Job 33:14

_FOR GOD SPEAKETH ONCE, YEA TWICE, YET MAN PERCEIVETH IT NOT._ Translate, 'Yet man regardeth it not:' or, rather, as Umbreit, 'Yea twice (he repeats the warning), (if) man gives no heed' to the first warning. Elihu implies that God's reason for sending affliction is because, when God has communicated His will in various ways, man in prosperity has not heeded it: God therefore must try what affliction will effect (John 15:2; Psalms 62:11; Isaiah 28:10; Isaiah 28:13)....

14-18 God speaks to us by conscience, by providences, and by ministers; of all these Elihu discourses. There was not then, that we know of, any Divine revelation in writing, though now it is our principal guide. When God designs men's good, by the convictions and dictates of their own consciences, he opens the heart, as Lydia's, and opens the ears, so that conviction finds or forces its way in. The end and design of these admonitions are to keep men from sin, particularly the sin of pride. While sinners are pursuing evil purposes, and indulging their pride, their souls are hastening to destruction. That which turns men from sin, saves them from hell. What a mercy it is to be under the restraints of an awakened conscience!...

Verse Job 33:14. _FOR GOD SPEAKETH ONCE_] Though he will not be summoned to the bar of his creatures, nor condescend to detail the reasons of his conduct, which they could not comprehend, yet he so acts, in the main, that the _operation_ of his _hand_ and the _designs_ of his _counsel_ may sufficiently appear, provided men had their _eyes_ open upon his _ways_, and their _hearts_ open to receive his _influence_. Elihu, having made the general statement that God would not come to the bar of his creatures to give account of his conduct, shows the _general means_ which he uses to bring men to an acquaintance with themselves and with him: he states these in the six following _particulars_, which may be collected from Job 33:15....

FOR GOD SPEAKETH ONCE - The object of what is here said is, to show the reason why God brings affliction upon people, or to explain the principles of his government which Elihu supposed had been sadly misunder stood by Job and his friends. The reason why he brings affliction, Elihu says, is because all other means of reclaiming and restraining people fail. He communicates his will to them; he speaks to them again and again in dreams and visions; he warns them of the error of their course Job 33:14, and when this is all ineffectual he brings upon them affliction. He lays them upon their bed where they must reflect, and where there is hope that they may be reclaimed and reformed, Job 33:18. YEA, TWICE - He does not merely admonish him once. H

EXPOSITION JOB 33:1 In this chapter Elihu, turning away from the "comforters," proceeds to address Job himself, offering to reason out the matter in dispute with him, in God's stead. After a brief exordium (verses 1-7), he takes exception (1) to Job's self-assertion (verses 8, 9); and (2) to his charges against God (verses 10-13), which (he says) are unjust. He next brings forward his theory of God-inflicted sufferings being, in the main, chastisements proceeding from a loving purpose, intended to purify, to strengthen, to purge out faults, to "save from the pit," to improve, and to enlighten (verses 14-24). He points out in what spirit chastisement should be received (verses 25-30); and concludes with a recommendation to Job to remain silent, and hear him out, while at the same time he expresses a willingn

FOR GOD SPEAKETH ONCE, YEA, TWICE,.... Or, "but God speaketh" i; though he is not bound to give an account of his matters, and the reasons of his proceedings in a way of providence or grace; yet such is his condescension and goodness, that he makes use of various ways and means to make known his mind and will in his dispensations, if men were but attentive to them; he speaks once, in dreams and visions, as in Job 33:15; and twice, or a second time, by chastisements, as in Job 33:18; or he speaks frequently, again and again, see Psalms 62:11; gives line upon line, and precept upon precept; if one way is without effect, he will take another; and if one warning and admonition is not sufficient, he w

This is a speech of young Elihu, who had sat quietly listening to the taunting words of the three «candid friends» of Job, and to the somewhat exasperated replies of the patriarch. At last, the young man breaks the silence, and with some dignity, and quite sufficient of self-content, he thus addresses himself to Job: Job 33:1. _Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words._ «I am but a young man, but I speak because I cannot be quiet. An impulse moves me; I am as a vessel wanting vent. I desire to speak impartially; therefore, hear me, but hear all that I have to say; do not listen merely here and there to a part of my speech, but hearken to all my words.» Sometimes, it is very necessary to beg our hearers not to run away with only one sentence, or even with one sentiment. «Hear my speeches, and hearken to all my words,» for there is a proportion

CHAPTER 33:8-33 _ 1. Elihu rebukes Job (Job 33:8)_ 2. How God deals with man (Job 33:14) 3. How God in grace recovers (Job 33:23) 4. Mark well, Job, hearken unto me (Job 33:31) Job 33:8. Elihu treats Job in a dignified, yet firm manner. He speaks as one who is sure of the whole matter. He has heard Job's speeches; he knows the mistake Eliphaz, Bildad and Zophar made, in treating Job as a suspicious character, a hypocrite and a godless man. No such wrong accusations are made by Elihu. He knows where Job's trouble lies and already spoke of

God answers man in two ways. One is by visions of the night, to withhold him from destruction. In Job 33:14 read God speaketh in one way, yea in two if man regardeth it not. With the vision of the night, _cf._ Job 4:12 f. Sealeth their instruction (Job 33:16) means that God, after opening the ear, closes it and seals the instruction communicated, or else that God impresses the instruction on the hearer as a seal is stamped upon wax. In Job 33:18 read as in _mg._ That he may keep back....

When Elihu gives the general answer to Job's charges against God that "God is greater than man" he means that the moral loftiness of God's nature made it impossible that He should act in the arbitrary, hostile manner charged against Him by Job (comp. ch. Job 36:5). It was but another form of the same charge of arbitrary hostility to man when Job affirmed that God was deaf to all appeal and refused to speak to man; comp. ch. Job 19:7; Job 30:20, and often. To this general form of the charge Elihu directs his attention and replies that God speaks to man in many ways, though He may not answer when challenged as Job had challenged Him; comp. ch. Job 35:14. He speaks to man in wa