Exegetical and Hermeneutical Commentary of Job 33:8
Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words, [saying],
8 12. To Job’s complaint that God shewed a hostility to him which was arbitrary and without cause Elihu replies that such a thing was unbecoming God and not to be thought of, for God is greater than man.
Fuente: The Cambridge Bible for Schools and Colleges
Surely thou hast spoken in mine hearing – Margin, as in Hebrew ears. This shows that Elihu had been present during the debate, and had attentively listened to what had been said. He now takes up the main point on which he supposed that Job had erred – the attempt to justify himself. He professes to adduce the very words which he had used, and disclaims all design of judging from mere hearsay.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Surely thou hast spoken] What Elihu speaks here, and in the three following verses, contains, in general, simple quotations from Job’s own words, or the obvious sense of them, as the reader may see by referring to the margin, and also to the notes on those passages.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I have heard from thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. thy words (Job 10:7;Job 16:17; Job 23:11;Job 23:12; Job 27:5;Job 27:6; Job 29:14).In Job 9:30; Job 13:23,Job had acknowledged sin; but the general spirit of his wordswas to maintain himself to be “clean,” and to charge Godwith injustice. He went too far on the opposite side in opposing thefriends’ false charge of hypocrisy. Even the godly, though willing toconfess themselves sinners in general, often dislike sin inparticular to be brought as a charge against them. Affliction istherefore needed to bring them to feel that sin in themdeserves even worse than they suffer and that God does them noinjustice. Then at last humbled under God they find, affliction isfor their real good, and so at last it is taken away either here,or at least at death. To teach this is Elihu’s mission.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Surely thou hast spoken in mine hearing,…. After the above preface, Elihu proceeds to the point in hand, and enters a charge against Job; which he took up, not upon suspicion and surmisings, nor upon report, nor upon accusations received from others, but what he had heard with his own ears, unless he was greatly mistaken indeed, which he thought he was not:
and I have heard the voice of [thy] words; the sound of them, clearly and distinctly, and took in the sense of them, as he really believed:
[saying]; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
8 Verily thou hast said in mine ears,
And I heard the sound of thy words:
9 “I am pure, without transgression;
“Spotless am I, and I have no guilt.
10 “Behold, He findeth malicious things against me,
“He regardeth me as His enemy;
11 “He putteth my feet in the stocks,
“He observeth all my paths.”
12 Behold, therein thou art not right, I will answer thee,
For Eloah is too exalted for man.
With Elihu establishes the undeniable fact, whether it be that is intended as restrictive (only thou hast said, it is not otherwise than that thou … ), or as we have translated, according to its primary meaning, affirmative (forsooth, it is undeniable). To say anything of another is in Hebrew equivalent to not saying it secretly, and so as to be liable to misconstruction, but aloud and distinctly. In Job 33:9, Elihu falls back on Job’s own utterances, as Job 9:21, ; Job 16:17, ; Job 12:4, where he calls himself , comp. Job 10:7; Job 13:18, Job 13:23; Job 23:10, Job 27:5, Job 29:1, Job 31:1. The expression , tersus , did not occur in the mouth of Job; Geiger connects with the Arab. hanf (vid., on Job 13:15); it is, however, the adj. of the Semitic verb , Arab. hff , to rub off, scrape off; Arab. to make smooth by scraping off the hair; Targ., Talm., Syr., to make smooth by washing and rubbing (after which Targ. , lotus).
(Note: Vid., Nldecke in Genfey’s Zeitschrift, 1863, S. 383.)
has here, as an exception, retained its accentuation of the final syllable in pause. In Job 33:10 Elihu also makes use of a word that does not occur in Job’s mouth, viz., , which, according to Num 14:34, signifies “alienation,” from ( ), to hinder, restrain, turn aside, abalienare, Num 32:7; and according to the Arab. na’a (to rise heavily),
(Note: Nevertheless Zamachschari does not derive Arab. nawa , to treat with enmity, from Arab. n’ , but from nwy , so that nawa fulanan signifies “to have evil designs against any one, to meditate evil against one.” The phrases iluh aleji nijat , he has evil intentions (wicked designs) against me, njetuh zerje aleik , he has evil intentions against thee, and similar, are very common. – Wetzst.)
III to lean one’s self upon, to oppose any one; it might also signify directly, “hostile risings;” but according to the Hebr. it signifies grounds and occasions for hostile aversion. Moreover, Elihu here recapitulates what Job has in reality often in meaning said, e.g., Job 10:13-17; and Job 33:10 are his own words, Job 13:24, ; Job 19:11, ; Job 30:21, . In like manner, Job 33:11 is a verbatim quotation from Job 13:27; is poetic contracted fut. for rof . . It is a principal trait of Job’s speeches which Elihu here makes prominent: his maintenance of his own righteousness at the expense of the divine justice. In Job 33:12 he first of all refutes this in general. The verb does not here signify to be righteous, but to be in the right (as Job 11:2; Job 13:18) – the prevailing signification in Arabic ( sadaqa , to speak the truth, be truthful). (with Munach, not Dech) is acc. adv.: herein, in this case, comp. on Job 19:26. is like Deu 14:24 (of the length of the way exceeding any one’s strength), but used, as nowhere else, of God’s superhuman greatness; the Arabic version has the preposition Arab. an in this instance for . God is too exalted to enter into a defence of Himself against such vainglorying interwoven with accusations against Him. And for this reason Elihu will enter the lists for God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, 9 I am clean without transgression, I am innocent; neither is there iniquity in me. 10 Behold, he findeth occasions against me, he counteth me for his enemy, 11 He putteth my feet in the stocks, he marketh all my paths. 12 Behold, in this thou art not just: I will answer thee, that God is greater than man. 13 Why dost thou strive against him? for he giveth not account of any of his matters.
In these verses,
I. Elihu particularly charges Job with some indecent expressions that had dropped from him, reflecting upon the justice and goodness of God in his dealings with him. He does not ground the charge upon report, but was himself an ear-witness of what he here reproves him for (v. 8): “Thou hast spoken it in my hearing, and in the hearing of all this company.” He had it not at second hand; if so, he would have hoped it was not so bad as it was represented. He did not hear it from Job in private conversation, for then he would not have been so ill-bred as to repeat it thus publicly; but Job had said it openly, and therefore it was fit he should be openly reproved for it. Those that sin before all rebuke before all. When we hear any thing said that tends to God’s dishonour we ought publicly to bear our testimony against it. What is said amiss in our hearing we are concerned to reprove; for you are my witnesses, saith the Lord, to confront the accuser. 1. Job had represented himself as innocent (v. 9): Thou hast said, I am clean without transgression. Job had not said this totidem verbis–in so many words; nay, he had owned himself to have sinned and to be impure before God; but he had indeed said, Thou knowest that I am not wicked, my righteousness I hold fast, and the like, on which Elihu might ground this charge. It was true that Job was a perfect and an upright man and not such a one as his friends had represented him; but he ought not to have insisted so much upon it, as if God had therefore done him wrong in afflicting him. Yet, it should seem, Elihu did not deal fairly in charging Job with saying that he was clean and innocent from all transgression, when he only pleaded that he was upright and innocent from the great transgression. But those that speak passionately and unwarily must thank themselves if they be misunderstood; they should have taken more care. 2. He had represented God as severe in marking what he did amiss and taking all advantages against him (Job 33:10; Job 33:11), as if he sought opportunity to pick quarrels with him. He findeth occasions against me, which supposes seeking them. To this purport Job had spoken, Job 14:16; Job 14:17, Dost thou not watch over my sin? He counteth me for his enemy; so he had expressly said, Job 13:24; Job 19:11. “He putteth my feet in the stocks, that, as I cannot contend with him, so I may not be able to flee from him;” this he had said, ch. xiii. 27. He marketh all my paths; so he had said, ch. xiii. 27.
II. He endeavours to convince him that he had spoken amiss in speaking thus, and that he ought to humble himself before God for it, and by repentance to unsay it (v. 12): Behold, in this thou art not just. Here thou art not in the right, so some read it. See; the difference between the charge which Elihu exhibited against Job and that which was preferred against him by his other friends; they would not own that he was just at all, but Elihu only says, “In this, in saying this, thou art not just.” 1. “Thou dost not deal justly with God.” To be just is to render to all their due; now we do not render to God his due, nor are we just to him, if we do not acknowledge his equity and kindness in all his dispensations of his providence towards us, that he is righteous in all his ways, and that, however it be, yet he is good. 2. “Thou dost not speak the language of a righteous man. I do not deny but thou art such a one, but in this thou dost not make it to appear.” Many that are just yet, in some particular instances, do not speak and act like themselves; and as, on the one hand, we must not fail to tell even a good man wherein he mistakes and does amiss, nor flatter him in his errors and passions, for in that we ar not kind, so on the other hand we must not draw men’s characters, nor pass a judgment on them, from one instance, or some few misplaced words, for in that we are not just. In many things we all offend, and therefore must be candid in our censures. Two things Elihu proposes to Job’s consideration, to convince him that he had said amiss:– (1.) That God is infinitely above us, and therefore it is madness to contend with him; for if he plead against us with his great power we cannot stand before him. I will answer thee, says Elihu, in one word, which carries its own evidence along with it, That God is greater than man; no doubt he is, infinitely greater. Between God and man there is no proportion. Job had himself said a great deal, and admirably well, concerning the greatness of God, his irresistible power and incontestable sovereignty, his terrible majesty and unsearchable immensity. “Now,” said Elihu, “do but consider what thou thyself hast said concerning the greatness of God, and apply it to thyself; if he is greater than man, he is greater than thou, and thou wilt see reason enough to repent of these ill-natures, ill-favoured, reflections upon him, and to blush at thy folly, and tremble to think of thy own presumption.” Note, There is enough in this one plain unquestionable truth, That God is greater than man, if duly improved, for ever to put to silence and to shame all our complaints of his providence and our exceptions against his dealings with us. He is not only more wise and powerful than we are, and therefore it is to no purpose to contend with him who will be too hard for us, but more holy, just, and good, for these are the transcendent glories and excellencies of the divine nature; in these God is greater than man, and therefore it is absurd and unreasonable to find fault with him, for he is certainly in the right. (2.) That God is not accountable to us (v. 13): Why dost thou strive against him? Those that complain of God strive against him, implead him, impeach him, bring an action against him. And why do they do so? For what cause? To what purpose? Note, It is an unreasonable thing for us, weak, foolish, sinful, creatures, to strive with a God of infinite wisdom, power, and goodness. Woe to the clay that strives with the potter; for he gives no account of any of his matters. He is under no obligation to show us a reason for what he does, neither to tell us what he designs to do (in what method, at what time, by what instruments) nor to tell us why he deals thus with us. He is not bound either to justify his own proceedings or to satisfy our demands and enquiries; his judgments will certainly justify themselves. If we do not satisfy ourselves in them, it is our own fault. It is therefore daring impiety for us to arraign God at our bar, or challenge him to show cause for what he doeth, to say unto him, What doest thou? or, Why doest thou so? He gives not account of all his matters (so some read it); he reveals as much as it is fit for us to know, as follows here (v. 14), but still there are secret things, which belong not to us, which it is not for us to pry into.
Fuente: Matthew Henry’s Whole Bible Commentary
2.
He challenges Jobs claim that he suffers because God counts him an enemy. (Job. 33:8-12)
TEXT 33:812
8 Surely thou has spoken In my hearing,
And I have heard the voice of thy words, saying,
9 1 am clean, without transgression;
I am innocent, neither is there iniquity in me:
10 Behold, he findeth occasions against me,
He counteth me for his enemy;
11 He putteth my feet in the stocks,
He marketh all my paths.
12 Behold, I will answer thee, in this thou art not just;
For God is greater than man.
COMMENT 33:812
Job. 33:8God is too great to be guilty of the behavior alluded to in Jobs charges. He has never persecuted a righteous man. At this point Elihu gets down to his self-appointed task of effectually responding to Job. After finishing his much-advertised brilliance and competence, Elihu rebukes Job. He has listened to all of the dialogue (A. V. the sound of your words); thus he is prepared to respond.
Job. 33:9Job has not claimed sinlessnessJob. 7:21; Job. 9:21; Job. 10:7; Job. 13:26; Job. 16:17; Job. 23:7; Job. 23:10 ff; Job. 27:4 ff; Job. 31:1 ff. Though Elihus quotation is essentially correct, the twist he places on them distorts the essence of Jobs words. Job has consistently claimed that he had never committed sins grave enough to merit the afflictions which he is experiencing. The word rendered as clean in A. V. occurs only here, and its root meaning is wash or cleanse.
Job. 33:10For line one see Job. 10:13 ff; Job. 19:6 ff; for line two, Job. 13:24. The word rendered occasions (to anot) means opportunities for, expressing hostility as in Jdg. 14:4; Jdg. 13:24; Jdg. 19:6; Jdg. 19:11.
Job. 33:11Elihu is here quoting Jobs words from Job. 13:27. God watches (yismor) his every move and hinders him. This very phrase occurs also in Job. 13:27 b.
Job. 33:12Elihu denies the justness of Jobs charges. God is above arbitrary actions such as those that Job has affirmed. But Job has already presented Gods power in some of the most magnificent hymns in ScriptureJob. 9:1-13; Job. 12:13-25. Job has already declared that man cannot argue with God because he is greater than man (so the LXX and the Qumran Targum)Job. 9:14-20; Job. 9:32; Job. 13:13-16; so Elihus point is not well taken under any circumstances.
Fuente: College Press Bible Study Textbook Series
MAIN DISCOURSE, Job 33:8-33.
Elihu’s long-protracted preamble is followed by citations from Job’s impetuous and imprudent words. (Job 33:9.) In his efforts at self-justification Job had exaggerated his own righteousness and impeached the righteousness of God. Divine silence is no sign of divine forgetfulness. God has various ways of addressing men, and, while apparently antagonizing them, of really consulting their highest interests those of the soul. Through dreams, (type of inward monitions,) through sickness, and through the mediation of the angel whose supremacy is marked, God communes with man that he may withdraw him from the pursuit of evil. Affliction has other ends than those of punishment. They are preventive (prophylactic) and remedial. Inward monitions and painful chastisements prepare the way for the angel mediator. Hearkening to him, man shall find favour with God, and a renovation of body and soul that shall well forth with the highest joy.
First division ELIHU REHEARSES SEVERAL OF THE OBJECTIONABLE UTTERANCES OF JOB, AND IN SO DOING LAYS OUT TO A CERTAIN EXTENT THE GROUNDWORK OF HIS DISCOURSES. Job 33:8-11. (See STICKEL’S Hiob, 232-236, or DAVIDSON’S Job, pp. xxxviii-xli.)
Fuente: Whedon’s Commentary on the Old and New Testaments
8. In mine hearing With the Hebrew, to “speak in the ear” was to speak openly, not secretly, which might give rise to misconstructions. Elihu was so astonished that he could scarcely believe his ears when he heard Job in the first place declare his innocence, and, secondly, charge God with cruelty.
Fuente: Whedon’s Commentary on the Old and New Testaments
(8) Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, (9) I am clean without transgression, I am innocent; neither is there iniquity in me. (10) Behold, he findeth occasions against me, he counteth me for his enemy, (11) He putteth my feet in the stocks, he marketh all my paths. (12) Behold, in this thou art not just: I will answer thee, that God is greater than man. (13) Why dost thou strive against him? for he giveth not account of any of his matters. (14) For God speaketh once, yea twice, yet man perceiveth it not. (15) In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; (16) Then he openeth the ears of men, and sealeth their instruction, (17) That he may withdraw man from his purpose, and hide pride from man.
This is a precious sermon of Elihu, independent of the connection it hath with Job’s history. It will be highly profitable to view every part of it, as it concerns every exercised, every afflicted soul. It forms a beautiful account, indeed, in the general, how the LORD is dealing with his people, to open their ear to discipline, and to bring them into an acquaintance with himself. If we behold it in a gospel dress, as the work of GOD the SPIRIT in the heart, convincing of sin, and convincing of the righteousness of JESUS, every word in the passage may be sweetly explained, with an eye to the Redeemer’s glory and the sinner’s conversion. The Church in Babylon, when delivered from their captivity, thought it more like a dream than a reality; the blessing seemed to be too great to be true. And is it not the same with the awakened; convinced, converted, liberated sinner? Psa 126:1-4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Job 33:8 Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words, [saying],
Ver. 8. Surely thou hast spoken in my hearing ] Here beginneth the charge, and it is for words; Quae leviter volant, non leviter violant. Nihil tam volucre quam maledictum, nihil facilius emittitur saith Cicero, pro Plancio, Nothing is so swift as an evil word, nothing is more easily uttered. But should a man set his mouth against heaven and utter error against the Lord? Isa 32:6 . Should he toss that reverend name of God to and fro, with such impiety and profaneness, as if his speech could have no grace, but his disgrace? as if Augustus Caesar were dealing with some god Neptune, or the three sons trying their archery at their father’s heart, to see who can shoot the nearest? Surely, as God is the avenger of all such; so Elihu cannot hear it, and not be kindled. Good blood will not belie itself. Psa 139:20-21 , “They speak against thee wickedly, and thine enemies take thy name in vain. Do not I hate them, O Lord, that hate thee? I hate them with a perfect hatred,” &c. The very Turks have the Christian’s blaspheming of Christ in execration; and punish it in their prisoners, when through impatience or desperateness they break out in this kind, What a shame is it, then, that our ranters (that last brood of Beelzebub) should, till of late, be suffered to affirm that Christ is a carnal or fleshly thing; and to contemn him by the notion of the man dying at Jerusalem? &c. Can we hear these hellish blasphemies without ears tingling, hearts trembling? &c. When Servetus condemned Zuinglius for his harshness, he answereth, In aliis mansuetus ero, in blasphemiis in Christum, non ita, In other things I can bear as much as another, but when I hear Christ blasphemed I am altogether impatient; for what reason? in this case patience would be blockishness, moderation mopishness, toleration cowardice. Madness here is better than meekness.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
thy words. Compare Job 9:17; Job 10:7; Job 11:4; Job 16:17; Job 23:10, Job 23:11; Job 27:5; Job 29:14.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 33:8-12
Job 33:8-12
ELIHU’S FALSE INTERPRETATION OF JOB’S COMPLAINT
“Surely thou hast spoken in my hearing,
And I have heard the voice of thy words, saying,
I am clean, without transgression;
I am innocent, neither is there iniquity in me.
Behold, he findeth occasions against me,
He counteth me for his enemy;
He putteth my feet in the stocks,
He marketh all my paths.
Behold, I will answer thee, in this thou art not just;
For God is greater than man.”
“In this, Elihu had not grasped the essential point, as Job had expressed it; therefore it was easy for him to give his answer, `Job, you are wrong’ (Job 33:12).”
“Thou art not just, for God is greater than man” (Job 33:12). Several versions (the New English Bible, the Easy-to-Read Version, the Good News Bible, etc.) render Elihu’s words here as, “Job, you are wrong.” It should be noted that the mere fact of God’s being greater than man does not necessarily prove that any man is either right or wrong. This reminds us of many other things Elihu said.
E.M. Zerr:
Job 33:8-9. Elihu started out with the same false accusation that the friends had repeated so often. Job had never claimed to be clean in the sense of their charge. He frequently admitted he was weak and erring, but denied he was being punished for it.
Job 33:10-11. This paragraph is a continuation of the claims that Elihu charged Job with making, but the charge was unfounded. Job never claimed that he (God) counted him as an enemy although he did freely admit that the Lord was bringing the afflictions on him for some purpose unknown to him.
Job 33:12. Had this conversation been a part of some “open forum” meeting, Job would have voiced a hearty “amen” to it. I mean the last clause, for he has admitted from the start that God is greater than all other beings.
Fuente: Old and New Testaments Restoration Commentary
CHAPTER 33:8-33
1. Elihu rebukes Job (Job 33:8-13)
2. How God deals with man (Job 33:14-22)
3. How God in grace recovers (Job 33:23-30)
4. Mark well, Job, hearken unto me (Job 33:31-33)
Job 33:8-13. Elihu treats Job in a dignified, yet firm manner. He speaks as one who is sure of the whole matter. He has heard Jobs 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 Jobs trouble lies and already spoke of it (32:2); it is his self-justification and pride stands behind it. But Elihus zeal is for the honor of the name and character of God. What Job had said in charging God he must rebuke. He therefore quotes Jobs utterances in his previous addresses. Without entering into a lengthy argument to disprove the charge of Job, or to explain the mystery of the sufferings Job underwent, he utters one masterly sentence. Behold in this (his wrong charges against God) thou art not Just. I will answer thee, that God is greater than man. Well spoken! God is greater than man, therefore His ways are past finding out, yet all must be perfect and righteous. And because God is God–Why dost thou strive against Him? for He giveth not account of any matter of His.
Job 33:14-22. But God, though He is greater than man, does not pass by man or ignore him. Elihu speaks of two different ways in which God deals with man. The first is in a vision of the night, in a dream. When there was no Bible, the revelation of God, God spoke to man individually by dreams and visions. He does not do so any longer for we have His completed Word in which His will is made known unto us. The purpose of this way of dealing with man is to withdraw him from an evil way and to warn him so that he may leave the pride which man nourisheth in his bosom; to keep his soul from the pit and his life from perishing by the sword.
But there is another way in which God deals with man, the way of affliction and suffering. The description Elihu gives of a sufferer fits Jobs case exactly. To understand this method of God in dealing with man there is need of a messenger from God, a mediator, one who comes in, a daysman to interpret the meaning of the affliction and Gods object in it. It is not a common interpreter who can do this, but one of a thousand–yea, He is needed who is the chiefest among ten thousand. This interpreter is to show unto man his uprightness. But whose uprightness, or righteousness, is meant? It has been translated by to show unto man what is right for him; and so most expositors explain that it means the interpreter tells the sufferer how to do right before God; and critics even suggest that the word uprightness should be changed to fault. There is a deeper meaning here. The word his should be spelled with a capital H–not manS, but Gods righteousness, the interpreting messenger is to show to the afflicted one. The following paraphrastic translation puts it in the right way:
Then, then, He speaks to him by messenger
Who can interpret; One mong thousands chief,
Who will reveal to man HIS righteousness.
Then He doth show him grace (divine and saith:)
Deliver him from going down to death;
A ransom I have found–redemptions price.
In these words we have Him declared who is the revealer of Gods love and righteousness, the Son of God, though His Name is not mentioned, yet He is the only One who reveals to sinful man His righteousness. He has paid redemptions price, He has made atonement and therefore He can deliver the sinner from going down to the pit. Here we have the gospel in the book of Job. Then the blessed results. His flesh becomes as fresh as a young child; this is the new birth. He prays to God as His redeemed child and He shows Him grace and beholds His face with joy, even the face of a loving Father. This is the way God bestows upon man His righteousness through Him, His well-beloved Son, who has found the ransom. He sings a new song. I have sinned, and perverted that which was right, and it profited me not. He hath redeemed my soul from going into the pit, and my life shall behold the light.
Job 33:31-33. After this glowing utterance in which Elihu brings in God in His grace, he turns to Job. Hast thou anything to say, then answer me. But Elihu waits in vain. Jobs lips are sealed.
Fuente: Gaebelein’s Annotated Bible (Commentary)
hearing: Heb. ears, Deu 13:14, Jer 29:23
Reciprocal: Job 6:30 – iniquity Job 9:20 – it shall Job 15:6 – thine own Job 35:16 – General
Fuente: The Treasury of Scripture Knowledge
Job 33:8-11. Surely thou hast spoken in my hearing I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I myself have heard from thee; I am clean without transgression, &c. Job had not affirmed this simply and absolutely, for he had often confessed himself to be a sinner; but no such transgression as might give God just occasion to punish him so severely, as is signified, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihus charge was just, and herein it differs from the charge of Jobs three friends, who often accuse him for asserting his own innocence; but they did it because they thought him a hypocrite; whereas Elihu does it upon other grounds, even because Jobs justification of himself was accompanied with reflections upon God. Behold, he findeth occasions against me Thou hast said, Behold the Almighty, who, I thought, would have vindicated my innocence, severely marks my defects and faults, that from thence he may take occasion to punish me, notwithstanding my integrity. He counteth me for his enemy Though I have endeavoured to be his faithful servant all my days, yet he treats me like an enemy. He putteth my feet in the stocks He so confines me in the prison of this affliction that I cannot stir: he marketh all my paths Watches me so narrowly that I can find no way to escape. Elihu, though less partial than the other speakers, is, however, too severe in the construction which he puts upon Jobs words. The first branch of this passage, Behold, he findeth occasions against me, or, as Heath and others render it, He inventeth cruelties against me, is not to be found in Jobs speeches; and as for the other branch, which occurs Job 13:24, we have there observed, that though there may be something faulty in the expostulation, yet it is much alleviated by the expressions of humility which precede and follow it. See the note on that place.