Albert Barnes Commentary Job 33:7

"Behold, my terror shall not make thee afraid, Neither shall my pressure be heavy upon thee." — Job 33:7 (ASV)

Behold, my terror shall not make thee afraid (Job 33:7a). Job had earnestly desired to present his case directly before God, but he had expressed the fear that God would overwhelm him by His majesty, so that he would not be able to manage his plea with the desirable calmness and self-possession. He had, therefore, expressed it as his earnest wish that, if he were so permitted, God would not take advantage of His majesty and power to overwhelm him (see the notes at Job 13:21).

Elihu now says that Job's wish in this could be amply gratified. Though Elihu spoke in the name of God, and it might be considered that the case was fairly brought before Him, yet Elihu was also a man. He was Job's peer, his equal; he was made of the same clay, and he could not overwhelm Job as the Almighty Himself might do.

Therefore, in Elihu's case, there would be all the advantage of presenting the case directly to God, and yet none of the disadvantage that Job feared, and which would result when a mere man attempted to manage his own case with the Almighty.

Neither shall my hand be heavy upon thee (Job 33:7b). This alludes, evidently, to what Job had said (Job 13:21): that the hand of God was heavy upon him, so that he could not present his case in such a manner as to do himself justice. He had asked, therefore (see the notes at that place), as a special favor, if he were permitted to present his case before God, that His hand would be so far lightened that he could state his arguments with the force they required.

Elihu now says that this wish could be gratified. Though he was in the place of God, yet he was a man, and his hand would not be upon Job to crush him down so that he could not do himself justice. The noun rendered “hand” (אכף 'ekeph) does not occur elsewhere.

The verb אכף 'âkaph occurs once in Proverbs 16:26, where it is rendered “craveth”—He that laboreth, laboreth for himself; for his mouth craveth it of him—where the margin reads 'boweth unto.'

The word in Arabic means to lead a beast of burden; to bend, to make to bow under a load; and then to impel, to urge on. Hence, it means, “his mouth, that is, hunger, impels, or urges him on to labor.” In like manner, the meaning of the word here (אכף 'ekeph) may be a load or burden, meaning, “my load, that is, my weight, dignity, authority, shall not be burdensome or oppressive to you.” But the parallel passage in Job 13:21 is “hand,” and that meaning seems to be required here. Kimchi supposes it is the same as כף kaph—hand, and the Septuagint has so rendered it, ἡ χείρ μου hē cheir mou.

Considering Elihu's speech so far, we must remark that there is much that is unique, and especially that he decidedly claims inspiration. Though speaking for God, he was nevertheless in human nature, and Job could speak to him as a friend, unawed and unterrified by any dread of overwhelming majesty and power.

On what grounds Elihu based these high claims is not apparent, and his assertion of them is the more remarkable because of his youth. It does not require a very lively imagination to perceive a resemblance between him and the Lord Jesus—the great mediator between God and man. If that mode of interpretation which delights to find types and figures everywhere could be vindicated, no character in the Old Testament would more obviously suggest the Redeemer than the character of Elihu.

His comparative youth, modesty, and humility would suggest this resemblance. The fact that he comes to express his views when age and wisdom had failed to reveal the truth, and when so-called sages were confounded and silenced, would also suggest it.

The fact that he claims to be in the place of God, that a case might be managed before him as if it were before God, and yet that he was a man like others, and that no advantage would be taken to overwhelm by mere majesty and power—all these are circumstances that constitute a strong and vivid resemblance.

But I see no evidence that this was the design of Elihu's introduction. Interesting as the comparison may be, and desirable as it may seem for the Book of Job to contain some reference to the great work of mediation, the just and stern laws of interpretation exclude such a reference in the absence of proof. These laws do not allow us to indulge in fanciful interpretations, however pious the reflections may be, or to search for typical characters where the Spirit of inspiration has not revealed them as such, however interesting or edifying the contemplation might be.