Expositor's Bible: The Book of Job

by Robert A. Watson

The general exordium closes with the thirty-second chapter, and in the thirty-third Elihu, addressing Job by name, enters on a new vindication of his right to intervene. His claim is still that of straightforwardness, sincerity. He is to express what he knows without any other motive than to throw light on the matter in hand. He feels himself, moreover, to be guided by the Divine Spirit. The breath of the Almighty has given him life; and on this ground he considers himself entitled to enter the discussion and ask of Job what answer he can give. This is done with dramatic feeling. The life he enjoys is not only physical vigour as contrasted with Job's diseased and infirm state, but also intellectual strength, the power of God-given reason. Yet, as if he might seem to claim too much, he hastens to explain that he is quite on Job's level nevertheless.

"Behold, I am before God even as thou art;
I also am formed out of the clay.
Lo, my terror shall not make thee afraid,
Neither shall my pressure be heavy upon thee.

Elihu is no great personage, no heaven-sent prophet whose oracles must be received without question. He is not terrible like God, but a man formed out of the clay. The dramatising appears overdone at this point, and can only be explained by the desire of the writer to keep on good terms with those who already reverenced the original poet and regarded his work as sacred. What is now to be said to Job is spoken with knowledge and conviction, yet without pretension to more than the wisdom of the holy. There is, however, a covert attack on the original author as having made too much of the terror of the Almighty, the constant pain and anxiety that bore down Job's spirit. No excuse of the kind is to be allowed for the failure of Job to justify himself. He did not because he could not. The fact was, according to this critic, that Job had no right of self-defence as perfect and upright, without fault before the Most High. No man possessed or could acquire such integrity. And all the attempts of the earlier dramatist to put arguments and defences into his hero's mouth had of necessity failed. The new writer comprehends very well the purpose of his predecessor and intends to subvert it.

The formal indictment opens thus:—

"Surely thou hast spoken in my hearing
And I have heard thy words:—
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 me in the stocks,
He marketh all my paths."

The claim of righteousness, the explanation of his troubles given by Job that God made occasions against him and without cause treated him as an enemy, are the errors on which Elihu fastens. They are the errors of the original writer. No one endeavouring to represent the feelings and language of a servant of God should have placed him in the position of making so false a claim, so base a charge against Eloah. Such criticism is not to be set aside as either incompetent or over bold. But the critic has to justify his opinion, and, like many others, when he comes to give reasons his weakness discloses itself. He is certainly hampered by the necessity of keeping within dramatic lines. Elihu must appear and speak as one who stood beside Job with the same veil between him and the Divine throne. And perhaps for this reason the effort of the dramatist comes short of the occasion.

It is to be noted that attention is fixed on isolated expressions which fell from Job's lips, that there is no endeavour to set forth fully the attitude of the sufferer towards the Almighty. Eliphaz, Bildad, and Zophar had made Job an offender for a word and Elihu follows them. We anticipate that his criticism, however telling it may be, will miss the true point, the heart of the question. He will possibly establish some things against Job, but they will not prove him to have failed as a brave seeker after truth and God.

Opposing the claim and complaint he has quoted, Elihu advances in the first instance a proposition which has the air of a truism—"God is greater than man." He does not try to prove that even though a man has appeared to himself righteous he may really be sinful in the sight of the Almighty, or that God has the right to afflict an innocent person in order to bring about some great and holy design. The contention is that a man should suffer and be silent. God is not to be questioned; His providence is not to be challenged. A man, however he may have lived, is not to doubt that there is good reason for his misery if he is miserable. He is to let stroke after stroke fall and utter no complaint. And yet Job had erred in saying, "God giveth not account of any of His matters." It is not true, says Elihu, that the Divine King holds Himself entirely aloof from the inquiries and prayers of His subjects. He discloses in more than one way both His purposes and His grace.

"Why dost thou contend against God
That He giveth not account of any of His matters?
For God speaketh once, yea twice,
Yet man perceiveth it not."

The first way in which, according to Elihu, God speaks to men is by a dream, a vision of the night; and the second way is by the chastisement of pain.