to this (Job 33:11).

Elihu’s answer to this is that Job is “not right in this” (Job 33:12). In this he has not done justice to Who God is and who he himself is. He has forgotten Who God is and who he himself is, for “God is greater than man” as Job is. How did Job dare to call God, Who is so much greater than man, to account (Job 33:13)? That God is greater than man does not only apply to God as Creator, but here above all to the greatness and exaltation of His actions with man.

Furthermore, Job has accused God of when he called to Him, that God did not answer Him (Job 19:7; Job 30:20). Surely, God can’t do that, can He? Surely, He can say why He makes him suffer so much, can’t He? Surely, he has a right to that, hasn’t he? But God is God. He is in no way obliged to account for His actions to man, not even to His own.

What Job says, we see time and again in the history of mankind up to the present day, to a much greater extent and also in a rebellious form. With Job there is no rebellion, but a wrestle. He does not put up a big mouth against God. With rebellious man this is so. In man there is resistance, opposition and rebellion against God’s actions, which is inspired by unbelief and self-exaltation. Man puts God in the dock and challenges Him to tell us why He allows or works things (Romans 9:20).

Psalms 18:32

God Is Greater than Job

Elihu said to Job that he will not be hard on him. That does not mean he will not point out to Job his faults and call him to account. Yet he speaks differently from his friends. That is why there is no response from Job. Job is ready to listen to Elihu.

Elihu starts by reminding Job of something he heard from his mouth (Job 33:8). This is not vague, enigmatic or presumptuous, but concrete. Everyone present at the conversations will confirm the correctness. Elihu does not quote verbatim what Job has said, but he does so entirely according to its content. He summarizes Job’s argument and gives the main lines of it.

Job has repeatedly asserted that he is sincere and innocent (Job 33:9; Job 9:21; Job 10:7; Job 13:18; 23; Job 16:17; Job 23:10; Job 27:5). Especially in Job 31 he makes a powerful plea for his innocence. Elihu summarizes this in the four concepts of “pure”, “without transgression”, “innocent” and “no guilt”. This was not arrogance on the part of Job. Elihu does not throw that at Job as an accusation either. Job’s claim of innocence is justified, as we know from Job 1 (Job 1:1). Job does not mean here that he is sinless (cf. Job 7:21; Job 13:26), but that he has done nothing that deserves the judgment of his heavy suffering.

But Job has gone too far by suspecting that God is looking for something with him and that He is therefore acting with him in this way (Job 33:10). Job believes that God is seeking something with him in order to sue him and that He is acting with him as His enemy (Job 13:24; Job 19:11; Job 30:21). Elihu has heard Job say that God puts his feet in the stocks and that He watches all his paths (Job 13:27). Elihu answers to this (Job 33:11).

Elihu’s answer to this is that Job is “not right in this” (Job 33:12). In this he has not done justice to Who God is and who he himself is. He has forgotten Who God is and who he himself is, for “God is greater than man” as Job is. How did Job dare to call God, Who is so much greater than man, to account (Job 33:13)? That God is greater than man does not only apply to God as Creator, but here above all to the greatness and exaltation of His actions with man.

Furthermore, Job has accused God of when he called to Him, that God did not answer Him (Job 19:7; Job 30:20). Surely, God can’t do that, can He? Surely, He can say why He makes him suffer so much, can’t He? Surely, he has a right to that, hasn’t he? But God is God. He is in no way obliged to account for His actions to man, not even to His own.

What Job says, we see time and again in the history of mankind up to the present day, to a much greater extent and also in a rebellious form. With Job there is no rebellion, but a wrestle. He does not put up a big mouth against God. With rebellious man this is so. In man there is resistance, opposition and rebellion against God’s actions, which is inspired by unbelief and self-exaltation. Man puts God in the dock and challenges Him to tell us why He allows or works things (Romans 9:20).

Psalms 18:33

God Is Greater than Job

Elihu said to Job that he will not be hard on him. That does not mean he will not point out to Job his faults and call him to account. Yet he speaks differently from his friends. That is why there is no response from Job. Job is ready to listen to Elihu.

Elihu starts by reminding Job of something he heard from his mouth (Job 33:8). This is not vague, enigmatic or presumptuous, but concrete. Everyone present at the conversations will confirm the correctness. Elihu does not quote verbatim what Job has said, but he does so entirely according to its content. He summarizes Job’s argument and gives the main lines of it.

Job has repeatedly asserted that he is sincere and innocent (Job 33:9; Job 9:21; Job 10:7; Job 13:18; 23; Job 16:17; Job 23:10; Job 27:5). Especially in Job 31 he makes a powerful plea for his innocence. Elihu summarizes this in the four concepts of “pure”, “without transgression”, “innocent” and “no guilt”. This was not arrogance on the part of Job. Elihu does not throw that at Job as an accusation either. Job’s claim of innocence is justified, as we know from Job 1 (Job 1:1). Job does not mean here that he is sinless (cf. Job 7:21; Job 13:26), but that he has done nothing that deserves the judgment of his heavy suffering.

But Job has gone too far by suspecting that God is looking for something with him and that He is therefore acting with him in this way (Job 33:10). Job believes that God is seeking something with him in order to sue him and that He is acting with him as His enemy (Job 13:24; Job 19:11; Job 30:21). Elihu has heard Job say that God puts his feet in the stocks and that He watches all his paths (Job 13:27). Elihu answers to this (Job 33:11).

Elihu’s answer to this is that Job is “not right in this” (Job 33:12). In this he has not done justice to Who God is and who he himself is. He has forgotten Who God is and who he himself is, for “God is greater than man” as Job is. How did Job dare to call God, Who is so much greater than man, to account (Job 33:13)? That God is greater than man does not only apply to God as Creator, but here above all to the greatness and exaltation of His actions with man.

Furthermore, Job has accused God of when he called to Him, that God did not answer Him (Job 19:7; Job 30:20). Surely, God can’t do that, can He? Surely, He can say why He makes him suffer so much, can’t He? Surely, he has a right to that, hasn’t he? But God is God. He is in no way obliged to account for His actions to man, not even to His own.

What Job says, we see time and again in the history of mankind up to the present day, to a much greater extent and also in a rebellious form. With Job there is no rebellion, but a wrestle. He does not put up a big mouth against God. With rebellious man this is so. In man there is resistance, opposition and rebellion against God’s actions, which is inspired by unbelief and self-exaltation. Man puts God in the dock and challenges Him to tell us why He allows or works things (Romans 9:20).

Psalms 18:34

God Is Greater than Job

Elihu said to Job that he will not be hard on him. That does not mean he will not point out to Job his faults and call him to account. Yet he speaks differently from his friends. That is why there is no response from Job. Job is ready to listen to Elihu.

Elihu starts by reminding Job of something he heard from his mouth (Job 33:8). This is not vague, enigmatic or presumptuous, but concrete. Everyone present at the conversations will confirm the correctness. Elihu does not quote verbatim what Job has said, but he does so entirely according to its content. He summarizes Job’s argument and gives the main lines of it.

Job has repeatedly asserted that he is sincere and innocent (Job 33:9; Job 9:21; Job 10:7; Job 13:18; 23; Job 16:17; Job 23:10; Job 27:5). Especially in Job 31 he makes a powerful plea for his innocence. Elihu summarizes this in the four concepts of “pure”, “without transgression”, “innocent” and “no guilt”. This was not arrogance on the part of Job. Elihu does not throw that at Job as an accusation either. Job’s claim of innocence is justified, as we know from Job 1 (Job 1:1). Job does not mean here that he is sinless (cf. Job 7:21; Job 13:26), but that he has done nothing that deserves the judgment of his heavy suffering.

But Job has gone too far by suspecting that God is looking for something with him and that He is therefore acting with him in this way (Job 33:10). Job believes that God is seeking something with him in order to sue him and that He is acting with him as His enemy (Job 13:24; Job 19:11; Job 30:21). Elihu has heard Job say that God puts his feet in the stocks and that He watches all his paths (Job 13:27). Elihu answers to this (Job 33:11).

Elihu’s answer to this is that Job is “not right in this” (Job 33:12). In this he has not done justice to Who God is and who he himself is. He has forgotten Who God is and who he himself is, for “God is greater than man” as Job is. How did Job dare to call God, Who is so much greater than man, to account (Job 33:13)? That God is greater than man does not only apply to God as Creator, but here above all to the greatness and exaltation of His actions with man.

Furthermore, Job has accused God of when he called to Him, that God did not answer Him (Job 19:7; Job 30:20). Surely, God can’t do that, can He? Surely, He can say why He makes him suffer so much, can’t He? Surely, he has a right to that, hasn’t he? But God is God. He is in no way obliged to account for His actions to man, not even to His own.

What Job says, we see time and again in the history of mankind up to the present day, to a much greater extent and also in a rebellious form. With Job there is no rebellion, but a wrestle. He does not put up a big mouth against God. With rebellious man this is so. In man there is resistance, opposition and rebellion against God’s actions, which is inspired by unbelief and self-exaltation. Man puts God in the dock and challenges Him to tell us why He allows or works things (Romans 9:20).

Psalms 18:35

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:36

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:37

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:38

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:39

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:40

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:41

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:42

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:43

God Speaks Once or Twice

The word “indeed” Elihu uses in Job 33:14 indicates that he is going to explain what he said in the previous verses. Job’s accusation that he called and God did not answer is not justified. However, God has spoken. What Job considers to be God’s unjust dealings with him, is in reality God’s speaking to him. Only Job did not recognize God’s voice. That is why God sends in His grace a man like Elihu to explain this to Job.

Although God is infinitely superior to man, He is not indifferent to His weak creature or acts arbitrarily with him. He speaks to him. He does this “once or twice”. It is not God’s fault that man does not heed it, but man’s fault. God speaks and He does so several times. One time He uses “a dream, a vision of the night” (Job 33:15), the other time He uses sickness and suffering (Job 33:19). Sometimes He uses His reason, His Word, another time His rod, His punishment.

“When sound sleep falls on men, while they slumber in their beds”, there are no outside influences that can distract him. Someone who sleeps does not feel whether he is poor or rich, whether he is healthy or sick, whether he is hungry or not. God can use this condition of rest in His grace to speak to him in a dream or a vision and make His will known. In the time of the patriarchs, and also later, God spoke in dreams or visions, as with Abraham, Joseph and Daniel, but also with someone like Abimelech, Laban, Pharaoh and Nebuchadnezzar. This is typical of the time when the Bible was not yet complete. Then God spoke “in many portions and in many ways” (Hebrews 1:1).

Now that the Bible is complete, God makes His will known through His Word, the Bible. Certainly He still speaks through a dream in certain cases. This usually concerns people who do not have a Bible. But certainly in the western, post-Christian part of the world, where the light of the Bible has shone for so long, the written Word of God suffices for the Christian.

When God speaks to a man in a dream, He reveals His will to “the ears of men” (Job 33:16). Here the ear is mentioned and not the eye, which is what we would expect in dreams and visions. However, it is not about seeing, but about hearing. It is about God speaking and that is always directed at the ear. It is about listening to what God has to say.

The dreams or visions do not appear to contain any sweet or pleasant scenes. They are not ‘sweet dreams’, but cautionary dreams or visions that literally and spiritually awaken a person (Genesis 41:7). God thus “seals their instruction”. He puts His seal on it that it will be as He has shown in the dream or the vision. The word “instruction” includes admonition, warning, and education. The seal implies God’s assurance that the message is reliable and will be carried out.

God speaks in this way because He wants to bring man to contemplation and to a standstill, so that he renounces the wrong act he wanted to commit (Job 33:17). It is not about that single act, but about his whole life consisting only of evil deeds. He is guided in it by his pride. The end of it is destruction (Job 33:18). But God intervenes in grace and warns him. By doing so, He keeps back “his soul from the pit”, for God has no joy in the death of a man, but that he turns from his way and lives (Ezekiel 33:11).

If a man does not listen to God’s speaking in dreams and visions, He speaks in a different way, by punishment in the sense of chastisement, which is represented here by Elihu in the form of a serious illness (Job 33:19). That is what happened to Job. But Elihu is not making accusations against Job which the friends have so often made that his suffering is proof of a secret sinful life.

Elihu describes in Job 33:19-22 the process of a debilitating sickness, with the intention that Job should get an eye for God’s interference in it, that he should be able to hear the speaking of God through all this. It begins “with pain on his bed”, which indicates that the place of rest (cf. Job 33:15) becomes a place of torment. The fever rages unceasingly in his bones. His appetite not only disappears, but he abhors the bread, he hates to think of eating anything (Job 33:20). He even abhors his favorite food.

Because of this he emaciates so much that there is nothing left of his flesh, and his bones, which at first were not visible, now stick out and can be seen (Job 33:21). In this way his powers flow away and with them his life. What comes closer and closer is the grave (Job 33:22). His life is about to fall into the grip of death. And it is precisely with this in mind that God brings suffering upon man. He wants to chastise him for his own good, because he stands face to face with death, that he may turn to Him.

Psalms 18:44

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.

Psalms 18:45

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.

Psalms 18:46

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.

Psalms 18:47

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.

Psalms 18:48

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.

Psalms 18:49

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.

Psalms 18:50

God’s Angel and His Work

In order to benefit from the chastening, a person has to understand the meaning of the chastening and for this he needs again someone who explains the meaning (Job 33:23). Eliphaz has claimed that no mediator in heaven would ever listen to Job (Job 5:1). But Elihu testifies that there is such a person. With “an angel” it is best to think of “the Angel of the LORD”, the Old Testament appearance of the Lord Jesus. This is also apparent from the following name Elihu uses, “mediator”. We know the Lord Jesus as the “one mediator … between God and men” (1 Timothy 2:5).

And of whom else can it be said with truth that He is “one out of a thousand”, an expression that indicates that He is truly unique (cf. Ecclesiastes 7:28b)? There is no one like Him Who is familiar with the ways of God and is more qualified than anyone else to make them known.

Christ has come into the world “to remind a man what is right for him”. That is, Christ has made man known with what is the right way for him. That right path is He Himself. This is explained in Job 33:24. Whoever listens to the Angel, the Mediator, and accepts His explanation of the right path, may count on God to be merciful to him. That grace is manifested in the command He gives to deliver the sufferer from his sickness, from not “going down to the pit”. God does not do that just like that. He has a righteous foundation for that redemption, and that is the ransom, or atonement. He cannot give deliverance without atonement.

It sounds like an exclamation of joy from the mouth of God: “I have found a ransom.” It means that He has found a covering for sins, the ransom of the blood of Christ, through which He can redeem. Here we see the work of the Angel. He has come to work reconciliation. He has done so by giving His life, His blood. He shed His blood, which means He died. For “without shedding of blood there is no forgiveness” (Hebrews 9:22b). Through this and through nothing else can God show grace to guilty, sinful people and deliver them from death. We are “reconciled to God through the death of His Son” (Romans 5:10).

Job 33:23-24 are that special that they are quoted every year during the day of atonement in Jewish prayers.

In Job 33:25-28, Elihu describes the happy consequences of deliverance for those who share in it by God’s grace. After the atonement and the received forgiveness there is also for Job the physical healing, the return of health and prosperity with the vigor of youth (Job 33:25; Job 42:10-17; cf. 2 Kings 5:14). It is a picture of the situation of the realm of peace, where the severely tested faithful remnant will enjoy the blessing of forgiveness, healing, and redemption from destruction (Psalms 103:3-4). God will then have reached His goal with the first creation. We do not yet live in that situation.

In a spiritual sense, we can apply this to the new birth, the new life a person receives at his conversion. This new life also manifests itself. The first in which it becomes visible is prayer, which is fervent prayer (Job 33:26). There is a longing for fellowship with God through prayer. Paul’s first activity after his conversion is prayer (Acts 9:11).

Someone who approaches God with fervent prayer “He will accept”. He takes him into His favor with great joy. He rejoices over anyone who intensely desires to have fellowship with Him. He will be of good will and support such a person in his spiritual development.

The restored believer, who is a weak mortal in himself, has been declared righteous by God in His Son. He stands before God clothed in His righteousness and not in the garment of His own righteousness. Any fame of his own is absent. He who stands before God testifies before men that everything is due only to God’s grace (Job 33:27).

One who is redeemed will confess his sin in an open confession of guilt. It is not a confession made in generalities, but a confession in which sin is mentioned by name. His sin was to pervert what is right, to twist what is right. Sin disrupts everything, makes everything crooked and twisted. That is the devastating work of man without God. But through the work of Christ on the cross, what is crooked becomes straight again (Isaiah 40:4; Isaiah 42:16; Luke 3:5). This will also be seen in the realm of peace, when the Lord Jesus restores all things to the original purpose of God (Acts 3:21).

He who is aware of the grace of God will also praise Him for not dealing with him according to his sins (Psalms 103:10). God has redeemed his soul, saved his life (Job 33:28). He was able to do so because the price of atonement was paid, for which He Himself provided by giving His Son in death. Thus the sinner did not come into the pit, into the darkness of death, but his life sees the light. With these words, Elihu let Job look over death and the grave – which Job had for himself as the only prospect – to life in the light. Job’s present darkness is not the end. Job does not end in darkness, but in light.

Elihu points out to Job that God is patient in His work with a man (Job 33:29). He does “all these”, He makes all kinds of things happen in life, to give a man like Job the true view of life. Thus God is busy “oftentimes with men”. This means that He shows His interference with someone over and over again. In doing so, He uses various methods, such as Elihu mentioned before.

He does this so that a man does not end up in the darkness of the pit, but “that he may be enlightened with the light of life” (Job 33:30). This is a strong reminder of the Lord Jesus, who said: “I am the light of life” (John 8:12). It is therefore profoundly about Him. The God of Whom Elihu speaks is no other God than Jesus Christ, the Son of God Who came in flesh, in Whom the fullness of the Godhead bodily dwelt on earth and still dwells, now that He is in heaven (Colossians 1:19; Colossians 2:9). With Him is the source of life and in His light we see light (Psalms 36:9). In His light, life is lived in joy.