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. 

Elihu's Words (VIII)

Elihu next says:

"Elihu further answered and said: “Hear my words, you wise men; Give ear to me, you who have knowledge. For the ear tests words As the palate tastes food. Let us choose justice for ourselves; Let us know among ourselves what is good. “For Job has said, ‘I am righteous, But God has taken away my justice; Should I lie concerning my right? My wound is incurable, though I am without transgression.’ What man is like Job, Who drinks scorn like water, Who goes in company with the workers of iniquity, And walks with wicked men? For he has said, ‘It profits a man nothing That he should delight in God." (34: 1-9)

Elihu's Address to the Three Friends

In the above words of Elihu he speaks directly to the three senior speakers, in the second person. But, he does not speak to Job in the second person, but in the third person, talking to the three elders about Job. 

When he says "you wise men," "you men of knowledge," he spoke sarcastically and condescendingly. It was said in wrath and in pride. Repeat those words orally with a tone of anger, with sarcasm. Elihu speaks scoffingly with contempt. This being so, it becomes obvious that Elihu does not really believe that the three senior friends are wise and well learned men. In other words his words mean "you three seniors who think you are, or pretend to be, wise men of learning." His speeches condemn the three elders for their inability to answer Job or to prove their case against him. His words essentially say "YOU so-called wise ones!" It was a slur, an insult, a sarcasm. 

Several times Elihu addresses the three seniors (Job too) by saying (with emotion) "Listen to me!" Why the need to do so? What is Elihu wanting to accomplish by his constant exhortation? Did he see the three seniors losing interest in his words? Becoming uninterested in what he has been saying? Because he cannot hold the attention of the three? It seems ironic how often the idea of being a good listener comes up in the dialogues of the story. Who is the good listener? Job's three friends? Elihu? Or, Job? Who listens to God and man well? After all, wise and learned men are good listeners, and good students. Good teachers are they who are good listeners. Wise speakers have little difficulty holding the attention of hearers and students. Ignorant teachers and explainers have difficulty holding the attention of their audiences. 

Again, what Elihu said to the three men about their being wise and learned men, was said with emotion (pathos), with anger and hate. It was scorn and contempt. Thus far, in his ranting speech, he has relied upon ethos and pathos to convince those listening to him, and very little on logical argument (logos). 

After scorning the three senior counselors, he then invites them to "choose justice for ourselves." Well, if they are so unwise, so stupid, then why call upon them for judgment about justice and righteousness? He first condemns their inability to detect (by taste) what is just, right, and true and then, ironically, though having no palate for such, he invites them to discern the truth of what he is saying by tasting it. 

Two times he calls for a consensus with the three elders who preceded him, saying "let us choose justice for ourselves" and "let us know among ourselves what is good." He believes that the reasoning of great men can discover what is good and right. Yet, he has already said that the reasoning of his three seniors has not been right. His reason for calling for a consensus on the definitions of what is just and good, true and right, is because they are able to do so by using their reason or by a divine vision or dream. He says "For the ear tests words As the palate tastes food." But, obviously, all men do not have a relish for the truth. Because of an evil bent to their nature, and a bias, they rather sometimes have a taste for falsehood and for lies, such as deceivers and con men possess. We cannot rely upon our subjective taste for truth, especially if we have lost our taste buds. Truth is not relative to taste. Truth is truth whether it pass a creature's taste test.

The Misrepresentation of Elihu

“For Job has said ‘I am righteous'," and has said “God has taken away my justice." Elihu says: “For Job has said 'should I lie concerning my right? My wound is incurable, though I am without transgression.’ "

Did Job say those things? Or, is Elihu again misquoting or misrepresenting him, as many bible commentators have affirmed (as I also do)? Pulpit Commentary says (emphasis mine):

"For Job hath said, I am righteous. Job had maintained his "righteousness" in a certain sense, i.e. his integrity, his honesty, his conviction that God would ultimately acquit him; but he had not maintained his sinlessness (see the comment on Job 33:9). He had not even said, in so many words, "I am righteous." The nearest that he had come to saying it was when (in Job 13:18) he had exclaimed, "I know that I shall be held righteous," or "justified.""

I totally agree. God's own testimony was that Job was righteous as none other. Did that mean that Job never had a foolish thought? "The thought of foolishness is sin: and the scorner is an abomination to men." (Prov. 24: 9) Did it mean that he no longer had still a corrupt nature ("the flesh") so that he could not live above sin, contrary to the teaching of the apostle? (Rom. 7: 14-25; Gal. 5: 17) No, it did not mean that. Further, Job never asserted that his claim to be righteous, godly, moral, good, etc. included the idea that he was in every way perfect. He knew that "there is not a just man upon earth, that does good, and sins not." (Eccl. 7: 20) In fact, as we have observed before, Job confessed that he was a sinner, though he affirmed that his sins were not to the same extent as when he was a youth (and unsaved). Job was a man who fought against sin by the help of God and was always on guard against it. 

Job was not self righteous by his denial of the charge of being ungodly, a bad character, unrighteous, etc. After all, many of the most righteous men and women of the bible have been falsely accused of being evil people. Job was being falsely accused by Elihu, as by his supposed three senior friends. Further, he was not fighting against God as accused. Also, he was not speaking evil of God and charging God with foolishness or injustice as accused. He was not proud as accused. He had no great secret sins of the mind (as Job himself testified). Nothing in his conduct and worship was condemned by God. 

Pulpit Commentary on Verse 6 and the words - "Should I lie against my right?" 

"This was an essential portion of Job's argument (see Job 27:4). Against the theory of his secret heinous wickedness put forward by his "comforters," he maintained consistently his freedom from conscious deliberate opposition to the will of God, and refused to make the confessions which they suggested or required, on the ground that they would have been untrue - in making them he would have "lied against his right." In this certainly Job "sinned not." But it was essential to the theory of Elihu, no less than to that of Eliphaz and his friends, that Job was suffering on account of past iniquity, whether he were being punished for it in anger or chastised for it in love (see Job 33:17, 27). My wound (literally, my arrow; comp. Job 6:4) is incurable without transgression; i.e. without my having committed any transgression to account for it. Job 34:6"

Again, think of an innocent person being tortured and who is told to confess to the accusation of being guilty for the torture to stop. That person also must ask himself - "should I lie against my innocence?" Should I confess to that which I am not guilty? 

The Accusations

Job was accused by Elihu of being a "scorner" and a wicked man. Ironically, it was Elihu who scorned Job. A scorner is one who scorns, mocks, scoffs, who expresses contempt in anger against others. In the scriptures they are described as being people who refuse all criticism of themselves. Said Solomon: "Proud and haughty scorner is his name, who deals in proud wrath." (Prov. 21: 24) We have also seen how Elihu's wrath is highlighted by the narrator. Job did not scorn his friends even though he found no comfort and little truth in what they said to him. Solomon connects wrath with scorning.

Pulpit Commentary on Verse 7 says:  

"What man is like Job, who drinketh up scorning like water? This comment is not only unnecessary, but unfair. It was not for Elihu, who professed a desire to "justify" (or completely exonerate) Job, to aggravate his guilt by means of rhetorical comment; and the comment itself was unfair, for Job had not indulged in scorn to any extent, much less "drunk it up like water" (comp. Job 15:16). He had in no respect scorned God; and if he had occasionally poured some scorn upon his "comforters" (Job 6:21; Job 12:2; Job 13:4-13; Job 16:2; Job 21:2-5; Job 26:2-4), must it not be admitted that they had deserved it? It was the duty of Elihu to act as moderator between Job and the "comforters," whereas he here seeks to exasperate them, and lash them up to fury against their afflicted friend. Perhaps Job's impassive attitude has embittered him. Job 34:7"

What Elihu said about the character of Job was character assassination. He, and the three seniors, all condemned Job as being a very wicked man. They were false accusers and show that they were sent by Satan to aggravate Job. 

For myself, I become angered when I read the speeches of Elihu, seeing him as the very emissary of Satan. It amazes me that some commentators see him as the only one who spoke and acted right. It is obvious to me that Elihu is not speaking by inspiration of God, but by inspiration of Satan.

"For he has said, ‘It profits a man nothing That he should delight in God."

On this accusation of Elihu against Job, Pulpit Commentary says:

"Again it must be remarked that Job had not said this. The nearest approach to it is to be found in Job 9:22, where this passage occurs: "It is all one; therefore I say, He destroyeth the perfect and the wicked" (Revised Version). Elsewhere Job speaks, not generally, but of his own individual case, remarking that his righteousness has not saved him from calamity (Job 9:17, 18; Job 10:15; Job 17:9-17, etc.). And the fact is one that causes him the deepest perplexity. Job 34:9"

Of course Job believed that there was profit, yea, eternal life, in being a servant of God. However, he did not believe that the profit was in regard to material well being in this world. The repentance and salvation of the thief on the cross with Christ did not save him from being crucified. It did guarantee his entrance in the afterlife into Paradise.

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.

Elihu's Words (VI)

Elihu next says:

"Why do you contend with Him? For He does not give an accounting of any of His words. For God may speak in one way, or in another, Yet man does not perceive it. In a dream, in a vision of the night, When deep sleep falls upon men, While slumbering on their beds, Then He opens the ears of men, And seals their instruction." (Job 33: 13-16)

In the previous posting we looked at Elihu's question to Job - "why do you contend with him?" I asserted that this was a false accusation and a misinterpretation of Job's words. Job never fought against God. He bore his sufferings in a manner worthy of our imitation. (James 5: 11) But, Elihu, and the other three, did not think that Job handled his sufferings well. Also, Elihu's question assumes that Job had in fact declared his opposition to God. It is like the baited question - "do you still beat your wife." 

Yes, Job felt like God, for some mysterious reason (such as to try and test him), had become an enemy, and had taken away what he had previously given, and was continuing to give no signs of hearing his prayers nor granting his request for an explanation. But, this is far from "contending with God." It would be an act of lunacy to "fight against God." (Acts 5: 39) 

Next, Elihu gives as the reason why God is ignoring Job (supposedly) and not granting his request for an answer, saying "for he give no accounting of any of his matters."

As I have asked previously in commenting upon this statement, did not Job know this truth? Did he not know that God owed nothing to any of his creatures, being the sovereign Creator of all? Creatures can demand nothing from God. God makes demands of his creatures, but not vise versa. On the other hand, God has invited his rational creatures to ask questions of him and has actually given them answers in his word, by the mouth of his chosen prophets and other sent men. 

The scriptures advise believers to take their questions about life and suffering to their parents, brothers and sisters in the Lord, elders and deacons, and especially to God himself through prayer. Job humbly prayed to God for an answer to his sufferings. There was nothing unrighteous in doing that and God is perfectly at liberty to answer or not. After all, there are "secret things" that "belong unto the Lord," and these things he keeps unrevealed. These secret things are set in contrast to that which God has revealed, what questions he has answered, and which are given to men so that men can say "the things revealed belong unto us and to our children." (See Deut. 29: 29) In fact, the bible is full of God giving an accounting of himself and his works and ways. He even invites his rational creatures to "come and let us reason together says the Lord." (Isa. 1: 18) The Lord says “Present your case,” says the LORD. “Bring forth your strong reasons,” says the King of Jacob." (Isa. 41: 12) Things are secrets with the Lord (or mysteries) until the time when he reveals those secrets. Said the prophet: "Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets." (Amos 3: 7 ESV)

Elihu says that God may speak in one way or in another, such as in a dream or in a vision of the night. That these are two ways in which God speaks to prophets is not doubted. Said the Lord: “If anyone will be a prophet of the Lord among you, I will speak to him either in dream or in vision.” (Numbers 12:6) But, this is not the normal way God communicates with his people (to those who are not prophets). His normal way is to communicate with them through the words he gives to his prophets. Lots of false teachers have used their dreams and supposed visions to teach false doctrine. Notice these words of our sovereign Lord:

“How long will this be in the heart of the prophets who prophesy lies? Indeed they are prophets of the deceit of their own heart, “who try to make My people forget My name by their dreams which everyone tells his neighbor, as their fathers forgot My name for Baal. “The prophet who has a dream, let him tell a dream; And he who has My word, let him speak My word faithfully. What is the chaff to the wheat?” says the LORD." (Jer. 23: 26-28)

So, though God does speak in dreams and visions to his chosen messengers, yet the false prophets also claimed the same, as the above words show. Their supposed God sent dreams were sources for their lies. They did not originate with the Spirit of God but were "of the deceit of their own heart." Though Elihu claims to speak dreams that have come from God yet he speaks falsehood. In the above words the dreams of the false prophets were chaff. God's word, is wheat. How do we judge the divine origin of dreams and visions? It is by comparing what the dreamer teaches as a result of his dream with the word of God. Further, what dreams or visions does Elihu claim to have received? Perhaps he misinterprets his dreams, for knowing the dream is one thing but knowing its meaning is another, as the Book of Daniel shows us.

Further, in the words of Elihu there is the inference that Job, who wanted to hear from God, was desiring what he already had available to him. God has been speaking to Job and answering him, but Job, he affirms, has not been listening. Though God speaks to men who fail to recognize it, yet this was not true in Job's case. Ironically, as we have seen, it is Elihu who is not hearing the voice of God. Job was a good listener, not Elihu.

Is Suffering Always Chastening?

Elihu next says:

"In order to turn man from his deed, And conceal pride from man, He keeps back his soul from the Pit, And his life from perishing by the sword. “Man is also chastened with pain on his bed, And with strong pain in many of his bones, So that his life abhors bread, And his soul succulent food. His flesh wastes away from sight, And his bones stick out which once were not seen. Yes, his soul draws near the Pit, And his life to the executioners." (33: 17-22)

In these words Elihu is saying that pain and sufferings are sent by God for the good of his creatures, and prolongation of days given, in order that they by them might come to "turn," to repent, to be "chastened" so as to be brought to salvation and restoration. He also says that pain is given to men to keep them humble. 

That God chastens his own children to discipline them, to correct them, to teach them, is not doubted. But, it is not what God does with those not his children, or to lost men in general. The sufferings of all men are due to their fall in Adam and to the fact that they are cursed and under wrath. Yet, men do not get all their due in this life. The next life will be the great equalizer. This being so, we cannot say, for instance, that Lazarus, who laid at the gate of the rich man (Luke 16), and suffered greatly throughout his life, was therefore a wicked man (over and above what he was by the fall of Adam). Nor can we say that the rich man, at whose gate Lazarus waited for crumbs, was righteous because he "fared sumptuously every day." If the full reward for both obedience and disobedience were all received equally in this life, then the rich man would have lived like Lazarus and Lazarus would have lived as the rich in his life.

The word "chastise" (or chastening) may sometimes denote punitive inflictions upon criminals and which are not intended to be "rehabilitating." (Deut. 22: 18) So, the Lord Jesus was "chastised" by the Roman soldiers. (Luke 23: 16, 22) The impenitent are chastened in God's "hot displeasure" (Psa. 6: 1; 38: 1), though even this is mostly in the world to come.

Job had already asked them "why the wicked live and become old and mighty in power?" (Job 21: 7) They never answered his question and yet they often complained that he was not answering their questions. Neither does Elihu. In their theology and explanations there should be no wicked man who lives to old age, or who suffers little adversity and poverty in life. But, the fact is, many wicked people fare better in this world than do the righteous. Notice this text:

"Deliver my life from the wicked with Your sword, With Your hand from men, O LORD, From men of the world who have their portion in this life, And whose belly You fill with Your hidden treasure. They are satisfied with children, And leave the rest of their possession for their babes. As for me, I will see Your face in righteousness; I shall be satisfied when I awake in Your likeness." (Psa. 17: 13-15)

For the most part, those who die as lost and unrepentant sinners, have generally fared well in life. God is not continuously sending torments and sufferings to the wicked in their lives. He knows that they will be spending eternity in Hell and so he is "longsuffering" and "forbearing" with the wicked, allowing them to have "their portion in this life." This fact alone refutes the thesis of Elihu. If pain and adversity and loss are means God sends to bring wicked men to repentance, they why is he allowing the wicked to experience so few adversities as compared to the righteous? The portion of the righteous is not so much in this life as in the next. The Psalmist also wrote:

"For I was envious of the boastful, When I saw the prosperity of the wicked. For there are no pangs in their death, But their strength is firm. They are not in trouble as other men, Nor are they plagued like other men. Therefore pride serves as their necklace; Violence covers them like a garment. Their eyes bulge with abundance; They have more than heart could wish." (Psa. 73: 3-7)

Job too saw the prosperity of the wicked and realized that a man's status as either righteous or unrighteous cannot be discerned from his life's circumstances, by his lack of adversity. If Elihu and the three senior friends be correct, then only the righteous would grow old and prosper. The Psalmist denies that this is true, however. Further, the idea of Elihu is that the man who God especially desires to save will receive the greater chastisements so that repentance will hopefully be produced and bring long life and prosperity. Whether the chastisements are effectual to salvation is an "iffy" matter. Thus, a man who is deathly sick and repents of his sin will be made healthy again, according to Elihu. The man who is suffering the loss of all things and repents will be restored to his former standing, he affirms. But, this is not the teaching of the bible. A man may repent and find forgiveness with God and yet not find that he now is restored to perfect health and made suddenly rich in this world. 

As the text cited at the head of this post indicates, God does discipline his children in order that they might be saved, that they might not be condemned with the world. Elihu does not deny, as some affirm, that Job is being punished for his sins. It is true that he says that the punishment, the chastisement, is not merely punitive, but corrective, a means to deliverance. Some commentators affirm that this was a new argument introduced by Elihu, but this is not correct. Eliphaz had said to Job: “Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty." (5: 17) It is also what Solomon taught in the Proverbs. He wrote: "My son, do not despise the chastening of the Lord, Nor detest His correction; For whom the Lord loves He corrects, Just as a father the son in whom he delights." (Prov. 3: 11-12)

Wrote the apostle Paul:

"And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; For whom the LORD loves He chastens, And scourges every son whom He receives.” If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it." (Heb. 12: 5-11)

This chastening pertains to those who are children of God. It also involves fatherly disciplinary punishments, yea, even whippings and scourging, and rebukes. 

Job was not ignorant of God's chastening. He was a beloved son of God and God chastens all his children. So, why does Elihu (and the other three) think that he does not already know about it? Does he think that Job has not already deeply considered that possibility? 

The fact is, Job's sufferings were not chastening for wrongdoing. If Job's sufferings were for heinous sin, then why is Elihu and the other three not suffering as he? Why are we not? Will we say it is because we are righteous, like Elihu and the other three? 

Did Job's sufferings produce a better character in the end? Yes, but as previously noted, this was an indirect result of his sufferings. The main purpose of his sufferings was to prove God right in what he said about Job and his righteous life and his fealty to his God, about his holding fast even though tempted and tried by "the Satan." After all, "all things work together for good to them who love God" (Rom. 8: 28). God brought good to Job as a reward for his patient endurance, but that was a side benefit of God being proven right and the Devil proven wrong. He brought good out of evil. 

Elihu's Words (V)

"All day long they distort my words; All their thoughts are against me for evil" 

(Psalm 56: 5)

Elihu next says, speaking directly to Job:

“But please, Job, hear my speech, And listen to all my words. Now, I open my mouth; My tongue speaks in my mouth. My words come from my upright heart; My lips utter pure knowledge. The Spirit of God has made me, And the breath of the Almighty gives me life. If you can answer me, Set your words in order before me; Take your stand. Truly I am as your spokesman before God; I also have been formed out of clay. Surely no fear of me will terrify you, Nor will my hand be heavy on you. Surely you have spoken in my hearing, And I have heard the sound of your words, saying, ‘I am pure, without transgression; I am innocent, and there is no iniquity in me. Yet He finds occasions against me, He counts me as His enemy; He puts my feet in the stocks, He watches all my paths.’ “Look, in this you are not righteous. I will answer you, For God is greater than man. Why do you contend with Him?" (33: 1-13)

Once again Elihu continues being repetitive. He also continues calling attention to himself. In the words above he begins by again asserting how good a listener he is. Yet, ironically, he shows himself not to be such a good listener, for he misquotes Job and misconstrues his remarks. What did Job actually say? Compare that with what Elihu says that he said. One will see how he twists and distorts Job's words and make him to say what he did not say. Most commentators recognize this. For instance, Ellicott's Commentary says (emphasis mine): 

"I am clean without transgression.—Job has nowhere used this language; but many of his statements were capable of being so perverted and misrepresented (Job 9:20-21; Job 16:17; Job 23:10-12; Job 27:5-6)."

Pulpit Commentary comments similarly: 

"I am clean without transgression, I am innocent. Job had not said that he was "clean," or "without transgression," or "innocent." With respect to "cleanness," he had observed, "Who can bring a clean thing out of an unclean? not one," implying that all men were unclean (see Job 14:4). Concerning, 'transgressions," he had declared, "I have sinned... Why dost thou not pardon my transgression, and take away mine iniquity?" (Job 7:20, 21); and again, "Thou makest me to possess the iniquities of my youth" (Job 13:26). Further, he had asked to be told the number of his iniquities and sins (Job 13:23), and declared that God kept his transgressions and iniquities sewn up and sealed in a bag (Job 14:17). With regard to "innocence," the only observation that he had made was, "I know that thou wilt not hold me innocent" (Job 9:28). What he had really asserted was his uprightness, his integrity, his "righteousness" (Job 12:4: 16:17; 23. 7; 27:5, 6; 31:5-40). And these are exactly what God bore witness to (Job 1:8; Job 2:3). It is plain, then, that Elihu overstated his case, and, whatever his intentions were, was practically almost as unfair to Job as the "comforters." Neither is there iniquity in me. Nor had Job said this. He had frequently acknowledged the contrary (see Job 7:21; Job 13:26; Job 14:17)."

Albert Barnes in his notes wrote:

"Job had not used these very expressions, nor had he intended to maintain that he was absolutely free from sin; see Job 9:20. He had maintained that he was not chargeable with the transgressions of which his three friends maintained that he was guilty, and in doing that he had used strong language, and language which even seemed to imply that he was without transgression; see Job 9:30; Job 10:7; Job 13:23; Job 16:17."

Since Elihu misquotes Job and then attacks those misquotes, he shows that he was not a good, unbiased, listener, nor a good interpreter, but shows his ignorance and lack of wisdom. 

Job did see God's dealings with him as a case where God had taken away and was continuing to withhold his good things from him. From all appearances it seemed that God had indeed treated him as an enemy and metaphorically put him in the stocks. The words of Job in his sufferings and deep questioning are similar to both the Psalmist and of the prophet Jeremiah. So, if such questionings make one unrighteous, as Elihu contends, then so too is the Psalmist and Jeremiah. Said the Psalmist:

"In the day of my trouble I sought the Lord; My hand was stretched out in the night without ceasing; My soul refused to be comforted. I remembered God, and was troubled; I complained, and my spirit was overwhelmed...I call to remembrance my song in the night; I meditate within my heart, And my spirit makes diligent search. Will the Lord cast off forever? And will He be favorable no more? Has His mercy ceased forever? Has His promise failed forevermore? Has God forgotten to be gracious? Has He in anger shut up His tender mercies?" (Psalm 77: 2-3, 6-9)

In reading these words one might think Job was the man talking, for the language of the Psalmist is so similar to the words of Job. They are the words of a suffering saint. Notice what the Psalmist says about God. He says God's hand was stretched out against him. He says he was troubled and remembered God. That certainly was true of Job in his sufferings. "I complained" said the Psalmist. So too did Job and he was condemned as unrighteous for so complaining. The Psalmist questioned God's love and care for him, querying "will the Lord cast off forever?" And, "will he be favorable no more?" And, "has his mercy ceased forever?" Etc. If Job be judged as unrighteous for asking such questions, and being in doubt, then so must the Psalmist. So must every believer! 

The prophet Jeremiah said:

"I am the man who has seen affliction by the rod of His wrath. He has led me and made me walk In darkness and not in light. Surely He has turned His hand against me Time and time again throughout the day. He has aged my flesh and my skin, And broken my bones. He has besieged me And surrounded me with bitterness and woe. He has set me in dark places Like the dead of long ago. He has hedged me in so that I cannot get out; He has made my chain heavy. Even when I cry and shout, He shuts out my prayer. He has blocked my ways with hewn stone; He has made my paths crooked. He has been to me a bear lying in wait, Like a lion in ambush. He has turned aside my ways and torn me in pieces; He has made me desolate. He has bent His bow And set me up as a target for the arrow. He has caused the arrows of His quiver To pierce my loins." (Lam. 3: 1-13)

Had Elihu, like his three seniors who spoke to Job, heard the above words of the prophet, they would have condemned him as they did Job for saying similar things about God's providential dealings with him. In fact, the above words are very similar to the words of suffering Job.

Job had said to them about God's dealings with him in his sufferings:

"I was at ease, but He has shattered me; He also has taken me by my neck, and shaken me to pieces; He has set me up for His target, His archers surround me. He pierces my heart and does not pity; He pours out my gall on the ground. He breaks me with wound upon wound; He runs at me like a warrior." (Job 16: 12-14)

So, if Job is condemned for his complaining, for his questioning, for his doubting and perplexity, then so too may we condemn the Psalmist and the Prophet Jeremiah. Remember that Elihu says to Job - "in this you are not righteous." That is, in his complaining, Job was not righteous. But if that is so, then so too are the Psalmist and the prophet.

He says Job says that "God watches all my paths." So, what is wrong with that? God does watch our paths. Even more than that, he actually does think upon each of us. (See Psalm 14: 17) The same sentiment was expressed by the Psalmist and the prophet.

Elihu said "God is greater than man. Why do you contend with Him?"

So, Job did not already know that God was greater than man? That was insulting. Further, when did Job contend, or fight with, God? That was putting words into Job's mouth. Job would never have been a rebel to his God. Job contended with his counselors, and in their minds this was tantamount to his contending with God, for in their minds they have equated themselves with God. 

In the above words he does not add anything new but makes the same points, the same accusations, as did his three seniors. Ironically, this is what he promised he would not do! He does in fact answer Job with similar words to that of the three, though he said he would not answer Job with their words. 

Elihu says "My words come from my upright heart; My lips utter pure knowledge" and "Truly I am as your spokesman before God."

What presumption! What arrogance! Of course, God does not have this same opinion of Elihu. What hypocrisy too! He condemns Job for what he himself does! He can say he is perfectly righteous, and it not be unrighteous, but if Job says he is upright and speaks truth, then he is judged as unrighteous.