Job 33

Job 33:2

The Brevity of Life

Job continues his answer to Zophar. In Job 14:1-2 he describes the brevity and restlessness of man’s life (Psalms 90:10; Psalms 103:15; Genesis 47:9; James 1:11). He is now going to apply the situation in which he finds himself to every human being. Just as God treats him, He treats every man, he believes (Job 14:1).

Just look at man. By speaking of man as “born of a woman” Job emphasizes his weakness and fragility. That is the woman par excellence, and so is what she produces. There are exceptions, but in general you observe that a human being only lives for a short time and that he is unstable in his life.

It has gone well for a moment, just like a flower that comes forth (Job 14:2). But how short-lived is its beauty. After a few days it has withered and its beauty has disappeared. The flee of a shadow shows it. At dusk, a shadow moves quickly and without making a sound until it has disappeared. That process cannot be stopped. The shadow is connected with night and death. There is no escape. This is how Job sees his life and life of man in general. There is no hope and no joy, only misery, now and tomorrow.

Job 33:3

The Brevity of Life

Job continues his answer to Zophar. In Job 14:1-2 he describes the brevity and restlessness of man’s life (Psalms 90:10; Psalms 103:15; Genesis 47:9; James 1:11). He is now going to apply the situation in which he finds himself to every human being. Just as God treats him, He treats every man, he believes (Job 14:1).

Just look at man. By speaking of man as “born of a woman” Job emphasizes his weakness and fragility. That is the woman par excellence, and so is what she produces. There are exceptions, but in general you observe that a human being only lives for a short time and that he is unstable in his life.

It has gone well for a moment, just like a flower that comes forth (Job 14:2). But how short-lived is its beauty. After a few days it has withered and its beauty has disappeared. The flee of a shadow shows it. At dusk, a shadow moves quickly and without making a sound until it has disappeared. That process cannot be stopped. The shadow is connected with night and death. There is no escape. This is how Job sees his life and life of man in general. There is no hope and no joy, only misery, now and tomorrow.

Job 33:4

God Determines the Time of Life

Job goes on complaining. While he is so insignificant, God perceives everything he does (Job 14:3). However, He does not do this to take care of him (cf. Jeremiah 32:19), but to “bring him into judgment”. Is that fair: he the weak mortal, opposite the almighty God? Of course God will find something that is not right. Who can stand before Him when He judges (Revelation 6:17)?

He is not only weak, but also unclean by his birth from a sinful man (Job 14:4). In this Job is right. He speaks here of what we call “original sin” (cf. Psalms 51:5; Romans 5:12). However, Job seems to pronounce this more as an apology than an acknowledgment. Can he do anything about sinning? Surely, God can’t blame him, can He? Job indirectly blames God for his sin. In the same way many people speak about sin, both unbelievers and believers.

In Job’s weak existence God has also determined the number of days of his life (Job 14:5). Job also counts in months (Job 3:6; Job 7:3; Job 21:21; Job 29:2). It indicates the shortness of life. The times of a man’s life are in God’s hand (Psalms 31:15). Man cannot change the boundaries of the various stages of life or the various periods of prosperity or adversity in which he finds himself.

If God has determined all this, so Job asks Him, let Him give him some rest to make his days on earth full (Job 14:6). Let God not look upon him for a moment and stop tormenting him. Then he will be able to enjoy life a little more, just as a hired man enjoys peace after a hard day’s work. He then is for a while not feeling the pressure of his boss. This is what Job misses.

Job 33:5

God Determines the Time of Life

Job goes on complaining. While he is so insignificant, God perceives everything he does (Job 14:3). However, He does not do this to take care of him (cf. Jeremiah 32:19), but to “bring him into judgment”. Is that fair: he the weak mortal, opposite the almighty God? Of course God will find something that is not right. Who can stand before Him when He judges (Revelation 6:17)?

He is not only weak, but also unclean by his birth from a sinful man (Job 14:4). In this Job is right. He speaks here of what we call “original sin” (cf. Psalms 51:5; Romans 5:12). However, Job seems to pronounce this more as an apology than an acknowledgment. Can he do anything about sinning? Surely, God can’t blame him, can He? Job indirectly blames God for his sin. In the same way many people speak about sin, both unbelievers and believers.

In Job’s weak existence God has also determined the number of days of his life (Job 14:5). Job also counts in months (Job 3:6; Job 7:3; Job 21:21; Job 29:2). It indicates the shortness of life. The times of a man’s life are in God’s hand (Psalms 31:15). Man cannot change the boundaries of the various stages of life or the various periods of prosperity or adversity in which he finds himself.

If God has determined all this, so Job asks Him, let Him give him some rest to make his days on earth full (Job 14:6). Let God not look upon him for a moment and stop tormenting him. Then he will be able to enjoy life a little more, just as a hired man enjoys peace after a hard day’s work. He then is for a while not feeling the pressure of his boss. This is what Job misses.

Job 33:6

God Determines the Time of Life

Job goes on complaining. While he is so insignificant, God perceives everything he does (Job 14:3). However, He does not do this to take care of him (cf. Jeremiah 32:19), but to “bring him into judgment”. Is that fair: he the weak mortal, opposite the almighty God? Of course God will find something that is not right. Who can stand before Him when He judges (Revelation 6:17)?

He is not only weak, but also unclean by his birth from a sinful man (Job 14:4). In this Job is right. He speaks here of what we call “original sin” (cf. Psalms 51:5; Romans 5:12). However, Job seems to pronounce this more as an apology than an acknowledgment. Can he do anything about sinning? Surely, God can’t blame him, can He? Job indirectly blames God for his sin. In the same way many people speak about sin, both unbelievers and believers.

In Job’s weak existence God has also determined the number of days of his life (Job 14:5). Job also counts in months (Job 3:6; Job 7:3; Job 21:21; Job 29:2). It indicates the shortness of life. The times of a man’s life are in God’s hand (Psalms 31:15). Man cannot change the boundaries of the various stages of life or the various periods of prosperity or adversity in which he finds himself.

If God has determined all this, so Job asks Him, let Him give him some rest to make his days on earth full (Job 14:6). Let God not look upon him for a moment and stop tormenting him. Then he will be able to enjoy life a little more, just as a hired man enjoys peace after a hard day’s work. He then is for a while not feeling the pressure of his boss. This is what Job misses.

Job 33:7

God Determines the Time of Life

Job goes on complaining. While he is so insignificant, God perceives everything he does (Job 14:3). However, He does not do this to take care of him (cf. Jeremiah 32:19), but to “bring him into judgment”. Is that fair: he the weak mortal, opposite the almighty God? Of course God will find something that is not right. Who can stand before Him when He judges (Revelation 6:17)?

He is not only weak, but also unclean by his birth from a sinful man (Job 14:4). In this Job is right. He speaks here of what we call “original sin” (cf. Psalms 51:5; Romans 5:12). However, Job seems to pronounce this more as an apology than an acknowledgment. Can he do anything about sinning? Surely, God can’t blame him, can He? Job indirectly blames God for his sin. In the same way many people speak about sin, both unbelievers and believers.

In Job’s weak existence God has also determined the number of days of his life (Job 14:5). Job also counts in months (Job 3:6; Job 7:3; Job 21:21; Job 29:2). It indicates the shortness of life. The times of a man’s life are in God’s hand (Psalms 31:15). Man cannot change the boundaries of the various stages of life or the various periods of prosperity or adversity in which he finds himself.

If God has determined all this, so Job asks Him, let Him give him some rest to make his days on earth full (Job 14:6). Let God not look upon him for a moment and stop tormenting him. Then he will be able to enjoy life a little more, just as a hired man enjoys peace after a hard day’s work. He then is for a while not feeling the pressure of his boss. This is what Job misses.

Job 33:8

Job Sees His Situation as Without Hope

Job compares the hopelessness of his situation with a tree being cut down (Job 14:7). It seems to be over with that tree, but it turns out not to be so. The tree sprouts out again, life reappears. This can be seen in the young shoots that constantly reappear from the tree. It may be that its root in the earth is old and that its stump is dying (Job 14:8). Yet it will turn out that the root is not dead as soon as it ‘smells’ water, which means as soon as any water comes near it (Job 14:9). While it seems to be dying, from the force of life still within it, it makes another sprig, just as happens with a young plant.

With “man” – with whom he may well mean himself again – it is different, says Job (Job 14:10). When he dies, his life on earth is over and done with. There is no residue of strength left in him to come to new life. Although Job says so, he does not seem to be completely without hope, for he wonders where his spirit is when he has died. A man cannot live without hope. Without hope every suffering becomes unbearable. There must be a resurrection. That is exactly what nature makes clear when, after the death of winter, new life becomes visible again in spring. Today’s suffering makes the life of a believer a frightening life if there were no resurrection (cf. 1 Corinthians 15:19).

Job compares life to water that evaporates from the sea or that is in a river that becomes parched and dries up (Job 14:11). Water that has disappeared cannot be gathered up again (2 Samuel 14:14a). Thus it is with a man lying in the tomb and does not rise again to live as a man on earth (Job 14:12). For Job this is just as certain as the existence of heaven above the earth has no end. Once someone has died, he will not wake up by himself, nor will he be raised from his death sleep by anyone else.

This is not about whether or not Job believes in a resurrection, for he does (Job 7:4; Job 19:25), although it is still vague to him how that will go. We see this in the following verses.

Job 33:9

Job Sees His Situation as Without Hope

Job compares the hopelessness of his situation with a tree being cut down (Job 14:7). It seems to be over with that tree, but it turns out not to be so. The tree sprouts out again, life reappears. This can be seen in the young shoots that constantly reappear from the tree. It may be that its root in the earth is old and that its stump is dying (Job 14:8). Yet it will turn out that the root is not dead as soon as it ‘smells’ water, which means as soon as any water comes near it (Job 14:9). While it seems to be dying, from the force of life still within it, it makes another sprig, just as happens with a young plant.

With “man” – with whom he may well mean himself again – it is different, says Job (Job 14:10). When he dies, his life on earth is over and done with. There is no residue of strength left in him to come to new life. Although Job says so, he does not seem to be completely without hope, for he wonders where his spirit is when he has died. A man cannot live without hope. Without hope every suffering becomes unbearable. There must be a resurrection. That is exactly what nature makes clear when, after the death of winter, new life becomes visible again in spring. Today’s suffering makes the life of a believer a frightening life if there were no resurrection (cf. 1 Corinthians 15:19).

Job compares life to water that evaporates from the sea or that is in a river that becomes parched and dries up (Job 14:11). Water that has disappeared cannot be gathered up again (2 Samuel 14:14a). Thus it is with a man lying in the tomb and does not rise again to live as a man on earth (Job 14:12). For Job this is just as certain as the existence of heaven above the earth has no end. Once someone has died, he will not wake up by himself, nor will he be raised from his death sleep by anyone else.

This is not about whether or not Job believes in a resurrection, for he does (Job 7:4; Job 19:25), although it is still vague to him how that will go. We see this in the following verses.

Job 33:10

Job Sees His Situation as Without Hope

Job compares the hopelessness of his situation with a tree being cut down (Job 14:7). It seems to be over with that tree, but it turns out not to be so. The tree sprouts out again, life reappears. This can be seen in the young shoots that constantly reappear from the tree. It may be that its root in the earth is old and that its stump is dying (Job 14:8). Yet it will turn out that the root is not dead as soon as it ‘smells’ water, which means as soon as any water comes near it (Job 14:9). While it seems to be dying, from the force of life still within it, it makes another sprig, just as happens with a young plant.

With “man” – with whom he may well mean himself again – it is different, says Job (Job 14:10). When he dies, his life on earth is over and done with. There is no residue of strength left in him to come to new life. Although Job says so, he does not seem to be completely without hope, for he wonders where his spirit is when he has died. A man cannot live without hope. Without hope every suffering becomes unbearable. There must be a resurrection. That is exactly what nature makes clear when, after the death of winter, new life becomes visible again in spring. Today’s suffering makes the life of a believer a frightening life if there were no resurrection (cf. 1 Corinthians 15:19).

Job compares life to water that evaporates from the sea or that is in a river that becomes parched and dries up (Job 14:11). Water that has disappeared cannot be gathered up again (2 Samuel 14:14a). Thus it is with a man lying in the tomb and does not rise again to live as a man on earth (Job 14:12). For Job this is just as certain as the existence of heaven above the earth has no end. Once someone has died, he will not wake up by himself, nor will he be raised from his death sleep by anyone else.

This is not about whether or not Job believes in a resurrection, for he does (Job 7:4; Job 19:25), although it is still vague to him how that will go. We see this in the following verses.

Job 33:11

Job Sees His Situation as Without Hope

Job compares the hopelessness of his situation with a tree being cut down (Job 14:7). It seems to be over with that tree, but it turns out not to be so. The tree sprouts out again, life reappears. This can be seen in the young shoots that constantly reappear from the tree. It may be that its root in the earth is old and that its stump is dying (Job 14:8). Yet it will turn out that the root is not dead as soon as it ‘smells’ water, which means as soon as any water comes near it (Job 14:9). While it seems to be dying, from the force of life still within it, it makes another sprig, just as happens with a young plant.

With “man” – with whom he may well mean himself again – it is different, says Job (Job 14:10). When he dies, his life on earth is over and done with. There is no residue of strength left in him to come to new life. Although Job says so, he does not seem to be completely without hope, for he wonders where his spirit is when he has died. A man cannot live without hope. Without hope every suffering becomes unbearable. There must be a resurrection. That is exactly what nature makes clear when, after the death of winter, new life becomes visible again in spring. Today’s suffering makes the life of a believer a frightening life if there were no resurrection (cf. 1 Corinthians 15:19).

Job compares life to water that evaporates from the sea or that is in a river that becomes parched and dries up (Job 14:11). Water that has disappeared cannot be gathered up again (2 Samuel 14:14a). Thus it is with a man lying in the tomb and does not rise again to live as a man on earth (Job 14:12). For Job this is just as certain as the existence of heaven above the earth has no end. Once someone has died, he will not wake up by himself, nor will he be raised from his death sleep by anyone else.

This is not about whether or not Job believes in a resurrection, for he does (Job 7:4; Job 19:25), although it is still vague to him how that will go. We see this in the following verses.

Job 33:12

Job Sees His Situation as Without Hope

Job compares the hopelessness of his situation with a tree being cut down (Job 14:7). It seems to be over with that tree, but it turns out not to be so. The tree sprouts out again, life reappears. This can be seen in the young shoots that constantly reappear from the tree. It may be that its root in the earth is old and that its stump is dying (Job 14:8). Yet it will turn out that the root is not dead as soon as it ‘smells’ water, which means as soon as any water comes near it (Job 14:9). While it seems to be dying, from the force of life still within it, it makes another sprig, just as happens with a young plant.

With “man” – with whom he may well mean himself again – it is different, says Job (Job 14:10). When he dies, his life on earth is over and done with. There is no residue of strength left in him to come to new life. Although Job says so, he does not seem to be completely without hope, for he wonders where his spirit is when he has died. A man cannot live without hope. Without hope every suffering becomes unbearable. There must be a resurrection. That is exactly what nature makes clear when, after the death of winter, new life becomes visible again in spring. Today’s suffering makes the life of a believer a frightening life if there were no resurrection (cf. 1 Corinthians 15:19).

Job compares life to water that evaporates from the sea or that is in a river that becomes parched and dries up (Job 14:11). Water that has disappeared cannot be gathered up again (2 Samuel 14:14a). Thus it is with a man lying in the tomb and does not rise again to live as a man on earth (Job 14:12). For Job this is just as certain as the existence of heaven above the earth has no end. Once someone has died, he will not wake up by himself, nor will he be raised from his death sleep by anyone else.

This is not about whether or not Job believes in a resurrection, for he does (Job 7:4; Job 19:25), although it is still vague to him how that will go. We see this in the following verses.

Job 33:13

Job Sees His Situation as Without Hope

Job compares the hopelessness of his situation with a tree being cut down (Job 14:7). It seems to be over with that tree, but it turns out not to be so. The tree sprouts out again, life reappears. This can be seen in the young shoots that constantly reappear from the tree. It may be that its root in the earth is old and that its stump is dying (Job 14:8). Yet it will turn out that the root is not dead as soon as it ‘smells’ water, which means as soon as any water comes near it (Job 14:9). While it seems to be dying, from the force of life still within it, it makes another sprig, just as happens with a young plant.

With “man” – with whom he may well mean himself again – it is different, says Job (Job 14:10). When he dies, his life on earth is over and done with. There is no residue of strength left in him to come to new life. Although Job says so, he does not seem to be completely without hope, for he wonders where his spirit is when he has died. A man cannot live without hope. Without hope every suffering becomes unbearable. There must be a resurrection. That is exactly what nature makes clear when, after the death of winter, new life becomes visible again in spring. Today’s suffering makes the life of a believer a frightening life if there were no resurrection (cf. 1 Corinthians 15:19).

Job compares life to water that evaporates from the sea or that is in a river that becomes parched and dries up (Job 14:11). Water that has disappeared cannot be gathered up again (2 Samuel 14:14a). Thus it is with a man lying in the tomb and does not rise again to live as a man on earth (Job 14:12). For Job this is just as certain as the existence of heaven above the earth has no end. Once someone has died, he will not wake up by himself, nor will he be raised from his death sleep by anyone else.

This is not about whether or not Job believes in a resurrection, for he does (Job 7:4; Job 19:25), although it is still vague to him how that will go. We see this in the following verses.

Job 33:14

Still a Vague Hope?

In these verses, we hear something of hope in Job’s words, no matter how vague and distorted that hope may be by his wrong thoughts about God. He sighs to God that He would hide him in Sheol (Job 14:13). Then he would be hidden from His wrath. It would then no longer touch him. He longs to wait in the realm of the dead for God to change His attitude toward him and stop chasing His creature. This means he presupposes a possibility of change.

In the word “until” something of a vague hope sounds that God’s wrath will not always abide on him. He wants God to set a limit to his suffering and think of him. However hopeless his suffering may be, the hope remains dormant in him that this suffering will one day come to an end. No matter how much Job experiences that God has turned His face away from him, the thought of God thinking of him will not leave him.

Job wonders whether a man, when he has died, will live again (Job 14:14). Previously, in Job 14:12, he clearly argued that a man who has died will not return to the living. Nevertheless, he presupposes the possibility of seeking temporary refuge in the realm of the dead until the wrath of God has subsided in his life.

And then, if that had happened, he would return to the land of the living. Then God would call Job (Job 14:15). This calling means that God would finally not be an adversary for him. Job would then be able to answer with peace of mind, the relationship would be restored. It is no longer Job who has called God without God giving him an answer, because the opposite happens: God calls and Job answers.

In this new relationship, God would count Job’s footsteps (Job 14:16), which means that God would closely follow Job’s doings and dealings. But not anymore to condemn Job as an alleged criminal, because now God will not heed the (alleged) sins of Job. In any case, Job now presents God as a loving and merciful God.

This is underlined by the metaphor of the sealing up in a bag his transgression (Job 14:17). This metaphor implies that God will keep the iniquity of Job together and no longer remember it.

Unfortunately, all these beautiful thoughts turn out to be a fata morgana for Job, a mirage. Soon, and this happens in the following verses, he will wake up disillusioned and will have to face reality again.

Job 33:15

Still a Vague Hope?

In these verses, we hear something of hope in Job’s words, no matter how vague and distorted that hope may be by his wrong thoughts about God. He sighs to God that He would hide him in Sheol (Job 14:13). Then he would be hidden from His wrath. It would then no longer touch him. He longs to wait in the realm of the dead for God to change His attitude toward him and stop chasing His creature. This means he presupposes a possibility of change.

In the word “until” something of a vague hope sounds that God’s wrath will not always abide on him. He wants God to set a limit to his suffering and think of him. However hopeless his suffering may be, the hope remains dormant in him that this suffering will one day come to an end. No matter how much Job experiences that God has turned His face away from him, the thought of God thinking of him will not leave him.

Job wonders whether a man, when he has died, will live again (Job 14:14). Previously, in Job 14:12, he clearly argued that a man who has died will not return to the living. Nevertheless, he presupposes the possibility of seeking temporary refuge in the realm of the dead until the wrath of God has subsided in his life.

And then, if that had happened, he would return to the land of the living. Then God would call Job (Job 14:15). This calling means that God would finally not be an adversary for him. Job would then be able to answer with peace of mind, the relationship would be restored. It is no longer Job who has called God without God giving him an answer, because the opposite happens: God calls and Job answers.

In this new relationship, God would count Job’s footsteps (Job 14:16), which means that God would closely follow Job’s doings and dealings. But not anymore to condemn Job as an alleged criminal, because now God will not heed the (alleged) sins of Job. In any case, Job now presents God as a loving and merciful God.

This is underlined by the metaphor of the sealing up in a bag his transgression (Job 14:17). This metaphor implies that God will keep the iniquity of Job together and no longer remember it.

Unfortunately, all these beautiful thoughts turn out to be a fata morgana for Job, a mirage. Soon, and this happens in the following verses, he will wake up disillusioned and will have to face reality again.

Job 33:16

Still a Vague Hope?

In these verses, we hear something of hope in Job’s words, no matter how vague and distorted that hope may be by his wrong thoughts about God. He sighs to God that He would hide him in Sheol (Job 14:13). Then he would be hidden from His wrath. It would then no longer touch him. He longs to wait in the realm of the dead for God to change His attitude toward him and stop chasing His creature. This means he presupposes a possibility of change.

In the word “until” something of a vague hope sounds that God’s wrath will not always abide on him. He wants God to set a limit to his suffering and think of him. However hopeless his suffering may be, the hope remains dormant in him that this suffering will one day come to an end. No matter how much Job experiences that God has turned His face away from him, the thought of God thinking of him will not leave him.

Job wonders whether a man, when he has died, will live again (Job 14:14). Previously, in Job 14:12, he clearly argued that a man who has died will not return to the living. Nevertheless, he presupposes the possibility of seeking temporary refuge in the realm of the dead until the wrath of God has subsided in his life.

And then, if that had happened, he would return to the land of the living. Then God would call Job (Job 14:15). This calling means that God would finally not be an adversary for him. Job would then be able to answer with peace of mind, the relationship would be restored. It is no longer Job who has called God without God giving him an answer, because the opposite happens: God calls and Job answers.

In this new relationship, God would count Job’s footsteps (Job 14:16), which means that God would closely follow Job’s doings and dealings. But not anymore to condemn Job as an alleged criminal, because now God will not heed the (alleged) sins of Job. In any case, Job now presents God as a loving and merciful God.

This is underlined by the metaphor of the sealing up in a bag his transgression (Job 14:17). This metaphor implies that God will keep the iniquity of Job together and no longer remember it.

Unfortunately, all these beautiful thoughts turn out to be a fata morgana for Job, a mirage. Soon, and this happens in the following verses, he will wake up disillusioned and will have to face reality again.

Job 33:17

Still a Vague Hope?

In these verses, we hear something of hope in Job’s words, no matter how vague and distorted that hope may be by his wrong thoughts about God. He sighs to God that He would hide him in Sheol (Job 14:13). Then he would be hidden from His wrath. It would then no longer touch him. He longs to wait in the realm of the dead for God to change His attitude toward him and stop chasing His creature. This means he presupposes a possibility of change.

In the word “until” something of a vague hope sounds that God’s wrath will not always abide on him. He wants God to set a limit to his suffering and think of him. However hopeless his suffering may be, the hope remains dormant in him that this suffering will one day come to an end. No matter how much Job experiences that God has turned His face away from him, the thought of God thinking of him will not leave him.

Job wonders whether a man, when he has died, will live again (Job 14:14). Previously, in Job 14:12, he clearly argued that a man who has died will not return to the living. Nevertheless, he presupposes the possibility of seeking temporary refuge in the realm of the dead until the wrath of God has subsided in his life.

And then, if that had happened, he would return to the land of the living. Then God would call Job (Job 14:15). This calling means that God would finally not be an adversary for him. Job would then be able to answer with peace of mind, the relationship would be restored. It is no longer Job who has called God without God giving him an answer, because the opposite happens: God calls and Job answers.

In this new relationship, God would count Job’s footsteps (Job 14:16), which means that God would closely follow Job’s doings and dealings. But not anymore to condemn Job as an alleged criminal, because now God will not heed the (alleged) sins of Job. In any case, Job now presents God as a loving and merciful God.

This is underlined by the metaphor of the sealing up in a bag his transgression (Job 14:17). This metaphor implies that God will keep the iniquity of Job together and no longer remember it.

Unfortunately, all these beautiful thoughts turn out to be a fata morgana for Job, a mirage. Soon, and this happens in the following verses, he will wake up disillusioned and will have to face reality again.

Job 33:18

Still a Vague Hope?

In these verses, we hear something of hope in Job’s words, no matter how vague and distorted that hope may be by his wrong thoughts about God. He sighs to God that He would hide him in Sheol (Job 14:13). Then he would be hidden from His wrath. It would then no longer touch him. He longs to wait in the realm of the dead for God to change His attitude toward him and stop chasing His creature. This means he presupposes a possibility of change.

In the word “until” something of a vague hope sounds that God’s wrath will not always abide on him. He wants God to set a limit to his suffering and think of him. However hopeless his suffering may be, the hope remains dormant in him that this suffering will one day come to an end. No matter how much Job experiences that God has turned His face away from him, the thought of God thinking of him will not leave him.

Job wonders whether a man, when he has died, will live again (Job 14:14). Previously, in Job 14:12, he clearly argued that a man who has died will not return to the living. Nevertheless, he presupposes the possibility of seeking temporary refuge in the realm of the dead until the wrath of God has subsided in his life.

And then, if that had happened, he would return to the land of the living. Then God would call Job (Job 14:15). This calling means that God would finally not be an adversary for him. Job would then be able to answer with peace of mind, the relationship would be restored. It is no longer Job who has called God without God giving him an answer, because the opposite happens: God calls and Job answers.

In this new relationship, God would count Job’s footsteps (Job 14:16), which means that God would closely follow Job’s doings and dealings. But not anymore to condemn Job as an alleged criminal, because now God will not heed the (alleged) sins of Job. In any case, Job now presents God as a loving and merciful God.

This is underlined by the metaphor of the sealing up in a bag his transgression (Job 14:17). This metaphor implies that God will keep the iniquity of Job together and no longer remember it.

Unfortunately, all these beautiful thoughts turn out to be a fata morgana for Job, a mirage. Soon, and this happens in the following verses, he will wake up disillusioned and will have to face reality again.

Job 33:19

The Strongest Man Loses Out to God

A “mountain” (Job 14:18) is a pattern of stability. When a mountain falls, there is nothing left of its stability. The mountain has crumbled away. The same goes for “a rock” that “moves from its place”. The most impressive certainties disappear like snow in summer when God acts with it. Job’s life seemed as stable as a mountain and a rock. But his life perishes, it is taken away from its fixed place.

The water of trial has done its work thoroughly (Job 14:19). The stones of the rock of his house of life have been wearing away by the continuing trials. The stones have become like dust of the earth. His life has become dust that is washed away by the torrents that came over his life. Job’s life and also his environment have been crushed under the heavy blows of the disasters that have come upon him. This is how God “destroy man’s hope”.

What can a powerless human do against almighty God (Job 14:20)? God is infinitely stronger. He overpowers him forever. Never will a human being have a chance to compete against God again. He disappears from God’s presence to disappear into death. At first he had a kind face toward God. That was in his former days of prosperity. But God changed his face through His plagues, indicating that God is the cause of the change in his attitude toward Him. And then God sends him away to the tomb.

In the tomb he is gone from the presence of God and he is also gone from his family (Job 14:21). He doesn’t know how his children are doing, whether they are regarded or despised. He no longer has an eye for it.

For the present Job has enough with just himself (Job 14:22). He lives with death as his only expectation. His body pains him tremendously. In addition, he has no joy whatsoever in his soul. He experiences nothing but mourning. All joy is gone. What’s the use of life? We see that Job struggles enormously with the meaning of suffering, and that in the darkness and despair of this ambiguity he continues to search for a possible way out, for a possible explanation for his suffering.

Here the first round of discussions ends. It is clear that the book cannot be closed. There will be another round of discussions.

Job 33:20

The Strongest Man Loses Out to God

A “mountain” (Job 14:18) is a pattern of stability. When a mountain falls, there is nothing left of its stability. The mountain has crumbled away. The same goes for “a rock” that “moves from its place”. The most impressive certainties disappear like snow in summer when God acts with it. Job’s life seemed as stable as a mountain and a rock. But his life perishes, it is taken away from its fixed place.

The water of trial has done its work thoroughly (Job 14:19). The stones of the rock of his house of life have been wearing away by the continuing trials. The stones have become like dust of the earth. His life has become dust that is washed away by the torrents that came over his life. Job’s life and also his environment have been crushed under the heavy blows of the disasters that have come upon him. This is how God “destroy man’s hope”.

What can a powerless human do against almighty God (Job 14:20)? God is infinitely stronger. He overpowers him forever. Never will a human being have a chance to compete against God again. He disappears from God’s presence to disappear into death. At first he had a kind face toward God. That was in his former days of prosperity. But God changed his face through His plagues, indicating that God is the cause of the change in his attitude toward Him. And then God sends him away to the tomb.

In the tomb he is gone from the presence of God and he is also gone from his family (Job 14:21). He doesn’t know how his children are doing, whether they are regarded or despised. He no longer has an eye for it.

For the present Job has enough with just himself (Job 14:22). He lives with death as his only expectation. His body pains him tremendously. In addition, he has no joy whatsoever in his soul. He experiences nothing but mourning. All joy is gone. What’s the use of life? We see that Job struggles enormously with the meaning of suffering, and that in the darkness and despair of this ambiguity he continues to search for a possible way out, for a possible explanation for his suffering.

Here the first round of discussions ends. It is clear that the book cannot be closed. There will be another round of discussions.

Job 33:21

The Strongest Man Loses Out to God

A “mountain” (Job 14:18) is a pattern of stability. When a mountain falls, there is nothing left of its stability. The mountain has crumbled away. The same goes for “a rock” that “moves from its place”. The most impressive certainties disappear like snow in summer when God acts with it. Job’s life seemed as stable as a mountain and a rock. But his life perishes, it is taken away from its fixed place.

The water of trial has done its work thoroughly (Job 14:19). The stones of the rock of his house of life have been wearing away by the continuing trials. The stones have become like dust of the earth. His life has become dust that is washed away by the torrents that came over his life. Job’s life and also his environment have been crushed under the heavy blows of the disasters that have come upon him. This is how God “destroy man’s hope”.

What can a powerless human do against almighty God (Job 14:20)? God is infinitely stronger. He overpowers him forever. Never will a human being have a chance to compete against God again. He disappears from God’s presence to disappear into death. At first he had a kind face toward God. That was in his former days of prosperity. But God changed his face through His plagues, indicating that God is the cause of the change in his attitude toward Him. And then God sends him away to the tomb.

In the tomb he is gone from the presence of God and he is also gone from his family (Job 14:21). He doesn’t know how his children are doing, whether they are regarded or despised. He no longer has an eye for it.

For the present Job has enough with just himself (Job 14:22). He lives with death as his only expectation. His body pains him tremendously. In addition, he has no joy whatsoever in his soul. He experiences nothing but mourning. All joy is gone. What’s the use of life? We see that Job struggles enormously with the meaning of suffering, and that in the darkness and despair of this ambiguity he continues to search for a possible way out, for a possible explanation for his suffering.

Here the first round of discussions ends. It is clear that the book cannot be closed. There will be another round of discussions.

Job 33:22

The Strongest Man Loses Out to God

A “mountain” (Job 14:18) is a pattern of stability. When a mountain falls, there is nothing left of its stability. The mountain has crumbled away. The same goes for “a rock” that “moves from its place”. The most impressive certainties disappear like snow in summer when God acts with it. Job’s life seemed as stable as a mountain and a rock. But his life perishes, it is taken away from its fixed place.

The water of trial has done its work thoroughly (Job 14:19). The stones of the rock of his house of life have been wearing away by the continuing trials. The stones have become like dust of the earth. His life has become dust that is washed away by the torrents that came over his life. Job’s life and also his environment have been crushed under the heavy blows of the disasters that have come upon him. This is how God “destroy man’s hope”.

What can a powerless human do against almighty God (Job 14:20)? God is infinitely stronger. He overpowers him forever. Never will a human being have a chance to compete against God again. He disappears from God’s presence to disappear into death. At first he had a kind face toward God. That was in his former days of prosperity. But God changed his face through His plagues, indicating that God is the cause of the change in his attitude toward Him. And then God sends him away to the tomb.

In the tomb he is gone from the presence of God and he is also gone from his family (Job 14:21). He doesn’t know how his children are doing, whether they are regarded or despised. He no longer has an eye for it.

For the present Job has enough with just himself (Job 14:22). He lives with death as his only expectation. His body pains him tremendously. In addition, he has no joy whatsoever in his soul. He experiences nothing but mourning. All joy is gone. What’s the use of life? We see that Job struggles enormously with the meaning of suffering, and that in the darkness and despair of this ambiguity he continues to search for a possible way out, for a possible explanation for his suffering.

Here the first round of discussions ends. It is clear that the book cannot be closed. There will be another round of discussions.

Job 33:23

The Strongest Man Loses Out to God

A “mountain” (Job 14:18) is a pattern of stability. When a mountain falls, there is nothing left of its stability. The mountain has crumbled away. The same goes for “a rock” that “moves from its place”. The most impressive certainties disappear like snow in summer when God acts with it. Job’s life seemed as stable as a mountain and a rock. But his life perishes, it is taken away from its fixed place.

The water of trial has done its work thoroughly (Job 14:19). The stones of the rock of his house of life have been wearing away by the continuing trials. The stones have become like dust of the earth. His life has become dust that is washed away by the torrents that came over his life. Job’s life and also his environment have been crushed under the heavy blows of the disasters that have come upon him. This is how God “destroy man’s hope”.

What can a powerless human do against almighty God (Job 14:20)? God is infinitely stronger. He overpowers him forever. Never will a human being have a chance to compete against God again. He disappears from God’s presence to disappear into death. At first he had a kind face toward God. That was in his former days of prosperity. But God changed his face through His plagues, indicating that God is the cause of the change in his attitude toward Him. And then God sends him away to the tomb.

In the tomb he is gone from the presence of God and he is also gone from his family (Job 14:21). He doesn’t know how his children are doing, whether they are regarded or despised. He no longer has an eye for it.

For the present Job has enough with just himself (Job 14:22). He lives with death as his only expectation. His body pains him tremendously. In addition, he has no joy whatsoever in his soul. He experiences nothing but mourning. All joy is gone. What’s the use of life? We see that Job struggles enormously with the meaning of suffering, and that in the darkness and despair of this ambiguity he continues to search for a possible way out, for a possible explanation for his suffering.

Here the first round of discussions ends. It is clear that the book cannot be closed. There will be another round of discussions.

Job 33:25

Introduction

The three friends each gave their vision and Job answered after each speech. But they’re not out of words. Eliphaz, Bildad and Zophar begin their second round of discussions in this chapter. They will stubbornly, and more fiercely than in the first round, hold on to their rigid view from the first round of discussions, and at the end add their clichés about the terrible fate that always afflicts the wicked. With this they rub salt into Job’s wounds, for he knows that they see him as the paragon of the wicked being punished by the righteous God. As in the first round of conversation, Job responds to each of the friends.

Job Is Condemned by His Own Mouth

In this second, shorter, round of discussions, the three friends speak in the same order. Eliphaz begins again. He has been the most cautious and dignified of the three so far. He answers Job’s defense to the words of Zophar (Job 15:1). In his first speech to Job, he spoke in a relatively friendly tone. In this second speech his tone changes. He listened with growing indignation to Job’s reactions to the visions of them, his friends. Out of the smoldering fire of indignation, a flame of fire emerges in this chapter. In a sharp tone he reproves Job. Little of his original prudence and dignity can be found.

Job does not speak as a wise man (Job 12:3; Job 13:2), he puts somewhat sarcastically in a rhetorical question (Job 15:2). This is evident from his answers. The knowledge he expresses in it is nothing but a changeable, elusive wind that gives no hold whatsoever. It is just hot air. No, it’s even worse, it’s like an “east wind”. The easterly wind is a dry and scorching wind that can destroy a harvest. That definitely doesn’t fill his belly. He means there’s no food in it, nothing that gives any ground to his claims of innocence. On the contrary, it is devastating and damaging to his own arguments.

Job may want to argue, but his words make absolutely no sense, they are “useless” (Job 15:3). His powerful ‘statements’ he thinks he is making, “are not profitable”. Eliphaz uses the usual argument in discussions you cannot win. When you can’t convince someone else because he has a good response, you simply call the other person’s words daydreaming.

In the eyes of Eliphaz, Job messes up things even more. Job’s words and statements are not only meaningless, they also have a devastating effect on a person’s reverence or his fear of God and his prayer to God (Job 15:4). From what Job says, it appears that there is no longer any fear of God in him. He defies God by clinging to his innocence, yet he must realize that God is plunging him into misery because of his sins. With such an attitude, Job hinders his meditation before God, that is, he makes it powerless. He does not have to count on God to answer his prayer.

It is clear from everything Job has said that God cannot listen to him. His own words make everything clear (Job 15:5). Listen to what guilt comes out of his mouth. What unheard statements about God! On top of that Job has chosen “the language of the crafty”. In his first speech Eliphaz spoke in general about “the crafty”. Now he directly accuses Job of being one of them. This not so nice assessment implies the accusation of hypocrisy. Job speaks lies.

No one at all has to testify against Job, for everything that comes out of his own mouth proves that he is guilty (Job 15:6). Here we see a parallel with what is said of the Lord Jesus (Matthew 26:65). If Job did not feel guilty, he would not speak such words, according to Eliphaz. Eliphaz forgets that truly innocent people want to defend their innocence. He is blind to this because of his short-sighted view of God and His dealings with people. Together with his friends he constantly insists on the same anvil: Job suffers enormously, so he has sinned enormously; Job says he is innocent, so he is a hypocrite, because of course he is guilty (cf. Job 9:20). Nothing remains of his earlier attempts to comfort Job.

Job 33:26

Introduction

The three friends each gave their vision and Job answered after each speech. But they’re not out of words. Eliphaz, Bildad and Zophar begin their second round of discussions in this chapter. They will stubbornly, and more fiercely than in the first round, hold on to their rigid view from the first round of discussions, and at the end add their clichés about the terrible fate that always afflicts the wicked. With this they rub salt into Job’s wounds, for he knows that they see him as the paragon of the wicked being punished by the righteous God. As in the first round of conversation, Job responds to each of the friends.

Job Is Condemned by His Own Mouth

In this second, shorter, round of discussions, the three friends speak in the same order. Eliphaz begins again. He has been the most cautious and dignified of the three so far. He answers Job’s defense to the words of Zophar (Job 15:1). In his first speech to Job, he spoke in a relatively friendly tone. In this second speech his tone changes. He listened with growing indignation to Job’s reactions to the visions of them, his friends. Out of the smoldering fire of indignation, a flame of fire emerges in this chapter. In a sharp tone he reproves Job. Little of his original prudence and dignity can be found.

Job does not speak as a wise man (Job 12:3; Job 13:2), he puts somewhat sarcastically in a rhetorical question (Job 15:2). This is evident from his answers. The knowledge he expresses in it is nothing but a changeable, elusive wind that gives no hold whatsoever. It is just hot air. No, it’s even worse, it’s like an “east wind”. The easterly wind is a dry and scorching wind that can destroy a harvest. That definitely doesn’t fill his belly. He means there’s no food in it, nothing that gives any ground to his claims of innocence. On the contrary, it is devastating and damaging to his own arguments.

Job may want to argue, but his words make absolutely no sense, they are “useless” (Job 15:3). His powerful ‘statements’ he thinks he is making, “are not profitable”. Eliphaz uses the usual argument in discussions you cannot win. When you can’t convince someone else because he has a good response, you simply call the other person’s words daydreaming.

In the eyes of Eliphaz, Job messes up things even more. Job’s words and statements are not only meaningless, they also have a devastating effect on a person’s reverence or his fear of God and his prayer to God (Job 15:4). From what Job says, it appears that there is no longer any fear of God in him. He defies God by clinging to his innocence, yet he must realize that God is plunging him into misery because of his sins. With such an attitude, Job hinders his meditation before God, that is, he makes it powerless. He does not have to count on God to answer his prayer.

It is clear from everything Job has said that God cannot listen to him. His own words make everything clear (Job 15:5). Listen to what guilt comes out of his mouth. What unheard statements about God! On top of that Job has chosen “the language of the crafty”. In his first speech Eliphaz spoke in general about “the crafty”. Now he directly accuses Job of being one of them. This not so nice assessment implies the accusation of hypocrisy. Job speaks lies.

No one at all has to testify against Job, for everything that comes out of his own mouth proves that he is guilty (Job 15:6). Here we see a parallel with what is said of the Lord Jesus (Matthew 26:65). If Job did not feel guilty, he would not speak such words, according to Eliphaz. Eliphaz forgets that truly innocent people want to defend their innocence. He is blind to this because of his short-sighted view of God and His dealings with people. Together with his friends he constantly insists on the same anvil: Job suffers enormously, so he has sinned enormously; Job says he is innocent, so he is a hypocrite, because of course he is guilty (cf. Job 9:20). Nothing remains of his earlier attempts to comfort Job.

Job 33:27

Introduction

The three friends each gave their vision and Job answered after each speech. But they’re not out of words. Eliphaz, Bildad and Zophar begin their second round of discussions in this chapter. They will stubbornly, and more fiercely than in the first round, hold on to their rigid view from the first round of discussions, and at the end add their clichés about the terrible fate that always afflicts the wicked. With this they rub salt into Job’s wounds, for he knows that they see him as the paragon of the wicked being punished by the righteous God. As in the first round of conversation, Job responds to each of the friends.

Job Is Condemned by His Own Mouth

In this second, shorter, round of discussions, the three friends speak in the same order. Eliphaz begins again. He has been the most cautious and dignified of the three so far. He answers Job’s defense to the words of Zophar (Job 15:1). In his first speech to Job, he spoke in a relatively friendly tone. In this second speech his tone changes. He listened with growing indignation to Job’s reactions to the visions of them, his friends. Out of the smoldering fire of indignation, a flame of fire emerges in this chapter. In a sharp tone he reproves Job. Little of his original prudence and dignity can be found.

Job does not speak as a wise man (Job 12:3; Job 13:2), he puts somewhat sarcastically in a rhetorical question (Job 15:2). This is evident from his answers. The knowledge he expresses in it is nothing but a changeable, elusive wind that gives no hold whatsoever. It is just hot air. No, it’s even worse, it’s like an “east wind”. The easterly wind is a dry and scorching wind that can destroy a harvest. That definitely doesn’t fill his belly. He means there’s no food in it, nothing that gives any ground to his claims of innocence. On the contrary, it is devastating and damaging to his own arguments.

Job may want to argue, but his words make absolutely no sense, they are “useless” (Job 15:3). His powerful ‘statements’ he thinks he is making, “are not profitable”. Eliphaz uses the usual argument in discussions you cannot win. When you can’t convince someone else because he has a good response, you simply call the other person’s words daydreaming.

In the eyes of Eliphaz, Job messes up things even more. Job’s words and statements are not only meaningless, they also have a devastating effect on a person’s reverence or his fear of God and his prayer to God (Job 15:4). From what Job says, it appears that there is no longer any fear of God in him. He defies God by clinging to his innocence, yet he must realize that God is plunging him into misery because of his sins. With such an attitude, Job hinders his meditation before God, that is, he makes it powerless. He does not have to count on God to answer his prayer.

It is clear from everything Job has said that God cannot listen to him. His own words make everything clear (Job 15:5). Listen to what guilt comes out of his mouth. What unheard statements about God! On top of that Job has chosen “the language of the crafty”. In his first speech Eliphaz spoke in general about “the crafty”. Now he directly accuses Job of being one of them. This not so nice assessment implies the accusation of hypocrisy. Job speaks lies.

No one at all has to testify against Job, for everything that comes out of his own mouth proves that he is guilty (Job 15:6). Here we see a parallel with what is said of the Lord Jesus (Matthew 26:65). If Job did not feel guilty, he would not speak such words, according to Eliphaz. Eliphaz forgets that truly innocent people want to defend their innocence. He is blind to this because of his short-sighted view of God and His dealings with people. Together with his friends he constantly insists on the same anvil: Job suffers enormously, so he has sinned enormously; Job says he is innocent, so he is a hypocrite, because of course he is guilty (cf. Job 9:20). Nothing remains of his earlier attempts to comfort Job.

Job 33:28

Introduction

The three friends each gave their vision and Job answered after each speech. But they’re not out of words. Eliphaz, Bildad and Zophar begin their second round of discussions in this chapter. They will stubbornly, and more fiercely than in the first round, hold on to their rigid view from the first round of discussions, and at the end add their clichés about the terrible fate that always afflicts the wicked. With this they rub salt into Job’s wounds, for he knows that they see him as the paragon of the wicked being punished by the righteous God. As in the first round of conversation, Job responds to each of the friends.

Job Is Condemned by His Own Mouth

In this second, shorter, round of discussions, the three friends speak in the same order. Eliphaz begins again. He has been the most cautious and dignified of the three so far. He answers Job’s defense to the words of Zophar (Job 15:1). In his first speech to Job, he spoke in a relatively friendly tone. In this second speech his tone changes. He listened with growing indignation to Job’s reactions to the visions of them, his friends. Out of the smoldering fire of indignation, a flame of fire emerges in this chapter. In a sharp tone he reproves Job. Little of his original prudence and dignity can be found.

Job does not speak as a wise man (Job 12:3; Job 13:2), he puts somewhat sarcastically in a rhetorical question (Job 15:2). This is evident from his answers. The knowledge he expresses in it is nothing but a changeable, elusive wind that gives no hold whatsoever. It is just hot air. No, it’s even worse, it’s like an “east wind”. The easterly wind is a dry and scorching wind that can destroy a harvest. That definitely doesn’t fill his belly. He means there’s no food in it, nothing that gives any ground to his claims of innocence. On the contrary, it is devastating and damaging to his own arguments.

Job may want to argue, but his words make absolutely no sense, they are “useless” (Job 15:3). His powerful ‘statements’ he thinks he is making, “are not profitable”. Eliphaz uses the usual argument in discussions you cannot win. When you can’t convince someone else because he has a good response, you simply call the other person’s words daydreaming.

In the eyes of Eliphaz, Job messes up things even more. Job’s words and statements are not only meaningless, they also have a devastating effect on a person’s reverence or his fear of God and his prayer to God (Job 15:4). From what Job says, it appears that there is no longer any fear of God in him. He defies God by clinging to his innocence, yet he must realize that God is plunging him into misery because of his sins. With such an attitude, Job hinders his meditation before God, that is, he makes it powerless. He does not have to count on God to answer his prayer.

It is clear from everything Job has said that God cannot listen to him. His own words make everything clear (Job 15:5). Listen to what guilt comes out of his mouth. What unheard statements about God! On top of that Job has chosen “the language of the crafty”. In his first speech Eliphaz spoke in general about “the crafty”. Now he directly accuses Job of being one of them. This not so nice assessment implies the accusation of hypocrisy. Job speaks lies.

No one at all has to testify against Job, for everything that comes out of his own mouth proves that he is guilty (Job 15:6). Here we see a parallel with what is said of the Lord Jesus (Matthew 26:65). If Job did not feel guilty, he would not speak such words, according to Eliphaz. Eliphaz forgets that truly innocent people want to defend their innocence. He is blind to this because of his short-sighted view of God and His dealings with people. Together with his friends he constantly insists on the same anvil: Job suffers enormously, so he has sinned enormously; Job says he is innocent, so he is a hypocrite, because of course he is guilty (cf. Job 9:20). Nothing remains of his earlier attempts to comfort Job.

Job 33:29

Introduction

The three friends each gave their vision and Job answered after each speech. But they’re not out of words. Eliphaz, Bildad and Zophar begin their second round of discussions in this chapter. They will stubbornly, and more fiercely than in the first round, hold on to their rigid view from the first round of discussions, and at the end add their clichés about the terrible fate that always afflicts the wicked. With this they rub salt into Job’s wounds, for he knows that they see him as the paragon of the wicked being punished by the righteous God. As in the first round of conversation, Job responds to each of the friends.

Job Is Condemned by His Own Mouth

In this second, shorter, round of discussions, the three friends speak in the same order. Eliphaz begins again. He has been the most cautious and dignified of the three so far. He answers Job’s defense to the words of Zophar (Job 15:1). In his first speech to Job, he spoke in a relatively friendly tone. In this second speech his tone changes. He listened with growing indignation to Job’s reactions to the visions of them, his friends. Out of the smoldering fire of indignation, a flame of fire emerges in this chapter. In a sharp tone he reproves Job. Little of his original prudence and dignity can be found.

Job does not speak as a wise man (Job 12:3; Job 13:2), he puts somewhat sarcastically in a rhetorical question (Job 15:2). This is evident from his answers. The knowledge he expresses in it is nothing but a changeable, elusive wind that gives no hold whatsoever. It is just hot air. No, it’s even worse, it’s like an “east wind”. The easterly wind is a dry and scorching wind that can destroy a harvest. That definitely doesn’t fill his belly. He means there’s no food in it, nothing that gives any ground to his claims of innocence. On the contrary, it is devastating and damaging to his own arguments.

Job may want to argue, but his words make absolutely no sense, they are “useless” (Job 15:3). His powerful ‘statements’ he thinks he is making, “are not profitable”. Eliphaz uses the usual argument in discussions you cannot win. When you can’t convince someone else because he has a good response, you simply call the other person’s words daydreaming.

In the eyes of Eliphaz, Job messes up things even more. Job’s words and statements are not only meaningless, they also have a devastating effect on a person’s reverence or his fear of God and his prayer to God (Job 15:4). From what Job says, it appears that there is no longer any fear of God in him. He defies God by clinging to his innocence, yet he must realize that God is plunging him into misery because of his sins. With such an attitude, Job hinders his meditation before God, that is, he makes it powerless. He does not have to count on God to answer his prayer.

It is clear from everything Job has said that God cannot listen to him. His own words make everything clear (Job 15:5). Listen to what guilt comes out of his mouth. What unheard statements about God! On top of that Job has chosen “the language of the crafty”. In his first speech Eliphaz spoke in general about “the crafty”. Now he directly accuses Job of being one of them. This not so nice assessment implies the accusation of hypocrisy. Job speaks lies.

No one at all has to testify against Job, for everything that comes out of his own mouth proves that he is guilty (Job 15:6). Here we see a parallel with what is said of the Lord Jesus (Matthew 26:65). If Job did not feel guilty, he would not speak such words, according to Eliphaz. Eliphaz forgets that truly innocent people want to defend their innocence. He is blind to this because of his short-sighted view of God and His dealings with people. Together with his friends he constantly insists on the same anvil: Job suffers enormously, so he has sinned enormously; Job says he is innocent, so he is a hypocrite, because of course he is guilty (cf. Job 9:20). Nothing remains of his earlier attempts to comfort Job.

Job 33:30

Introduction

The three friends each gave their vision and Job answered after each speech. But they’re not out of words. Eliphaz, Bildad and Zophar begin their second round of discussions in this chapter. They will stubbornly, and more fiercely than in the first round, hold on to their rigid view from the first round of discussions, and at the end add their clichés about the terrible fate that always afflicts the wicked. With this they rub salt into Job’s wounds, for he knows that they see him as the paragon of the wicked being punished by the righteous God. As in the first round of conversation, Job responds to each of the friends.

Job Is Condemned by His Own Mouth

In this second, shorter, round of discussions, the three friends speak in the same order. Eliphaz begins again. He has been the most cautious and dignified of the three so far. He answers Job’s defense to the words of Zophar (Job 15:1). In his first speech to Job, he spoke in a relatively friendly tone. In this second speech his tone changes. He listened with growing indignation to Job’s reactions to the visions of them, his friends. Out of the smoldering fire of indignation, a flame of fire emerges in this chapter. In a sharp tone he reproves Job. Little of his original prudence and dignity can be found.

Job does not speak as a wise man (Job 12:3; Job 13:2), he puts somewhat sarcastically in a rhetorical question (Job 15:2). This is evident from his answers. The knowledge he expresses in it is nothing but a changeable, elusive wind that gives no hold whatsoever. It is just hot air. No, it’s even worse, it’s like an “east wind”. The easterly wind is a dry and scorching wind that can destroy a harvest. That definitely doesn’t fill his belly. He means there’s no food in it, nothing that gives any ground to his claims of innocence. On the contrary, it is devastating and damaging to his own arguments.

Job may want to argue, but his words make absolutely no sense, they are “useless” (Job 15:3). His powerful ‘statements’ he thinks he is making, “are not profitable”. Eliphaz uses the usual argument in discussions you cannot win. When you can’t convince someone else because he has a good response, you simply call the other person’s words daydreaming.

In the eyes of Eliphaz, Job messes up things even more. Job’s words and statements are not only meaningless, they also have a devastating effect on a person’s reverence or his fear of God and his prayer to God (Job 15:4). From what Job says, it appears that there is no longer any fear of God in him. He defies God by clinging to his innocence, yet he must realize that God is plunging him into misery because of his sins. With such an attitude, Job hinders his meditation before God, that is, he makes it powerless. He does not have to count on God to answer his prayer.

It is clear from everything Job has said that God cannot listen to him. His own words make everything clear (Job 15:5). Listen to what guilt comes out of his mouth. What unheard statements about God! On top of that Job has chosen “the language of the crafty”. In his first speech Eliphaz spoke in general about “the crafty”. Now he directly accuses Job of being one of them. This not so nice assessment implies the accusation of hypocrisy. Job speaks lies.

No one at all has to testify against Job, for everything that comes out of his own mouth proves that he is guilty (Job 15:6). Here we see a parallel with what is said of the Lord Jesus (Matthew 26:65). If Job did not feel guilty, he would not speak such words, according to Eliphaz. Eliphaz forgets that truly innocent people want to defend their innocence. He is blind to this because of his short-sighted view of God and His dealings with people. Together with his friends he constantly insists on the same anvil: Job suffers enormously, so he has sinned enormously; Job says he is innocent, so he is a hypocrite, because of course he is guilty (cf. Job 9:20). Nothing remains of his earlier attempts to comfort Job.

Job 33:31

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.

Job 33:32

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.

Job 33:33

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.