Job 33:33
But if not, then listen to me; be quiet, and I will teach you wisdom."
Sermons
The Divine CorrectionR. Green Job 33:1-33
Elihu's First Discourse: the Guilt of Man in the Sight of GodE. Johnson Job 33:8-33














I. THE CONDITION OF RESTORATION. The redeemed man is represented as chanting a grateful psalm in recognition of his merciful deliverance. In this psalm he both acknowledges his guilt and recognizes that he has not been treated as he deserves. Guilt is a fact to be first of all owned. There is no forgiveness without confession. Even when a man is forgiven, though God may put aside his guilt, the man cannot do so. The thought of what he has been delivered from heightens his gratitude while it deepens his humility.

II. THE STATE OF RECOVERY. It is deliverance from death - "the pit." Death is the natural penalty of sin. But when God forgives and restorers he does more than remit the penalty. Salvation is far more than this negative blessing. The sin has already poisoned the life of the sinner. Already he is "dead in trespasses and sins." Therefore he needs the gift of life. Now, this positive boon comes with the great restoration of souls in redemption. God, who first gave natural life, now gives spiritual life. Thus the blessing is internal and personal. It is not a change of the soul's estate, but a regeneration of the soul itself.

III. THE SOURCE OF REDEMPTION. God himself brings about the new, happy condition of the restored penitent. He could not restore himself; no creature in the universe could give him what he needs. For the evil was death, and the requirement was a gift of life. Only he who first created life, and who ever lives in all his creatures, can renew life. Regeneration implies a Divine energy. Those forms of religion which are satisfied with man as he is may dispense with any very marked activity on God's side in religion; but when the ruin of man is acknowledged, the chief element in religion must be, not man's devotion, but God's salvation. Now, this is what we see in the Bible. There man appears in his sinfulness and helplessness, utterly unfit for heaven, or even for earthly life in its beauty and fruitfulness, and there God is seen as the mighty Deliverer coming to the rescale of his helpless child.

IV. THE METHOD OF RENEWAL. Elihu has spoken of the Divine voices, the experience of chastisement, and the personal messenger. By these means God reaches man. What else is done is not so fully seen here as in the later revelation of the New Testament, in which we discover the cross of Christ as the root of man's new life. But throughout God's dealings with man in all ages it has been apparent that there are various processes of spiritual experience through which God leads returning penitents. Therefore, if the present process is dark and mysterious and even painful, we have great encouragements for submitting to it with more than patient faith, with joyous hope, looking to the end which is, "to bring back his soul from the pit, to be enlightened with the light of the living." - W.F.A.

Lo, all these things worketh God oftentimes with man.
He who believes in the being of a God, must logically believe in the doctrine of Divine providence. That providence is over all things — a general providence — must imply a particular providence, for all generals are made up of particulars. And to God nothing can be great or small. We cannot understand the mysteries of Divine providence, any more than we can perfectly comprehend the mysteries of the work of creation. God's government is truly paternal. He cares for His children, and more especially for their higher interests. Nothing can happen to us by chance, for everything is ordered and regulated by His wisdom and power and goodness. By various ways the discipline of Divine providence may be exercised upon us, and we may gather illustrations of its purpose from various sources.

1. We perceive the moral purpose of Divine providence in overruling the original curse. That which has fallen upon our whole race as a dark cloud brought upon us by sin, has yet its edges fringed with silvery light, and we learn that there is hope for men even in the midst of the curse.

2. In the usual consequences of vice and virtue, of holiness and sin. All observation and testimony makes it clear that God is on the side of virtue, and against vice; that no crimes pass unnoticed by His eye. Although there are not such uniform consequences following transgression or virtue as to make us think that in this life the whole judgment is complete, yet there is enough to tell us that there is verily a God that judgeth in the earth; that while there is a good deal yet wrong, there is a day coming when God will judge men according to the Gospel. The sins of the flesh are punished in the flesh. The sins of the spirit are punished in the spirit. Where there is reformation, the immediate consequences of men's sins are not obviated in every instance, and yet it is a step in the right direction.

3. This arrangement of Divine providence is strongly marked in the inherent vanity which is stamped on all earthly good. Why do I but pursue that which flits before me, and eludes my grasp like a shadow? This is intended to teach man this great lesson, that out of God Himself man shall not be happy; no earthly good can be man's end and rest.

4. Another illustration may be found in the special dispensations of Divine providence. God has reserves of wisdom, of goodness, and of severity. Learn from this view of the providence of God that providences are paternal, moral, and remedial. But the entire scheme of God's providence rests upon the scheme of God's redemption and mercy.

(Francis A. West.)

The summing up and practical application of Elihu's defence of Job's character, and vindication of God's dealings with him. Turning from Job to the entire race he says; "Lo, all these" —

I. THE SUBJECT OF THE DIVINE OPERATIONS. "Man."

1. An intelligent being. God can work with him and expend upon him the resources of His wisdom, love, and power (Job 32:8).

2. Fallen and depraved. Man needs the Divine operations and without them he must perish (Genesis 1:16; Genesis 6:5; Romans 8:7).

3. Redeemed. God works for man's recovery through Christ (John 5:17), but does not supersede the necessity of human effort (Philippians 2:12, 13).

II. THE MEANS OF THE DIVINE OPERATIONS. "Lo, all these" —

1. Dreams and visions of the night (ver. 15). The effects of some dreams prove that the soul has listened to the voice of God.

2. The secret and silent inspirations of the spirit (ver. 16). The dream leads to alarm and enquiry, then the spirit opens the avenues of the soul, pours in the light, and a permanent impression is produced

3. Afflictions (vers. 19-22). A mournful picture, correction to prevent destruction (2 Chronicles 33:12, 13; Psalm 119:67).

4. Efforts of friends (vers. 23, 24). The parent, minister, friend, who as the God-sent "interpreter" leads the afflicted to God's favour is esteemed as "one of a thousand."

5. The frequency of the Divine operations. "Oftentimes." When one means fails God employs another.

III. THE DESIGN OF THE DIVINE OPERATIONS (ver. 30).

1. To save "from the pit." Metaphors teach truth. Hell is a dreadful reality. The unsaved are on their way to it. God looked into Himself and "found a ransom" that man might not "go down into the pit"; and all the means His love can devise are adopted to secure this purpose.

2. To make life bright and happy. "Enlightened with the light of the living," read from ver. 25.

(Samuel Wesley.)

Everybody knows the story of Job. The several steps in the ladder of God's purposes appear as follows: —

1. Earthly worries are heavenly blessings, not curses. Coming from the oldest book in the Bible, we behold in Job the representative man of trouble. The fact that afflictions were sent upon him, only proves that God had not let go of him yet. Darkness was but a proof of light, just as the shadow on the sundial proves the existence of the sun. These disturbances of our times only show that God does care what becomes of us. The best friend the Alpine climber can have is the faithful guide, who arouses him from fatal drowsiness by blows, harsh and painful.

2. The second step is, God's rule in visiting sorrows upon us is purpose, not simply permission. He does not merely permit troubles to come upon us, He sends them. Any other idea implies that somebody is stronger than God. If anyone chastises us, let it be our Heavenly Father.

3. God worketh. The heathen have a god, Brahma, who rests in an eternal sleep. We have a God that worketh. He saves us as the surgeon, by earnest, resolute work — cutting off a limb, or taking away an eye. Caught in the grip of providence, we can say nothing. The fountain cannot be constructed without demolishing much that is beautiful; the grass, the soil upheaved, the unsightly debris, are all processes of necessary work. At last all is put back again, the green soil is restored, and a fountain is the result. So is it with the fountain of the new life.

4. The range of the omnipotent eye is over all the world at once. He subdues us by concerted processes, and persistent ones. "I could have taken a hurt," says one, "but to be utterly overthrown is more than I deserved," which shows the heart still in rebellion.

5. The fifth step indicates God's aim to be the full redemption of man. It is from the pit tie saves him. God means business; He means at whatever cost to save souls.

6. We have God's promise to give perfect light out of darkness, hope instead of unbelief, Heaven instead of the pit. By and by we realise that it is after all better that things should be as they are, that intelligence guides the universe.In view of this, one of two things you can do —

1. You can resist this purpose. But no man ever prospered who resisted God's will; or,

2. You accept this will, and adjust your purposes accordingly. If you yield, He will cease His chastisements. And this is natural, easy, and proper.

(C. S. Robinson, D. D.)

I. The matter in hand is to compare an old-fashioned conversion with those of the present time, and the first note we shall strike is this: it is quite certain from the description given in this thirty-third chapter of Job that THE SUBJECTS OF CONVERSION WERE SIMILAR, and men in the far-gone ages were precisely like men in these times. Reading the passage over, we find that men in those times needed converting; for they were deaf to God's voice (ver. 14); they were obstinate in evil purposes (ver. 17), and puffed up with pride. They needed chastening to arouse them to thought, and required sore distress to make them cry out for mercy (vers. 19-22). They were very loth to say, "I have sinned," and were not at all inclined to prayer. Salvation was only wrought by the gracious influences of God's Spirit in the days of Job, and it is only so accomplished at this present hour. Man has not outgrown his sins.

II. The second note we shall strike is this, that in those olden times THE WORKER OF CONVERSION WAS THE SAME, — "all these things God worketh." The whole process is by Elihu ascribed to God, and every Christian can bear witness that the Lord is the great worker now; He turns us, and we are turned.

III. The most interesting point to you will probably be the third: THE MEANS USED TO WORK CONVERSION IN THOSE DISTANT AGES WERE VERY MUCH THE SAME AS THOSE EMPLOYED NOW. There were differences in outward agencies, but the inward modus operandi was the same. There was a difference in the instruments, but the way of working was the same. Kindly turn to the chapter, at the fifteenth verse; you find there that God first of all spoke to men, but they regarded Him not, and then He spoke to them effectually by means of a dream: "In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed." Now, this was an extraordinary means of grace, seldom used now. It is much more profitable for you to have the word in your houses which you can read at all times, and to have God's ministers to proclaim clearly the gospel of Jesus, than it would be to be dependent upon visions of the night. The means, therefore, outwardly, may have changed, but still, whether it be by the dream at night, or by the sermon on the Sabbath, the power is just the same: namely, in the word of God. God speaks to men in dreams; if so, He speaks to them all nothing more and nothing different from what He speaks in the written word. Now, observe, that in addition to the external coming of the word, it seems from the chapter before us, in the sixteenth verse, that men were converted by having their ears opened by God. Note the next sentence, He "sealeth their instruction." That was the means of conversion in the olden times. God brought the truth down upon the soul as you press a seal upon the wax: you bear upon the seal to make the impress, and even thus the power of God pressed home the word. By sealing is also sometimes meant preserving and setting apart, as we seal up documents or treasures of great value, that they may be secure. In this sense the Gospel needs sealing up in our hearts. We forget what we hear till God the Holy Ghost seals it in the soul, and then it is pondered and treasured up in the heart: it becomes to us a goodly pear], a Divine secret, a peculiar heritage. This sealing is a main point in conversion. It appears, also, that the Lord, in those days, employed providence as a help towards conversion — and that providence was often of a very gentle kind, for it preserved men from death. Read the eighteenth verse: "He keepeth back his soul from the pit, and his life from perishing by the sword." Many a man has had the current of his life entirely changed by an escape from imminent peril. But further, it seems that, as Elihu puts it, sickness was a yet more effectual awakener in the common run of cases. Observe the nineteenth verse, "He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: so that his life abhorreth bread, and his soul dainty meat." In addition to this sickness, the person whom God saved was even brought to be apprehensive of death — "Yea, his soul draweth near unto the grave, and his life to the destroyers." It were better for you to be saved so, as by fire, than not to be saved at all. But now, notice that all this did not lead the person into comfort; although he was impressed by the dream and sickness, and so on, yet the ministry of some God-sent ambassador was wanted. "If there be a messenger with him," that is a man sent of God — "an interpreter," one who can open up obscure things and translate God's mind into man's language — "one among a thousand," for a true preacher, expert in dealing with souls, is a rare person "to show unto man his uprightness, then he is gracious unto him." God could save souls without ministers, but He does not often do it.

IV. Fourthly, THE OBJECTS AIMED AT IN THE OLD CONVERSIONS WERE JUST THE SAME as those that are aimed at nowadays. Will you kindly look at the seventeenth verse. The first thing that God had to do with the man was to withdraw him from his purpose. He finds him set upon sin, upon rebellion. The next object of the Divine work was to hide pride from man, for man will stick to self-righteousness as long as he can. Another great object of conversion is to lead man to a confession of his sin. Hence we find it said in the twenty-seventh verse, "He looketh upon man, and if any say, I have sinned and perverted that which was right, and it profited me not, he will deliver his soul from going into the pit." Man hates confession to his God; I mean humble, personal, hearty confession.

V. Fifthly, the process of conversion in days of yore exactly resembled that which is wrought in us now as to ITS SHADES." The shadowy side wore the same sombre hues as now. First of all, the man refused to hear; God spake once yea twice, and man regarded Him not: here was obstinate rebellion.

VI. But now, sixthly, THE LIGHTS ARE THE SAME, even as the shades were the same. You will note in Elihu's description that the great source of all the light was this: "Deliver him from going down to the pit, for I have found a ransom." There is not a gleam of light in the case till you come to that Divine word, — and is it not so now? Then this precious gospel being announced to the sinner, the comfort of it enters his soul in the exercise of prayer: "He shall pray unto God, and He will be favourable unto him." Next, it appears that the soul obtains comfort because God gave it His righteousness — "for He will render unto man His righteousness." And then the man being led to a full confession of his sin in the twenty-seventh verse, the last cloud upon his spirit is blown away, and he is at perfect peace. God was gracious to the man described by Elihu. God Himself became his light and his salvation, and he came forth into joy and liberty. There is nothing more full of freshness and surprise than the joy of a new convert.

VII. And last of all, which is the seventh point, THE RESULTS ARE THE SAME, for I think I hardly know a better description of the result of regeneration than that, which is given in the twenty-fifth verse: "His flesh shall be fresher than a child's, he shall return to the days of his youth" "Old things have passed away, behold all things are become new!" And with this change comes back joy. See the twenty-sixth verse: "He shall see His face with joy; for He will render unto man His righteousness"; and the thirtieth verse: "To bring back his soul from the pit, to be enlightened with the light of the living."

( C. H. Spurgeon.).

People
Job
Places
Uz
Topics
Attention, Hearken, Hold, Listen, Peace, Quiet, Silent, Teach, Wisdom
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 33:31-33

     5950   silence

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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