Expositor's Bible: The Book of Job

by Robert A. Watson

Has God any motive for being unjust? Can any one urge Him to what is against His nature? The thing is impossible. So far Elihu has all with him, for all alike believe in the sovereignty of God. The Most High, responsible to Himself, must be conceived of as perfectly just. But would He be so if He were to destroy the whole of His creatures? Elihu says, God's sovereignty over all gives Him the right to act according to His will; and His will determines not only what is, but what is right in every case.

"Who hath given Him a charge over the earth?
Or who hath disposed the whole world?
Were He to set His mind upon Himself,
To gather to Himself His spirit and His breath,
Then all flesh would die together,
Man would return to his dust."

The life of all creatures implies that the mind of the Creator goes forth to His universe, to rule it, to supply the needs of all living beings. He is not wrapped up in Himself, but having given life He provides for its maintenance.

Another personal appeal in verse 16 is meant to secure attention to what follows, in which the idea is carried out that the Creator must rule His creatures by a law of justice.

"Shall one that hateth right be able to control?
Or wilt thou condemn the Just, the Mighty One?
Is it fit to say to a king, Thou wicked?
Or to princes, Ye ungodly?
How much less to Him who accepts not the persons of princes,
Nor regardeth the rich more than the poor?"

Here the principle is good, the argument or illustration inconclusive. There is a strong foundation in the thought that God, who could if He desired withdraw all life, but on the other hand sustains it, must rule according to a law of perfect righteousness. If this principle were kept in the front and followed up we should have a fruitful argument. But the philosophy of it is beyond this thinker, and he weakens his case by pointing to human rulers and arguing from the duty of subjects to abide by their decision and at least attribute to them the virtue of justice. No doubt society must be held together by a head either hereditary or chosen by the people, and, so long as his rule is necessary to the well-being of the realm, what he commands must be obeyed and what he does must be approved as if it were right. But the writer either had an exceptionally favourable experience of kings, as one, let us suppose, honoured like Daniel in the Babylonian exile, or his faith in the Divine right of princes blinded him to much injustice. It is a mark of his defective logic that he rests his case for the perfect righteousness of God upon a sentiment or what may be called an accident.

And when Elihu proceeds, it is with some rambling sentences in which the suddenness of death, the insecurity of human things, and the trouble and distress coming now on whole nations now on workers of iniquity are all thrown together for the demonstration of Divine justice. We hear in these verses (20 to 28) the echoes of disaster and exile, of the fall of thrones and empires. Because the afflicted tribes of Judah were preserved in captivity and restored to their own land, the history of the period which is before the writer's mind appears to him to supply a conclusive proof of the righteousness of the Almighty. But we fail to see it. Eliphaz and Bildad might have spoken in the same terms as Elihu uses here. Everything is assumed that Job by force of circumstance has been compelled to doubt. The whole is a homily on God's irresponsible power and penetrating wisdom which, it is taken for granted, must be exercised in righteousness. Where proof is needed nothing but assertion is offered. It is easy to say that when a man is struck down in the open sight of others it is because he has been cruel to the poor and the Almighty has been moved by the cry of the afflicted. But here is Job struck down in the open sight of others; and is it for harshness to the poor? If Elihu does not mean that, what does he mean? The conclusion is the same as that reached by the three friends; and this speaker poses, like the rest, as a generous man declaring that the iniquity God is always sure to punish is tyrannical treatment of the orphan and the widow.

Leaving this unfortunate attempt at reasoning we enter at verse 31 on a passage in which the circumstances of Job are directly dealt with.

"For hath any one spoken thus unto God,
'I have suffered though I offend not:
That which I see not teach Thou;
If I have done iniquity I will do it no more'?
Shall God's recompense be according to thy mind
That thou dost reject it?
For thou must choose, and not I:
Therefore speak what thou knowest."

Here the argument seems to be that a man like Job, assuming himself to be innocent, if he bows down before the sovereign Judge, confesses ignorance, and even goes so far as to acknowledge that he may have sinned unwittingly and promises amendment, such a one has no right to dictate to God or to complain if suffering and trouble continue. God may afflict as long as He pleases without showing why He afflicts. And if the sufferer dares to complain he does so at his own peril. Elihu would not be the man to complain in such a case. He would suffer on silently. But the choice is for Job to make; and he has need to consider well before he comes to a decision. Elihu implies that as yet Job is in the wrong mind, and he closes this part of his address in a sort of brutal triumph over the sufferer because he had complained of his sufferings. He puts the condemnation into the mouth of "men of understanding"; but it is his own.