The Book Of Job
\nBiblical Research Monthly
\nby Dr. David L. Cooper
\n(Installment 22)<\/p>\n
Job’s Final Reply To His Friends (continued)<\/p>\n
JOB’S FINAL reply to his friends, when Bildad had made his last speech, is found in Job, chapters 26-31. This section is divided into certain portions by the expressions, „Then Job answered …“ (26:1), „And Job again took up his parable, …“ (27:1), „And Job again took up his parable, …“ (29:1). The speech also naturally falls into sections according to the subject matter. In the present study we shall look at chapters 29 and 30, which portion contrasts his former estate with his present miserable lot. Having so very much to cover in the exposition for this month, I cannot print the full text of the two chapters. The reader, therefore is requested to go over the two chapters (29 and 30) in order that he might understand what is being said.<\/p>\n
When God’s Smile of Approval Rested Upon Job<\/p>\n
According to all the facts which we learn from the Book of Job, this ancient patriarch basked in the sunlight of God’s approval and blessing from the beginning of life until the stroke of judgment, caused by Satan, fell upon him. The lines of his lot had fallen in pleasant places–as pleasant as they could be in the ancient Orient under the prevailing circumstances. But let us remember that the condition of a person’s heart determines the joy and the satisfaction which he gets out of life, irrespective of circumstances and situations. If the heart is not right with God and the Lord is not dwelling therein, though a person may have all that life affords to make living pleasant, there is no happiness in the heart unless God dwells there. Life consists not in the abundance of things which one possesses. On the other hand, though one may live in a hovel, if that is what God gives him and he is right with the Lord, he can have an abounding joy, and life will be indeed full of blessing. Such is the teaching of Scripture, which is confirmed by thousands of people who are living victoriously in Christ.<\/p>\n
The days to which Job referred are described in 29:1-3:<\/p>\n
And Job again took up his parable, and said, Oh that I were as in the months of old, As in the days when God watched over me; When his lamp shined upon my head, And by his light I walked through darkness; (Job 29:1-3)<\/p>\n
At that time God watched over him and was overruling in his life. He declared that he was walking in the light of God through the dark places of life. At that time he was in the ripeness of his days, in full possession of his faculties. He was enjoying the friendship of God. His children were round about him and were a source of comfort and joy. He had plenty of material substance, the luxuries of life, as indicated in verse 6.<\/p>\n
He was the one member of the community who was looked up to by all and highly respected and revered. Therefore, when he went out into the city–to the gate, the place where the court was held–both the young and old rose before him and did obeisance. In fact, it was the normal thing for the princes to refrain from talking, to give him the utmost attention. This was true also of the nobles, who became silent in his presence; From what Job tells us in the first eleven verses of chapter 29, he enjoyed the highest respect and wielded the mightiest influence throughout his community and country.<\/p>\n
The reason that he was thus so very popular and influential is to be found in the fact that he championed the cause of the poor and the fatherless. He caused the heart of the widow to sing for joy. Thus Job was philanthropic in all aspects of life. Righteousness, so he tells us, was his clothing, and justice was a robe and a diadem which he wore.<\/p>\n
He was eyes to the blind in that he assisted them in every way possible. He was feet to the lame, assisting them in their distress. Yes, he was a father to the needy.<\/p>\n
Whenever there was injustice on the part of unrighteous men, he championed the cause of the oppressed and delivered the unfortunate victim out of the hands of the gangsters.<\/p>\n
While he was enjoying such influence and community respect, he said that he would die „in his nest,“ that is, he would multiply his days in such a wonderful life and environment and continue his service to humanity.<\/p>\n
His influence was so very great that men waited for his opinion on all important matters. After he spoke on a subject, the matter under consideration became a closed question. He smiled upon people, and his favor was considered as the rain to the earth. In fact, he said,<\/p>\n
I chose out their way, and sat as chief, And dwelt as a king in the army, As one that comforteth the mourners. (Job 29:25)<\/p>\n
Knowing Job, as we do from the Book, we can believe that all he says is correct concerning his former life, influence, and power.<\/p>\n
Job’s Present Despised Position<\/p>\n
In chapter 30 Job pours out in a bitter strain his present situation. Since the Lord had allowed Satan to strike him, he is no longer a man of influence and power in his community as he had been prior to this time. The attitude of people in general toward him is one of scorn and derision. In 30:1 he tells us that the younger people hold him in derision. These are the children whose fathers in the former days were living such lives that Job could not do otherwise than look down upon them in disdain. Job is in this passage speaking of those who would fall into the class called „the rabble,“ people without ideals, men and women who are living on the fleshly plane of life, and who are neglecting spiritual values. In fact, as we see from verse 3, those who are holding him in derision are a shiftless type of people. They might be classified among those who, in America, might be called migrant people of a very low type. Possibly someone might call them gypsies. In this connection, let it be thoroughly understood that to fall into any of those classes on account of circumstances beyond one’s control is no disgrace. Providence sometimes fails to smile upon people, and they are forced into those classes, and at the same time, their hearts may be as pure as gold. The writer of Hebrews, in speaking of certain worthies of God, says that they went about in the mountains and in caves of the earth, wearing goatskins and sheepskins, of whom the world was not worthy. Job is not speaking of this class of people, but of those shiftless, unprincipled ones who are living simply for the gratification of the flesh, and who are, by choice, living from hand to mouth. These, having no appreciation for spiritual values whatsoever, eke out a miserable existence and are influenced by every wind of doctrine.<\/p>\n
Job realizes that he has become the song and byword among the people of this rabble class. They stand aloof from him and even approach him and spit upon him. This class of people lay aside all restraint:<\/p>\n
Upon my right hand rise the rabble; They thrust aside my feet, And they cast up against me their ways of destruction. They mar my path, They set forward my calamity, Even men that have no helper. As through a wide breach they come: In the midst of the ruin they roll themselves upon me. Terrors are turned upon me; They chase mine honor as the wind; And my welfare is passed away as a cloud. (Job 30:12-15)<\/p>\n
In verses 16-19 Job gives expression to his innermost feeling.<\/p>\n
And now my soul is poured out within me; Days of affliction have taken hold upon me. In the night season my bones are pierced in me, And the pains that gnaw me take no rest. By God’s great force is my garment disfigured; It bindeth me about as the collar of my coat. He hath cast me into the mire, And I am become like dust and ashes. (Job 30:16-19)<\/p>\n
Truly, Job is emotionally upset. His afflictions and calamities have gotten upon his nerves. He cannot understand his situation. He cannot, therefore, harmonize God’s treatment of him with his idea, of the righteousness and justice of God. Day and night his soul is distressed. He can get little rest, because of the heavy burdens that are resting upon him. He declares that „By God’s great force is my garment disfigured; …“ He accuses God of having cast him into the mire and trodden him down into the dust and the ashes of the earth. His mental anguish, as well as his bodily pain, is preventing his reasoning accurately and correctly.<\/p>\n
In verses 20-23 Job addresses the Almighty, delivering himself of the following thoughts:<\/p>\n
I cry unto thee, and thou dost not answer me: I stand up, and thou gazest at me. Thou art turned to be cruel to me; With the might of thy hand thou persecutest me. Thou liftest me up to the wind, thou causest me to ride upon it; And thou dissolvest me in the storm. For I know that thou wilt bring me to death, And to the house appointed for all living. (Job 30:20-23)<\/p>\n
In verse 20 he declares that he prays to God, but that no answer comes. God does not assure us that He will answer us as soon as we pray. Sometimes the answer is no; or it is wait. Sometimes there are reasons why God will not answer prayer. Sometimes God answers our prayer, but we do not recognize it as an answer to our petition. Job thinks of God as one who is unmoved by the suffering of another, and who stands and gazes at the man in his misery and refuses to yield to the promptings of a sympathetic heart. In fact, in verse 21 he accuses the Lord of being cruel to him, for he declares to the Almighty, „With the might of thy hand thou persecutest me.“ God never does persecute anyone. He does all that He can for everyone, and the best that the situation will allow. In verse 22 Job thinks of God’s dealing with him in terms of a storm, and its effects upon various objects. According to verse 23 he is conscious that the Lord will bring about his death. In this he was absolutely wrong.<\/p>\n
After speaking to the Lord in such an accusing manner, Job pours out his soul by expressing himself in the following lament:<\/p>\n
Howbeit doth not one stretch out the hand in his fall? Or in his calamity therefore cry for help? Did not I weep for him that was in trouble? Was not my soul grieved for the needy? When I looked for good, then evil came; And when I waited for light, there came darkness. My heart is troubled, and resteth not; Days of affliction are come upon me. I go mourning without the sun: I stand up in the assembly, and cry for help. I am a brother to jackals, And a companion to ostriches. My skin is black, and falleth from me, And my bones are burned with heat. Therefore is my harp turned to mourning, And my pipe into the voice of them that weep. (Job 30:24-31)<\/p>\n
From this passage we see that the patriarch’s courage was reduced to a minimum, and that he spent the days of his affliction „mourning without the sun“ and crying for help in the assembly. Job was indeed by this time in a most pitiable state of mind and body!<\/p>\n
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The Book Of Job AS WE have already seen, the last of the three speakers with whom Job had held his debate was Bildad, whose final speech is recorded in chapter 25. To this Job made his final reply, which is contained in chapters 26-31. A glance at these chapters shows that Job was not only answering Bildad, but that he was also giving his final reply to all of his opponents. This final speech falls into several sections, as we have already noted, the last of which is found in chapters 29-31.<\/p>\n In chapter 29 Job recounted his condition (and doubtless with more or less of spiritual pride) before the crushing strokes of power fell upon him. His lot was one to be envied–in the right sense of the term. In chapter 30, however, Job portrayed his miserable situation and how he was being treated by even the rabble. His lot was indeed pitiable. We have every reason to believe that he did not exaggerate, but that he spoke the plain truth. Finally, he concluded his speech in chapter 31, which is indeed a protestation of his innocence. This speech falls into three main divisions: (1) He declared his innocence and cleanness from all sensual desires that lead men astray (vss. 1-12); (2) he denied all use of prestige and power in regard to the rank and file of the people (vss. 13-23); (3) with an introspective look, he analyzed the condition of his heart and in the most forceful manner, declares the purity of all motives which actuated him in everything (vss. 24-40).<\/p>\n The Purity of Job’s Life in Relation to His Fellow-man Job, like Joseph and Daniel, had purposed to keep himself clean and unspotted from the world. This is shown in the first four verses of the chapter.<\/p>\n I made a covenant with mine eyes; How then should I look upon a virgin? For what is the portion from God above, And the heritage from the Almighty on high? Is it not calamity to the unrighteous, And disaster to the workers of iniquity? Doth not he see my ways, And number all my steps? (Job 31:1-4)<\/p>\n Job made a covenant with his eyes. He resolved in the depths of his heart that he would not look upon a woman to lust after her. In other words, he purposed to do what Jesus said was essential on this point, as is set forth in Matthew 5:28. He was conscientious in this matter, for he realized that God looks down into the very depths of the heart of every individual and knows the motives, ideas, plans, and purposes of the soul. Not only does God see the motives, but He deals with each one accordingly.<\/p>\n In verses 5-12 Job looked at his conduct and declared that, if he were guilty of certain things, then he was willing for certain judgments to come upon him. For instance, in verse 5, he said that if he had walked along with falsehood and his foot had hastened to deceit, he wanted to be weighed in an even balance, that God might know about his integrity. In verse 7 he declared that, if his steps had turned aside out of the correct path and he had walked after the seeing of his eyes, and if there were spot or blemish on his character, he was willing to sustain as a loss and as punishment the failure of his crops. Finally, in this section, he declared that, if his heart had been enticed after some other woman than his wife, and he had committed adultery with her, he was willing for his wife to be taken as a slave and used as a concubine by someone else. Such conduct is not only highly reprehensible, asserted Job, but should be punished by the judges. For one man to break up another home in any such manner is a heinous sin against the man whose home is broken up, against the woman who has been enticed by him, and against the man’s own soul, and is, in the final analysis, a sin against God. Such a sin involves not only time, but also eternity: „For it is a fire that consumeth unto destruction, And would root out all mine increase“ (vs. 12).<\/p>\n In verses 13-23 Job discussed his relationship and his conduct toward those of his neighbors and friends who were living on a level lower than the plane on which he lived, socially and economically. In the first place (vss. 13-15), he asserted his fair dealings with both his menservants and maidservants in that he had not despised their cause, but had listened to their pleas and dealt with them according to justice and righteousness. He did this because he was constantly aware of the fact that both he and his servants were made alike in the womb by God, in whom we live and move and have our being. He was thoroughly conscious of the fact that he, together with every person, shall have to give an account to the Lord for his treatment of all others.<\/p>\n In verses 16-18 Job again asserted that he had been kind and considerate of the poor and the widow, and that he had not eaten his food alone and allowed the unfortunate to go without food. He declared that he had grown up with these unfortunate ones and had been kind to them.<\/p>\n Job was always sympathetic and helpful to those who were short on clothing. No one ever died through lack of clothing, whom he saw, because he always provided it for them (vs. 19). He asserted the same thing in verse 20, by saying that the poor and needy had been warmed by the fleece from his sheep.<\/p>\n Whenever there came up some difference and the matter was taken up in the courts of the land, though Job saw that the decision would be rendered in his favor because of his influence and power, he did not take advantage of the situation but was merciful and kind toward those Who were unfortunate. But, he declared, if he had been guilty of not feeding the hungry and clothing the naked, „… let my shoulder fall from the shoulder-blade, And mine arm be broken from the bone“ (vs. 22). He realized that any unkindness and lack of consideration for the unfortunate is taken into consideration by the Almighty who deals with the one that does not consider the unfortunate. Knowing God’s might, power, majesty, and His retributive justice, Job constantly walked before God and dealt with people in the light of the fact that he would have to give an account to God for his treatment of others.<\/p>\n Having in the preceding part of the chapter discussed his conduct toward, and relationship with, his neighbors, friends, relatives, and fellow citizens, Job, in verses 24-37, protested that he had the purest and highest motives regarding all matters at all times. If what he said was not true, he was willing for God to administer the proper type of punishment for his failures.<\/p>\n He had, as he asserted, in verse 24, been free from the love of money. He knew the power that the love of money has over everyone. The love of money, as Paul says, is the root of every kind of evil. Every type of evil can spring from the love of money. Men will do most anything for it.<\/p>\n There is a great tendency on the part of those who possess wealth to rejoice in their goods. Job was at that time one of the richest, if not the richest, of the men in his part of the world. His livestock is enumerated in Job, chapter 1. He was the John D. Rockefeller or the Pierpont Morgan of his country and of his day. But wealth and possessions did not have any effect or influence upon him. For he realized that Jehovah gives and Jehovah takes away. Moreover, he realized what John the Baptist asserted, namely, that a man can receive nothing except it he given him of God. Wealth is placed in the hands of people by the Lord in order that they, as good stewards of His, might use it for the advancement of His cause among men. Oh, the abuse of goods and of money by many of God’s servants! Nothing that we have is our own. It is simply the property of the Lord which He has entrusted to us. He wants us to be good, faithful stewards of that which He entrusts to our keeping and us, investing it in His cause, for His glory and for the salvation of souls.<\/p>\n Man is incurably religious, so we are told. That there is one true and living God is manifested from the creation itself. „The heavens declare the glory of God; And the firmament showeth his handiwork“ (Ps. 19:1). That which may be known of God is seen in nature, that is His existence and His eternal glory (Rom. 1:18-20). Notwithstanding the clear evidence of the existence of Almighty God, the human heart is so very corrupt and the eyes of men are so very greatly blinded that it is almost impossible for them to see the evidence pointing to the existence of the one true and living God in whom they live and move and have their continual being. It is not easy to go by faith. It is much easier to go by sight. Soon after the fall of man, men departed from following the Lord by faith, as we see m the Book of Genesis. Since man is incurably religious, he began to worship the sun, the moon, and the stars. Myriads are still worshiping the heavenly bodies and make idols of their own. Job realized the deceitfulness of the human heart and the difficulty in seeing God’s existence; hence he avoided the great danger of creating a god of his own imagination, or of making literal idols, or of worshiping the sun, moon, and stars. And in verses 26-28 he assured us that there had never arisen in his heart the temptation to worship any of the heavenly hosts.<\/p>\n It is a very easy matter for us to rejoice in some calamity, or catastrophe, which overtakes one whom we dislike. The natural feeling is for one to rejoice and delight in some misfortune that overtakes an enemy. Such is the perversion of the human heart. Job stated in verses 29 and 30 that he had never done that, that he in the presence of God could assert that he was free from any such malicious hatred toward his enemies. We have every reason to believe that Job followed out the teaching of our Lord in which He said that we should love our enemies and pray for them that despitefully use us. Further-more Job asserted that all his servants would testify, as well as all the men with whom he was acquainted, that no one could be found in the community who had not eaten of his meat. In the Orient meat is used only at festivals or banquets. Thus Job moved in a circle of continuous fellowship with his neighbors, fellow citizens, and relatives. He put them on an equality with himself socially and invited them to his banquets.<\/p>\n His heart embraced all. Even the sojourner who was passing through the country likewise partook of his cordiality and hospitality. He invited the traveler to come in and be entertained. His sociability and deeds of charity were well known and beyond question. These things are asserted in verses 31,32.<\/p>\n In verses 33 and 34 Job loudly acclaimed that he had not been prompted by impure, base motives at any time, and that, therefore, he was unlike Adam who tried to cover up his transgression, the violation of the only prohibition which the Lord placed upon him. After Adam sinned, however, he tried to shift the responsibility and cover it up. But, affirmed Job, he was unlike Adam in this respect. The reason that he was not like Adam was that he had not been prompted by any impure motives. There was nothing for him to cover up. Men frequently do certain things and then are afraid that they have not covered their tracks; hence they dread the facts coming to light. Job had nothing to fear from the multitude, nor to dread from the families of the community. The language he used in verses 33 and 34 is so very forceful that I wish to quote it:<\/p>\n „If like Adam I have covered my transgressions, By hiding mine iniquity in my bosom, Because I feared the great multitude, And the contempt of families terrified me, So that I kept silence, and went not out of the door …“ (Job 31:33-34)<\/p>\n In verses 35-37 Job reached the climax of his protestations of his purity and his innocency:<\/p>\n Oh that I had one to hear me! (Lo, here is my signature, let the Almighty answer me); And that I had the indictment which mine adversary hath written! Surely I would carry it upon my shoulder; I would bind it unto me as a crown: I would declare unto him the number of my steps; As a prince would I go near unto him. (Job 31:35-37)<\/p>\n If the reader will take the time to study this thirty-first chapter of Job carefully and prayerfully, he will see that Job was willing for even the Lord to inspect his motives, desires, intentions, and his innermost thoughts in the dark. He was so very thoroughly convinced that he had lived a life of purity, chastity, and holiness, that he was willing for God Almighty to bring this or that judgment upon him if he were guilty of any of the things of which he had been accused by his friends.<\/p>\n In verse 35 he declared: „Oh that I had one to hear me!“ Let us remember that the Book of Job is written in poetry and that the fundamental concept of Hebrew poetry is Hebrew parallelism. In the light of these facts we see that his longing that he have someone to hear him is a veiled way of his saying, „Oh that the Almighty would listen to my protestations of my innocency and purity!<\/p>\n In certain Oriental countries as, for example, in Egypt, the custom was for an indictment of a person and then the brief of his defense to be deposited with the court before the trial in any given case. Job here spoke in judicial terms. His friends had violently accused him of things of which he was absolutely innocent. Thus he wished that the indictment were made against him. He had made his defense in this chapter, figuratively speaking, and had affixed his signature to it, that is, in the Hebrew, his mark. The same word occurs in Ezekiel 9:4. Job wanted the Almighty to write out His indictment against him, or the book giving the evidence and His decisions concerning his case. He was very certain that the Lord would not register a single complaint against him. He would therefore take such a written document and wear it as a crown. He would also put it upon his shoulder so that everybody could see the Lord’s verdict concerning him. Being so very confident of what the Lord’s verdict would be, Job said that he would walk as a prince and approach the Lord with perfect confidence and assurance.<\/p>\n This is one of the boldest strokes of faith, confidence, and assurance concerning one’s purity, holiness, and integrity that is to be found anywhere. This assurance is born of conviction of absolute innocence and purity. In this connection let us remember what Paul said, that, though he knew nothing against himself, he was not thereby justified (I Cor. 4:4).<\/p>\n In verses 38-40 Job again declared his innocency in the acquisition of his property. Verse 38 is put in figurative language, with the same thought expressed bluntly in verse 39. He did not use foul means, or take advantage of anyone; nor did he trick them out of their holdings. If he had done it, then, declared he, „Let thistles grow instead of wheat, And cockle instead of barley.“<\/p>\n It seems as if the climax of Job’s speech is reached in verses 35-37. We would judge that by our literary standards. But the Orientals do not always think as the Occidentals do.<\/p>\n Chapter 31 is one of the most analytical and thorough examinations of one’s self and an assertion of personal innocence that is to be found in the Scriptures anywhere. Thus ends Job’s discussions with his friends.<\/span><\/p>\n <\/center><\/center><\/center><\/center><\/p>\n \n The Book Of Job IN OUR LAST study we completed the investigation of the various speeches made by Job and his would-be friends. Job’s words, comprising his last talk, began with chapter 26 and ran through, chapter 31. At the end of that chapter we have the statement: „The words of Job are ended.“<\/p>\n Elihu had waited patiently (or rather, impatiently) for the other speakers, who were older than he, to finish their arguments. Job, of course, had replied to each of the three in turn. These having finished their discussion and having settled nothing so far as convincing Job was concerned, Elihu then spoke up and tried to condemn Job’s friends and to justify God. An examination of his speech found in chapters 32-37 shows that, though Elihu was younger, he was nearer the truth than were, Eliphaz, Zophar and Bildad. He had followed the development of the arguments of Job’s opponents and had seen their fallacy. He thinks, however, that he may be able to convince Job and to Justify God. Though he made out a better case than the other three friends had presented, he missed the mark as is evident from God’s statement when the Almighty appeared on the scene (chaps. 38-42). Chapter 32 falls into three sections:<\/p>\n I. Elihu’s Attitude Toward Job (vs. 1); „So these three men ceased to answer Job, because he was righteous in his own eyes“ (32:1). After these men had ceased talking, Job had not been moved one particle, nor convinced, by anything that they had said. God declared that Job was still righteous in his own eyes. It is true that God said in the prologue to the book that Job was „perfect“–perfect when judged by the standards of that day and time, but not „perfect in the absolute sense of the term because when God appeared to him, the latter abhorred himself in sackcloth and ashes and confessed his sinfulness. But whenever his opponents hurled false accusations against him–as they constantly did–Job protested most vociferously against the atrocious and unjust charges that they were heaping upon him. As a person studies these speeches, he comes to the conclusion that Job did, during the debate, develop a „holier-than-thou“ spirit. Yet one can hardly blame him for this!<\/p>\n Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. Now Elihu had waited to speak unto Job, because they were elder than he. And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled. (Job 32:2-5) Although Elihu had entertained certain basic theories, he, it seems, was more impartial in his attitude as he sat and listened to Job and his friends debate the great problems of life.<\/p>\n Elihu became very indignant at Job, because he justified himself rather than God. We can sympathize with him on this point. Job should have taken the attitude that, while he was innocent of the charges that his friends thunderously hurled against him, he was certain that what God did was right, and that the Almighty was just in all his dealings with men. He should have taken that attitude and should have waited for further light on the situation, instead of dangerously approaching outright blasphemy, as he did on several occasions. There is no wonder that Elihu was violently indignant against Job for the boldness of his wrath and speeches against the Almighty.<\/p>\n His anger was kindled even more hotly against the friends of Job, because they did not meet the issues as Elihu saw things. The position which they took was a more worthy one than their actual handling of the case. Elihu felt that there were arguments that the friends might have made, and that would have thrown a true light upon the questions under discussion. But for some reason these men did not see the real issue and did not present anything that would convince and convict Job of sin.<\/p>\n According to verses 4 and 5 all through the debate Elihu, being a younger man, was habitually deferential toward his elders and allowed them to make their own speeches without any interruption from him. As the debate continued, the wrath of Elihu burned more fiercely against them.<\/p>\n In verses 6-22 Elihu spoke plainly and very bluntly at times. At the same time, he did have a dignified respect for old age, more of which the younger people of our generation should have.<\/p>\n In verses 6 and 7 he told why he remained silent; namely, because he was young and wanted his elders to express themselves first. Though wisdom and experience come with age, stated Elihu, God has endowed man with a spiritual nature by which he can comprehend and interpret the phenomena which he observes. This doctrine Elihu asserted in verse 8:<\/p>\n „But there is a spirit in man, And the breath of the Almighty giveth them understanding.“<\/p>\n This same sentiment is expressed in chapter 33, verse 4. God’s breathing into man the breath of lives gave him a spiritual nature that the animals do not have. Elihu was in nowise an evolutionist. He believed in the Biblical account of the creation of man. Man did not spring from some of the lower animals, but he was the direct creation of the Almighty.<\/p>\n While it is true that knowledge and wisdom come with age and experience, some of the young people also have knowledge and understanding, because of their spiritual and intellectual natures, with which they have been endowed by the Almighty at the creation (vs. 9). Because of this fact Elihu said:<\/p>\n „10 Therefore I said, Hearken to me; I also will show mine opinion.“<\/p>\n It is well for us older ones sometimes to listen to some younger ones, because God can use them in calling attention to facts and truths, which we fail to see.<\/p>\n In verses 11-14 Elihu directed his message to the three friends and informed them that he had listened to everything that they had said, and that they had not produced one single thought that was convincing. Neither had they spoken on the points at issue. In other words, they were missing the crux of every proposition that they were discussing.<\/p>\n Moreover, in verses 13 and 14, Elihu urged them not to draw the conclusion that, since they had been unable to convince Job, therefore the latter had some special gift of wisdom, and that nobody, except God, could convince him. If they thought this, they would simply be trying to vindicate themselves and justify their failure to convince Job of his sin. In verse 14 he reminded the contestants that Job had not directed his words against him, and therefore he would not use their words, arguments, and speeches in talking to him.<\/p>\n Verses 15-22 constitute a soliloquy. Here Elihu meditated upon the situation as it had been enacted before him. Thus in verse 15 he asserted concerning Job’s friends;<\/p>\n „15 They are amazed, they answer no more: They have not a word to say.<\/p>\n They were amazed, dumfounded. They could answer Job nothing! They had not a word with which to reply to him. He, Elihu, was astonished that Job could silence those men as he had done. But, in quietness and deference to them, Elihu had waited until they had finished in order that he might in calmness and in deliberation present his own message to them.<\/p>\n His spirit, however, was stirred within him. He felt that he had to speak, and that there was nothing else he could do but to answer them and Job. Thus he wanted to set the whole group right! In order to convey to them his feeling’s, he graphically compared himself to wineskins, filled with fermenting wine, that were ready to burst (vss. 17-19).<\/p>\n „I also will answer my part, I also will show mine opinion. For I am full of words; The spirit within me constraineth me. Behold, my breast is as wine which hath no vent; Like new wine-skins it is ready to burst.“<\/p>\n Elihu’s attitude here reminds one of Jeremiah, but there was less of self dominant in Jeremiah than in Elihu. The heart of Jeremiah was burdened for the situation of his people. He was crushed because of their sins. He realized that only Judgment could settle the score. Thus it was out of a heart of anguish and pain that Jeremiah spoke. Elihu was convinced, on the other hand, that he was right, and that both Job and the friends were entirely wrong. He was eager to vindicate God and to set all the others right. He therefore was very eager to speak and to express his opinion. He thought that by speaking he would, as we say, „Get if off his chest.“ And thus he would get relief. Most of us, when we have something weighing down upon our hearts, can have very little rest and peace until we express ourselves. It was thus with Elihu, when he said:<\/p>\n „20 I will speak, that I may be refreshed; I will open my lips and answer.“<\/p>\n The chapter closes with two verses that are well spoken:<\/p>\n Let me not, I pray you, respect any man’s person; Neither will I give flattering titles unto any man. For I know not to give flattering titles; Else would my Maker soon take me away. (Job 32:21-22)<\/p>\n All too frequently people have a profound respect for persons and allow this attitude to sway and warp their opinions and conduct. Not so with Elihu! He would not take a position just to please someone, and then assume a different attitude to please someone else. He had a very high and scrupulous regard for truth and heroically determined to stand for it, regardless of circumstances. Moreover, he refused adroitly to flatter men by giving them imposing titles, a practice that is all too common in this day and time. He was of the conviction that, if he became a cunning flatterer, the Lord would punish him and would eventually take him out of the land of the living. There is all too much sordid flattery today, too much „patting people on the back“! May we learn from Elihu and from what God says, not to flatter, but to speak the truth in love!<\/span><\/p>\n <\/center><\/center><\/center><\/center><\/p>\n \n The Book Of Job <\/span> The reader is especially urged to read Job, chapter 33, before beginning this article. It is well to have the Scripture text in mind in order thoroughly to comprehend and enjoy the exposition.<\/p>\n AS WE SAW in our March study, Elihu spoke when the other three would-be comforters of the patriarch Job had finished. He expressed himself as being able to delve deep down into the problems that had been the subject of discussion. He was eager to express his own opinion, as he saw the errors of the other disputants and approximated the truth more nearly than they; nevertheless, he was darkening council with words. All the time he was sympathetic with Job and was displeased with the way Eliphaz, Zophar, and Bildad had treated him.<\/p>\n Elihu addressed Job personally: „Howbeit, Job, I pray thee, hear my speech, And hearken to all my words“ (33:1). Thus he tried to gain the attention of Job. In verses 2 and 3 he assured Job: „My words <\/span>shall utter<\/i><\/span> the uprightness of my heart …“ That is, he would be sincere and speak forth his honest, conscientious convictions. One cannot keep from admiring Elihu, because he was sincere and wanted to speak what he felt was truth. Men and women should speak the truth at all times. God is looking on and is keeping the books. We may deceive men by fair speech and eloquent words, but unless we are speaking honestly and conscientiously from sincere hearts, we are sinning against the Lord who takes cognizance of the fact and will deal with each one accordingly.<\/p>\n In verse 4 Elihu spoke of man’s mental and intellectual endowments which were bestowed upon him when he was created. Thus he said:<\/p>\n The Spirit of God hath made me, And the breath of the Almighty giveth me life. (Job 33:4)<\/p>\n This verse, studied in the light of the statement in Genesis, chapter 2, in which God is said to have breathed into man’s nostrils the „breath of lives,“ and he became an immortal soul, refers to the spirit of man. The animals have natural, physical, material life. God gave man something which places him on a higher plane than the brute creation, and which is his spiritual, intellectual nature. That is the thing to which Elihu is here referring.<\/p>\n He then called upon Job to answer him if he could and give him a complete answer to what he would speak. Job was not to be intimidated by Elihu, because he was just another man (vs. 6)–man talking to man. Both were standing in the sight of God as creatures before the Creator. These statements being true, Job had no need to fear anything from Elihu. This is an echo of a thought that was expressed by Job at various times concerning his being frightened should he come before the Almighty and speak. He would be terrified to the extent that his own words would condemn him, and he could not utter what he would desire to Speak. But Elihu reassured Job that, since he was simply a man, Job had no occasion for fearing to speak out and therefore could give expression to the convictions of his heart.<\/p>\n <\/span><\/p>\n In verses 8-12 Elihu called Job’s attention to the fact that he had been listening attentively to what the latter had said during the discussions with the other men. He then quoted from Job’s speeches. For instance, in verses 9-11, Job had made the following statements:<\/p>\n I am clean, without transgression; I am innocent, neither is there iniquity in me: Behold, he findeth occasions against me, He counteth me for his enemy: He putteth my feet in the stocks, He marketh all my paths. (Job 33:9-11)<\/p>\n Job asserted that he was clean, without transgression. He honestly and conscientiously thought that he was, but he was not; for the heart of man is deceitful above all things and desperately wicked. No one can know exactly what another will do. Man’s condition of heart is the result of the Fall. As the sequel to the story of Job shows, he was not clean, nor innocent, as he had asserted concerning himself.<\/p>\n In verse 10 Elihu called Job’s attention to the fact that the latter accused God of finding occasions of counting him an enemy, the implication being that there was no occasion in Job for God’s treating him thus but that the Lord for some reason assumed that belligerent attitude toward him. In this Job was certainly mistaken.<\/p>\n Job had asserted, continued Elihu, that God had put his feet in the stocks and was marking all of his paths. From one standpoint that was true, but from another point of view it was absolutely untrue. God was working all things together for Job’s good, even though the latter did not know it.<\/p>\n After quoting what Job had said in his different speeches, Elihu proposed to answer Job in his boldness toward the Almighty.<\/p>\n <\/span><\/p>\n By reading to the end of chapter 33, we see that Elihu believed very much in God’s providential control of the world. He is working all things, thought Elihu, for the good of His people. In this he was absolutely right. The Apostle Paul asserted: „And we know that to them that love God all things work together for good, even to them that are called according to his purpose“ (Rom. 8:28).<\/p>\n In Job 33:13-18 Elihu took up the subject of dreams, thus entering the field of psychology. The scientific psychologists today are trying to explain the nature of dreams, but there are so very many contending and conflicting theories concerning dreams that we have little confidence in their pronouncements regarding dreams. Are all dreams God’s warnings to men in His efforts to bring them back from their wrongdoings and to bring them to righteous living? Or are they the result of past experiences and conflicts, especially in childhood and in days of youth, as some psychologists tell us?<\/p>\n Daniel and his three companions, who were put in the University of Babylon for a three-years‘ postgraduate course, studied all of the sciences and wisdom of the Babylonians of that day and time. But we are told that it was God who gave to Daniel understanding in all visions and dreams. Many of us would certainly like to know the revelations concerning dreams that God made known to Daniel, but the Lord did not see fit to preserve that knowledge for us.<\/p>\n In the cases of Nebuchadnezzar and Pharaoh king of Egypt the Lord made revelations to them by means of dreams, but those dreams were supernaturally brought about and could not be explained upon the basis of ordinary events.<\/p>\n In the first installment of the conversion of Israel as we see in Joel 2:28-32, God will again cause the old men to dream dreams and the young men of Israel to see visions. These will be for the purpose of revelation–in confirmation of the message of the gospel which we are now giving to Israel. These visions and dreams will be the result of supernatural inspiration from the Lord. Elihu claimed that God was working and endeavoring to bring men back to the path of right and rectitude by dreams, but he did not give any proof of his position.<\/p>\n <\/span><\/p>\n God leaves no stone unturned in His efforts to get the erring soul to come back to Him and walk in the path of rectitude. He therefore, insisted Elihu, frequently puts people flat upon their backs in order that they might be chastened and brought to the point of accepting the right and reforming. He even declared that God sometimes chastens a man with sickness until he is reduced to skin and bones, being racked with pain from head to foot, and drawing near to the grave and his soul going down to Sheol. Thus, said Elihu, he is brought to the very brink of eternity for the sake of waking him up spiritually and intellectually so that he will turn back to God and give his life to the Almighty. „Yea, his soul draweth near unto the pit, And his life to the destroyers.“ The destroyers mentioned in verse 22 probably refer to the death angel and his assistants.<\/p>\n <\/span><\/p>\n Verses 23 and 24 are so very important that I wish to quote this passage:<\/p>\n If there be with him an angel, An interpreter, one among a thousand, To show unto man what is right for him; Then God is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom. (Job 33:23-24)<\/p>\n Some think that the angel mentioned here is an ordinary one, but one of great prominence, one among thousands who is able to interpret to a man his situation and what is right for him. As we know, at different times in the Old Testament history, angels appeared to men bringing to them messages concerning the will of God relative to them. Some think that this is what Elihu is talking about. It is altogether possible that it is. The writer of Hebrews tells us that the angels are „… all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation“ (Heb. 1:14). Thus it is possible that Elihu was talking about one of these heavenly visitors.<\/p>\n On the other hand, some noted commentators are of the opinion that the angel of whom Elihu is here speaking is none other than the Angel of Jehovah, the Lord Jesus Christ in His prenatal state, who provides a ransom for man’s redemption. Thus Elihu said that, if there be with him an angel, an interpreter–one among a thousand–to show man what is right for him, then God would be gracious to him and would deliver him from going down into the pit because this Angel of Jehovah has procured a ransom for his redemption. The latter position is probably correct.<\/p>\n Considering both of the interpretations presented above, one is wondering how Elihu should know about this interpreting angel, who can provide a ransom for the soul. There is but one answer to this question. It is this: He learned it from „the roll of the book,“ the primitive revelation that God made known to the early patriarchs. As proof that there was such an early revelation, see Genesis 26:5, Job 6:10, Job 23:12, Psalm 40:7. It is most highly probable that he, as well as all the rest of his disputants, received their knowledge concerning spiritual things from this original primitive revelation, which God made to the early patriarchs.<\/p>\n In verses 25-28 Elihu asserted that the one in whose behalf the interpreting angel intervenes and whose soul he ransoms will have his flesh restored as that of a child, and that his youth would actually be restored. To what can this refer? When this statement is read in the light of other revelations, we come to the conclusion that probably he was talking about the lifting of the curse from the human family when the Messiah comes back to reign upon this earth for a thousand years. When man was in the Garden of Eden, his physical body was perfect. When, however, man sinned and the curse fell upon the human race, as well as upon all creation connected with the earth, his flesh was affected very materially. Diseases began to prey upon his body, but when the curse is lifted there will be no diseases. Thus man’s body will be restored to the primitive condition. That seems to be the thought that was in Elihu’s mind.<\/p>\n This position is rather strengthened by the statement that God restores to such a man his righteousness and then such a redeemed one–redeemed both in spirit and body–sings before men and asserts:<\/p>\n He singeth before men, and saith, I have sinned, and perverted that which was right, And it profited me not: He hath redeemed my soul from going into the pit, And my life shall behold the light. (Job 33:27-28)<\/p>\n Elihu seemed to be talking about the time when creation itself, which was subjected to vanity, shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. (Rom. 8:18ff.)<\/p>\n In the concluding verses of this chapter (33:29-33) Elihu came out boldly with his doctrine of God’s overruling providence and making all things work together for good for those who love God. The Almighty works a thing one time; if it does not bring the desired results, He repeats it, and then performs it even a third time with a man. He does this in order „To bring back his soul from the pit, That he may be enlightened with the light of the living.“ In this position Elihu was certainly moving, at least intellectually and spiritually, on the high level of New Testament revelation.<\/p>\n At the same time, Elihu was so very confident, of the position which he held, and of his being absolutely correct, that he urged Job to listen to him, to be quiet, while he would speak to him:<\/p>\n Mark well, O Job, hearken unto me: Hold thy peace, and I will speak. (Job 33:31)<\/p>\n Then after he had delivered his message, said Elihu, if Job had anything to say, he should then speak and justify himself. „If not,“ he stated, ‚“hearken thou unto me: Hold thy peace, and I will teach thee wisdom.“<\/p>\n When Elihu’s speeches are compared with those of the other friends of Job, it is seen that he approximated the truth more nearly than they did.<\/span><\/p>\n <\/center><\/center><\/center><\/p>\n \n The Book Of Job A GLANCE at the material as spoken by Elihu indicates that it falls into four speeches. The first one was, as we have already seen in chapter 33, spoken directly to Job. The second speech (chapter 34) was directed to the wise men who were in attendance. The third and fourth speeches were directed to Job and consist of chapters 35-37.<\/p>\n In the first four verses of chapter 34 Elihu called upon his friends especially to give close attention to what he was about to say. He realized that, as the palate tastes food, so the ear tries words and detects whether or not they are correct. He therefore expressed a desire that he and all of his friends should choose that which was right and that which was good.<\/p>\n Following his introduction, Elihu quoted various statements and accusations that Job had made against God. He really tried to present Job’s case honestly and conscientiously as it was. He is to be commended that he did not try to force upon Job’s language a meaning that the words would not carry. So very frequently, when men are in a discussion, they tear a statement of another from its connection and try to force upon it a meaning that was never intended. Elihu was right in quoting Job as saying:<\/p>\n For Job hath said, I am righteous, And God hath taken away my right: Notwithstanding my right I am accounted a liar; My wound is incurable, though I am without transgression. (Job 34:5-6)<\/p>\n Job had asserted that he was righteous. God, in the prologue (chap. 1), stated that Job was a perfect man, one who feared God and turned away from evil. Job was honest and conscientious in saying that he was righteous. We have every reason to believe that he lived up to all the light that he had, and that he was not conscious of sinning. Of course, there is no one who is free from hidden faults and sins, as Psalm 19 declares. Moreover, it appeared to Job that God had taken away his right. Of course, this was a snap judgment on his part. He was not seeing behind the scenes. Job knew the motives that prompted his actions and conduct. Notwithstanding the fact that he had lived a clean, pure life, his friends charged him with lying and deception–with living a double life. The stroke of judgment seemed to be so very heavy that Job could hardly bear up under it. The thought of his innocency and his conception of God’s dealing so very drastically with him, whereas he was without transgression, all but floored the ancient patriarch. Nevertheless, Elihu called attention to those things.<\/p>\n In verses 7-9 Elihu was very rash and misjudged Job altogether, for he accused him in the following words:<\/p>\n What man is like Job, Who drinketh up scoffing like water, Who goeth in company with the workers of iniquity, And walketh with wicked men? (Job 34:7-8)<\/p>\n There was no foundation for such vile statements as these. There was no evidence to which Elihu could point as proving these accusations. Why did a man like Elihu make such assertions? There can be only one answer to this question, which is this: He had a theory that punishment or judgment from God is absolute proof of wickedness in the man thus suffering the strokes of the Almighty. He did not realize the disciplinary and perfecting influence that sufferings have upon a person’s character. God permits these various calamities to come into the lives of His people very frequently in order to purge out the dross and to demonstrate to the world that not every man has his price, and that God has His noblemen who are faithful and true to Him in all circumstances, now as well as then.<\/p>\n Job had unwisely declared:<\/p>\n … It profiteth a man nothing That he should delight himself with God. (Job 34:9)<\/p>\n This appeared to Job to be true. But it was a hasty deduction that was the out-cry of a man in excruciating pain and distressed in heart and perplexed.<\/p>\n In verses 10-20 Elihu vindicates God in His actions toward men. His reasoning is quite clear and logical. He first calls attention to the fact that it is unreasonable to suppose that God could do any wickedness or commit any iniquity. On the other hand, it is to be acknowledged that God deals with each one according to the merits of his case and rewards each according to his ways. The Almighty is the Self-existing-One, who is the Creator of the Universe. He is not accountable to anyone and does not experience pressure’s being brought to bear upon Him to cause Him to make warped and biased decisions and to cause Him to perform unrighteous acts or deeds. Moreover, if the Lord chooses to do so, He can center His thoughts upon Himself and is not in the least influenced by man or what he does. If the Lord should, for any reason, withdraw His thoughts from man, the latter would perish. Man’s spirit would leave his body, and it would return to the dust. Thus man’s sojourn upon the earth would cease.<\/p>\n Again, in verse 16, as Elihu advanced his argument, he called upon his friends to give attention to what he was saying. He then emphasized this thought: „17 Shall even one that hateth justice govern?“ Such a thought as this is out of the question. To condemn the righteous God, who is the Almighty One, is to act absurdly and in a ridiculous manner, thought Elihu. The Mighty God is the one, on the other hand, who speaks to a king and says: „<\/span>Thou art<\/i><\/span> vile,“ Or, to the nobles, He says, „<\/span>Ye are <\/i><\/span>wicked.“ The Lord has no favorites. He deals with each one, thought Elihu, upon the merits of his case and rewards each one according to the work of his hands. When men are not living right, suddenly, even in the night time, God acts and they are not.<\/p>\n <\/span><\/p>\n In verses 21-28 Elihu realizes that God is omniscient and omnipresent. This passage, though spoken by an uninspired man, has the same point of view as that of the inspired psalmist (Psalm 139). Elihu’s utterance is of such a vivid, graphic character that I wish to quote these verses:<\/p>\n For his eyes are upon the ways of a man, And he seeth all his goings. There is no darkness, nor thick gloom, Where the workers of iniquity may hide themselves. For he needeth not further to consider a man, That he should go before God in judgment. He breaketh in pieces mighty men in ways past finding out, And setteth others in their stead. Therefore he taketh knowledge of their works; And he overturneth them in the night, so that they are destroyed. He striketh them as wicked men in the open sight of others; Because they turned aside from following him, And would not have regard in any of his ways: So that they caused the cry of the poor to come unto him, And he heard the cry of the afflicted. (Job 34:21-28)<\/p>\n God’s eyes are upon the ways of men. He sees all their doings and goings. When men realize that the all-seeing eye of God is upon them every moment of time, both day and night, and that He observes everything that they do, as well as knowing what they think, they endeavor to walk circumspectly before Him. There is no darkness, no thick gloom that can hide any man from the eye of the Almighty. Judges and jurors have to investigate cases. Witnesses are brought in and evidence, in the form of exhibits, is produced in support of certain testimony against the one who is accused of being a criminal. God does not need such evidence, for He sees the end from the beginning, and He knows us altogether. He knows the motives that prompt every action.<\/p>\n This omniscient God, who is at the same time good, deals with the wicked ones. Thus He breaks in pieces the mighty men, in ways that are past finding out. The wicked are living prosperously, very frequently. Suddenly a stroke of judgment from the Almighty lays their glory in the dust, and they pass away. Seldom do such ones suspect the imminence of the judgments of God that are about to fall upon them. God overturns and overturns them in the night, and He likewise strikes them in the open daylight, in the sight of men. He frequently does this because they turn aside from following after Him, and because they will not regard His ways. Frequently the rich and the mighty, oppress the poor and the needy. God is the champion of the fatherless and the widow, as well as the poor and the needy. He will intervene in their behalf, because He is good, and knows the real motives prompting each action.<\/p>\n <\/span><\/p>\n When God gives quietness to the soul of any individual, who is the one that can condemn? This question of Elihu’s is pointing in the direction of the exalted, inspired thought of the Apostle Paul in Romans, chapter 8: „If God is for us, who is against us? … 33 Who shall lay anything to the charge of God’s elect?“ On the other hand, when God hides His face, who then can ferret out His presence and come before Him? God deals with both nations and individuals upon the same broad, general, merciful, righteous principles.<\/p>\n For hath any said unto God: I have borne <\/span>chastisement<\/i><\/span>, I will not offend any more: That which I see not teach thou me: If I have done iniquity, I will do it no more? (Job 34:31-32)<\/p>\n Let the one, instead of murmuring against God and complaining against His rule of the universe, admit that chastisement is brought in righteousness and love to the people, that all is designed for their good, and that therefore the Lord chastens them. Let one receive it, thank God for it, and admit that it is designed for his good.<\/p>\n <\/span><\/p>\n Elihu was certain that wise and thinking men would reach the same conclusion about Job that he had, and that is expressed in the following words:<\/p>\n Job speaketh without knowledge, And his words are without wisdom. Would that Job were tried unto the end, Because of his answering like wicked men. For he addeth rebellion unto his sin; He clappeth his hands among us, And multiplieth his words against God. (Job 34:35-37)<\/p>\n Elihu is right, in saying that Job spoke without knowledge. But I doubt whether there are very many who would have done differently from the way Job acted. They probably would say just what Job did or even worse against God. Elihu’s estimation of Job’s words is the judgment of the thinking man concerning Elihu’s words. The latter wanted Job tried „unto the end.“ If all of us were tried as Job was, we would fall far shorter than he did!<\/p>\n It is true that Job did add rebellion to his sin. So do men today in their complaining at God’s actions against them. In a way, Elihu was right in saying that Job multiplied his words against God. Yet Job was sincere in doing so. Sincerity, however, is no substitute for the right. Let us be very careful that our words do not condemn the Almighty nor anyone else. Let us know, if possible, what we are going to say, before we speak.<\/span><\/p>\n <\/center><\/center><\/center><\/center><\/p>\n The Book Of Job \nFOR THIS month’s study we come to the third speech of Elihu in answer to Job’s complaint, which is contained in Job, chapter 35. Job had, on at least two occasions, affirmed that it did not profit a man anything if he was righteous and if he served God. Of course, he was speaking out of his own erroneous interpretation of God’s dealings with him. In this he was mistaken, as the sequel to the story shows. Elihu was very eager to set the truth before Job and his friends on this point. Though this third speech is rather short for Elihu, it is most important.<\/p>\n Moreover Elihu answered and said, Thinkest thou this to be thy right, Or sayest thou, My righteousness is more than God’s, That thou sayest, What advantage will it be unto thee? And, What profit shall I have, more than if I had sinned? I will answer thee, And thy companions with thee. (Job 35:1-4)<\/p>\n Elihu asked Job if he thought it was his prerogative, or that he was right in his charging God with not dealing fairly and righteously with him. It is indeed presumptuous for anyone to criticize the omniscient, omnipresent, and omnipotent God in whom he lives, moves, and has his being. Elihu pointed out in his speech recorded in chapter 34 that God is omniscient and sees and knows everything, regardless of circumstances and conditions. Moreover, He is good and is not influenced or swayed by men or what they do, say, or think. Men are too prone to criticize and condemn others, but to criticize or condemn God is indeed the height of folly and is contrary to all reason.<\/p>\n Job had constantly criticized God. He had repeatedly asserted that he himself was righteous. He even went so far as to say that he was perfect. He did this in his condemnation of God’s dealings with him. His statement, therefore, concerning his righteousness was equal to his affirmation that he was more righteous than God. Thus Elihu was correct in charging him with making such a complaint as this.<\/p>\n Elihu, in speaking to Job, in an indirect quotation from what Job had said quoted him as saying: „What advantage will it be unto thee? <\/span>And<\/i><\/span>, What profit shall I have, more than if I had sinned?“ Since Job had been deprived of all his earthly goods, and had lost his sons and daughters, and was reduced to dire circumstances, he was perplexed concerning the proposition whether it really pays to be righteous and devout. That was the very thing that Satan wanted him to say and the way he wanted him to feel. It does pay to serve God–it pays with the greatest dividends, both in time and eternity. But at the time when Job was lying racked with pain from head to foot, and when he was being tormented by his would-be comforters, it seemed that there was no advantage to the godly, righteous person. But, as we have already shown, the sequel to the story of Job shows that it does pay to serve God, and it is of great profit.<\/p>\n Elihu, therefore, wanted to answer that question, and he did.<\/p>\n <\/span><\/p>\n Look unto the heavens, and see; And behold the skies, which are higher than thou. If thou hast sinned, what effectest thou against him? And if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? Or what receiveth he of thy hand? Thy wickedness may hurt a man as thou art; And thy righteousness may profit a son of man. (Job 35:5-8)<\/p>\n In these verses Elihu calls attention to the fact that God reigns supreme in the heavens over all the universe. He therefore asks Job to look toward the heavens, and to contemplate what he saw. He told him to look at the skies, which are infinitely far above man. Elihu believed in the eternity of God. He was convinced of the fact that there was a time when the Self-existing Eternal God alone inhabited eternity. After the ages of the ages of the past had rolled by, this one Eternal God, existing in the form of three divine personalities, God the Father, God the Son, and God the Holy Spirit, put forth the creative act and brought forth the material heavens and earth. Of course the Creator is above the creation. He is the potter. The physical, material universe is the clay. He can and does run the affairs of His universe without being influenced in any way whatsoever by man.<\/p>\n Thus Elihu asked Job to consider the question whether or not God is affected by man’s sinning or being free from sin. In one way God is grieved when His creatures sin. But the fact that man has sinned and has the corrupt, fallen nature does not in anywise affect God’s character, His holiness, truth, and love. This is the point that Elihu has in mind.<\/p>\n On the other hand, if a person lives a godly, consecrated life in the service of God, his thus living for God does not in anywise affect the Almighty so far as His character is concerned. God is still the same holy, omnipotent, omniscient Being. His character, therefore, is not affected; nor is His nature. Of course, if a man is righteous, the Lord delights in that fact. Man cannot do anything and add to what the Almighty has. Hence, although man’s wickedness does hurt, injure, or affect other men, and his righteous life, in reverse order, helps and blesses others, man is not to think that his actions and deportment affects God in any such manner as it does his fellow men.<\/p>\n <\/span><\/p>\n By reason of the multitude of oppressions they cry out; They cry for help by reason of the arm of the mighty. But none saith, Where is God my Maker, Who giveth songs in the night, Who teacheth us more than the beasts of the earth, And maketh us wiser than the birds of the heavens? There they cry, but none giveth answer, Because of the pride of evil men. Surely God will not hear an empty cry, Neither will the Almighty regard it. How much less when thou sayest thou beholdest him not, The cause is before him, and thou waitest for him!(Job 35:9-14)<\/p>\n In verses 9-11 Elihu says that there are those people who suffer because of the injustices of oppressors and cry out to God for relief and deliverance from the unrighteousness of the mighty and wicked ones. Nevertheless, the heavens appear to be brazen above them. No answer comes. They continue in their sufferings. Why is it that there are so very many unheard, unanswered prayers and petitions to God? Elihu calls our attention to the reason for these unanswered petitions:<\/p>\n But none saith, Where is God my Maker, Who giveth songs in the night, Who teacheth us more than the beasts of the earth, And maketh us wiser than the birds of the heavens? (Job 35:10-11)<\/p>\n The cryings here to which Elihu is referring are the sobbings of suffering and not sincere prayers of faith offered intelligently to an omniscient, omnipotent, loving Father who is able and willing to deliver. In other words, Elihu asserts that these who cry to God simply do not know God in a personal manner. They therefore do not pray: „Where is God <\/span>my<\/i><\/span> Maker?<\/p>\n When one is in proper relationship with God and knows Him as his personal Saviour, he speaks intimately, by faith, to God as his Maker, who giveth songs in the night, and who teaches men more than the beasts are taught. What is it to give songs in the night? The answer is, to bring deliverance in the night to the one who is in distress. (Cf. Ps. 32:7.) „Night“ may be literal, or used figuratively to indicate a time of great distress and sorrow. At the proper time God answers the prayer and brings the deliverance, which is the occasion of the songs of joy and thanksgiving.<\/p>\n God does teach us more than the beasts of the earth; He makes us wiser than the birds of the heavens. While the animal creation has physical life, instincts, feelings, and emotions, none of them has what man has, an immortal soul. God breathed into man the spirit of lives, and he became a living soul, an immortal being–one who is destined to live throughout all eternity, either with God in bliss and happiness, or in banishment from the presence of the Almighty and the glory of His might.<\/p>\n There is another class of people that is distressed, and that cries to God but He, the Almighty, gives no answer. Why is it that God does not work the deliverance? The answer is stated in the last clause of verse 12: „Because of the pride of evil men.“ No one can use the Lord for a „meal ticket,“ that is, he cannot go and serve his own lusts and pleasures and then, in a time of crisis, when he is figuratively speaking, flat on his back, call upon God and expect Him to answer. God will not hear an empty cry. A prayer, to be acceptable in God’s sight, must be offered in faith and in sincerity. Since God will not answer an empty cry, it stands to reason that He will not answer the petition of the one who boldly affirms that he does not see God, when the case is before him, and he is waiting for God to act. Job had repeatedly said that he did not see God, but wanted to see Him. He went forward and he could not find Him; he went backwards, but could not discover His presence. Neither could he find Him on the right hand or the left. In Job’s making assertions like these, he was moving in the direction of denying the presence of the Lord, who can bring deliverance to one. Job would just stand and wait for God to manifest Himself, not by an act of faith, but rather in unbelief. Of course, such an attitude as that is repugnant to the Almighty. A prayer offered by a man in that attitude is an abomination to God.<\/p>\n <\/span><\/p>\n \n But now, because he hath not visited in his anger, Neither doth he greatly regard arrogance; Therefore doth Job open his mouth in vanity; He multiplieth words without knowledge. (Job 35:15-16)<\/p>\n Elihu interpreted Job as being arrogant and haughty. Since God had not dealt more drastically than He had with Job, Elihu thought that the Lord had just dealt with Job making him indignant, but not bringing him to the point of real conviction of his need of God and looking to Him for deliverance. Elihu was mistaken in his appraisal of Job and his conduct.<\/p>\n <\/span><\/p>\n <\/center><\/center><\/center><\/center><\/p>\n \n The Book Of Job \nIF INDEED the main object of Elihu’s speeches is to justify the ways of God with man, though he has said many things that are true, he has not accomplished the thing which he had in mind. He has darkened counsel „By words without knowledge“–as did Job’s other three friends (38:2).<\/p>\n In 36:1-4 he pleads with Job to listen to him as he speaks in behalf of God. „For I have yet somewhat to say on God’s behalf,“ he told Job. Elihu claims that he has not made narrow deductions, but that he has taken an over-all picture of the universe, and of God’s relationship to it, as well as to the other inhabitants of the world. He therefore is right, he declares, in his teachings. He is certain of his position because he is convinced that God is with him. Many people feel the same way about their ideas and schemes. Everyone must be sincere and honest in what he believes and teaches; but these noble qualities are no substitute for facts and truths.<\/p>\n In this last speech Elihu sets forth (36:5-18) his ideas of God’s dealings with men which are designed to lead them into a life of obedience and consecration. He starts out by calling attention to the fact that „God is mighty, and despiseth not any.“ This statement is certainly true, for such is the teaching of the entire Word of God. The Lord does not will the death of anyone. He, on the contrary, wants all to come to repentance and be saved (II Peter 3:9). God, in His omniscience, is strong in His understanding, and He comprehends all things: „He is mighty in strength of understanding“ (vs. 5b). There is nothing too small, too minute, to escape His attention and comprehension.<\/p>\n Elihu asserts in verse 6 that God „preserveth not the life of the wicked, But giveth to the afflicted their right.“ Sometimes there are base sinners, profligates, and enemies of God whose lives are preserved. But God is, at the same time, working out all things concerning such men. Though they may fulfill their days, in eternity we shall see that God had a plan and a purpose in preserving their lives. On the other hand, Elihu asserted that God gives that which is right to the afflicted. This is true in some instances. God does not always deal with every afflicted one and does not give everyone his just deserts here, but He will do so in the eternal world, when all things will be adjusted upon a basis of righteousness and truth. It is also true that God does not withdraw His eye from the righteous, for we know that He works all things together for their good (Rom. 8:28).<\/p>\n Elihu informs us that God is „with kings upon the throne,“ that „He setteth them for ever, and they are exalted“ (vs. 7). In other words, he says that God has put them there forever and therefore they are continuously exalted. This is too broad a generalization. It is true that God gives the kingdom to whomsoever He wishes, but kings are not placed in a position of authority forever. We have seen many kings sit upon thrones and have seen their crowns suddenly toppled into the dust. We may however, be certain that they remain on their throne so long as it is God’s plan and purpose that they should. Sometimes the Almighty throws even kings into fetters and has them bound by the cords of affliction in order that they might see their helpless condition and turn to Him with all of their hearts in genuine repentance. Manasseh, king of Judah, was such a monarch with whom God dealt according to this principle. Because of his wickedness the Almighty turned him over to the King of Babylon, who took him into exile. When Manasseh humbled himself, the Lord restored him to his throne. Concerning such a king Elihu declared:<\/p>\n He openeth also their ear to instruction, And commandeth that they return from iniquity. If they hearken and serve him, They shall spend their days in prosperity, And their years in pleasures. But if they hearken not, they shall perish by the sword, And they shall die without knowledge. (Job 36:10-12)<\/p>\n As has just been stated, without a doubt God does deal with certain kings upon the principles that are set forth by Elihu in these verses. Knowing, however, the entire situation. God deals with each individual case according to the merits of the same.<\/p>\n Undoubtedly, as Elihu states in verse 13, those who are godless in heart stir up the anger of God Almighty. When He brings pressure to bear upon them for their deeds, they frequently cry to Him. All too often it is too late; the die has been cast, the Rubicon crossed. Sometimes, but not always, the wicked in heart die in youth and perish among the unclean. On the other hand, by bringing conviction upon people, the Lord often delivers them from their affliction and opens their ears to instruction–to enable them to see their predicament in order that they might turn from it (vs. 10).<\/p>\n In some of these statements Elihu was absolutely correct. In others he missed the mark. As we study the speculations of these various friends of Job, we see that they often miss the point even though they did have the revelation of God, which had been given at that time, as their guide. They were bound by their theories and interpreted the Word in the light of their hypotheses.<\/p>\n In 36:16-25 Elihu tried to explain to Job God’s personal dealings with him. He believed that God was trying to allure Job from a life of disobedience by His sending these judgments upon him. It is true that all chastisements and punishments that God sends upon His people are designed to allure or lead them from their wickedness and into a closer walk with Him. But Elihu insisted that, if Job had been allured as God intended, then the riches of God’s blessings would have rested upon him. This is not necessarily so. Sometimes a person is not spiritually in a position to receive the material, temporal blessings of life. Job, however, as the sequel to the story shows, was drawn much closer to God than he had ever been, by his afflictions, and he was prepared to enjoy and to use for God’s glory an abundance of material things. The Lord therefore doubled the property which Job had originally owned and bestowed it upon him (42:12-17).<\/p>\n Elihu charged Job with being „full of the judgment of the wicked,“ that is, that Job looked at things from the standpoint of a wicked man and cherished hard feelings and bitter resentment, as the wicked do, because of God’s dealings with him. Elihu therefore asserted that justice and judgment have taken hold of Job, that is, that God had punished him for his heart condition. Job was not the wicked desperado that Elihu represented him to be, but he did have secret sins of which he was unconscious. By the chastisements and punishments which God brought upon him, Job was won from these and was brought into a closer walk with God than he had ever been before. Elihu advised Job not to allow his resentment to turn him against his chastisements, neither should he let the greatness of the price that he would have to pay for being brought into a closer relationship with God stagger him.<\/p>\n Elihu continued to exhort Job to denounce the hidden things of darkness and not to regard iniquity in his heart, which he asserted Job had deliberately chosen. Job should consider God in His omnipotence as his teacher, who was trying to instruct him aright. No one is able to enlighten the Lord. Everyone should accept the teachings which the Lord gives him for his profit. Moreover, Job is urged to remember to magnify God for His works and to sing of the same. Mankind in general, continued Elihu, has seen the evidence of God’s works throughout the universe and recognized the same.<\/p>\n After having spoken of Gods‘ overruling providence in His dealings with man in the moral and spiritual realm, and after having spoken of God’s special dealings with Job, Elihu, in 36:26–37:20, discussed God’s absolute control of all His creatures. The Almighty is the sovereign of His universe. All physical and material phenomena are under His absolute control. He did not believe in an impersonal God. In 26-28 Job spoke in a scientific manner of the Almighty and His causing the vapor from the surface of bodies of water to pass into the atmosphere and collect as clouds in the sky. I am thoroughly cognizant that there are those who say that men in the days of Job did not have any scientific conception of the rising of vapor from bodies of water, and its being stored in the air and appearing as clouds later on. But the prophets constantly spoke along this line. We have every reason to believe that they understood that phenomena. They did not understand it by their own research, but God revealed it to them, and they spoke in a scientific manner. We see that Biblical writers recognized the fact that the earth was round–that it is a sphere–and spoke of it in such terms, although mankind in general thought the earth was that with four corners. God revealed the shape of the earth to these early prophets and they spoke by divine inspiration and in a scientific manner. It is true that sometimes they used the language of accommodation, or the popular language, in order to be understood by the masses. Nevertheless, by the Spirit of God, they frequently spoke in modern scientific language.<\/p>\n In 36:29–37:5 Elihu spoke about the clouds, and the thunder and lightning connected with them. God is spoken of as covering His hands with lightning and hurling it at certain objects. Since the Almighty does not have a body and parts as men do, and since Elihu spoke as if He did have hands and feet, we must understand that these are anthropomorphic expressions. The ancients spoke of the lightning as being the thunder-bolts which God hurled at objects. Elihu used this same type of phraseology. God, according to Elihu, hurls His charge of electricity at its mark and it has its telling effect. Even the cattle, according to him, can sense it, when God is bringing up a storm. Some think that Elihu was correct in this. They think that, just as animals have other instincts, so are they endowed with the ability to sense the approach of a storm. In 37:1-5 Elihu thought of a storm, and of the thunder as the noise of the voice of God, and of the lightning as His message that He sends forth under the whole heavens. After the lightning goes forth, there is a clap of thunder. „God thundereth marvelously with his voice,“ said Elihu, thinking of it as the majestic voice of Almighty God. He was right in saying that God thunders mightily and does great things which we cannot understand. He should have said also that there are very few things that God does that we can understand!<\/p>\n In 37:6-11 Elihu discussed the matter of the snow and ice. When God sends us these He stops all labor on the farms and causes men to remain in their homes, while the beasts go into their coverts, or dens.<\/p>\n In verses 11-13 Elihu stated that God fills the clouds with moisture, spreads abroad „the cloud of his lightning: And it is turned round about by his guidance“ to the place where it is to send its rain upon the inhabitants of the earth–for their benefit. Sometimes He does it for their correction, by sending a cloud-burst, and at other times He simply sends it for the blessing of humanity.<\/p>\n After having touched upon the various phenomena of the moisture, snow, and ice, Elihu called upon Job to be considerate and to weigh the evidence of God’s absolute control and guidance of all nature. He balances the clouds and causes heat to settle down over the land. He sends His siroccos, the hot desert winds, whenever He chooses. When He does this, both man and beast seek shelter from the burning heat.<\/p>\n Elihu concluded his last message in verses 21-24 by telling Job that sometimes the clouds obscure the light of the sun, moon, and stars; that the wind passes by and moves the cloud and man can see these heavenly bodies. And thus God leads him to desire the coming of the Lord’s regal power and glory. He declared:<\/p>\n Out of the north cometh golden splendor: God hath upon him terrible majesty. (Job 37:22)<\/p>\n The „golden splendor“ in line one of this verse is explained by the thought expressed in line two: God appears in „terrible majesty.“ Of course, he is expecting God to appear on the scene and to right all the wrongs of the world. Though he made this prediction concerning the coming of the Lord, Elihu was confident that man cannot ferret out the thought concerning God: „Touching the Almighty, we cannot find him out.“ But he was convinced that God in justice and righteousness will not afflict His creatures unnecessarily (vs. 23). Because He is the Being that He is, men will fear Him. At the same time, warned Elihu, „He regardeth not any that are wise of heart“–that is, those who are wise in their own conceits.<\/p>\n And thus Elihu concluded his message to Job. As has been stated before in these studies of his speeches, many of the things which Elihu said are correct; many of them, untrue.<\/span><\/p>\n <\/center><\/center><\/p>\n \n \n
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\nII. Elihu’s Evaluation of the Debate and His Attitude Toward the Participants (vss. 2-5);
\nIII. Elihu’s Explanation in General Concerning His Reticence to Speak and His Evaluation of the Situation as It Stood at the Completion of the Debate Between Job and His Friends (vss. 6-22).<\/p>\n<\/blockquote>\n
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