Elihu's Words (VII)

Christians are to expect afflictions and sufferings, even above what is "common to man." (I Cor. 10: 13) All men, because of the curse pronounced upon our race, through Adam's disobedience, are "born unto trouble as the sparks fly upward." (Job 5: 7) Job also said that "man that is born of a woman is of few days, and full of trouble." (Job 14: 1) Jesus said "sufficient for the day is the evil (trouble) thereof" (Matt. 6: 34). But, in addition to these common human troubles the believer has the added troubles that are peculiar to believers. Of these the apostle refers to when he says that believers are appointed to afflictions. He also said: "Yea, and all that will live godly in Christ Jesus shall suffer persecution." (II Tim. 3: 12) Many of the apostolic epistles describe these awful afflictions. 

Righteous Suffering

Let us notice two lengthy passages that speak of the sufferings of believers. The first is from Hebrews chapter eleven, that great chapter containing a kind of "hall of fame" for believers, enumerating many godly believers from under the old testament who did many great things by faith.

"And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:  Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.  Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." (Heb. 11: 32-40)

In the passage above two classes of believers are referred to. This is evident from the words "and others." The first class of believers were they who through faith did many marvelous things, experiencing great deliverance of several kinds. The second class, the "others," are they that had no deliverance from persecution or adversity, for they had severe trials, were tortured, were jailed, and murdered. They suffered, like Paul, "the loss of all things" (Phil. 3: 8), did not escape poverty and did not live a long life. This fact shows that the theology of Elihu and Job's three friends was not correct. 

Next, notice these words of the apostle Paul:

"Are they servants of Christ?—I speak as if insane—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure." (II Cor. 11:23-28) 

The life of the apostle Paul, like the "others" mentioned in Hebrews, and like Lazarus the beggar, was not a life free from suffering, from hard trial, from severe adversities. Paul was righteous and yet he suffered greatly. Again, this disproves the theology and theodicy of Elihu and Job's friends.

However, in light of this fact, how could Solomon write these words - "No harm happens to the righteous, But the wicked are filled with trouble" (Prov. 12: 21)? What Solomon says seems to agree with Elihu and the three friends of Job. If Job were righteous, he would have had no harm. But, since he is full of trouble, he must be wicked. Further, "harm" did come to many of the old testament men and women of faith and to the apostle Paul. Also, many wicked men have lived lives of little suffering and want. So, how do we understand the words of Solomon?

First, none of the evils of the believer are strictly punitive. All the believer's sins have been atoned for, Christ having died as a substitute and having punitively suffered all the penalty and sufferings that the law of God appointed for transgressors. This being true, none of the believer's sufferings are punitive, but disciplinary, such as parents use in correction. 

Second, Solomon is giving a general rule. Law abiding people, righteous living people, especially if they are brought to know God in youth, suffer fewer evils that result from sin, because they sin less. A sexually moral person, for instance, who only has intercourse with a spouse, will not suffer from sexually transmitted diseases. Being law abiding, whether that be God's law or the laws of human government, will save a person a lot of suffering. "The way of transgressors is hard" said Solomon. (Prov. 13: 15)

Further, the words of Solomon are mostly applicable to the life which is to come and not to the present life. This is clear from several biblical passages. First, notice these words of our Lord:

"So He said to them, “Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, “who shall not receive many times more in this present time, and in the age to come eternal life.” (Luke 18: 29-30)

In these words of Christ, he affirms that a believer will, in following Christ and the word of God, "receive many times more in this present time (life)." But, how can this be if the believer has added troubles that the unbeliever does not have? It seems like being converted does not improve a convert's life. Yet, the Lord says conversion will change a believer's life for the better. How is a man better off by being faithful to God? 

Conversion does not bring instant material gain, does not heal all bodily ailments, does not remove all evils and adversities. So, then, how is he better? It is because the good the believer begins to receive from the Lord far outweighs all sufferings. It is also because the good the believer receives is more internal than external, dealing with the psychology and state of the mind. Such things as peace, joy, contentment, security, freedom, communion with God, etc., are of greater value than material well being.

But, notice how our Lord adds "and in the age to come eternal life." The greater "good things" are to be received in the age to come, in the life that follows this present life. What the believer will receive in the life to come is greater than what he receives in his earthly life. So our Lord said to his suffering people:

“And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” (Luke 14: 14)

Notice that being "repaid" or restored is not so much in this life, but in the next, in that eternal life that will follow the resurrection of the body. It is in the next life, in entering into eternal life, that the believer enjoys abundant life without any adversities. 

Also, the sufferings and trials of the righteous serve a higher purpose, being the means of increasing their future glories in the life to come. Wrote the apostle Paul:

"For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal." (II Cor. 4: 17-18)

As stated, the ills of the righteous are temporary, not lasting or permanent. Though many believers live a life of suffering as Lazarus, yet when they die and go to heaven, they then "enjoy their good things," something that did not characterize their lives on earth. The idea of the apostle is embodied in the words of a famous Christian hymn where the song begins with these words (in regard to the prodigal son):

"Afflictions though they seem severe, In mercy oft are sent, They stopp’d the prodigal’s career, And caus’d him to repent." 

Such sufferings become the means of salvation, and of further renewal into the full image and likeness of Christ. This is affirmed in several passages, such as in this passage:

"I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early." (Hosea 5: 15)

Afflictions may be sanctified by God so that they produce repentance, and greater conformity to Christ. The promise that no harm will happen to the righteous is similar to these words of the apostle Paul:

"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." (Rom. 8: 28)

If all things, including sufferings and adversities, work together for the good of those who love God, then no lasting evil, no permanent harm, will come to them. 

Having spent a good bit of space introducing this chapter, it is now a good time to look closely at the words of Elihu (picking up where we left off in the previous posting/chapter).

Proposition of Elihu & The 4 Seniors

All good and evil in life are a proportionate result of either righteousness or unrighteousness, affirms Job's advisors. In other words, the amount of good a man receives in life is directly related to his personal righteousness, to his obedience to law and right, or his morality. The amount of evil a man receives in life is directly related to his personal unrighteousness, and vise versa. 

Thus, we may say that the "prosperity gospel" that is promulgated in our times by many "Pentecostal" groups was previously taught by Job's three friends, and by Elihu (but was denied by Job and by God himself to be true). It is not a new doctrine. They affirmed that repentance, or being right with God, will bring prosperity in this life, will bring healing of bodily sicknesses, will bring earthly riches, and will bring freedom from adversities. But, as we have already noticed, this is not the teaching of the bible.

The prophet Jeremiah asked directly, “Why does the way of the wicked succeed?” (Jeremiah 12:1). That the wicked "succeed," that they "live long and prosper" (as Job said), is a self evident fact. It is what we see occurring every day. But, if all rewards and punishments are distributed in this life, then God's providence would see to it that only the bad die young, that only the wicked get sick and suffer inordinately, but this is not what we see. Ergo, a man's spiritual condition cannot be discerned by his physical well being.

Habakkuk also asked God, “Why do You remain silent when the wicked devours one more righteous than he?” (Habakkuk 1:13). 

Was Habakkuk being unrighteous by asking God such a question (being similar to Job's queries to God)? Was he calling God to give an accounting for allowing the wicked to do the righteous harm? No, he was not. He was simply asking God for an understanding of his providence and government.

King David also lamented, 

“Behold, such are the wicked; they are always at ease and they increase their riches. Surely in vain have I cleansed my heart and washed my hands in innocence because all day long I have been plagued and I am chastised every morning” (Psalms 73:12-14). 

There are many other such verses.

Repentance to Salvation Brings Instant Restoration

Elihu says:

“If there is a messenger for him, A mediator, one among a thousand, To show man His uprightness, Then He is gracious to him, and says, ‘Deliver him from going down to the Pit; I have found a ransom’; His flesh shall be young like a child’s, He shall return to the days of his youth. He shall pray to God, and He will delight in him, He shall see His face with joy, For He restores to man His righteousness. Then he looks at men and says, ‘I have sinned, and perverted what was right, And it did not profit me.’ He will redeem his soul from going down to the Pit, And his life shall see the light. “Behold, God works all these things, Twice, in fact, three times with a man, To bring back his soul from the Pit, That he may be enlightened with the light of life." (Job 33: 23-30)

For a man to be saved from his ills in life, Elihu argues, he must be helped by "a messenger," or an angel, someone who could be a "mediator" and "deliverer" (redeemer) by providing a "ransom" to God on his behalf. Now, all that is of course true. Further, Elihu is not saying anything that Job himself has not already affirmed. Secondly, who does Elihu think is that divine messenger, that mediator, that redeemer? Why, he thinks he is! Job, however, had already confessed his faith in Christ, the Redeemer he believed would "stand in the latter day upon the earth" and would deliver him. Elihu had previously said to Job: "Truly I am as your spokesman before God" (33: 6). In this he is arrogant and presumptuous. 

Notice how Elihu argues that repentance will bring temporal salvation, and restoration of material fortunes, saying that salvation will make a man's flesh like a child's once again. But, this is a grievous error. Repentance and salvation do not restore a man his youth. He does not "restore" any losses he has experienced prior to his turning to God. 

In order to bring a person to repentance, argues Elihu, God must torment him with various ills. And, if the tormented soul repents and turns away from his sin, then God will restore what his chastisement brought to him. Again, this is not the teaching of the bible. Elihu believes that getting right with God will "profit" a man, that his earthly life will be improved to the point of being free from want, adversity, and bodily ills. Yes, there is profit in serving God, though it will not profit so as to cause a man to live his life without sufferings. 

Do some sins bring sickness and death? Do some sins bring evil in one's life? Yes, and yes. The bible affirms this in many places. Ananias and Sapphira lied to the Holy Spirit, to God, and were struck dead. (Acts 5: 1-11) Notice these words from James:

"Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed." (James 5: 13-16) 

This verse indicates that some suffering, and some sickness, and some death, may be the result of some sin against the Lord committed by a believer. Prayer for that person by elders, and confession of sin by that person, is said to bring forgiveness, healing, and restoration. But, this being so, we cannot infer that all suffering and sickness is due to sin. Concerning Epaphroditus, a fellow laborer with Paul, Paul wrote: "For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow." (Phil. 2: 27)

Here Paul speaks of a sickness that resulted from Epaphroditus working himself to death for the Lord, a sickness that the Lord healed. Paul also wrote: "Erastus stayed in Corinth, but Trophimus I have left in Miletus sick." (II Tim. 4: 20) Both Epaphroditus and Trophimus both were sick but neither was sick because of sin. One God healed and the other was not (at least not at the time Paul is writing of him).

Notice these words of Paul:

"For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come." (I Tim. 4: 8)

This is similar to the words of Christ who spoke of receiving abundantly more in this present life, resulting from conversion, and of the fullness that will come in the life to come. The promise of the life that now is does not mean that a believer is saved from all suffering. It does mean that he will be given something that is far more valuable than earthly prosperity. 

In concluding this chapter on Elihu's words, I want to give some good comments on the above words of Elihu from the commentaries. 

"Elihu then repeats, and in some ways expands, what the other three have already said. He starts by asserting that God punishes the sinner with disease and suffering (19-21). Then, when the person is almost dead, God sends a messenger to show him his sin and lead him to repentance (22-23. Perhaps Elihu sees himself as this messenger). The person is then saved from death, his body is healed and good health returns (24-25). He rejoices in fellowship with God again, and confesses to all that though he was justly punished for his sin, God has mercifully saved him (26-28)." (Bridgeway Commentary)

Coffman's Commentary has these excellent comments (emphasis mine).

"The only original thing we have been able to find in Elihu's words is the viewpoint expressed in this paragraph that God's purpose in punishing Job was designed for Job's benefit, a divine chastening, to prevent his utter ruin. The New Testament doctrine of chastening (Hebrews 12:5-13) is indeed the explanation of some sufferings of God's people; but in the light of the prologue, Elihu was not correct in this explanation of Job's sorrows."

The commentary adds:

"Job had challenged God to "show me" (Job 10:2) or "Give me an answer." Elihu is here saying that, "God has been speaking to you all the time, and you are not listening: He has been speaking in dreams (Job 33:15) (Job had mentioned such things as nightmares) and in severe judgments against you" (Job 33:19-22). God's purpose in this, according to Elihu, was stated in Job 33:17. "That he may withdraw man from his purpose" (Job 33:17). The impact of these words upon Job was this: "All of the terrible things that have happened unto you are merely God's way of trying to get you to withdraw from those evil purposes you have in your heart. And hide pride from man (Job 33:17). 

"Elihu perhaps thinks that Job is unduly proud of his integrity." It would be difficult to imagine any words that could have been spoken which might have been any more distasteful or repulsive to Job than these things that Elihu was saying here." 

There can be no doubt about it. None of the four who counseled and condemned Job succeeded in helping him in the least. They rather increased his woes and anxieties. It seems therefore best to see them as the very emissaries of Satan. They, as it were, poured salt into his wounds with their nit picking, fault finding, pointing of the finger, and numerous denunciations. How they could in any sense be called "friends" is ironic. Said Job of them: "My friends scorn me; My eyes pour out tears to God." (16: 20) And, “Have pity on me, have pity on me, O you my friends, For the hand of God has struck me!" (19: 21) And, “To him who is afflicted, kindness should be shown by his friend, Even though he forsakes the fear of the Almighty." (6: 14)

With friends like that, who needs an enemy?

Coffman's commentary adds:

"He is chastened also with pain upon his bed" (Job 33:19). From here to the end of the chapter, Elihu describes how God speaks to men in the judgments sent upon them; and, of course, he vividly describes the very things that have happened to Job! God's message for Job in all this suffering, according to Elihu, is "Repent!" -- exactly the same message the three friends had been pounding into Job's ears." 

In the next posting we will continue examining the counsel and words of Elihu.