1“However now, Job, please hear my speech,
         And listen to all my words.

2“Behold now, I open my mouth,
         My tongue in my mouth speaks.

3“My words are from the uprightness of my heart,
         And my lips speak knowledge sincerely.

4“The Spirit of God has made me,
         And the breath of the Almighty gives me life.

5“Refute me if you can;
         Array yourselves before me, take your stand.

6“Behold, I belong to God like you;
         I too have been formed out of the clay.

7“Behold, no fear of me should terrify you,
         Nor should my pressure weigh heavily on you.

8“Surely you have spoken in my hearing,
         And I have heard the sound of your words:

9‘I am pure, without transgression;
         I am innocent and there is no guilt in me.

10‘Behold, He invents pretexts against me;
         He counts me as His enemy.

11‘He puts my feet in the stocks;
         He watches all my paths.’

12“Behold, let me tell you, you are not right in this,
         For God is greater than man.

13“Why do you complain against Him
         That He does not give an account of all His doings?

14“Indeed God speaks once,
         Or twice, yet no one notices it.

15“In a dream, a vision of the night,
         When sound sleep falls on men,
         While they slumber in their beds,

16Then He opens the ears of men,
         And seals their instruction,

17That He may turn man aside from his conduct,
         And keep man from pride;

18He keeps back his soul from the pit,
         And his life from passing over into Sheol.

19“Man is also chastened with pain on his bed,
         And with unceasing complaint in his bones;

20So that his life loathes bread,
         And his soul favorite food.

21“His flesh wastes away from sight,
         And his bones which were not seen stick out.

22“Then his soul draws near to the pit,
         And his life to those who bring death.

23“If there is an angel as mediator for him,
         One out of a thousand,
         To remind a man what is right for him,

24Then let him be gracious to him, and say,
         ‘Deliver him from going down to the pit,
         I have found a ransom’;

25Let his flesh become fresher than in youth,
         Let him return to the days of his youthful vigor;

26Then he will pray to God, and He will accept him,
         That he may see His face with joy,
         And He may restore His righteousness to man.

27“He will sing to men and say,
         ‘I have sinned and perverted what is right,
         And it is not proper for me.

28‘He has redeemed my soul from going to the pit,
         And my life shall see the light.’

29“Behold, God does all these oftentimes with men,

30To bring back his soul from the pit,
         That he may be enlightened with the light of life.

31“Pay attention, O Job, listen to me;
         Keep silent, and let me speak.

32“Then if you have anything to say, answer me;
         Speak, for I desire to justify you.

33“If not, listen to me;
         Keep silent, and I will teach you wisdom.”

Parallel Verses

New American Standard Bible (©1995)
"However now, Job, please hear my speech, And listen to all my words.

GOD'S WORD® Translation (©1995)
"Please, Job, listen to my words and consider everything I say.

King James Bible
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.

Douay-Rheims Bible
Hear therefore, O Job, my speeches, and hearken to all my words.

Darby Bible Translation
Howbeit, Job, I pray thee, hear mine utterances, and hearken to all my words.

English Revised Version
Howbeit, Job, I pray thee, hear my speech, and hearken to all my words.

Webster's Bible Translation
Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.

World English Bible
"However, Job, please hear my speech, and listen to all my words.

Young's Literal Translation
And yet, I pray thee, O Job, Hear my speech and to all my words give ear.

Cross References

Job 13:6 "Please hear my argument And listen to the contentions of my lips.

Job 32:22 "For I do not know how to flatter, Else my Maker would soon take me away.

Job 33:2 "Behold now, I open my mouth, My tongue in my mouth speaks.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 33

Pompous prefaces, like the teeming mountain, often introduce poor performances; but Elihu's discourse here does not disappoint the expectations which his preface had raised. It is substantial, and lively, and very much to the purpose. He had, in the foregoing chapter, said what he had to say to Job's three friends; and now he comes up close to Job himself and directs his speech to him. I. He bespeaks Job's favourable acceptance of what he should say, and desires he would take him for that person whom he had so often wished for, that would plead with him, and receive his plea on God's behalf (v. 1-7). II. He does, in God's name, bring an action against him, for words which he had spoken, in the heat of disputation, reflecting upon God as dealing hardly with him (v. 8-11). III. He endeavours to convince him of his fault and folly herein, by showing him, 1. God's sovereign dominion over man (v. 12, 13). 2. The care God takes of man, and the various ways and means he uses to do his soul good, which we have reason to think he designs when he lays bodily afflictions upon him (v. 14). (1.) Job had sometimes complained of unquiet dreams, 7:14. "Why," says Elihu, "God sometimes speaks conviction and instruction to men by such dreams," (v. 15-18). (2.) Job had especially complained of his sicknesses and pains; and, as to these, he shows largely that they were so far from being tokens of God's wrath, as Job took them, or evidences of Job's hypocrisy, as his friends took them, that they were really wise and gracious methods, which divine grace took for the increase of his acquaintance with God, to work patience, experience, and hope (v. 19-30). And, lastly, he concludes with a request to Job, either to answer him or give him leave to go on (v. 31-33).

Verses 1-7

Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, v. 1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (v. 2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (v. 3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, v. 4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (v. 5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (v. 6): I am, according to thy wish, in God's stead. How pathetically had Job wished (ch. 16:21), O that one might plead for a man with God! and (ch. 22:3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, ch. 13:21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Gen. 2:7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (ch. 10:9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deu. 5:24. God has wisely deposited the treasure in earthen vessels like ourselves, 2 Co. 4:7. 9. That he would have no reason to be frightened at the assault he made upon him (v. 7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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Alphabetical: all And attention But everything hear However I Job listen my now pay please say speech to words

Bible Browser

The Creaturely Man.
"The Spirit of God hath made me, and the breath of the Almighty hath given me life."-- Job xxxiii. 4. The Eternal and Ever-blessed God comes into vital touch with the creature by an act proceeding not from the Father nor from the Son, but from the Holy Spirit. Translated by sovereign grace from death unto life, God's children are conscious of this divine fellowship; they know that it consists not in inward agreement of disposition or inclination, but in the mysterious touch of God upon their spiritual …
Abraham Kuyper—The Work of the Holy Spirit

Whether the Testimony of the Father's Voice, Saying, "This is My Beloved Son," was Fittingly Added?
Objection 1: It would seem that the testimony of the Father's voice, saying, "This is My beloved Son," was not fittingly added; for, as it is written (Job 33:14), "God speaketh once, and repeateth not the selfsame thing the second time." But the Father's voice had testified to this at the time of (Christ's) baptism. Therefore it was not fitting that He should bear witness to it a second time. Objection 2: Further, at the baptism the Holy Ghost appeared under the form of a dove at the same time as …
Saint Thomas Aquinas—Summa Theologica

Whether for the Justification of the Ungodly is Required a Movement of the Free-Will?
Objection 1: It would seem that no movement of the free-will is required for the justification of the ungodly. For we see that by the sacrament of Baptism, infants and sometimes adults are justified without a movement of their free-will: hence Augustine says (Confess. iv) that when one of his friends was taken with a fever, "he lay for a long time senseless and in a deadly sweat, and when he was despaired of, he was baptized without his knowing, and was regenerated"; which is effected by sanctifying …
Saint Thomas Aquinas—Summa Theologica

Whether Divination by Dreams is Unlawful?
Objection 1: It would seem that divination by dreams is not unlawful. It is not unlawful to make use of divine instruction. Now men are instructed by God in dreams, for it is written (Job 33:15,16): "By a dream in a vision by night, when deep sleep falleth upon men, and they are sleeping in their beds, then He," God to wit, "openeth the ears of men, and teaching instructeth them in what they are to learn." Therefore it is not unlawful to make use of divination by dreams. Objection 2: Further, those …
Saint Thomas Aquinas—Summa Theologica

Whether Nocturnal Pollution is a Mortal Sin?
Objection 1: It would seem that nocturnal pollution is a sin. For the same things are the matter of merit and demerit. Now a man may merit while he sleeps, as was the case with Solomon, who while asleep obtained the gift of wisdom from the Lord (3 Kings 3:2, Par. 1). Therefore a man may demerit while asleep; and thus nocturnal pollution would seem to be a sin. Objection 2: Further, whoever has the use of reason can sin. Now a man has the use of reason while asleep, since in our sleep we frequently …
Saint Thomas Aquinas—Summa Theologica

Whether Pride is a Special Sin?
Objection 1: It would seem that pride is not a special sin. For Augustine says (De Nat. et Grat. xxix) that "you will find no sin that is not labelled pride"; and Prosper says (De Vita Contempl. iii, 2) that "without pride no sin is, or was, or ever will be possible." Therefore pride is a general sin. Objection 2: Further, a gloss on Job 33:17, "That He may withdraw man from wickedness [*Vulg.: 'From the things that he is doing, and may deliver him from pride']," says that "a man prides himself when …
Saint Thomas Aquinas—Summa Theologica

The Christian Man
Scripture references: Genesis 1:26-28; 2:7; 9:6; Job 33:4; Psalm 100:3; 8:4-9; Ecclesiastes 7:29; Acts 17:26-28; 1 Corinthians 11:7; Ephesians 4:24; Colossians 3:10; 1 Corinthians 15:45; Hebrews 2:6,7; Ephesians 6:10-18; 1 Corinthians 2:9. WHAT IS MAN? What Shall We Think of Man?--Who is he? What is his place on the earth and in the universe? What is his destiny? He is of necessity an object of thought. He is the subject of natural laws, instincts and passions. How far is he free; how far bound? …
Henry T. Sell—Studies in the Life of the Christian

The Work of the Holy Spirit in the Material Universe.
There are many who think of the work of the Holy Spirit as limited to man. But God reveals to us in His Word that the Holy Spirit's work has a far wider scope than this. We are taught in the Bible that the Holy Spirit has a threefold work in the material universe. I. The creation of the material universe and of man is effected through the agency of the Holy Spirit. We read in Ps. xxxiii. 6, "By the word of the LORD were the heavens made; and all the host of them by the breath of His mouth." We …
R. A. Torrey—The Person and Work of The Holy Spirit

Whether a Movement of the Free Will is Required for the Justification of the Ungodly
Whether a Movement of the Free Will is required for the Justification of the Ungodly We proceed to the third article thus: 1. It seems that a movement of the free will is not required for the justification of the ungodly. For we see that infants are justified through the sacrament of Baptism without any movement of the free will, and sometimes adults also. Augustine indeed says that when one of his friends lay sick of a fever, "he lay for long unconscious in a deathly sweat, and when given up in …
Aquinas—Nature and Grace

Whether the Precept of Fraternal Correction Demands that a Private Admonition Should Precede Denunciation?
Objection 1: It would seem that the precept of fraternal correction does not demand that a private admonition should precede denunciation. For, in works of charity, we should above all follow the example of God, according to Eph. 5:1,2: "Be ye followers of God, as most dear children, and walk in love." Now God sometimes punishes a man for a sin, without previously warning him in secret. Therefore it seems that there is no need for a private admonition to precede denunciation. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

The Angel of the Lord in the Pentateuch, and the Book of Joshua.
The New Testament distinguishes between the hidden God and the revealed God--the Son or Logos--who is connected with the former by oneness of nature, and who from everlasting, and even at the creation itself, filled up the immeasurable distance between the Creator and the creation;--who has been the Mediator in all God's relations to the world;--who at all times, and even before He became man in Christ, has been the light of [Pg 116] the world,--and to whom, specially, was committed the direction …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this. …
R. A. Torrey—The Person and Work of The Holy Spirit

The Order of Thought which Surrounded the Development of Jesus.
As the cooled earth no longer permits us to understand the phenomena of primitive creation, because the fire which penetrated it is extinct, so deliberate explanations have always appeared somewhat insufficient when applying our timid methods of induction to the revolutions of the creative epochs which have decided the fate of humanity. Jesus lived at one of those times when the game of public life is freely played, and when the stake of human activity is increased a hundredfold. Every great part, …
Ernest Renan—The Life of Jesus

"Let any Man Come. "
[7] "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."--John 7:37-38. THE text which heads this paper contains one of those mighty sayings of Christ which deserve to be printed in letters of gold. All the stars in heaven are bright and beautiful; yet even a child can see that "one star differeth from another in glory" …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit

Its Source
Let us here review, briefly, the ground which we have already covered. We have seen, first, that "to justify" means to pronounce righteous. It is not a Divine work, but a Divine verdict, the sentence of the Supreme Court, declaring that the one justified stands perfectly conformed to all the requirements of the law. Justification assures the believer that the Judge of all the earth is for him, and not against him: that justice itself is on his side. Second, we dwelt upon the great and seemingly insoluable …
Arthur W. Pink—The Doctrine of Justification

The Care of the Soul Urged as the one Thing Needful
Luke 10:42 -- "But one thing is needful." It was the amiable character of our blessed Redeemer, that "he went about doing good," this great motive, which animated all his actions, brought him to the house of his friend Lazarus, at Bethany, and directed his behavior there. Though it was a season of recess from public labor, our Lord brought the sentiments and the pious cares of a preacher of righteousness into the parlor of a friend; and there his doctrine dropped as the rain, and distilled as the …
George Whitefield—Selected Sermons of George Whitefield

The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy …
Lewis Bayly—The Practice of Piety

"That the Righteousness of the Law Might be Fulfilled in Us. "
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us." God having a great design to declare unto the world both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the third verse,--to send his own Son to bear the punishment of sin, that the righteousness of the law might be freely and graciously fulfilled in sinners. And, indeed, it was not imaginable by us, how he could declare both in the salvation …
Hugh Binning—The Works of the Rev. Hugh Binning

Conversion.
THE DIFFICULTY OF CONVERSION. CONVERSION to God is not so easy and so smooth a thing, as some would have men believe it is. Why is man's heart compared to fallow ground, God's word to a plough, and his ministers to ploughmen, if the heart indeed has no need of breaking in order to the receiving of the seed of God unto eternal life? Why is the conversion of the the soul compared to the grafting of a tree, if that be done without cutting? CONVERSION THE POWER OF GOD. A broken heart is the handy-work …
John Bunyan—The Riches of Bunyan

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what …
Hugh Binning—The Works of the Rev. Hugh Binning

The Doctrine of the Holy Spirit
I. THE PERSONALITY OF THE HOLY SPIRIT. 1. PERSONAL NAMES GIVEN TO THE SPIRIT. 2. PERSONAL PRONOUNS USED OF THE SPIRIT. 3. THE SPIRIT ASSOCIATED WITH THE FATHER AND THE SON. 4. THE SPIRIT POSSESSES PERSONAL CHARACTERISTICS. 5. PERSONAL ACTS ARE ASCRIBED TO THE HOLY SPIRIT. 6. THE SPIRIT IS SUBJECT TO PERSONAL TREATMENT. II. THE DEITY OF THE HOLY SPIRIT. 1. DIVINE NAMES ARE GIVEN TO THE SPIRIT. 2. DIVINE ATTRIBUTES. 3. DIVINE WORKS. 4. NAME OF THE SPIRIT ASSOCIATED WITH NAMES OF THE DEITY. 5. COMPARISON …
Rev. William Evans—The Great Doctrines of the Bible

A Prayer when one Begins to be Sick.
O most righteous Judge, yet in Jesus Christ my gracious Father! I, wretched sinner, do here return unto thee, though driven with pain and sickness, like the prodigal child with want and hunger. I acknowledge that this sickness and pain comes not by blind chance or fortune, but by thy divine providence and special appointment. It is the stroke of thy heavy hand, which my sins have justly deserved; and the things that I feared are now fallen upon me (Job iii. 25.) Yet do I well perceive that in wrath …
Lewis Bayly—The Practice of Piety