Elihu's Words (XIII)

The above words "trust God and be free from problems" sums up the belief of Elihu as expressed in this chapter (which will end Elihu's long speaking). It is a furtherance of what he has already affirmed. It is the belief that calamities, sufferings, and dying young were evidence of being rejected and punished by God. Rather than believing that only the good die young, Elihu rather affirms that only the bad die young. In previous chapters analyzing Elihu's speeches we have pointed out the wealth and prosperity message that he has promoted. If you live right, you will have little sufferings. We have shown how this view is opposed to what the bible teaches about the effects, in this life, of being saved or converted. 

Chapter 36 ended with these words of Elihu:

"He covers His hands with lightning, And commands it to strike. His thunder declares it, The cattle also, concerning the rising storm." (32-33)

At this part in the speech of Elihu you get the sense that the storm is rolling in. Perhaps even while Elihu is speaking there begins to be both lightning and thunder, perhaps even high winds. Perhaps Elihu is thinking that God is already beginning to manifest his presence and refers to it for this reason. He begins to speak of the effect of a storm on humans and animals as an illustration of God's sovereign rule over all things and at that moment they all hear the thunder. 

As Elihu is speaking here, it is not reading too much into the text to imagine the sky darkening and lightning starting to flash and the thunder beginning to roar. Elihu becomes terrified. He senses that the God whose work he’s been extolling is now coming on the scene. It’s entirely possible that this is what’s happening at this point in Elihu’s speech. God is coming. Something ironically strange is going on. Whether that is what is happening or not, Elihu continues by speaking once more of God’s work of lightning, which he is perhaps witnessing as God approaches.

Elihu continues (in chapter 37):

1“At this also my heart trembles, And leaps from its place. 2Hear attentively the thunder of His voice, And the rumbling that comes from His mouth. 3He sends it forth under the whole heaven, His lightning to the ends of the earth. 4After it a voice roars; He thunders with His majestic voice, And He does not restrain them when His voice is heard. 5God thunders marvelously with His voice; He does great things which we cannot comprehend. 6For He says to the snow, ‘Fall on the earth’; Likewise to the gentle rain and the heavy rain of His strength. 7He seals the hand of every man, That all men may know His work. 8The beasts go into dens, And remain in their lairs. 9From the chamber of the south comes the whirlwind, And cold from the scattering winds of the north. 10By the breath of God ice is given, And the broad waters are frozen. 11Also with moisture He saturates the thick clouds; He scatters His bright clouds. 12And they swirl about, being turned by His guidance, That they may do whatever He commands them On the face of the whole earth. 13He causes it to come, Whether for correction, Or for His land, Or for mercy." (Job 37: 1-13)

Elihu speaks of God's role as Creator and Governor over his creation, of God's providence. None of these facts about God's governance of nature or the physical world was ever denied by Job. In fact, Job's speeches even advocated the same. So, why is Elihu saying all these things? Are they not beside the point? 

When Elihu says that adversities (storms in life) come from God, he says that there are several reasons behind God's choice to send such. He says it may be "for correction," for the purpose of bringing about repentance and a restoration to the favor of God. But again, Job never denied that this is sometimes the reason behind God's correction. He says another reason may be that God is sending storms of trials "for his land," or for the good of all. Just as a society may punish a criminal in order to "correct," or "rehabilitate" the criminal, so too in order to keep the whole of the land safe from such criminals. Storms, because they bring rain, may indeed help the land become more fertile, but that can hardly be the meaning of Elihu, because storms with high winds and lightning often destroy the land. 

By "his land" is not a reference to the dirt or soil, but to the inhabitants of a land, to a country. The third reason given by Elihu is that God punishes, corrects, or chastises, in order to show mercy. So, how does thunder, lightning, and stormy wind become a show of mercy? Commentators are all over the place in interpreting what was meant by Elihu. How does a tornado become a means for God to show mercy? It does not help the land (soil) nor does it help the inhabitants of the land. So, what does Elihu mean? I think he is saying that tornadoes often take away the most wicked of men from a community and so this helps to ensure the safety of the community. Ironically, it could be viewed as an act of mercy for God to show up in such a tempest and to cut off Elihu from speaking further! Had God allowed him to keep speaking he would, comically speaking, yet still be talking! It was an act of mercy for God to remove Elihu by the whirlwind for it stopped his foolish talking.

That Job well understood God's sovereign control over the cosmos may be seen in these words from Job's dialogues:

"He stirs up the sea with His power, And by His understanding He breaks up the storm. By His Spirit He adorned the heavens; His hand pierced the fleeing serpent. Indeed these are the mere edges (parts kjv) of His ways, And how small a whisper we hear of Him! But the thunder of His power who can understand?” (Job 26: 12-14 nkjv)

Thomas Aquinas in his commentary wrote (emphasis mine):

"We should consider from the arguments put forth by Eliud that he agreed partly with Job and partly with the friends. He agreed with Job (c. 7 and 14:11) because he believed the reward of good men and the punishment of evil men will be in the future afterlife. (32:22) But he agreed with the friends of Job (33:27) because he believed that all the adversities of the present life happen in return for sins, and if one repents of his sins he will return to prosperity. He also agreed with the friends of Job as to the person of Job himself, (36:18) because he thought that he had been punished for his sin, and that the justice which appeared in him at first was a pretense. He interpreted the words of Job wrongly (33:10) as did the others."

He also said, in answering the question as to why Job did not respond to the long speech of Elihu:

"Job did not answer his arguments, first, because he agreed with him in his principal dogmas in which the friends, whom he had called, “cultivators of false dogmas” were in error (13:10) What Eliud said about his person was not of such great concern to Job that he wanted to argue with Eliud because of it especially because he could not prove the purity of his conscience with any better arguments than he had already used, namely, by divine witness. Second, [Job did not answer] because from youthful presumption, in the manner of quarrelsome people, words which he had not said or which he had meant in a different way than Eliud had interpreted them. Therefore, to avoid quarrelling, he determined that he should rather be silent and commit the question to divine judgment."

I also believe that Job did not answer because God showed up and instantly cut off Elihu. I also agree that Job would have felt no desire to wrangle with Elihu. He was better off being ignored. Further, Elihu added nothing new to the conversation and Job had already answered the repetitious accusations of Elihu. 

 

Elihu's Words (XII)

Elihu next says:

"Will your riches, Or all the mighty forces, Keep you from distress? Do not desire the night, When people are cut off in their place. Take heed, do not turn to iniquity, For you have chosen this rather than affliction." (Job 36: 19-21)

Many times people are in trouble and money is of little use. They are not able to keep from distress. Money cannot save one from the judgment of God. This was what Elihu said and it is true. Said Ezekiel:

"They will throw their silver into the streets, And their gold will be like refuse; Their silver and their gold will not be able to deliver them In the day of the wrath of the LORD; They will not satisfy their souls, Nor fill their stomachs, Because it became their stumbling block of iniquity." (Eze. 7: 19)

It is true that all the money in the world could not deliver Job from his sufferings. But, how is this fact pertinent to the matter in debate? How does that relate to Job's case? Does Job believe that he can buy God's favor? That he can buy off his troubles? No, and for Elihu to insinuate such about Job was not righteous. Further, it is doubtful at this time that Job had any money, for he seems to have lost all. When God sets his mind against you, no one can help you. That is the message of Elihu.

When Elihu advises Job to "not desire the night" he means to have Job quit being suicidal, to quit longing for death (see Job chapter three). Recall these words of Job from that chapter:

“Why is light given to him who is in misery, And life to the bitter of soul, Who long for death, but it does not come, And search for it more than hidden treasures; Who rejoice exceedingly, And are glad when they can find the grave?" (3: 20-22)

Some believe that this was one of Job's sins, his wishing to die. But, it was not. It was a weakness, but it was not sin. A Christian who is dying of an incurable disease, and in the worst pain, might well pray that God would mercifully take his life (rather than letting it be prolonged). However, Job did not call for a doctor to perform euthanasia. He did not try to kill himself. Rather, he petitioned God to take his life, or to take him to a place of rest and freedom from suffering after his death. And, in this, he is not alone, for other prophets have also done so (Jonah, Jeremiah, Elijah).

Commented bible teacher Ray Stedman (here - emphasis mine):

"His wife turned against him, and she suggested that he curse God and commit suicide. And yet, despite all these pressures, Job is still trusting in the mercy and love and grace of God and he still refuses to do what Satan is trying to get him to do: curse God and die."

When his wife advises Job to curse God and die, she no doubt intended suicide. She advises Job to kill himself and curse God in doing so. But, Job rebuked her counsel, chose not to either curse God or to kill himself. So, though he wished for God to cut short his life, he left it up to God to decide the matter.

Stedman said:

"The book has already proven a rebuke to many of us who have been confronted with far less provocation, but have done what Job refused to do. We have cursed God, taken him to task, resented what he is doing, and refused to acknowledge him as a just and good and loving God."

It is good for us to consider how each of us would react when confronted with the same degree of sufferings as did Job. Would we curse? Would we think God is being unfair with us? Job held up better than others would have. His example on how to deal with sufferings is recommended by James who said "you have heard of the patience of Job." 

Stedman said:

"I do not think anything is harder for us to bear than unexplained trouble. If we could see some reason for what we have to go through, we could endure it much more easily. But when trouble seems to be pointless, and nothing is accomplished by it, it is a terrible strain upon the soul. This is what Job is experiencing, so he cries out, "Why was I ever born?""

Job earnestly desired for God to explain the why of his afflictions. Elihu, like the others, thinks that such a desire is impudence in the face of God's sovereignty. They attributed to Job an evil motive for his wanting an explanation. But, his motive was good. He knew that God owed him no explanation, and in the end he was reconciled in his mind to this fact. Still, it did indeed help him to vent his thoughts and feelings before the Lord. He supposes that he could bear his sufferings with a better state of mind if he knew the reason. He is troubled about not knowing the reason. 

Yes, it is not a sin to question why we are suffering, why God is suffering our calamities. Nor is it always wrong to make known our complaints to God. Yes, there is sinful complaining, murmuring against God, but there is also valid offering of complaints to God. Said the Psalmist David:

"I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. I poured out my complaint before him; I shewed before him my trouble." (142: 1-2)

Those commentators, like Elihu and the others, who complain about Job's complaining, making him into a wicked man for it, are imagining sins in Job which are not there. 

Stedman said:

"I do not think Job is thinking of suicide -- he is asking God to take him home. There is no purpose to life, he says, when it is not enjoyable. That is a very common argument, and one of the reasons we have been given this book is to help us understand that life can still have a great deal of meaning even when it looks absolutely useless."

The book of Job is a good story to tell everyone who is contemplating suicide. Recall the words of James.

"Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful." (5: 11)

Those who are destitute, afflicted, and in sore difficulties, and who are considering suicide, should follow the example of Job and persevere without condemning God, and expect to see "the end intended by the Lord," to see how he is "very compassionate and merciful." That is the message to comfort the suicidal and depressed spirit.

Albert Barnes in his commentary wrote:

"For this hast thou chosen rather than affliction - That is, you have chosen rather to give vent to the language of complaint, than to bear your trials with resignation. "You have chosen rather to accuse divine Providence than to submit patiently to his chastisements." "Patrick." 

I do not doubt that Elihu accuses Job of not properly reacting to his sufferings, not dealing with them wisely. In this harsh judgment Elihu shows little mercy, compassion, or sympathetic understanding of Job's case. Further, it is not true that Job did not "bear his trials with resignation." James says that Job bore his trials with great grace so that he is our example. It is sad that many Christians think Elihu is right and James wrong about the reaction of Job to his sufferings. Job refused to "submit patiently" to his "chastisements"? How contrary to the view of the inspired apostle! 

Barnes continued:

"There was too much truth in this remark about Job; and it is still not an uncommon thing in times of trial, and indeed in human life in general. People often prefer iniquity to affliction. They will commit crime rather than suffer the evils of poverty; they will be guilty of fraud and forgery to avoid apprehended want. They will be dishonest to their creditors rather than submit to the disgrace of bankruptcy. They will take advantage of the widow and the fatherless rather than suffer themselves. "Sin is often preferred to affliction;" and many are the people who, to avoid calamity, would not shrink from the commission of wrong. Especially in times of trial, when the hand of God is laid upon people, they "prefer" a spirit of complaining and murmuring to patient and calm resignation to the will of God. They seek relief even in complaining; and think it "some" alleviation of their sufferings that they can "find fault with God." "They who choose iniquity rather than affliction, make a very foolish choice; they that ease their cares by sinful pleasures, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences; these make a choice they will repent of, for there is more evil in the least sin than in the greatest affliction." Henry."

Barnes is wrong when he says that the condemnation of Job by Elihu had much truth in it. It had rather absolutely no truth in it. It was rather a false accusation. Job was not a wicked complainer. 

Elihu next says:

“Behold, God is exalted by His power; Who teaches like Him? 23 Who has assigned Him His way, Or who has said, ‘You have done wrong’? “Remember to magnify His work, Of which men have sung. 25 Everyone has seen it; Man looks on it from afar. 26 “Behold, God is great, and we do not know Him; Nor can the number of His years be discovered. 27 For He draws up drops of water, Which distill as rain from the mist, 28 Which the clouds drop down And pour abundantly on man. 29 Indeed, can anyone understand the spreading of clouds, The thunder from His canopy? 30 Look, He scatters His light upon it, And covers the depths of the sea. 31 For by these He judges the peoples; He gives food in abundance. 32 He covers His hands with lightning, And commands it to strike. 33 His thunder declares it, The cattle also, concerning the rising storm." (22-33)

What is the point of these words of Elihu? Was it material to the matter at hand? Did Job deny God's creation and governance of all his creation? Did Job deny God's sovereignty? So, what relevance do the words of Elihu have on the matter of Job's sufferings? 

Ellicott's Commentary for English Readers says:

"Behold, God exalteth by his power.—The rest of Elihu’s speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon—as the tempest, or hurricane, or whirlwind—out of which the Lord ultimately spake (Job 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu’s speech. The points are that (1) God is the source of greatness; (2) that there is no teacher like Him (Job 36:22); (3) that He is absolute as well as almighty (Job 36:23); (4) that He is unsearchable and eternal (Job 36:26)."

Yes, the words of Elihu are right. But, they are not new to Job. He recognized all these truths. For Elihu to insinuate otherwise was another instance of falsely accusing righteous Job. As far as understanding God's power in thunder, lightning, and storm, Job was not ignorant (as the words at the heading of this chapter affirm). 

Elihu's Words (XI)

As we have seen, Elihu gives a caricature of Job that is not true to reality. In this he is no different than the three senior friends who spoke prior to Elihu. He was therefore guilty of slander and character assassination. The Job that Elihu attacked was not the real Job, but a caricature, a straw man. Satan was the first to slander and assassinate the character of Job in the court of heaven. Eliphaz, Zophar, Bildad, and Elihu only repeat the words of Satan, for they are accusers like he was. They were no doubt sent by Satan as a furtherance of his trial and sufferings. They certainly were "miserable comforters" and "physicians of no value," for they only harmed Job and helped him not at all.

Thus far we have examined Elihu's words in Job chapters 32-35. Now we will begin looking at his speeches as contained in chapter 36.

"Elihu also proceeded and said: “Bear with me a little, and I will show you That there are yet words to speak on God’s behalf. I will fetch my knowledge from afar; I will ascribe righteousness to my Maker. For truly my words are not false; One who is perfect in knowledge is with you." (36: 1-4)

"Bear with me a little"? This wordy man who loves to hear himself talk, and who needs to keep yelling at his audience "listen to me!"? It takes a lot of endurance to keep listening attentively to Elihu's ramblings. Elihu wants those he addresses to bear with him further, even though I am sure that they had heard enough, for what reason? So that he may "show you that there are yet words to speak on God's behalf." 

I have already called attention to the presumptuous sins of Elihu in previous chapters. He presumes to speak for God, to be God's defense attorney, or God's prosecutor against Job's complaint. He then touts his credentials, or ethos by talking about his special "knowledge," and boasts saying "I will ascribe righteousness to my Maker." Well, who failed to do that? Not Job. Yet, this is what Elihu insinuates of Job. He does not ascribe righteousness to his Maker. 

Elihu calls for acceptance of what he affirms simply because of his ethos. In other words, you can trust me because I am trustworthy and incapable of error. He says "truly my words are not false," implying that Job's words were false. But, in this Elihu contradicts God's judgment about what Job said about God. So, if Elihu is speaking by the Spirit of God, then God is pictured as saying that Job has spoken right in one breath and said that he has spoken falsehood in another breath.

Finally, Elihu is most brash and arrogant when he exclaims "One who is perfect in knowledge is with you." What a narcissist! What an ego! Perfect in knowledge? Why then does he misrepresent the words of Job so often? Why does God not praise Elihu for such superior knowledge in the epilogue? Why do some commentators on Job think Elihu is as he confesses himself to be (perfect in knowledge)?

Elihu continues, saying:

"And if they are bound in fetters, Held in the cords of affliction, Then He tells them their work and their transgressions— That they have acted defiantly. He also opens their ear to instruction, And commands that they turn from iniquity. If they obey and serve Him, They shall spend their days in prosperity, And their years in pleasures. But if they do not obey, They shall perish by the sword, And they shall die without knowledge." (8-12)

The words highlighted above give the thesis of Elihu. This thesis should have been stated at the beginning of Elihu's speeches and not buried in the body of the argument. Elihu affirms that one's earthly condition, as respects health, wealth, and well being, is directly related to one's relation to God and the latter is dependent upon repentance and righteous living (or being law abiding). As I stated in earlier chapters, Elihu was an ancient promoter of the health and wealth gospel that we see promoted today among many Pentecostal groups. This ideology says that conversion, or getting right with God, will bring instant reversal of earthly fortunes. It is, as we have shown, a heretical idea, totally foreign to what the scriptures say about conversion and present salvation. Many have been saved who did not "spend their days in prosperity and their years in pleasure." Also, many lost souls, wicked men, spend their days in prosperity and pleasure. Further, as we have before stated, God does not put to death wicked men for their wickedness. Elihu believes that only the righteous live to old age. 

Further, a man who gets saved while in prison does not get his shackles removed as Elihu says. Yes, the shackles of sin are removed, but this will not bring deliverance from an earthly prison. 

Elihu next says:

“But the hypocrites in heart store up wrath; They do not cry for help when He binds them. They die in youth, And their life ends among the perverted persons. He delivers the poor in their affliction, And opens their ears in oppression. “Indeed He would have brought you out of dire distress, Into a broad place where there is no restraint; And what is set on your table would be full of richness. But you are filled with the judgment due the wicked; Judgment and justice take hold of you. Because there is wrath, beware lest He take you away with one blow; For a large ransom would not help you avoid it." (13-18)

Elihu insinuates that Job is a hypocrite. Job has had a good name and reputation, being known as a righteous and godly man. Elihu cannot disprove this. What he does however is to say that Job is not what he seems or appears to be, but is a hypocrite. Again, this is the very thing that "the Satan" (accuser) had said about Job. God, however, affirmed that Job was the real thing, no fake or fraud. Job is suffering God's wrath because he is a hypocrite and God refuses to answer Job's cries for help, says Elihu. 

Elihu continues his prosperity message and affirms that the hypocrite dies in youth. What an awful theology! And this is the man who speaks only truth and is God's spokesman?

He also continues to slander the righteous sufferer saying that Job is getting what his sins deserve. He also again seeks to extort a confession from Job by threatening him with further calamities. He tells him that if he does not confess and repent, then he will be beyond redemption, or at least would require a hefty ransom.

Those commentators who interpret Elihu's words as being true have missed the mark and misunderstood the story and lessons in the book of Job.

Elihu's Words (X)

Speaking to Job Elihu says next:

"Moreover Elihu answered and said: “Do you think this is right? Do you say, ‘My righteousness is more than God’s’? For you say, ‘What advantage will it be to You? What profit shall I have, more than if I had sinned?’ “I will answer you, And your companions with you. Look to the heavens and see; And behold the clouds— They are higher than you. If you sin, what do you accomplish against Him? Or, if your transgressions are multiplied, what do you do to Him? If you are righteous, what do you give Him? Or what does He receive from your hand? Your wickedness affects a man such as you, And your righteousness a son of man." (35: 1-8)

Job, just "come clean"! Just admit your sins and quit trying to prove your innocence. Confess and fall on the mercy of the court. This is essentially what Elihu is saying to Job. It is an attempt to extort a confession from an innocent. 

Again, Elihu keeps misrepresenting Job and building a straw man case. Said Thomas Aquinas in his commentary:

"After Eliud had rejected the words of Job, because by his estimation Job imputed evil to divine judgment, he now intends to reproach him for saying that he was just. So the text says: “So Eliud spoke again,” for he had interrupted his speech and waited to see if Job would answer. When he did not, Eliud took up his discourse again saying, “Does your reflection seem reasonable to you when you say: I am more just than God?” Job had never said this, and Eliud did not impute to his that he used these words, but that the words which he did say originated in this reflection, and so he clearly makes mention of this thought. Eliud distinctly says that Job had this intention, “For you said: Good does not please you, (or in another text, “what is right”) or what does it profit you if I sin?” These two sayings are never found in what Job has said, but the first of them, that good does not please God, he seems to find in what Job had said in Chapter Ten, If I am wicked, woe is me! And if I am just, I will not raise my head.” (v. 15) When Job has said this he meant that the just and the unjust are equally afflicted with temporal punishments, but Eliud interpreted him to have almost said that the justice of man does not please God. The second thing he says is, “what does it profit you if I sin?” One can find no text in which Job had said this, but he wanted to take this from what Job had said in the same place, “If I have sinned and you spared me for a little, why do you not allow me to be cleansed from my evil?” (10:14) Job had said this to show that temporal prosperity does not always accompany innocence, for he had been innocent in other respects in the time of prosperity, after he renounced his sins. So there was no reason why after the remission of his sins he should again be cleansed from sins by God. But Eliud twisted these words around as though Job held this opinion: that God had brought in his sin and the punishment of sin because of his own utility. From these two things: that God was not pleased with what is good and that he considered sin useful to him, it seems to follow that Job was more just then God since he had said about himself that evil displeased him and good please him. (v. 31)"

Notice how Aquinas, like many other commentators, see Elihu as guilty of falsely representing what Job had either actually said or implied. 

Elihu next says:

“Because of the multitude of oppressions they cry out; They cry out for help because of the arm of the mighty. But no one says, ‘Where is God my Maker, Who gives songs in the night, Who teaches us more than the beasts of the earth, And makes us wiser than the birds of heaven?’ There they cry out, but He does not answer, Because of the pride of evil men." (35: 9-12)

To which of the poor and oppressed does God give his help so as to bring restoration and deliverance, according to Elihu? All that "cry out" to him for help? No, only those poor who cry humbly.  Those who cry to God without humility can expect no deliverance. If the poor cry to God and there is no restoration of lost fortunes, then it evidences, by Elihu's argument, that the poor was full of pride. Applied to Job's case, Job had called upon the Lord for an answer, for revelation of his reasons, for his sufferings, and also petitioned the Lord for deliverance from his sufferings. But, God had ignored Job, had not granted him deliverance, had not answered his prayers. By Elihu's rule this indicts Job and evidences that he is not heard because he is a proud man, and proud men are wicked men. 

Elihu also states that the poor who cry out to God for help and salvation are not heard because they do not inquire after a knowledge of God or a relationship with him in their pleas, but only want him to save them without respect to their repentance and confession. Thus, Elihu gives his reasons why God does not always positively answer prayer and grant deliverance. Job has not been answered by God because he is proud and only wants deliverance from his sufferings apart from repentance. But, of course, nothing could be further from the truth. Further, as the end of the story shows, God did answer Job! He did restore his losses and give him deliverance. Elihu and the three friends who argued this way were simply prejudging and not giving enough time for God to answer. Why did not Elihu rather say "God will answer you Job in his own good time, so just patiently wait for him"? 

Elihu next says:

"Surely God will not listen to empty talk, Nor will the Almighty regard it. Although you say you do not see Him, Yet justice is before Him, and you must wait for Him. And now, because He has not punished in His anger, Nor taken much notice of folly, Therefore Job opens his mouth in vain; He multiplies words without knowledge.” (35: 13-16)

It is ironic that Elihu would mention the fact that God "will not listen to empty talk" when his speeches are themselves empty talks. It is also another instance of irony when he once again speaks of Job "multiplying words" when it is Elihu who is the most verbose, who says so little in so much. 

In closing I would like to cite these words from John Mark Hicks (here). He said in commentary on Elihu (emphasis mine):

"In general, what Elihu says about Job is inaccurate or misapplied..." 

This is what is quite evident in the speeches of Elihu when comparing what he said that Job said and what he actually said. Hicks states what has been said by many commentators, except those who think the Elihu is a prophet who spoke by inspiration.

Said Marks:

"So, why is Elihu absent from the Prologue and the Epilogue? Of course, one explanation is that the Elihu speeches were added after the Prologue and Epilogue or another is that Elihu’s words are sanctioned by the narrator/editor. But it is also possible that something more subtle is at work in the rhetoric. Elihu is introduced by the narrator in Job 32 as a young man who thinks he can do better than the traditional and aged wisdom of the friends. He even denies that wisdom is associated with age and years (experience; 32:9). His youth is underscored and youth usually thinks it can do better. And, in fact, he does worse in some ways (as I hope to demonstrate below). His youthful intrusion into the discussion among his elders is itself arrogant and angry (noted four times in the narrator’s introduction of Elihu in Job 32). In this way he sides with the friends as he wants to improve their arguments rather than contravene them. When God condemns the words of the friends–naming Eliphaz, Bildad, and Zophar–in the Epilogue that condemnation includes Elihu."

I agree with this totally. I also agree that God condemns Elihu by condemning his three seniors for he spoke essentially the same thing as they did.

Said Marks:

"At the same time, his last speech–as well as occasional flashes in other speeches–soars high in its account of God’s relation to creation. In this sense, Elihu moves the drama toward the Yahweh speeches. But Elihu’s speeches are flawed in the way they treat Job."

True indeed. But, not only are Elihu's speeches flawed in the way they treat Job, so too are those commentators who condemn Job as Elihu and the three senior friends of Job did. Commentators who say Elihu is a prophet and spoke by inspiration and deny that Job was an inspired prophet are in league with Job's accusers and have a different opinion of Job than God had of him. It is ironic that Job continues to suffer character assassination by such commentators.

Said Marks:

"It is Elihu who is self-righteous. As Bartholomew and O’Dowd (Old Testament Wisdom Literature, 143) note, “Where God and the narrator declare Job ‘upright’ (yoser), Elihu claims to speak from an ‘upright’ heart (Job 33:3) and claims that God could send an angel (perhaps Elihu?) to teach Job what is ‘upright’ (Job 33:23) so that Job might in turn repent and confess that he perverted what was ‘upright’ (Job 33:27).” In essence, Elihu denies Job the very commendation that Yahweh gave Job in the Prologue. Elihu, like the friends, thinks Job is a sinner and has been disciplined for his wickedness. The condemnation of the friends, then, is also the condemnation of Elihu."

There is so much irony in the story of Job! It is ironic that the real self righteous characters are Elihu, Eliphaz, Bildad, and Zophar! 

Said Marks:

"Elihu gets to his point by quoting Job in 33:9-11. He summarizes Job’s protestations of innocence (cf. 9:21; 10:7,13; 13:24,27; 16:17; 19:11; 23:10; 27:5; 30:21). But the quotations are not exact. Elihu uses a word for “pure” or “clean” that only appears here in the Hebrew Bible. Further, Elihu absolutizes Job’s words, e.g., “without transgression” and “there is no iniquity in me.” Though Job did view God’s attack as an expression of hostility, Job never intimated that God invented sins (“occasions”) in order to assault him. Elihu denies Job’s innocence, but this is the substance of the Prologue."

This is the substance of what we have observed already.

Said Marks:

"Second Speech (34:1-37). Now Elihu addresses the friends (“wise men,” 34:2) and speaks of Job in the third person (cf. 34:5). He talks to the friends about Job in front of Job, which appears rather insensitive. His imprudence is indicated by his second misquotation of Job (34:5-6; cf. 9:15, 20; 13:18; 16:8; 27:2, 6). He quotes him as saying he is “without transgression” (34:6). And he accuses Job of walking with the wicked and sharing the company of evildoers (34:8). He proves this by quoting Job again in 34:9: “For he has said, ‘It profits me nothing to take delight in God’.”

How can Elihu be viewed as God's prophet and spokesman when he misquotes him so often?

Said Marks:

"But this is the opposite of what Job actually said in 21:15-16 (cf. 9:22; 21:7; 24:1). Job quotes the wicked as saying that there is no profit in serving God, and he explicitly rejects that orientation. Elihu’s approach entails that the satan was correct–Job only serves God for profit and now has cursed God when God failed him. Elihu has manipulated Job’s words. Yet, on the basis of this misapplication of Job’s words, Elihu appeals to the friends..."

Very well said! Why do so many bible commentators see Job as Elihu and Job's three friends?

Said Marks:

"Elihu clearly considers Job one with the “evildoers” (34:22), burdened with “wickedness” (34:26), and sharing the life of the “godless” who afflict the poor (34:28-30). And he appeals–in the second person singular (“you, Job”; 34:30-34)–to Job to repent, to choose submission. Job’s arrogance is beyond measure, and Elihu wishes that he “were tried to the limit” (34:36) though it is difficult to imagine what more Job would need to endure in order to fulfill Elihu’s wish-prayer."

How Elihu viewed and judged Job's character is not in agreement with God's assessment, but is in line with the view of Satan.

 

Elihu's Words (VIII)

Elihu next says:

“Therefore listen to me, you men of understanding: Far be it from God to do wickedness, And from the Almighty to commit iniquity. For He repays man according to his work, And makes man to find a reward according to his way. Surely God will never do wickedly, Nor will the Almighty pervert justice. Who gave Him charge over the earth? Or who appointed Him over the whole world? If He should set His heart on it, If He should gather to Himself His Spirit and His breath, All flesh would perish together, And man would return to dust."  (Job 34: 10-15)

Who disagrees with this? Who affirms that God does wickedness? Or that he commits iniquity? That he perverts justice? That he is unrighteous? Not Job. Not even the three previous speakers, Job's senior friends. However, they all accused Job of affirming that God acts wickedly, and perverts justice, and of denying God's sovereignty. But, it was a baseless accusation which had not been proven by the facts or by any evidence presented by his accusers. It was a false accusation. Ironically it is they who "falsely accused" the godly life that characterized God's servant Job. (I Peter 3: 16) Since Job never affirmed what he was accused of saying in his dialogues with his friends, Elihu's assumption that it had actually been said becomes a "straw man" argument. Further, Job never denied God's sovereignty.

When Elihu says that God "repays man according to his work" he finally presents his counter thesis to that asserted by Job. That God repays man according to his work is a true statement, but Elihu's error is in his assuming that such repaying and rewarding of both good and evil occurs in this life, rather than in the afterlife or in eternity. Concerning that error we have already shown to be false. 

Elihu next says:

 “If you have understanding, hear this; Listen to the sound of my words: Should one who hates justice govern? Will you condemn Him who is most just? Is it fitting to say to a king, ‘You are worthless,’ And to nobles, ‘You are wicked’?" Yet He is not partial to princes, Nor does He regard the rich more than the poor; For they are all the work of His hands. In a moment they die, in the middle of the night; The people are shaken and pass away; The mighty are taken away without a hand." (Job 34: 16-20)

Here Elihu accuses Job of being arrogant towards God, of being disrespectful. Also, Job never condemned God as Elihu charges. Job never said to God - "you are wicked and worthless." More instance of creating "straw men."

Further, he contradicts himself when he says that God "regards not the rich more than the poor." This is because he has already affirmed that wealth is a sign of God's favor, of righteousness. 

Elihu next says:

“For His eyes are on the ways of man, And He sees all his steps. There is no darkness nor shadow of death Where the workers of iniquity may hide themselves." 

Does Job not know and confess these basic truths? How is this fact relevant to the case of Job? Did Job think that he was able to hide anything from God? No, it was all misrepresentation, fabrication. And this is the man who is inspired to speak for God? The irony is surely apparent to all, just as it was intended. Since Elihu slanders Job, falsely accuses Job, he is more a spokesman for Satan rather than God.

Elihu next says:

"For He need not further consider a man, That he should go before God in judgment. He breaks in pieces mighty men without inquiry, And sets others in their place. Therefore He knows their works; He overthrows them in the night, And they are crushed. He strikes them as wicked men In the open sight of others, Because they turned back from Him, And would not consider any of His ways, So that they caused the cry of the poor to come to Him; For He hears the cry of the afflicted." (Job 34: 21-28)

Here, as many commentators affirm, Elihu says that Job is wrong to put God on trial by his "oath of innocence." He was wrong to question (inquire) God or call him to give account. He was wrong to ask God "why." God does not owe Job an explanation. Of course, Job did not demand that God give him an explanation, but he did earnestly beseech him for one. Job's question of "why" he is suffering is in order that he might know if it is indeed for some hidden sin of which he is unaware. Yes, it was also so that he might know the good reasons behind God's providence over his life, but he maintained his allegiance to God even though he had no answer. Such is the plight of God's people in general.

The idea that wicked men get their due in this life in proportion to their sins is not the biblical position, nor the position of the prophet Job, although it was the position of Elihu and the three senior friends of Job. God does not regularly "strike men dead" when they do very evil things. In some cases he has done this, but this is the exception to the rule. Some of the most wicked of men have lived to be old men and were not struck dead by God. 

Elihu next says:

"When He gives quietness, who then can make trouble? And when He hides His face, who then can see Him, Whether it is against a nation or a man alone?— That the hypocrite should not reign, Lest the people be ensnared. “For has anyone said to God, ‘I have borne chastening; I will offend no more; Teach me what I do not see; If I have done iniquity, I will do no more’? Should He repay it according to your terms, Just because you disavow it? You must choose, and not I; Therefore speak what you know." (Job 34: 29-33)

Elihu believes that God's providence over the world and humankind ensures that wicked men do not come to power, that the hypocrite do not rule, in this life. That is an error. His remarks about repentance being the result of God's chastisements, that it is not strictly punitive or vengeful, shows that he believes that sufferings may be sent only to condemn in some cases, but in other cases may be corrective and disciplinary as well. He will not allow, however, that the innocent ever suffer.

Elihu insinuates that Job sought to force God to forgive and deliver him on Job's terms and conditions. But, again, this is a total misrepresentation of Job's words. 

Elihu next says:

“Men of understanding say to me, Wise men who listen to me: ‘Job speaks without knowledge, His words are without wisdom.’  Oh, that Job were tried to the utmost, Because his answers are like those of wicked men! For he adds rebellion to his sin; He claps his hands among us, And multiplies his words against God.” (Job 34: 34-37)

In these words Elihu says that he ought to be heeded and agreed with because 1) his opinion is the opinion of the learned men (consensus view), and 2) wise men listen to me. Here Elihu says he ought to be believed because of his credentials, because of his character and ethos.

The consensus (verdict) was "Job speaks without knowledge and his words are unwise." This is, sadly, also the view of many commentators on Job. Was Job perfect in his knowledge? Did he not have need of further learning? Yes. What he had said had God's full approval. Yes, God does show up and ask "who is this that darkens counsel with words without knowledge?" (38: 2) But, it is doubtful that this was said to Job alone, doubtless it was said to all who had accused Job of speaking ignorantly. 

Elihu says "Oh, that Job were tried to the utmost." Ironically, he was being tried to the utmost! Even Job realized that he was being tried by God. (23: 10) Doubtless Elihu wishes that Job might be "tried," that is, be "tried and convicted." Elihu believes that Job is adding to his sin by what he has been blasphemously saying and that he can expect even greater sufferings (as if they couldn't get any worse). He again falsely accuses God's servant, saying that he "answers like those of wicked men" and "adds rebellion to his sin." He says Job "multiplies his words against God." Here is a man who cannot properly represent what Job has said and yet he wants to represent God! More irony. He misinterprets Job's case, and Job's words, and yet he puts himself forth as God's interpreter. As for multiplying words, who did this more than Elihu? We have already called attention to the fact that Elihu was wordy, verbose, loquacious. 

Words against God? Where did Job speak against God? He spoke against the falsities of his three friends.