Job 33:23














Elihu shows that God has three ways of speaking to man - by inward voices (vers. 14-18), by the experience of chastisement (vers. 19-22), and now lastly by a living messenger (vers. 23-26).

I. GOD SPEAKS BY A MESSENGER. It is a question whether we should understand the word rendered "messenger" in the usual sense attached to it, i.e, as standing for "angel." God has spoken through angel-messengers from the days of Abraham. But any one charged with a Divine message becomes God's angel to those to whom he delivers it. Every prophet is God's messenger, one who speaks for God. The apostle is one sent forth by Christ. Angels, prophets, apostles - they are all, so far, the same. They are God's missionaries. Christ is once called an Apostle (Hebrews 3:1), because he too was sent forth by his Father (1 John 4:14). Our Lord's mission on earth was to bring the new message of salvation from heaven, and to make it a real and living thing among men. Every true follower of Christ is called to be a messenger from God to his fellow-men. People will listen to the human voice when they are deaf to the pleadings of conscience and blind to the teachings of experience. The true preacher is God's messenger. "We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (2 Corinthians 5:20).

II. GOD'S MESSENGER BRINGS A RANSOM. It is contrary to the whole course of historical revelation, which develops truth by slow degrees, to suppose that the ransom intended by Elihu was the sacrificial death of Christ on the cross. Such an anachronism implies an entire lack of perspective in the view of the interpreter. Nevertheless, the essential ideas of a ransom are here brought forward.

1. Deliverance. It is the duty of God's messenger to preach "deliverance to the captives." He is more than a revealer of truth; he is a herald of salvation.

2. A costly method. Elihu may have no conception of the price of redemption. Yet he perceives more or less dimly that some ransom must be paid. We have a much clearer view of the subject, because we can read it in the light of history. We now know that our deliverance is effected through the death of Christ. "The Son of man came to give his life a ransom for many" (Matthew 20:28).

III. THE DIVINE RANSOM SECURES A GLAD WELCOME FROM GOD. The message may seem to come in stern tones of anger, following a John the Baptist preparation of chastisement. Yet it is a gospel. Ver. 26 paints a glowing picture of the redeemed man.

1. Acceptable prayer. Until he was ransomed his prayer seemed to be in vain. Now God hears it with favour.

2. The beatific vision. "He shall see his face with joy." Reconciled to God, he rejoices in communion with God.

3. Restoration of righteousness. "He restoreth unto man his uprightness." This is the grand human result of redemption. Deliverance from doom is not enough, is not the chief end. The restoration of the broken and defiled image of God to its original, or more than its original, beauty is the great outcome Of the redeeming work of Christ. - W.F.A.

If there be any messenger with him, an interpreter.
It is not man's torment or ruin that God desires, but his reformation and amendment. To this end He speaks to men in dreams. When that will not do, by afflictions. To make those afflictions more intelligible and effectual, He sends a messenger, either an angel, by office, not by nature; or an interpreter — of the mind and will of God. Doctrine — That the seasonable instruction of sick and languishing persons is a work, as of great advantage, so of great skill and difficulty.

I. IT IS OF GREAT ADVANTAGE. Some are apt to think that sick bed applications are in a manner useless and ineffectual. Observe —

1. That the instruction of sick persons is God's institution.

2. God's mercy is proposed by Himself, and may be offered by ministers, even to languishing persons.

3. Sick bed repentance is not wholly impossible, though it be hard. Sickness is one means that God useth to work repentance.

II. IT IS OF GREAT DIFFICULTY.

1. It is a work which God hath put into the hands of His chief officers, His ministers, who ought to be the most accomplished persons.

2. It is not every minister who is fit for this work. How ministers or Christian friends may and ought to apply themselves to sick persons for their good, and the discharge of their own consciences.(1) Endeavour must be used to understand the state of the sick person.(2) The great business is to bring the sick man to a true sight of his state and condition.(3) Ministers and others must take heed lest, while they avoid one extreme, they run upon another; which is a common error in practice.(4) The same methods are not to be used to all sick persons. Regard must be had to difference of tempers; of education and conversation; and of guilt.(5) It is a very bad guide to follow the counsels or desires of sick persons, or their carnal friends.(6) The same course (for substance) is to be taken for the conversion of sick and healthful persons.(7) The greatest care mast be to keep sick persons from those errors whereby such persons commonly miscarry. Such as insensibleness of their danger; willingness to be deluded; carelessness and listlessness; resting in generals; the concealment of some hidden way of wickedness.(8) Taking heed of healing the souls of sick persons slightly. This we are very apt to, from the sick man's greedy desire of comfort; from the expectation and desire of carnal friends; from our own careless hearts, that love not to put ourselves to any trouble or reproach, which we shall meet with, if we be faithful to the ease.Uses —

1. To ministers. Learn the great difficulty of ministerial work. What angelical abilities doth it require! Acuteness, to discern the sick man's temper; knowledge, to understand the nature of all spiritual diseases; wisdom, to make suitable applications. A minister had need know all things, understand all persons, discern the subtleties of men's hearts, and not be ignorant of the wiles of the devil.

2. To people. Is it of such difficulty? Oh, labour you to do your work in health, while time and strength last, before the evil days come.

(Matthew Poole, A. M.)

Though the words of the text are taken out of the oldest book in the Bible, they contain the elements and breathe the spirit of the Gospel. Scarcely less uniform is the experience of God's people in every age. Consider the words as a Divinely inspired description of the way of salvation intended for the instruction of a true believer then under the deepest afflictions, but equally designed for the edification of those who in these last times are feeling the burden of their sins. We discover six states of the sinner.

1. A state of impending ruin. "His soul draweth near to the grave."

2. A state of grace. "If there be a messenger with him," etc.

3. A state of justification. "I have found a ransom."

4. A state of sanctification. "He shall return to the days of his youth."

5. A state of peace with God. "He will be favourable unto him."

6. A state of glory. "He shall see His face with joy."The text closes with a brief recurrence to the gracious cause of all this progressive advancement from repentance to glory.

(C. A. Hulbert, M. A.)

I. When God has, in the way of providence, prepared any human heart for a work of grace, one of the first means of blessing the chosen man is TO SEND HIM A MESSENGER. I suppose the passage before us may be primarily referred to Christian ministers, who become, through God the Holy Ghost, interpreters to men's souls. But I prefer to believe, with many expositors, that the full meaning of these words will never be found in ministers of mortal race; we must rather refer it to the Great Messenger of the covenant, the Great Interpreter between God and man, whose presence to the sin-sick soul is a sure prophecy of mercy. Another description that belongs to Him, as I believe, is an interpreter. Jesus Christ is indeed a blessed interpreter. An interpreter must understand two languages. Our Lord Jesus understands the language of God. He knows how to speak with God as the fellow of God, co-equal and co-eternal with Him. He can make out the sighs and cries and tears of a poor sinner, and He can take up the meaning, and interpret them all to God. Moreover, Jesus understands our language, for He is a man like ourselves, touched with a feeling of our infirmities, and smarting under our sicknesses. This messenger, then, this interpreter, is He not "One among a thousand"? O peerless Jesus! who among the sons of the mighty can be compared with Thee?

II. Now, secondly, wherever this Divine messenger comes, according to the text, HE REVEALS GOD'S UPRIGHTNESS.

III. The third stage is this — "THEN HE IS GRACIOUS UNTO HIM." God deals with convinced sinners in a way of grace. Every word here is weighty. "Then He is gracious unto him." Mark the time — then! God is gracious to a man when, Christ having come to him as a messenger and an interpreter, he is led to discern his own sin and God's uprightness. The way as well as the time demands your notice. It is through the messenger that God is gracious. Then — that is when the messenger comes. When Jesus interposes then God is gracious.

IV. Let us proceed to the next stage — GOD DELIVERS THE SINNER. "He saith, Deliver him from going down into the pit."

V. The last thing is that GOD EXPLAINS TO THE SINNER WHOM HE DELIVERS THE REASON OF HIS DELIVERANCE. "Deliver him from going down into the pit; I have found a ransom." "I have found a ransom" — a covering. You notice these words, "I have found a ransom." You do not find it for yourselves. You could not ever have discovered it, much less have brought it into the world.

( C. H. Spurgeon.)

I have found a ransom.
These words were from the lips of Elihu, the companion and counsellor of Job. The men of that day had but dim visions of Him that was to come; they had to look through, the type to the antitype; through the symbol to the thing signified. "I have found a ransom." This indicates in the man who spake it —

I. A KNOWLEDGE OF MAN'S STATE. A ransom signifies the price of redemption from captivity. Before we apply for a ransom we must feel that we are involved. Sensibility to our suffering condition is the very foundation work of an appeal to Jesus. Man by nature is in bondage; he is taken captive by Satan at his will.

II. THE MEANS OF MAN'S DELIVERANCE. "I have found a ransom." The prisoner finds a ransom — where? In the offers of the worldly-wise? In the counsellings and suggestions of self? Nay; no man ever breathed this assurance until his eyes were fixed on the atoning sacrifice of Jesus. To what else could he turn?

III. THE ACQUISITION OF THIS KNOWLEDGE. That is, a knowledge of your own heart in a state of nature, and a knowledge of the ransom that is provided for you in the dispensations of grace. Both the one and the other proceed immediately from the Spirit of God. He convinces of sin, and He alone. "I have found a ransom" implies that the ransom was sought for; and this seeking is a course of humble, diligent, and persevering prayer.

(T. J. Judkin, A. M.)

I. MAN'S PERILOUS STATE. He was "going down to the pit."

1. Man in his fallen and debased condition. Crown fallen from his head; fallen from holiness, dignity, dominion, happiness, etc.; into guilt, depravity, and misery.

2. It denotes man's passage to the grave. Sin introduced disease and death.

3. It represents our exposedness to the pit of destruction. The tendency of the sinner was towards perdition. His sin had doomed him to it. And sin also was ripening him for it. His steps were downwards towards the gates of perdition, the regions of endless woe. What a dreadful state!

II. DISPLAYED HIS GRACIOUS REGARDS TOWARDS HIM. Now God's interposition on his behalf must have been altogether gracious.

1. Deity was entirely independent of man. He could easily have blotted out the human race, and have formed creatures every way more worthy of His regards.

2. Man had nothing to interest Jehovah in his welfare. No moral excellency; no reasonable apologies for his crime; no possibility of giving a return.

3. Jehovah had every reason to punish. Justice was injured, holiness insulted, goodness abused, etc., yet mercy prevailed.

III. TO THE MEANS OF DELIVERANCE PROVIDED. "I have found a ransom."

1. The source of our deliverance. "I" have found, etc. Man did not find, nor yet angels, but God found a ransom. Oh yes! God alone possessed stores of wisdom sufficient for the great and mighty undertaking.

2. The instrument of our deliverance was a ransom. That ransom was His own Son. "He gave His Son," "Spared not His own Son," etc. The price of our ransom was "the precious blood of Christ."

3. The mode of our ransom. This was done by assuming our nature; obeying the law; dying for sin; overcoming the powers of hell; rising from the grace, etc. (Isaiah 53:4-11; Romans 4:15; Colossians 1:20).Learn —

1. What ruin and misery sin has produced.

2. What Divine mercy has provided.

3. What the Saviour's merits hath procured.

4. The necessity of feeling ourselves personally interested in the blessings of redeeming grace. "He that hath the Son, hath life."

5. The grateful return we Should render for the loving kindness and redeeming mercy of God.

(J. Burns, D. D.)

Let it never be forgotten that, in all that God does, He acts from good reasons. You observe that the text, speaking of the sick man, represents God as saying, "Deliver him from going down to the pit: I have found a ransom." If I understand the passage as relating solely to a sick man, and take the words just on the natural common level where some place them, I would still say that the Lord here gives a reason why He suspends the operations of pain and disease, and raises up the sufferer: "I have found a ransom." There is always a reason for every act of grace which God performs for man. So let each one of us think, "If I have been raised from sickness, if my life, which was almost gone, has been spared, I may not know why God has done it, but certainly He has done it in infinite wisdom and compassion." There is such a thing as sickness of the soul, which is, in God's esteem, far worse than disease of the body; and there is such a thing as recovery from soul-sickness.

I. Now, coming to our text, I shall ask you, first, to look with me upon A MAN IN GREAT PERIL. This is his peril: he is "going down to the pit." That phrase describes his whole life, going down, down.

1. Notice, first, that this is a daily and common danger. If we are unconverted, if we are unrenewed by Divine grace, every one of us is in danger of going down into the pit of woe.

2. Further, there are some who, of set purpose, are going down to the pit. In this chapter Elihu said of some that God sends sickness to them that He may withdraw them from their purpose.

3. There are some, also, who are going down to the pit through their pride.

4. There are others who feel some present apprehension of coming judgment.

5. If you add to all this the fact that the man, as Elihu describes him, was suffering from a fatal sickness, so that he dreaded the actual nearness of death, you have indeed an unhappy case before you.

II. Now let us notice, in the second place, A NEW PRINCIPLE IN ACTION: "Then He is gracious unto him." What does that mean?

1. Well, "grace" means, first, free favour.

2. But grace has another meaning in Holy Scripture; it means saving interference, a certain Divine operation by which God works upon the wills and affections of men, so as to change and renew them.

III. This brings me to my third point, which is concerning how this grace operates. It operates by A WORD OF POWER. This man was going down to the pit, but God said, "Deliver him." To whom is this command spoken?

1. It appears to be addressed to the messengers of Divine justice.

2. More than that, the man was not only bound by justice, but he was fettered by his sin. His sins held him captive, and they were dragging him down to the pit. There was drunkenness, for instance, which held him as in a vice, so that he could not stir hand or foot to set himself free.

3. I see this same man, in after life, attacked by his old sins.

IV. I finish by noticing that, in this case, God supplies us with His reason for delivering a soul, and it is AN ARGUMENT OF LOVE: "Deliver him from going down to the pit: I have found a ransom." Observe that the text says, "I have found a ransom."

1. This ransom is an invention of Divine wisdom. I do not think it would ever have occurred to any mind but the mind of God Himself to save sinners by the substitutionary sacrifice of Christ. Notice, next, that God has not only invented a way of deliverance, but He has found a ransom

2. So that it is a gift of Divine love: "Deliver him from going down to the pit." It does not say, "because there is a ransom," or "I will accept one if he finds it and brings it"; but the Lord Himself says, "I have found a ransom." It is the man who sinned, but it is God who found the ransom.

3. And is there not something very wonderful in the assurance of this truth? This is God's "Eureka! I have found a ransom. I did not look for a ransom among the angels, for I knew they were too weak to furnish it. I looked not for it among the sons of men, for I knew it was not to be found there, they were too fallen and guilty. The sea said, 'It is not in me.' All creation cried, 'It is not in me.'"

( C. H. Spurgeon.)

People
Job
Places
Uz
Topics
Angel, Beside, Clear, Declare, Duty, Intercessor, Interpreter, Man's, Mediator, Messenger, Remind, Shew, Thousand, Thousands, Uprightness, Vouch
Outline
1. Elihu offers himself instead of God to reason with Job
8. He excuses God from giving man an account of his ways, by his greatness
14. God calls man to repentance by visions, by afflictions, and by his ministry
31. He incites Job to attention

Dictionary of Bible Themes
Job 33:23

     6684   mediator
     8281   insight

Job 33:22-26

     4111   angels, servants

Library
The Host of Heaven and of Earth.
"The Spirit of God hath made me."--Job xxxiii. 4. Understanding somewhat the characteristic note of the work of the Holy Spirit, let us see what this work was and is and shall be. The Father brings forth, the Son disposes and arranges, the Holy Spirit perfects. There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things; but what does the Scripture say of the special work the Holy Spirit did in creation and is still doing? For the sake of order we examine
Abraham Kuyper—The Work of the Holy Spirit

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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