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Selected Verse: Job 33:23 - King James

Verse	Translation	Text
Job 33:23	King James	If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Elihu refers to himself as the divinely-sent (Job 32:8; Job 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23). with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as UMBREIT, "man's upright course towards God" (Pro 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; Job 27:5-6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (Sol 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Elihu refers to himself as the divinely-sent (Job 32:8; Job 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23).

with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as UMBREIT, "man's upright course towards God" (Pro 14:2). The former is better; Job maintained his own "uprightness" (Job 16:17; Job 27:5-6); Elihu on the contrary maintains God's, and that man's true uprightness lies in submission to God. "One among a thousand" is a man rarely to be found. So Jesus Christ (Sol 5:10). Elihu, the God-sent mediator of a temporal deliverance, is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messenger of the covenant" (Mal 3:1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose "testimony is the Spirit of prophecy"; as the same point may be center of a small and of a vastly larger concentric circle.

Notes on the Bible, by Albert Barnes, [1834]
If there be a messenger with him - This part of the speech of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in Job 19:25-27. Almost every interpreter has had a special view of its meaning, and of course it is very difficult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine the true sense of the passage, it may be of interest to see how it is presented in the ancient versions, and what light they throw on it. The Vulgate renders it, "If there is for him an angel speaking, one of thousands, that he may announce the righteousness of the man; he will pity him, and say, Deliver him that he descends not into corruption: I have found him in whom I will be propitious to him" - inveni in quo ei propitier. The Septuagint translators render it, "If there be a thousand angels of death (ἄγγελοι θανατηφόροι angeloi thanatēforoi), not one of them can mortally wound him (τρώσῃ ἀυτόν trōsē auton). If he determine in his heart to turn to the Lord, when he shall have shown man his charge against him, and shown his folly, he will support him that he may not fall to death, and renew his body, like plastering on a wall (ὥσπερ ἀλοιφην ἐπὶ τοίχου hōsper aloifēn epi toichou), and will fill his bones with marrow, and make his flesh soft like an infant." The Chaldee renders it, "If there is merit זכותא z-k-w-t-' in him, an angel is prepared, a comforter (פרקליטא, Paraclete, Gr. παρύκλητος paraklētos), one among a thousand accusers (קטיגוריא, Gr. κατήγορός katēgoros), that he may announce to man his rectitude. And he spares him, and says, Redeem him, that he may not descend to corruption; I have found a ransom." Schultens has divided the opinions which have been entertained of the passage into three classes. They are, I. The opinions of those who suppose that by the messenger, or angel, here, there is reference to a man. Of those who hold this opinion, he enumerates no less than seven classes. They are such as these: (1) those who hold that the man referred to is some distinguished instructor sent to the sick to teach them the will of God, an opinion held by Munster and Isidorus; (2) those who refer it to a prophet, as Junius et Tremillius: (3) Codurcus supposes that there is reference to the case of Abimelech, who was made sick on account of Sarah, and that the man referred to was a prophet, who announced to him that God was righteous; Gen. 20. The 4th and 5th cases slightly vary from these specified. (6) Those who hold that Elihu referred to himself as being the angel, or messenger, that God had sent to make known to Job the truth in regard to the divine government, and the reason why he afflicts people. Of this opinion was Gusset, and we may add that this is the opinion of Umbreit. (7) Those who suppose that some faithful servant of God is intended, without specifying who, who comes to the sick and afflicted, and announces to them the reason of the divine dispensations. II. The second class of opinions is, that an angel is referred to here, and that the meaning is, that God employs angelic beings to communicate His will to people, and especially to the afflicted - to make known to them the reason why they are afflicted, and the assurance that he is willing to show mercy to them if they will repent. Of those who hold this, Schultens mentions (1) the Septuagint which renders it, "the angels of death;" (2) the Chaldee paraphrasist, who understands it of the comforting angel" - the Paraclete; (3) the opinion of Mercer, who supposes it to refer to a good angel, who, though there be a thousand of a contrary description, if he announces the will of God, and shows the true reason why He afflicts people, may be the means of reclaiming them; (4) the opinion of Clerc, who regards it as a mere hypothesis of Elihu, saying that on the supposition that an angel would thus visit people, they might be reclaimed; (5) the opinion of Grotius, who supposes it refers to angels regarded as mediators, who perform their office of mediation in two ways - by admonishing people, and by praying for them. This was also the opinion of Maimonides. (6) The opinion of Jerome, who supposes that it refers to the angel standing in the presence of God, and who is employed by him in admonishing and correcting mankind. III. The third class of opinions consists of those who refer it to the Messiah. Of those who have held this opinion, the following may be mentioned: Cocceius - of course; Calovins, Sehmidius, and Augustine. Amidst this diversity of sentiment, it is difficult, if not impossible, to determine the real meaning of the passage. The general sentiment is indeed plain. It is, that God visits people with affliction in order to restrain them from sin, and to correct them when they have erred. It is not from hostility to them; not from mere justice; not because he delights in their sufferings; and not because he wishes to cut them off. They may suffer much and long, as Job had done. without knowing the true reason why it was done. They may form erroneous views of the design of the divine administration, and suppose that God is severe and harsh. But if there shall come a messenger, in such circumstances, who shall explain the reason of the divine dealings, and show to the sufferer on what principles God inflicts pain; and if the sufferer shall hear the message, and acquiesce in the divine dealings, then God would be willing to be merciful. He would say that he was satisfied; the object of the affliction was accomplished, and he would restore the afflicted to health, and bestow upon him the most satisfactory evidences of his own favor. An examination of the particular words and phrases occurring in the passage, may elucidate more clearly this general idea, and lead us to its true interpretation. The word translated "messenger" מלאך mal'âk, is that which is usually employed to denote an angel. It means, properly, one who is sent, from לאך, to send; and is applied (1) to one sent, or a messenger, see Job 1:14; compare Sa1 16:19; (2) to a messenger sent from God, as e. g., (a) to angels, since angels were employed on messages of mercy or judgment to mankind, Exo 23:20; Sa2 24:16, (b) to a prophet as sent from God, Hag 1:13; Mal 3:1; (c) to a priest; Ecc 5:6; Mal 2:7. It is rendered here by Jerome, angel, and by the Septuagint, angels bringing death. So far as the word is concerned, it may apply to any messenger sent from God - whether an angel, a prophet, or the Messiah; anyone who should be commissioned to explain to man the reason why afflictions were sent, and to communicate the assurance that God was ready to pardon. An interpreter - That is, an angel-interpreter, or a messenger who should be an interpreter. The word מליץ mēliyts, is from לוץ lûts, "to stammer"; to speak in a barbarous tongue; and then in the Hiphil, to cause to understand a foreign language, or to explain; to interpret. Hence, it means one who explains or interprets that which was obscure; and may mean here one who explains to the sufferer the true principles of the divine administration, or who interprets the design of the divine dealings. In Ch2 32:31, it is rendered "ambassadors" - referring to the ambassadors that came from Babylon to Hezekiah - rendered in the margin, interpreters; in Isa 43:27, it is rendered teachers, in the margin interpreters, referring to the religions teachers of the Jews, or those who were appointed to explain the law of God. Gesenius supposes that it means here the same as intercessor, or internuncius, and that the phrase denotes an interceding angel, or one interceding with God for people. But there is no instance in which the word מליץ mēliyts is so employed, and such an interpretation is not demanded by the connection here. The idea involved in the word here is immediately explained by Elihu himself. The word denotes one who would "show unto man his uprightness;" that is, who would be able to vindicate the righteousness of God, and explain his dealings. This word, also, may therefore be applicable to a prophet, a sage, an angel, or the Messiah - to anyone who would be able to explain and interpret the divine dealings. So far as the language is concerned, there is no reason why it should not be applied to Elihu himself. One among a thousand - Such an one as you would scarcely hope to find among a thousand; that is, one who was endowed with a knowledge of the ways of God, and who was qualified for this work in a much more eminent manner than the mass of people. We have now a similar phrase to denote a man eminent for wisdom, learning, skill, or moral worth. This language is such as would most properly be applicable to a human messenger. One would hardly think of making such distinctions among angelic beings, or of implying that any one of them might not be qualified to bear a message to man, or that it was necessary to make such a selection as is implied by the phrase here to explain the dealings of God. To show unto man his uprightness - This is the office which the interpreting-messenger was to perform. The "uprightness" referred to here, I suppose, is that of God, and means the rectitude of his doings; or, in a more general sense, the justness of his character, the equity of his administration. So explained, it would mean that the messenger would come to show that God is worthy of confidence; that he is not harsh, stern, severe, and cruel. The afflicted person is supposed to have no clear views on this point, but to regard God as severe and unmerciful. Elihu in this undoubtedly had Job in his eye, as entertaining views of God which were far from correct. What was necessary, he said, was, that someone would come who could show to the sufferer that God is worthy of confidence, and that his character is wholly upright. Prof. Lee interprets this as referring wholly to the Messiah, and as denoting the "righteousness which this Mediator is empowered to give or impute to those who duly seek it; and thus, as a Mediator, between God and man, to make it out as their due, by means of the ransom so found, offered, and accepted." Noyes explains it as meaning "his duty;" that is, "what reason and religion require of a man in his situation; repentance, submission, and prayer to God for pardon." But it seems to me more natural to refer it to the great principles of the divine government, as being worthy of confidence. Those principles it was desirable should be so explained as to inspire such confidence, and particularly this was what Elihu supposed was needed by Job. On the whole, then, it seems probable that Elihu, in this passage, by the messenger which he mentions, referred to someone who should perform the office which he himself purposed to perform - some man well acquainted with the principles of the divine administration; who could explain the reasons why people suffer; who could present such considerations as should lead the sufferer to true repentance; and who could assure him of the divine mercy. The reasons for this interpretation may be summed up in few words. They are: (1) That this is all that is fairly and necessarily implied in the language, or such an interpretation meets the obvious import of all the expressions, and leaves nothing unexplained. (2) It accords with what Elihu supposed to be the views of Job. He regarded him as having improper apprehensions of the government of God, and of the reasons why afflictions were sent upon him. He had patiently listened to all that he had to say; had heard him give utterance to much that seemed to be in the spirit of complaint and murmuring; and it was manifest to Elihu that he had not had right apprehensions of the design of trials, and that they had not produced the proper effect on his mind. He still needed someone - an interpreter sent from God - to explain all this, and to present such views as should lead him to put confidence in God as a God of mercy and equity. (3) It accords with the character which Elihu had assumed, and which he all along maintained. He professed to come from God, Job 32:8. He was in the place of God, Job 33:6. He came to explain the whole matter which had excited so long and so warm a debate - a debate to which he had attentively listened, and where neither Job nor his friends had stated the true principles of the divine administration. To represent himself now us having a clew to the reason why God afflicts people in this manner, and as being qualified to explain, the perplexing subject, was in accordance with the character which he maintained. (4) It accords with the effect which he wished to produce on the mind of Job. He wished to bring him to confide in God; to show him that all these mysterious dealings were designed to bring him back to his Creator, and to restore peace and confidence to his agitated and troubled bosom. While Elihu, therefore, advances a general proposition, I doubt not that he meant to represent himself as such a messenger sent from God; and though in the whole of his speech he manifested almost the extreme of modesty, yet he regarded himself as qualified to unravel the mystery. That it refers to the Messiah cannot be demonstrated, and is improbable because (1) It is nowhere applied to him in the New Testament - a consideration not indeed decisive, but of some force, since it is not very safe to apply passages to him from the Old Testament without such authority. At least, the general rule is to be repudiated and rejected, that every passage is to be supposed to have such a reference which can be possibly made to apply to him, or where the language can be made to describe his person and offices. (2) The work of the "interpreter," the "angel," or "messenger," referred to here, is not that of the Messiah. The effect which Elihu says would be produced would be, that the life of the sufferer would be spared, his disease removed, and his flesh restored with infantile freshness. But this is not the work which the Redeemer came to perform, and is not that which he actually does. (3) The subject here discussed is not such as is applicable to the work of the Messiah. It is here a question solely about the design of affliction. That was the point to be explained; and explanation was what was needed, and what was proposed to be done. But this is not the special work of the Messiah. His was a much larger, wider office; and even if this had been his whole work, how would the reference to that have met the point under discussion? I am inclined, therefore, to the opinion, that Elihu had himself particularly in his view, and that he meant to represent himself as at that time sustaining the character of a messenger sent from God to explain important principles of his administration.

Notes on the Bible, by Albert Barnes, [1834]

If there be a messenger with him - This part of the speech of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in Job 19:25-27. Almost every interpreter has had a special view of its meaning, and of course it is very difficult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine the true sense of the passage, it may be of interest to see how it is presented in the ancient versions, and what light they throw on it. The Vulgate renders it, "If there is for him an angel speaking, one of thousands, that he may announce the righteousness of the man; he will pity him, and say, Deliver him that he descends not into corruption: I have found him in whom I will be propitious to him" - inveni in quo ei propitier. The Septuagint translators render it, "If there be a thousand angels of death (ἄγγελοι θανατηφόροι angeloi thanatēforoi), not one of them can mortally wound him (τρώσῃ ἀυτόν trōsē auton). If he determine in his heart to turn to the Lord, when he shall have shown man his charge against him, and shown his folly, he will support him that he may not fall to death, and renew his body, like plastering on a wall (ὥσπερ ἀλοιφην ἐπὶ τοίχου hōsper aloifēn epi toichou), and will fill his bones with marrow, and make his flesh soft like an infant." The Chaldee renders it, "If there is merit זכותא z-k-w-t-' in him, an angel is prepared, a comforter (פרקליטא, Paraclete, Gr. παρύκλητος paraklētos), one among a thousand accusers (קטיגוריא, Gr. κατήγορός katēgoros), that he may announce to man his rectitude. And he spares him, and says, Redeem him, that he may not descend to corruption; I have found a ransom." Schultens has divided the opinions which have been entertained of the passage into three classes. They are,

I. The opinions of those who suppose that by the messenger, or angel, here, there is reference to a man. Of those who hold this opinion, he enumerates no less than seven classes. They are such as these:

(1) those who hold that the man referred to is some distinguished instructor sent to the sick to teach them the will of God, an opinion held by Munster and Isidorus;

(2) those who refer it to a prophet, as Junius et Tremillius:

(3) Codurcus supposes that there is reference to the case of Abimelech, who was made sick on account of Sarah, and that the man referred to was a prophet, who announced to him that God was righteous; Gen. 20.

The 4th and 5th cases slightly vary from these specified.

(6) Those who hold that Elihu referred to himself as being the angel, or messenger, that God had sent to make known to Job the truth in regard to the divine government, and the reason why he afflicts people. Of this opinion was Gusset, and we may add that this is the opinion of Umbreit.

(7) Those who suppose that some faithful servant of God is intended, without specifying who, who comes to the sick and afflicted, and announces to them the reason of the divine dispensations.

II. The second class of opinions is, that an angel is referred to here, and that the meaning is, that God employs angelic beings to communicate His will to people, and especially to the afflicted - to make known to them the reason why they are afflicted, and the assurance that he is willing to show mercy to them if they will repent. Of those who hold this, Schultens mentions

(1) the Septuagint which renders it, "the angels of death;"

(2) the Chaldee paraphrasist, who understands it of the comforting angel" - the Paraclete;

(3) the opinion of Mercer, who supposes it to refer to a good angel, who, though there be a thousand of a contrary description, if he announces the will of God, and shows the true reason why He afflicts people, may be the means of reclaiming them;

(4) the opinion of Clerc, who regards it as a mere hypothesis of Elihu, saying that on the supposition that an angel would thus visit people, they might be reclaimed;

(5) the opinion of Grotius, who supposes it refers to angels regarded as mediators, who perform their office of mediation in two ways - by admonishing people, and by praying for them. This was also the opinion of Maimonides.

(6) The opinion of Jerome, who supposes that it refers to the angel standing in the presence of God, and who is employed by him in admonishing and correcting mankind.

III. The third class of opinions consists of those who refer it to the Messiah. Of those who have held this opinion, the following may be mentioned: Cocceius - of course; Calovins, Sehmidius, and Augustine. Amidst this diversity of sentiment, it is difficult, if not impossible, to determine the real meaning of the passage. The general sentiment is indeed plain. It is, that God visits people with affliction in order to restrain them from sin, and to correct them when they have erred. It is not from hostility to them; not from mere justice; not because he delights in their sufferings; and not because he wishes to cut them off. They may suffer much and long, as Job had done. without knowing the true reason why it was done. They may form erroneous views of the design of the divine administration, and suppose that God is severe and harsh. But if there shall come a messenger, in such circumstances, who shall explain the reason of the divine dealings, and show to the sufferer on what principles God inflicts pain; and if the sufferer shall hear the message, and acquiesce in the divine dealings, then God would be willing to be merciful. He would say that he was satisfied; the object of the affliction was accomplished, and he would restore the afflicted to health, and bestow upon him the most satisfactory evidences of his own favor. An examination of the particular words and phrases occurring in the passage, may elucidate more clearly this general idea, and lead us to its true interpretation. The word translated "messenger" מלאך mal'âk, is that which is usually employed to denote an angel. It means, properly, one who is sent, from לאך, to send; and is applied

(1) to one sent, or a messenger, see Job 1:14; compare Sa1 16:19;

(2) to a messenger sent from God, as e. g.,

(a) to angels, since angels were employed on messages of mercy or judgment to mankind, Exo 23:20; Sa2 24:16,

(b) to a prophet as sent from God, Hag 1:13; Mal 3:1;

(c) to a priest; Ecc 5:6; Mal 2:7. It is rendered here by Jerome, angel, and by the Septuagint, angels bringing death.

So far as the word is concerned, it may apply to any messenger sent from God - whether an angel, a prophet, or the Messiah; anyone who should be commissioned to explain to man the reason why afflictions were sent, and to communicate the assurance that God was ready to pardon.

An interpreter - That is, an angel-interpreter, or a messenger who should be an interpreter. The word מליץ mēliyts, is from לוץ lûts, "to stammer"; to speak in a barbarous tongue; and then in the Hiphil, to cause to understand a foreign language, or to explain; to interpret. Hence, it means one who explains or interprets that which was obscure; and may mean here one who explains to the sufferer the true principles of the divine administration, or who interprets the design of the divine dealings. In Ch2 32:31, it is rendered "ambassadors" - referring to the ambassadors that came from Babylon to Hezekiah - rendered in the margin, interpreters; in Isa 43:27, it is rendered teachers, in the margin interpreters, referring to the religions teachers of the Jews, or those who were appointed to explain the law of God. Gesenius supposes that it means here the same as intercessor, or internuncius, and that the phrase denotes an interceding angel, or one interceding with God for people. But there is no instance in which the word מליץ mēliyts is so employed, and such an interpretation is not demanded by the connection here. The idea involved in the word here is immediately explained by Elihu himself. The word denotes one who would "show unto man his uprightness;" that is, who would be able to vindicate the righteousness of God, and explain his dealings. This word, also, may therefore be applicable to a prophet, a sage, an angel, or the Messiah - to anyone who would be able to explain and interpret the divine dealings. So far as the language is concerned, there is no reason why it should not be applied to Elihu himself.

One among a thousand - Such an one as you would scarcely hope to find among a thousand; that is, one who was endowed with a knowledge of the ways of God, and who was qualified for this work in a much more eminent manner than the mass of people. We have now a similar phrase to denote a man eminent for wisdom, learning, skill, or moral worth. This language is such as would most properly be applicable to a human messenger. One would hardly think of making such distinctions among angelic beings, or of implying that any one of them might not be qualified to bear a message to man, or that it was necessary to make such a selection as is implied by the phrase here to explain the dealings of God.

To show unto man his uprightness - This is the office which the interpreting-messenger was to perform. The "uprightness" referred to here, I suppose, is that of God, and means the rectitude of his doings; or, in a more general sense, the justness of his character, the equity of his administration. So explained, it would mean that the messenger would come to show that God is worthy of confidence; that he is not harsh, stern, severe, and cruel. The afflicted person is supposed to have no clear views on this point, but to regard God as severe and unmerciful. Elihu in this undoubtedly had Job in his eye, as entertaining views of God which were far from correct. What was necessary, he said, was, that someone would come who could show to the sufferer that God is worthy of confidence, and that his character is wholly upright. Prof. Lee interprets this as referring wholly to the Messiah, and as denoting the "righteousness which this Mediator is empowered to give or impute to those who duly seek it; and thus, as a Mediator, between God and man, to make it out as their due, by means of the ransom so found, offered, and accepted."

Noyes explains it as meaning "his duty;" that is, "what reason and religion require of a man in his situation; repentance, submission, and prayer to God for pardon." But it seems to me more natural to refer it to the great principles of the divine government, as being worthy of confidence. Those principles it was desirable should be so explained as to inspire such confidence, and particularly this was what Elihu supposed was needed by Job. On the whole, then, it seems probable that Elihu, in this passage, by the messenger which he mentions, referred to someone who should perform the office which he himself purposed to perform - some man well acquainted with the principles of the divine administration; who could explain the reasons why people suffer; who could present such considerations as should lead the sufferer to true repentance; and who could assure him of the divine mercy. The reasons for this interpretation may be summed up in few words. They are:

(1) That this is all that is fairly and necessarily implied in the language, or such an interpretation meets the obvious import of all the expressions, and leaves nothing unexplained.

(2) It accords with what Elihu supposed to be the views of Job. He regarded him as having improper apprehensions of the government of God, and of the reasons why afflictions were sent upon him. He had patiently listened to all that he had to say; had heard him give utterance to much that seemed to be in the spirit of complaint and murmuring; and it was manifest to Elihu that he had not had right apprehensions of the design of trials, and that they had not produced the proper effect on his mind. He still needed someone - an interpreter sent from God - to explain all this, and to present such views as should lead him to put confidence in God as a God of mercy and equity.

(3) It accords with the character which Elihu had assumed, and which he all along maintained. He professed to come from God, Job 32:8. He was in the place of God, Job 33:6. He came to explain the whole matter which had excited so long and so warm a debate - a debate to which he had attentively listened, and where neither Job nor his friends had stated the true principles of the divine administration. To represent himself now us having a clew to the reason why God afflicts people in this manner, and as being qualified to explain, the perplexing subject, was in accordance with the character which he maintained.

(4) It accords with the effect which he wished to produce on the mind of Job. He wished to bring him to confide in God; to show him that all these mysterious dealings were designed to bring him back to his Creator, and to restore peace and confidence to his agitated and troubled bosom.

While Elihu, therefore, advances a general proposition, I doubt not that he meant to represent himself as such a messenger sent from God; and though in the whole of his speech he manifested almost the extreme of modesty, yet he regarded himself as qualified to unravel the mystery. That it refers to the Messiah cannot be demonstrated, and is improbable because

(1) It is nowhere applied to him in the New Testament - a consideration not indeed decisive, but of some force, since it is not very safe to apply passages to him from the Old Testament without such authority. At least, the general rule is to be repudiated and rejected, that every passage is to be supposed to have such a reference which can be possibly made to apply to him, or where the language can be made to describe his person and offices.

(2) The work of the "interpreter," the "angel," or "messenger," referred to here, is not that of the Messiah. The effect which Elihu says would be produced would be, that the life of the sufferer would be spared, his disease removed, and his flesh restored with infantile freshness. But this is not the work which the Redeemer came to perform, and is not that which he actually does.

(3) The subject here discussed is not such as is applicable to the work of the Messiah. It is here a question solely about the design of affliction. That was the point to be explained; and explanation was what was needed, and what was proposed to be done. But this is not the special work of the Messiah. His was a much larger, wider office; and even if this had been his whole work, how would the reference to that have met the point under discussion? I am inclined, therefore, to the opinion, that Elihu had himself particularly in his view, and that he meant to represent himself as at that time sustaining the character of a messenger sent from God to explain important principles of his administration.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
23 If there is an angel as mediator for him, One of a thousand, To declare to man what is for his profit: 24 He is gracious to him, and saith: Deliver him, that he go not down to the pit - I have found a ransom. The former case, Job 33:15, was the easier; there a strengthening of the testimony of man's conscience by a divine warning, given under remarkable circumstances, suffices. This second case, which the lxx correctly distinguishes from the former (it translates Job 33:19, πάλιν δὲ ἤλεγξεν αὐτὸν ἐν μαλακίᾳ ἐπὶ κοίτης), is the more difficult: it treats not merely of a warning against sin and its wages of death, but of a deliverance from the death itself, to which the man is almost abandoned in consequence of sin. This deliverance, as Elihu says, requires a mediator. This course of thought does not admit of our understanding the מלאך of a human messenger of God, such as Job has before him in Elihu (Schult., Schnurr., Boullier, Eichh., Rosenm., Welte), an "interpreter of the divine will, such as one finds one man among a thousand to be, a God-commissioned speaker, in one word: a prophet" (von Hofmann in Schriftbew. i. 335f.). The מלך appears not merely as a declarer of the conditions of the deliverance, but as a mediator of this deliverance itself. And if the ממתים, Job 33:22, are angels by whom the man is threatened with the execution of death, the מלאך who comes forward here for him who is upon the brink of the abyss cannot be a man. We must therefore understand מלאך not as in Job 1:14, but as in Job 4:18; and the more surely so, since we are within the extra-Israelitish circle of a patriarchal history. In the extra-Israelitish world a far more developed doctrine of angels and demons is everywhere found than in Israel, which is to be understood not only subjectively, but also objectively; and within the patriarchal history after Gen 16, that (אלהים) מלאך יהוה appears, who is instrumental in effecting the progress of the history of redemption, and has so much the appearance of the God of revelation, that He even calls himself God, and is called God. He it is whom Jacob means, when (Gen 48:15.), blessing Joseph, he distinguishes God the Invisible, God the Shepherd, i.e., Leader and Ruler, and "the Angel who delivered (הגּאל) me from all evil;" it is the Angel who, according to Psa 34:8, encampeth round about them that fear God, and delivereth them; "the Angel of the presence" whom Isaiah in the Thephilla, ch. lxiii. 7ff., places beside Jehovah and His Holy Spirit as a third hypostasis. Taking up this perception, Elihu demands for the deliverance of man from the death which he has incurred by his sins, a superhuman angelic mediator. The "Angel of Jehovah" of primeval history is the oldest prefigurement in the history of redemption of the future incarnation, without which the Old Testament history would be a confused quodlibet of premises and radii, without a conclusion and a centre; and the angelic form is accordingly the oldest form which gives the hope of a deliverer, and to which it recurs, in conformity to the law of the circular connection between the beginning and end, in Mal 3:1. The strophe begins without any indication of connection with the preceding: one would expect ואם or אז אם, as we felt the absence of אך fo e in Job 33:14, and לכן in Job 32:17. We might take מלאך מליץ together as substantive and epitheton; the accentuation, however, which marks both מלאך and מליץ with Rebia magnum (in which case, according to Br's Psalterium, p. xiv., the second distinctive has somewhat less value than the first), takes מלאך as subj., and מליץ as predicate: If there is then for him (עליו, pro eo, Ew. 217, 9) an angel as מליץ, i.e., mediator; for מליץ signifies elsewhere an interpreter, Gen 42:23; a negotiator, Ch2 32:31; a God-commissioned speaker, i.e., prophet, Isa 43:27; - everywhere (if it is not used as in Job 16:20, in malam parte) the shades of the notion of this word are summarized under the general notion of internuncius, and therefore of mediator (as the Jewish name of the mediating angel מטטרון, probably equivalent to mediator, not μετάθρονος, which is no usable Greek word). The Targ. translates by פרקליטא, παράκλητος (opp. קטיגור, κατήγορος, κατήγωρ). Therefore: if an angel undertakes the mediatorial office for the man, and indeed one of a thousand, i.e., not any one whatever of the thousands of the angels (Deu 33:2; Psa 68:18; Dan 7:10, comp. Tobit 12:15, εἶς ἐκ τῶν ἑπτὰ), but one who soars above the thousands, and has not his equal among them (as Ecc 7:28). Hirz. and Hahn altogether falsely combine: one of the thousands, whose business it is to announce ... . The accentuation is correct, and that forced mode of connection is without reason or occasion. It is the function of the מלאך itself as מליץ, which the clause which expresses the purpose affirms: if an angel appears for the good of the man as a mediator, to declare to him ישׁרו, his uprightness, i.e., the right, straight way (comp. Pro 14:2), in one word: the way of salvation, which he has to take to get free of sin and death, viz., the way of repentance and of faith (trust in God): God takes pity on the man ... . Here the conclusion begins; Rosenm. and others erroneously continue the antecedent here, so that what follows is the intercession of the angel; the angel, however, is just as a mediator who brings about the favour of God, and therefore not the חנן himself. He renders pardon possible, and brings the man into the state for receiving it. Therefore: then God pardons, and says to His angel: Deliver him from the descent to the pit, I have found a ransom. Instead of פּדעהוּ, it would be admissible to read פּרעהוּ, let him free (from פרע, Arab. frg), if the angel to whom the command is given were the angel of death. פּדע is a cognate form, perhaps dialectic, with hdfp@f, root פד (as יפע, יפה, Arab. wf‛, wfy, from the common root יף, וף). (Note: Wetzstein is inclined to regard פדע as a metathesis of דפע, Arab. df‛: thrust (tear, hold) him back from the gave. A proper name, fed‛ân, which often occurs among the Beduins, is of uncertain signification; perhaps it would serve as an explanation of פדעהו.) The verb מצא (מטא) signifies to come at, Job 11:7, to attain something, and has its first signification here, starting from which it signifies the finding on the part of the seeker, and then when weakened finding without seeking. One is here reminded of Heb 9:12, αἰωνίαν λύτρωσιν εὑράμενος. כּפר (on this word, vid., Hebrerbrief, S. 385, 740), according to its primary notion, is not a covering = making good, more readily a covering = cancelling (from כּפר, Talmud. to wipe out, away), but, as the usual combination with על shows, a covering of sin and guilt before wrath, punishment, or execution on account of guilt, and in this sense λύτρον, a means of getting free, ransom-money. The connection is satisfied if the repentance of the chastened one (thus e.g., also von Hofm.) is understood by this ransom, or better, his affliction, inasmuch as it has brought him to repentance. But wherefore should the mediatorship of the angel be excluded from the notion of the כּפר. Just this mediatorship is meant, inasmuch as it puts to right him who by his sins had worked death, i.e., places him in a condition in which no further hindrance stands in the way of the divine pardon. If we connect the mediating angel, like the angel of Jehovah of the primeval history, with God Himself, as then the logos of this mediating angel to man can be God's own logos communicated by him, and he therefore as מליץ, God's speaker (if we consider Elihu's disclosure in the light of the New Testament), can be the divine Logos himself, we shall here readily recognise a presage of the mystery which is unveiled in the New Testament: "God was in Christ, and reconciled the world unto Himself." A presage of this mystery, flashing through the darkness, we have already read in Job 17:3 (comp. Job 16:21; and, on the other hand, in order to see how this anticipation is kindled by the thought of the opposite, Job 9:33). The presage which meets us here is like another in Ps 107 - a psalm which has many points of coincidence with the book of Job - where in Job 33:20 we find, "He sent His word, and healed them." (Note: In his introduction, p. 76, Schlottmann says: "The conceptions of Wisdom and of the Revealing Angel were already united in that of the Eternal Word in the ante-Christian, Jewish theology. Therein the fact of the divine revelation in Christ found the forms in which it could accommodate itself to the understanding, and stimulate succeeding ages to further thought and penetration." Thus it is: between the Chokma of the canonical books and the post-biblical development of the philosophy of religion (dogmatism) which culminates in Philo, there is an historical connection, and, indeed, one that has to do with the development of redemption. Vid., Luth. Zeitschrift, 1863, S. 219ff.) At any rate, Elihu expresses it as a postulate, that the deliverance of man can only be effected by a superhuman being, as it is in reality accomplished by the man who is at the same time God, and from all eternity the Lord of the angels of light. The following strophe (Job 33:25) now describes the results of the favour wrought out for man by the מלאך מליץ.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

23 If there is an angel as mediator for him,

One of a thousand,

To declare to man what is for his profit:

24 He is gracious to him, and saith:

Deliver him, that he go not down to the pit -

I have found a ransom.

The former case, Job 33:15, was the easier; there a strengthening of the testimony of man's conscience by a divine warning, given under remarkable circumstances, suffices. This second case, which the lxx correctly distinguishes from the former (it translates Job 33:19, πάλιν δὲ ἤλεγξεν αὐτὸν ἐν μαλακίᾳ ἐπὶ κοίτης), is the more difficult: it treats not merely of a warning against sin and its wages of death, but of a deliverance from the death itself, to which the man is almost abandoned in consequence of sin. This deliverance, as Elihu says, requires a mediator. This course of thought does not admit of our understanding the מלאך of a human messenger of God, such as Job has before him in Elihu (Schult., Schnurr., Boullier, Eichh., Rosenm., Welte), an "interpreter of the divine will, such as one finds one man among a thousand to be, a God-commissioned speaker, in one word: a prophet" (von Hofmann in Schriftbew. i. 335f.). The מלך appears not merely as a declarer of the conditions of the deliverance, but as a mediator of this deliverance itself. And if the ממתים, Job 33:22, are angels by whom the man is threatened with the execution of death, the מלאך who comes forward here for him who is upon the brink of the abyss cannot be a man. We must therefore understand מלאך not as in Job 1:14, but as in Job 4:18; and the more surely so, since we are within the extra-Israelitish circle of a patriarchal history. In the extra-Israelitish world a far more developed doctrine of angels and demons is everywhere found than in Israel, which is to be understood not only subjectively, but also objectively; and within the patriarchal history after Gen 16, that (אלהים) מלאך יהוה appears, who is instrumental in effecting the progress of the history of redemption, and has so much the appearance of the God of revelation, that He even calls himself God, and is called God. He it is whom Jacob means, when (Gen 48:15.), blessing Joseph, he distinguishes God the Invisible, God the Shepherd, i.e., Leader and Ruler, and "the Angel who delivered (הגּאל) me from all evil;" it is the Angel who, according to Psa 34:8, encampeth round about them that fear God, and delivereth them; "the Angel of the presence" whom Isaiah in the Thephilla, ch. lxiii. 7ff., places beside Jehovah and His Holy Spirit as a third hypostasis. Taking up this perception, Elihu demands for the deliverance of man from the death which he has incurred by his sins, a superhuman angelic mediator. The "Angel of Jehovah" of primeval history is the oldest prefigurement in the history of redemption of the future incarnation, without which the Old Testament history would be a confused quodlibet of premises and radii, without a conclusion and a centre; and the angelic form is accordingly the oldest form which gives the hope of a deliverer, and to which it recurs, in conformity to the law of the circular connection between the beginning and end, in Mal 3:1.

The strophe begins without any indication of connection with the preceding: one would expect ואם or אז אם, as we felt the absence of אך fo e in Job 33:14, and לכן in Job 32:17. We might take מלאך מליץ together as substantive and epitheton; the accentuation, however, which marks both מלאך and מליץ with Rebia magnum (in which case, according to Br's Psalterium, p. xiv., the second distinctive has somewhat less value than the first), takes מלאך as subj., and מליץ as predicate: If there is then for him (עליו, pro eo, Ew. 217, 9) an angel as מליץ, i.e., mediator; for מליץ signifies elsewhere an interpreter, Gen 42:23; a negotiator, Ch2 32:31; a God-commissioned speaker, i.e., prophet, Isa 43:27; - everywhere (if it is not used as in Job 16:20, in malam parte) the shades of the notion of this word are summarized under the general notion of internuncius, and therefore of mediator (as the Jewish name of the mediating angel מטטרון, probably equivalent to mediator, not μετάθρονος, which is no usable Greek word). The Targ. translates by פרקליטא, παράκλητος (opp. קטיגור, κατήγορος, κατήγωρ). Therefore: if an angel undertakes the mediatorial office for the man, and indeed one of a thousand, i.e., not any one whatever of the thousands of the angels (Deu 33:2; Psa 68:18; Dan 7:10, comp. Tobit 12:15, εἶς ἐκ τῶν ἑπτὰ), but one who soars above the thousands, and has not his equal among them (as Ecc 7:28). Hirz. and Hahn altogether falsely combine: one of the thousands, whose business it is to announce ... . The accentuation is correct, and that forced mode of connection is without reason or occasion. It is the function of the מלאך itself as מליץ, which the clause which expresses the purpose affirms: if an angel appears for the good of the man as a mediator, to declare to him ישׁרו, his uprightness, i.e., the right, straight way (comp. Pro 14:2), in one word: the way of salvation, which he has to take to get free of sin and death, viz., the way of repentance and of faith (trust in God): God takes pity on the man ... . Here the conclusion begins; Rosenm. and others erroneously continue the antecedent here, so that what follows is the intercession of the angel; the angel, however, is just as a mediator who brings about the favour of God, and therefore not the חנן himself. He renders pardon possible, and brings the man into the state for receiving it.

Therefore: then God pardons, and says to His angel: Deliver him from the descent to the pit, I have found a ransom. Instead of פּדעהוּ, it would be admissible to read פּרעהוּ, let him free (from פרע, Arab. frg), if the angel to whom the command is given were the angel of death. פּדע is a cognate form, perhaps dialectic, with hdfp@f, root פד (as יפע, יפה, Arab. wf‛, wfy, from the common root יף, וף).

(Note: Wetzstein is inclined to regard פדע as a metathesis of דפע, Arab. df‛: thrust (tear, hold) him back from the gave. A proper name, fed‛ân, which often occurs among the Beduins, is of uncertain signification; perhaps it would serve as an explanation of פדעהו.)

The verb מצא (מטא) signifies to come at, Job 11:7, to attain something, and has its first signification here, starting from which it signifies the finding on the part of the seeker, and then when weakened finding without seeking. One is here reminded of Heb 9:12, αἰωνίαν λύτρωσιν εὑράμενος. כּפר (on this word, vid., Hebrerbrief, S. 385, 740), according to its primary notion, is not a covering = making good, more readily a covering = cancelling (from כּפר, Talmud. to wipe out, away), but, as the usual combination with על shows, a covering of sin and guilt before wrath, punishment, or execution on account of guilt, and in this sense λύτρον, a means of getting free, ransom-money. The connection is satisfied if the repentance of the chastened one (thus e.g., also von Hofm.) is understood by this ransom, or better, his affliction, inasmuch as it has brought him to repentance. But wherefore should the mediatorship of the angel be excluded from the notion of the כּפר. Just this mediatorship is meant, inasmuch as it puts to right him who by his sins had worked death, i.e., places him in a condition in which no further hindrance stands in the way of the divine pardon. If we connect the mediating angel, like the angel of Jehovah of the primeval history, with God Himself, as then the logos of this mediating angel to man can be God's own logos communicated by him, and he therefore as מליץ, God's speaker (if we consider Elihu's disclosure in the light of the New Testament), can be the divine Logos himself, we shall here readily recognise a presage of the mystery which is unveiled in the New Testament: "God was in Christ, and reconciled the world unto Himself." A presage of this mystery, flashing through the darkness, we have already read in Job 17:3 (comp. Job 16:21; and, on the other hand, in order to see how this anticipation is kindled by the thought of the opposite, Job 9:33). The presage which meets us here is like another in Ps 107 - a psalm which has many points of coincidence with the book of Job - where in Job 33:20 we find, "He sent His word, and healed them."

(Note: In his introduction, p. 76, Schlottmann says: "The conceptions of Wisdom and of the Revealing Angel were already united in that of the Eternal Word in the ante-Christian, Jewish theology. Therein the fact of the divine revelation in Christ found the forms in which it could accommodate itself to the understanding, and stimulate succeeding ages to further thought and penetration." Thus it is: between the Chokma of the canonical books and the post-biblical development of the philosophy of religion (dogmatism) which culminates in Philo, there is an historical connection, and, indeed, one that has to do with the development of redemption. Vid., Luth. Zeitschrift, 1863, S. 219ff.)

At any rate, Elihu expresses it as a postulate, that the deliverance of man can only be effected by a superhuman being, as it is in reality accomplished by the man who is at the same time God, and from all eternity the Lord of the angels of light.

The following strophe (Job 33:25) now describes the results of the favour wrought out for man by the מלאך מליץ.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A messenger - A prophet or teacher. To expound the providence, and point out the design of God therein. One, &c. - A person rightly qualified for this great and hard work, such as there are but very few. To shew - To direct him to the right way how he may please God, and procure that mercy which he thirsts after; which is not by quarrelling with God, but by an humble confession. and supplication for mercy through Christ the redeemer.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
V. The Messengers If there be a messenger with him, an interpreter, etc. - The Messengers of righteousness; this is a Fifth method, אם יש עליו מלאך מליץ im yesh alaiv malach melits, "If there be over him an interpreting or mediatorial angel or messenger." One among a thousand, אחד מני אלף echad minni aleph. "One from the Chief, Head, or Teacher." To show unto man his uprightness - להגיד לאדם ישרו lehaggid leadam yoshro, "to manifest or cause to be declared to man his righteousness:" to show unto Adam - men in general, the descendants of the first man - his purity and holiness; to convince him of sin, righteousness, and judgment, that he may be prepared for the discovery of what is next to be exhibited.

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¹ Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

¹⁰ My beloved is white and ruddy, the chiefest among ten thousand.

⁵ God forbid that I should justify you: till I die I will not remove mine integrity from me.
⁶ My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.

¹⁷ Not for any injustice in mine hands: also my prayer is pure.

² He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him.

²³ If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:

³³ Neither is there any daysman betwixt us, that might lay his hand upon us both.

¹ Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?

⁶ Behold, I am according to thy wish in God's stead: I also am formed out of the clay.

⁸ But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

⁶ Behold, I am according to thy wish in God's stead: I also am formed out of the clay.

⁸ But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

²⁷ Thy first father hath sinned, and thy teachers have transgressed against me.

³¹ Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart.

⁷ For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.

⁶ Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

¹³ Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I am with you, saith the LORD.

¹⁶ And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

²⁰ Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

¹⁹ Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.

¹⁴ And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:

²⁵ For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
²⁶ And though after my skin worms destroy this body, yet in my flesh shall I see God:
²⁷ Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.

²⁵ His flesh shall be fresher than a child's: he shall return to the days of his youth:

²⁰ So that his life abhorreth bread, and his soul dainty meat.

³³ Neither is there any daysman betwixt us, that might lay his hand upon us both.

²¹ O that one might plead for a man with God, as a man pleadeth for his neighbour!

³ Lay down now, put me in a surety with thee; who is he that will strike hands with me?

¹² Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

⁷ Canst thou by searching find out God? canst thou find out the Almighty unto perfection?

² He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him.

²⁸ Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.

¹⁰ A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.

¹⁸ Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.

² And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

²⁰ My friends scorn me: but mine eye poureth out tears unto God.

²⁷ Thy first father hath sinned, and thy teachers have transgressed against me.

²³ And they knew not that Joseph understood them; for he spake unto them by an interpreter.

¹⁷ I said, I will answer also my part, I also will shew mine opinion.

¹⁴ For God speaketh once, yea twice, yet man perceiveth it not.

⁸ O taste and see that the LORD is good: blessed is the man that trusteth in him.

¹⁵ And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

¹⁸ Behold, he put no trust in his servants; and his angels he charged with folly:

¹⁴ And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:

²² Yea, his soul draweth near unto the grave, and his life to the destroyers.

¹⁹ He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:

¹⁵ In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;