Then was kindled the wrath of Elihu. Job 32:1-7 Analysis of Elihu's speech Albert Barnes. After the introduction Elihu reproves Job, because he had claimed too much for himself, and had indulged in a spirit of complaining against God. He goes on to say that it is not necessary for God to develop all His counsels and purposes to men; that He often speaks in visions of the night; and that the great purpose of His dealings is to take away pride from man, and to produce true humility. This He does by the dispensations of His providence, and by the calamities with which He visits His people. Yet he says, if, when man is afflicted, he will be truly penitent, God will have mercy and restore his flesh, so that it will be fresher than that of an infant. The true secret, therefore, of the Divine dispensations, according to Elihu, the principle on which he explains all, is, that afflictions are disciplinary, or are designed to produce true humility and penitence. They are not absolute proof of enormous wickedness and hypocrisy, as the friends of Job had maintained, nor could one in affliction lay claim to freedom from sin, or blame God, as he understood Job to have done. He next reproves Job for evincing a proud spirit of scorning, and especially for having maintained that, according to the Divine dealings with him, it would be no advantage to a man to be pious, and to delight himself in God. Such an opinion implied that God was severe and wrong in His dealings. To meet this, Elihu brings forward a variety of considerations to show the impropriety of remarks of this kind, and especially to prove that the Governor of the world can do nothing inconsistent with benevolence and justice. From these considerations he infers that the duty of one in the situation of Job was plain. It was to admit the possibility that he had sinned, and to resolve that he would offend no more. He then proceeds to consider the opinion of Job, that under the arrangements of Divine Providence there could be no advantage in being righteous; that the good were subjected to so many calamities, that nothing was gained by all their efforts to be holy; and that there was no profit though a man were cleansed from sin. To this Elihu replies, by showing that God is supreme; that the character of man cannot profit Him; that He is governed by other considerations in His dealings than that man has a claim on Him; and that there are great and important considerations which lead Him to the course He takes with men, and that to complain of these is proof of rebellion. Elihu then closes his address by stating — 1. The true principles of the Divine administration, as he understood them; and 2. By saying that there is much in the Divine government which is inscrutable, but that there are such evidences of greatness and wisdom in His government, there are so many things in the works of nature, and in the course of events, which we cannot understand, that we should submit to His superior wisdom. ( Albert Barnes. ) Post-exilic wisdom Robert A. Watson, D. D. Elihu appears to represent the "new wisdom" which came to Hebrew thinkers in the period of the exile; and there are certain opinions embodied in his address which must have been formed during an exile that brought many Jews to honour. The reading of affliction given is one following the discovery that the general sinfulness of a nation may entail chastisement on men who have not been personally guilty of great sin, yet are sharers in the common neglect of religion and pride of heart, and further, that this chastisement may be the means of great profit to those who suffer. It would be harsh to say the tone is that of a mind which has caught the trick of "voluntary humility," of pietistic self-abasement. Yet there are traces of such a tendency, the beginning of a religious strain opposed to legal self-righteousness, running, however, very readily to excess and formalism. Elihu, accordingly, appears to stand on the verge of a descent from the robust moral vigour of the original author towards that low ground in which false views of man's nature hinder the free activity of faith Elihu avoids assailing the conception of the prologue, that Job is a perfect and upright man before God. He takes the state of the sufferer as he finds it, and inquires how and why it is, and what is the remedy. There are pedantries and obscurities in the discourse, yet the author must not be denied the merit of a careful and successful attempt to adapt his character to the place he occupies in the drama. Beyond this, and the admission that something is said on the subject of Divine discipline, it is needless to go in justifying Elihu's appearance. One can only remark with wonder in passing, that Elihu should ever have been declared the Angel Jehovah, or a personification of the Son of God. ( Robert A. Watson, D. D. ) Credulous and incredulous minds E. Monro. 1. Elihu appears to have been a young man of keen perception, vigorous intellect, and possessed of the idea that he had a mission to teach and criticise others. He saw their mistakes as a bystander might, and set himself to correct them. The thing which peculiarly stirs him is, that while Job was clearly wrong, the friends had not hit off the truth, they had erred more than he, and this he considers as overruled for good, that they might not fancy that "they had answered him," and that they, and not God, "had thrust him down." With this view of their relative positions he goes to work to answer their objections and to correct Job. The opening of his speech to Job gives the impression of a simple and intentionally humble person, nevertheless deeply persuaded that his mission to advise and teach others is from God. Yet there is an inclination to condemn others, and to an apparent arrogance. He first describes himself as "full of matter." This looks like vanity, but it need not be. There is an intuitive consciousness of inspiration in the minds of some men, and those often are the young, which seems to point them out as men to do a work for God, or the advancement of souls, in their own day. The power that urges them within is one they cannot resist. It is the teaching and influence of God. Many a youth is conscious of some such energy, and, being conscious of it, can neither resist the consciousness, nor hinder the expression of the power. Society usually condemns such men, though men often have to endorse their work in after days. Such an one Elihu seems to have been. It was not the possession of the power to see truth unseen by others which was his fault; nor was it the consciousness that he possessed it; but the presuming on the power, to offend against the laws of humility and modesty, and the thrusting forward the consciousness of his ability in such a way as to contemn and despise others, or to give to others the impression that they are despised and neglected. 2. Elihu opens his speech with a warm protest in favour of the fairness of God's dealings, and against the complaints set up by Job assailing the inequality of providence. He shows that there is an end and object in God's dealings with man through sorrow and chastisement. He dwells on the perfection of His character. He then proceeds to show the power and omniscience of God. His complaint against Job is, not only that he has actually done wrong, but that his arguments are of a kind to fortify the wicked, and to strengthen the position of God's enemies. He concludes his remonstrance in the magnificent language of chapter 37, in which he sets forth the greatness of the works of creation. He is offended at Job's deviation from the recognised paths of simple religion into the more devious and intricate ones of a somewhat metaphysical search into the causes of apparent contradictions. 3. The two conditions of mind are best seen in contrast. We often do see them so in life. The following classes of men are frequent and familiar to our mind. There is a man who sincerely serves and loves God. He has no hesitation as to his faith in His love, his choice and his intense desire; nevertheless, his mind is one which surveys and weighs everything. It sees the inequality of the law of God, if only the superficial view be taken; he goes down lower, and strives to find some firm basis founded on the moral sense, and the deeper condition of the progress of society. This man accepts and defends the discoveries of science; he is not startled at seeming contradictions. Such was Job. Elihu did not understand the man of keenly inquiring mind, agitated, as Job was, about the causes of things. There are two classes of men among us; those who reach the end of faith through the gallery of inquiry, and those who rest in it from the beginning, and would shudder at having to ask the question which they consider already finally rocked to sleep in the cradle of unsuspecting and Unhesitating trust. 4. Elihu suggests to Job the various modes of God's visitations and dealings with men. Elihu expresses some surprise that Job should not more easily and heartily acquiesce in the justice of God's dealings, without inquiring and searching so deeply into God's actions and motives. So many men of Elihu's kind are surprised at the difficulty which deeper minds feel. He first objects to Job finding fault with God for giving him trouble, as if he had any right to object to the ways and laws of Him who made him. He tries to convince Job of the close connection between cause and effect in God's dealing with His people, of the reality of His intentions in every act of trial or humiliation to draw the soul of man out of some snare of Satan, some pit of destruction, and to bring him near Himself. Elihu's complaint against Job is, that he does not feel all this. He hesitates about this manifest connection between cause and effect; he searches more anxiously, decides more hesitatingly, and takes courage more cautiously. He searches into grounds and causes. Another man under a strong impression that some line of action is a duty, expects everything will guide him with regard to it; sees everything through that atmosphere, possessed in soul of one time, imagines everything he hears is a note which tends to recall it. See how each of these classes would deal with — (1) Chastisement. (2) National calamity. (3) The discoveries and dicta of science. (4) Natural phenomena.The two classes of mind are very distinct; but both may be religious, and that in the very highest sense; but they will have a tendency to mistake and misunderstand each other. There is a painful tendency in religious men to be narrow towards each other. We can help being severe in our judgment on each other. ( E. Monro. ) The speech of Elihu Homilist. I. RELIGIOUS CONTROVERSY ISSUING IN UTTER FAILURE. Long was the controversy of Job and his three friends; hot was their spirit, and varied the arguments employed on both sides. But what was the result? Neither party was convinced. Polemics have proved the greatest hindrance and the greatest curse to the cause of truth. "Disagreement," says F.W. Robertson, "is refreshing when two men lovingly desire to compare their views, to find out truth. Controversy is wretched when it is an attempt to prove one another wrong. Therefore Christ would not argue with Pilate. Religious controversy does only harm. It destroys the humble inquiry after truth; it throws all the energies into an attempt to prove ourselves right. In that disparaging spirit no man gets at truth. 'The meek will He grade in judgment.' The only effective way to clear the atmosphere of religious errors, is to stir it with the breath and brighten it with the beams of Divine truth. Bring out the truth, regardless of men's opinions." II. INDIGNATION TOWARDS MEN SPRINGING FROM ZEAL TO GOD. "Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled." Men hating their fellow creatures because their opinions concerning God tally not with their own. How arrogant is this! It is the regarding our own views as the infallible truth; and what is this but the spirit of Popery? 2. How impious is this! A zeal for God which kindles indignation to men, is a false zeal — a zeal abhorrent to the Divine nature. 3. How inhuman is this! Can anything be more inhuman than to be indignant with a man simply because his opinions are not in agreement with our own? III. REVERENCE FOR AGE RESTRAINING THE SPEECH OF YOUTH. "I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. I said, Days should speak, and multitude of years should teach wisdom." Here this young man appears in an aspect most becoming and commendable. He shows — 1. A sense of his theological inferiority arising from his youthhood. 2. A deference for the judgment of his seniors. "I said, Days should speak." Age gives a man great advantage in judging things. "The aged," says a modern writer, "have had an opportunity of long observation. They have conversed much with men. They have seen the results of certain courses of conduct, and they have arrived at a period of life when they can look at the reality of things, and are uninfluenced now by passion. Returning respect for the sentiments of the aged, attention to their counsels, veneration for their persons, and deference for them when they speak, would be an indication of advancement in society in modern times; and there is scarcely anything in which we have deteriorated from the simplicity of early ages, or in which we fall behind the Oriental world, so much as in the want of this." ( Homilist. ) Days should speak. Job 32:7 The voice of days W. R. Stevenson, B. A. Days should speak. They do. Each has a message. I. YESTERDAY SPEAKS. It says, "Learn of me." To learn from the experience of the past is one of our prime duties. What is learned by experience is best understood: is best remembered; and is most practical in its influence. II. TODAY SPEAKS. It says, "Use me. Turn me and my gifts to good account." Make prompt use of opportunity. III. TOMORROW SPEAKS. It says, "Let me alone. Leave me. Trust me with God. Do not anticipate me." Wise and kindly message! Four considerations show this. Today has quite enough cares. Anxiety will not help us to bear tomorrow's cares. Christ is Lord of tomorrow. And tomorrow may be quite different from what we expect. ( W. R. Stevenson, B. A. ) Time yields maturity The distance between the infancy of a great man and the climax of his greatness is immense, so that could we have heard Fox or Pitt deliver one of their greatest orations, it would seem impossible that the day ever was when those lips could not speak even the name of her whose arms were their whole world, their horizon, their parliament, their only earth and only heaven. Man is thus an accumulation. He grows as the tree grows. The little oak shrub stands only a foot high in the first summer, but around it the winds and rains and sunshine play, and cast their offerings upon their favourite, and joyfully it receives them, and heaps them up, and when a hundred years have passed, there stands the great monument of the forest, laden with all the vital forces that came near it in the whole hundred years. Its great trunk represents the sunshine and the rain that fell a hundred years before. It is probable that our earth in its early days presented only a surface of volcanic rock, as desolate as Gibraltar; and then came the influence of rain, and atmosphere, and sun, dissolving the surface and making that soil in which the trees and grass live, and which the plough can move so easily. Be this as it may, the philosophy of this world is action, and the conservation of this action in some new form. Into such a theatre of forces God saw fit to place man, and if the favourite creature of God is true to his world, each year comes and adds to his mind and heart far more willingly than the summer days add to the unconscious oak. The chief mission of earth must be to help the mind onward toward a higher condition of every faculty. In harmony with the whole theory of earth, Elihu opens his speech to Job, and drops one of the finest of truths: "Days should teach, and years should teach wisdom." Homily for the New Year J. O. Keen, D. D. Time should be educatory. Every day has its lessons divinely arranged which we are expected to learn. The "days" by their educational processes should throw brighter light on the great problems of life, and make the pathway to the hidden world less ghostly and shadowed. There may be age without wisdom, and there may be wisdom without a "multitude of years." There is a wisdom which is only born of experience; and experience can only come with the silent growth of years. What is wisdom? The right application of means to ends. Wisdom is knowledge reduced to practice. But there may be worldly wisdom and advanced age without "understanding." Men may be intellectually cultured and wise, yet morally fools in their attempts at interpretation of questions and problems in the higher realm of the spiritual and divine. The mental can never of itself interpret the spiritual, the metaphysical, the Divine. Moral revelations come to none but such as are in heart prepared and waiting to receive them. This is the secret of the errors which our clever scientists are making today in their interpretations of the hieroglyphs of the spiritual universe, — they read them, spell them out, in the light of the intellectual, and guess at their meaning through the medium of secular knowledge, mere cultured reason. There must be the child spirit of humility, receptivity, submissiveness, and love, or God will remain a hidden, impalpable, unrealised mystery, and the spiritual universe a sealed volume, a dumb oracle, a dread uncertainty. The mysteries of life are plain only in the light which is born of Divine "inspiration." Elihu, spirit taught, saw beneath the apparent, the real design of Job's sufferings. They were "moral discipline," not "judicial visitation." Both parties looked at the same object, but the three philosophers saw it through the medium of their philosophy, and Elihu through the medium of sonship — filially; hence the difference! The heart sees farther than the head, and its Christian love interprets with accuracy what the dictionary confounds and philosophy contradicts. "Blessed are the pure in heart, for they shall see God." ( J. O. Keen, D. D. ) The lessons of time T. Davies, M. A. I. TIME UNFOLDS THE PLAN OF OUR LIFE. Our curiosity often prompts us to desire a present knowledge of future events. Would we understand them if revealed? You put an arithmetic book in the hand of a child, and say, In this book you will find Practice, Proportion, Fractions, Interest, etc. The child turns the leaves over from beginning to end, but as yet he has not learnt numeration. The book is of no use, although it contains the arithmetician's wisdom. So, did we see the end from the beginning, we should be no wiser. God has kept the other pages of the Book till we have learnt the first; the others are not soiled. 1. Human life is ordered of God. He orders our steps. He girded Cyrus for his work, although he knew it not. It is impossible to realise and value life if this view is not taken of it. Its sacred origin and its Divine organisation constitute the basis of belief. 2. Human life is gradually unfolded. Because it is Divine it is mysterious. All God's works have passed through time. Matter and events must ever turn in cycles. God alone is immovable. "I, the Lord, change not." II. TIME UNFOLDS OUR CAPACITIES FOR LIFE. Growth is a characteristic of life; change, that of inanimate nature. 1. Man becomes an intelligent being by the exercise of time. There are activities which tend both to reveal that which we ought to know, and enlarge our capacity for knowing it. It is a two-fold process. Unexercised brains are dwarfs. Minds which are exercised about that which pleases them, and are made their hobby, grow like the willow — very long, but very weak. 2. Man becomes a moral being by considering time. Life moves on gradually, like a panorama, that we may observe its motions, and know the purposes of God in them. We learn the nature of actions by the exercise of the intuitive faculty, as actions reveal themselves. Morality and accountability are unfolded by degrees. 3. Man becomes a social being by the enjoyment of time. We have a capacity for enjoyment, and life has blessings to exercise that capacity. Every period of life has its charms. III. TIME UNFOLDS THE GREAT PURPOSES OF LIFE. 1. The development of true manhood. Man is God's ideal creature. All others am steps up to man. Evolution is the gradual unfolding in creation of the final embodiment of matter and life. 2. The unity of the various parts. There is a period when we shall not look upon life as atoms separated from their kindred, or contradictions, but a whole, with all its parts fitly put together, and all things working for our good. ( T. Davies, M. A. ) The past The Study. I. THE PAST SHOULD SPEAK OF US. 1. It speaks of sins committed. Spectres seem to come up from the dark arches of the past, and confront us at every turn. They tell of sins of omission and sins of commission; they speak of failures here and errors there. The past is dark, and few can look it in the face without a blush. 2. It speaks of privileges abused. The means of grace neglected — prayer restrained — the Gospel declined. 3. It speaks of opportunities neglected. (1) Opportunities of doing good. (2) Opportunities of getting good. II. THE PAST SHOULD SPEAK TO US. 1. It should speak to us of the frailty of human life. 2. It should speak to us of the shortness of time. 3. It should speak to us of the future recompense of the saints, and punishment of the ungodly. The voice of the past says: "He that soweth to the flesh shall of the flesh reap corruption," etc. III. THE PAST SHOULD SPEAK IN US AND IMPRESS OUR MORAL CONSCIOUSNESS IN REGARD TO OUR PERSONAL OBLIGATIONS. 1. It should teach us to develop a spirit of gratitude. "O praise the Lord, for He is good; for His mercy endureth forever," is the language as well of the thoughtful intelligent Christian as the emphatic utterance of revelation. 2. It should preach to us the part of our personal responsibility to ourselves; to our families; to the Church; to the world. 3. It should teach us greater fidelity to God. 4. It should inspire us with a Divine earnestness. Conclusion — Meditate on the past. Mourn over its sins and its failures. Seek to improve upon it. Ask Divine aid in order that you may succeed. ( The Study. ) Ancestral experience a Divine schoolmaster Homilist. I. A DISTINGUISHING FACULTY IN HUMAN NATURE. Of all the creatures on this earth man alone has the power of deriving instruction from the experience of others. We have no reason to believe that the birds of heaven or the beasts of the field derive one particle of information from any of their ancestors through the ages that are gone. 1. The faculty connects all generations together in a mental unity. 2. This faculty explains the gradual advancement of the world in intelligence. Every age builds up a fresh layer Of general intelligence, on which the next steps up and works, and thus the generations are ever climbing the hill of knowledge. 3. This faculty increases the moral responsibility of the world. On us the ends of ages are come. II. A SAD PERVERSITY IN HUMAN NATURE. In secular matters we are constantly learning from the experience of our ancestors, We avail ourselves of their discoveries. But in moral and spiritual matters we are slow to learn. Ancestral experience teaches us lessons on spiritual subjects not only in the general historical works of the world, but especially in the Bible. The Bible for the most part is a record of man's experience in relation to the higher and more solemn relations of being. ( Homilist. ) But there is a spirit in man. Job 32:8 The spirit in man A. P. Peabody, D. D. We can define "spirit" only by negations, but the negations are positive, inasmuch as it is the limitations and imperfections of matter that they deny. Spirit, though it uses material organs and implements, is distinct from them, their owner and master. Modern science derives man's parentage from what we have been accustomed to call the lower order of beings. I confess a strong preference for the genealogy whose two connecting links are, "which was the Son of Adam, which was the Son of God." Man has the same material conditions, surroundings, and necessities with his humbler fellow beings. But is there in man an immaterial, supra-material consciousness, in which he differs from the brutes, not in degree alone, but in kind, something into which: instinct could never grow, occupying a range of thought, knowledge, and aspiration which to the brute is and ever will be an unexplored region? This question we attempt to answer. 1. Note man's power of progress, as manifested both individually and collectively. The swallow builds as good a nest the first spring of his life as he will ever build. But man's antecedents and surroundings do not furnish the first elements for calculating his orbit, which may intersect the outermost circle of the material system to which he belongs, and stretch on unto the unmapped region beyond, as the comet wings its flight into depths of space remoter than the planet's round. Man, also, alone of all animals, grows collectively, and from generation to generation. Each generation of men mounts on the shoulders of that which preceded it. Facts are epitomised into principles! knowledge is condensed into general truths, and the acquisitions of a thousand years are carried by the child from the primary school. There is no physical peculiarity in man that can account for this power of progress. Is it ascribed to speech? The human hand cannot account for man's progress. Man's power of progress is due to causes wholly unconnected with his physical development, and with the possibility of material consciousness. We have no proof that other animals have any knowledge, except that which comes to them immediately through the senses. They evince no apprehension of principles, of multitudinous, comprehensive facts, of general truths. Man's superiority consists in his capacity for super-sensual ideas, and these cannot be elaborated by any conceivable material apparatus. Man with his mental vision sees a class or a law as distinctly as the eye discerns an individual object; and still further, by higher stages of abstraction and generalisation, he resolves clusters of classes into more comprehensive classes, fascicles of laws into single laws of a broader scope, till in every department he seizes upon some one unifying principle under which all the classes may be grouped, or to which all the laws may be referred. He then, from these principles, deduces inferences which the senses never could have discovered. And man's entire imaginative apparatus is super-sensual. 2. The phenomena of man's moral nature cannot be derived from his material organisation. Of all beings on the earth, man alone cognises the distinction between right and wrong. The first question in ethics, whether theoretical or practical, concerns the nature of moral distinctions — the essential difference between right and wrong. Material philosophers see the origin of this distinction in the differing sensations of pleasure and pain; and that conscience results solely from the observation of what is approved and what disapproved. But materialism cannot account for either a man's moral or a man's religious nature. We conclude that natural science cannot detach man's hold upon the ancestral tree which traces his parentage from God. In Jesus Christ Himself we find the strongest of all arguments against the theory of material evolution as applicable to the higher portion of man's nature. ( A. P. Peabody, D. D. ) Human spirit and Divine inspiration Charles H. Parkhurst, D. D. Read text thus, "There is a spirit in man, and the in- spirit- ing of the Almighty giveth them understanding." The spirit in man is that special apartment of his nature which has been contrived and fitted for personal intercourse between him and God. The spirit in man is to the great inbreathing of God what the lungs are to the circumambient air. It is the element of our being that establishes in us religious possibilities. "There is a spirit in man," and like every other instinct of our being, it stands to us authoritatively, and lays its mandate upon us imperiously. We are religious by nature. It is just this faculty divinely wrought upon, and this string divinely played upon, that really composes the strength and tenacity of our religious convictions. The inspiration here has to do, in a purely general way, with God's own personal communication of Himself to us, and, at the spirit point of our being, imparting unto us the energies of His own wisdom, holiness, and power. It is not our concern to understand how this is done. The first office work of inspiration is to create in us fresh personal vigour and new spiritual animation. Character cannot be constructed. It cannot be put together. It needs first of all a principle that is animated, and one, therefore, that is animating. It was an impulse more glowing, determined, and passionate than anything we are possessed of naturally. We need nothing so much as a determining life force at the core of character, an impulse from out the very soul of God, that shall hold us in its warm, steady, and irresistible grip, and impel us with a momentum that has the very pressure of Jehovah in it. And all of this is a draft upon the Divine inspiration. This may seem to be what theologians call "regeneration." The new man, the new life, is only another name for character wrought out at the determining impulse of a Divine inspiration. What we need first of all is not to act like Christ, but to have exactly the same Divine Spirit working at the core of our lives that worked at the core of His, and then acts will take care of themselves. All true manliness grows around a core of divineness. Virtue is safe only when it is inspired. Another office work of inspiration is to create in us fresh and vivid perceptions of the Divine truth. We need as much inspiration to read the Bible as its authors needed to fit them to write it. No Christian creed is ever constructed. It is the form in which a man shapes his own experiences of the things of God, and of his own soul. As we go on to know the Lord, our creeds will change. Christian thinking will continue growing better, deeper, truer, so long as Christians, along the luminous path of God's self-revelation to them, continue getting into the deeper things of God and the closer intimacies of God. And further, the inspirations of the Almighty are suited to become to us qualification for all kinds of holy doing. We make toilsome work of being good, because we do not let the inspirations of God work in us: and we make irksome work of doing good because we do not let the inspirations of God work through us...Our common and comprehensive need is of the inspiration of the Almighty, the direct breathing into us of the breath of God, with all the wisdom, holiness, and power which such a Divine afflatus involves, that whether we speak, be it by word or act, we may speak as the oracles of God; and whether we minister, we may do it as of the ability which God giveth: that God in all things may be glorified through Christ Jesus. ( Charles H. Parkhurst, D. D. ) God the source of all wisdom Professor Morse, the renowned electric telegraph inventor, was once asked, "Professor, when you were making your experiments yonder in your rooms in the university, did you ever come to a stand, not knowing what to do next?" "Oh yes; mere than once." "And at such times, what did you do next? I may answer you in confidence, sir," said the professor, "but it is a matter of which the public knows nothing. Whenever I could not see my way clearly, I prayed for more light." "And the light generally came?" "Yes. And I may tell you that when flattering honours came to me from America and Europe on account of the invention which bears my name, I never felt that I deserved them. I had made a valuable application of electricity, not because I was superior to other men, but solely because God, who meant it for mankind, must reveal it to someone, and was pleased to reveal it to me." The inventor's first message — "What hath God wrought" — intimated in no uncertain way the inspi

Benson Commentary Job 32:1 So these three men ceased to answer Job, because he was righteous in his own eyes. Job 32:1 . So these three men ceased to answer Job — Finding that he persevered in asserting that he was not guilty of any of the heinous crimes which they laid to his charge, they left off disputing with him; because he was righteous in his own eyes — So they said; but the fact was they could not answer him. Job 32:2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. Job 32:2-4 . Then was kindled the wrath of Elihu — Elihu, a new personage, here makes his appearance. Attentive, all the while, to the debate between Job and his friends, he utters not a word till both sides have done speaking; and then shows, that a stander-by may sometimes see further into a dispute than they who are eagerly engaged therein, and who, by having their passions raised to an undue height, are very apt to carry things to an extreme. The son of Barachel the Buzite — Of the posterity of Buz, Nahor’s son, Genesis 22:21 ; of the kindred of Ram — Or, Aram; for the names Ram and Aram are used promiscuously in the Hebrew, as the learned reader may see, by comparing 2 Kings 8:28 , and 2 Chronicles 22:5 . The land of Buz was doubtless somewhere in the neighbourhood of Job, as the posterity of Nahor settled in this country. His pedigree is thus particularly described, partly for his honour, as being both a wise and a good man, and principally to evidence the truth of this history. Because he (Job) justified himself rather than God — He justified himself not without reflection upon God, as dealing severely with him. He took more care to maintain his own innocence than God’s glory. The word Elihu signifies, My God is he. They had all tried in vain to convince Job, but My God is he, who both can and will convince him. Elihu was not a little provoked at the behaviour of Job for attempting so to vindicate himself as to leave an imputation of injustice on God’s providence. Also against his three friends was his wrath kindled — For charging Job with such atrocious crimes, and falling so miserably short, when they should have come to the proof, as not to be able to convict him of one of them. Now Elihu had waited — With patience and expectation, as the word ??? , chiccha, here used, means; till Job had spoken — And his three friends; because they were elder than he — Old age in those days was so highly honoured, that a young man scarcely dared to open his mouth before his elders. Elihu therefore begins with a very modest apology for his engaging in the dispute at all, drawn from his youth. He tells them he had waited a long while to hear what they would offer; but, finding they did not design to reply, he desired their leave to speak his opinion; a liberty, however, which he would not indulge himself in, if they were willing to make an answer, or could any way convict Job of what they had laid to his charge. He intimates that his intention was to attack him in a quite different manner from what they had done, for which reason he should not think himself at all obliged to answer the same arguments he had urged against them. But, at the same time, he declares it was not his intention to speak partially in his favour, since the acceptance of persons was a crime which he was sensible would be severely punished by the Almighty. Job 32:3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. Job 32:4 Now Elihu had waited till Job had spoken, because they were elder than he. Job 32:5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. Job 32:5-8 . When Elihu saw, &c., then his wrath was kindled — When he saw that none of these three offered to reply, but sat as men that knew not what to say, he was not able to hold his peace any longer. With the next words the metre begins again, the preceding part of this chapter being in prose. I am young, and ye are very old — I have considered all this time my own youth and your aged experience; wherefore I was afraid — Of being thought forward and presumptuous, and so have hitherto forbore to interpose my opinion. I said, Days — That is, the multitude of days, or men of many days or years, old men; should speak — Namely, wisely and pertinently; and the multitude of years should teach wisdom — Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy is. But — Hebrew, ??? , achen, surely; it must be confessed; there is a spirit in man — A rational soul, and therefore every man, as man, whether old or young, is able in some measure to discern between truth and falsehood, good and evil; and to judge of men’s opinions and discourses: and therefore I also may venture to deliver my opinion. And the inspiration of the Almighty giveth understanding — Instructeth this rational soul in the knowledge of divine things, when that inspiration is sincerely and earnestly asked of God, and received in humility and faith: in other words, I see that heavenly wisdom is not always the property of old age, but that God often imparts it to those that are younger. It is a divine gift, that depends not upon length of years, but is communicated through the influence of the Divine Spirit. It is this that enlightens the dark mind of man, and makes him wise unto salvation: and without this he is still involved in ignorance and error, sin and misery. Job 32:6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. Job 32:7 I said, Days should speak, and multitude of years should teach wisdom. Job 32:8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Job 32:9 Great men are not always wise: neither do the aged understand judgment. Job 32:9-10 . Great men are not always wise — That is, men of eminence for age, or learning, or dignity and power, such as Job’s three friends seem to have been; neither do the aged (always) understand judgment — What is just and right; or the judgment of God, and the methods and reasons of his administrations. Therefore I said — Within myself, and I now say it with my mouth; Hearken to me — Thou Job especially, who art more nearly concerned, and thy friends with thee. I also will show my opinion — I will tell you what I think about this matter. Job 32:10 Therefore I said, Hearken to me; I also will shew mine opinion. Job 32:11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. Job 32:11 . Behold, I waited for your words — With silence, patience, and diligent attention, which therefore I now expect from you. I gave ear to your reasons — Or, reasonings; Hebrew, ????????? , tebunotheichem, your understandings, or minds; the depth and strength of your discourses; your most intelligent and forcible arguments against Job. While you searched out what to say — While you put your inventions upon the rack, and studied to find out all that could be said against him, and to furnish yourselves with the most convincing words and reasons. Job 32:12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: Job 32:12-13 . Yea, I attended unto you — I have duly considered all you have said; and behold, none of you convinced Job — I must pronounce you have not confuted him, nor advanced any thing to the purpose in answer to his defence of himself. Lest you should say, We have found out wisdom — God has thus left you to your own weakness and mistakes, and shown you your inability to convince him, or even to make good your own arguments by answering his objections, lest you should glory in your own wisdom; lest you should boastingly say, We have discovered and said all that need or can be said in the cause, and what may finally end the controversy; we have said, God thrusteth him down, not man, and by his dreadful judgments upon him, shows him to be a hypocrite, and to be guilty of some gross, though secret sins. Or, as the Hebrew, ?? ????? , eel jiddepennu, may be properly rendered, God must, or will, confute him, not man; “God only can sift him to the bottom, and know whether his pretences to piety have any thing real in them, or are only hypocritical.” But, says Elihu, this argument does not satisfy me, and therefore bear with me if I seek for a better. Job 32:13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man. Job 32:14 Now he hath not directed his words against me: neither will I answer him with your speeches. Job 32:14 . He hath not directed his words against me — I am not engaged in this dispute by any provoking words of Job, as you have been, which have excited your passions, and biased your judgments; but I speak merely from zeal for the vindication of God’s honour, and from love to truth and justice, and a sincere desire to administer to Job matter both of conviction and comfort. Neither will I answer him with your speeches — With such words or arguments as yours, either weak and impertinent, or opprobious and provoking. As Job did not direct any of his words against me, so I shall not trouble him with any of your replies. Job 32:15 They were amazed, they answered no more: they left off speaking. Job 32:15-16 . They were amazed — Job’s three friends stood mute, like persons amazed, not knowing what to reply to his arguments, and wondering at his bold and confident assertions concerning his integrity, and his interest in the favour of God, under such terrible and manifest tokens, as they thought them, of God’s just displeasure against him. They answered no more — Although Job gave them just occasion to confute and reprove him for his intemperate speeches, and his presumptuous and irreverent expressions concerning God. When I had waited they spake not, &c. — Which he repeats as a strange and unreasonable thing, that they should be silent when they had such obligations to speak for the vindication both of God’s justice, and of their own truth and reputation. Job 32:16 When I had waited, (for they spake not, but stood still, and answered no more;) Job 32:17 I said , I will answer also my part, I also will shew mine opinion. Job 32:17-18 . I will answer also my part — I will take my turn and speak what they have omitted. I am full of matter — I have many things to say in this cause; the spirit within me constraineth me — My spirit, or soul, is so entirely dissatisfied with what hath hitherto been spoken, and so clearly apprehends what may silence Job and end the dispute, that it forceth me to speak. Or rather he means, that God’s Spirit had so enlightened his understanding by discovering the truth of the matter to him, and had so inspired him with zeal, that he was constrained thereby to plead God’s cause against Job. “As he was a young man,” says Heath, “he dared not claim much authority from his own sayings; but he claims it from the inspiration of the Almighty, by whose Spirit he was actuated, and whose oracles he was delivering.” Job 32:18 For I am full of matter, the spirit within me constraineth me. Job 32:19 Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. Job 32:19-20 . Behold, my belly — That is, my mind or heart; is as wine which hath no vent — Is as a bottle filled with wine. Or, my thoughts and affections work within me, like fermenting wine in a bottle, and must have utterance. An elegant similitude, as Mercer observes. The wine is here put, by a metonymy, for the bottle in which it is contained. It is ready to burst like new bottles — That is, bottles of new wine; for otherwise, the bottles being made of leather, those that were old were more liable to burst than such as were new. I will speak, that I may be refreshed — That I may ease my mind of those thoughts which now oppress it. I will open my lips, and answer — I will not utter impertinent words, but solid answers to Job’s arguments. Job 32:20 I will speak, that I may be refreshed: I will open my lips and answer. Job 32:21 Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. Job 32:21-22 . Let me not accept any man’s person — So as, either from fear of, or respect to, any man, to speak otherwise than I think. Do not expect me to speak partially, or by way of flattery, to any one, but bear with my free and plain dealing. As he found himself under a strong impulse to speak, so he would deliver his opinion with all freedom, and without partial inclination to either side. For I know not to give flattering titles — That is, I have neither skill nor inclination to flatter Job nor any man, so as to corrupt the truth, or speak falsely for his sake. In so doing, &c. — If I should be guilty of that sin; my Maker would soon take me away — Namely, out of this world: God would quickly and sorely punish me for it. Or, without supplying the words, in so doing, which are not in the Hebrew, the sense is, I dare not flatter any man, because I must shortly die and go to judgment, to give an account of all my words and actions. “The more closely we eye the majesty of God,” says Henry, “as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.” Job 32:22 For I know not to give flattering titles; in so doing my maker would soon take me away. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 32:1 So these three men ceased to answer Job, because he was righteous in his own eyes. XXV. POST-EXILIC WISDOM Job 32:1-22 ; Job 33:1-33 ; Job 34:1-37 A PERSONAGE hitherto unnamed in the course of the drama now assumes the place of critic and judge between Job and his friends. Elihu, son of Barachel the Buzite, of the family of Ram, appears suddenly and as suddenly disappears. The implication is that he has been present during the whole of the colloquies, and that, having patiently waited his time, he expresses the judgment he has slowly formed on arguments to which he has given close attention. It is significant that both Elihu and his representations are ignored in the winding up of the action. The address of the Almighty from the storm does not take him into account and seems to follow directly on the close of Job’s defence. It is a very obvious criticism, therefore, that the long discourse of Elihu may be an interpolation or an afterthought-a fresh attempt by the author or by some later writer to correct errors into which Job and his friends are supposed to have fallen and to throw new light on the matter of discussion. The textual indications are all in favour of this view. The style of the language appears to belong to a later time than the other parts of the book. But to reject the address as unworthy of a place in the poem would be too summary. Elihu indeed assumes the air of the superior person from the first, so that one is not engaged in his favour. Yet there is an honest, reverent, and thoughtful contribution to the subject. In some points this speaker comes nearer the truth than Job or any of his friends, although the address as a whole is beneath the rest of the book in respect of matter and argument, and still more in poetical feeling and expression. It is suggested by M. Renan that the original author, taking up his work again after a long interval, at a period in his life when he had lost his verve and his style, may have added this fragment with the idea of completing the poem. There are strong reasons against such an explanation. For one thing there seems to be a misconception where, at the outset, Elihu is made to assume that Job and his friends are very old. The earlier part of the poem by no means affirms this. Job, though we call him a patriarch, was not necessarily far advanced in life, and Zophar appears considerably younger. Again the contention in the eighth verse ( Job 32:8 ) -"There is a spirit in man, and the breath of the Almighty giveth them understanding"-seems to be the justification a later writer would think it needful to introduce. He acknowledges the Divine gift of the original poet and adding his criticism claims for Elihu, that is, for himself, the lucidity God bestows on every calm and reverent student of His ways. This is considerably different from anything we find in the addresses of the other speakers. It seems to show that the question of inspiration had arisen and passed through some discussion. But the rest of the book is written without any consciousness, or at all events any admission of such a question. Elihu appears to represent the new "wisdom" which came to Hebrew thinkers in the period of the exile; and there are certain opinions embodied in his address which must have been formed during an exile that brought many Jews to honour. The reading of affliction given is one following the discovery that the general sinfulness of a nation may entail chastisement on men who have not personally been guilty of great sin, yet are sharers in the common neglect of religion and pride of heart, and further that this chastisement may be the means of great profit to those who suffer. It would be harsh to say the tone is that of a mind which has caught the trick of "voluntary humility," of pietistic self-abasement. Yet there are traces of such a tendency, the beginning of a religious strain opposed to legal self-righteousness, running, however, very readily to excess and formalism. Elihu, accordingly, appears to stand on the verge of a descent from the robust moral vigour of the original author towards that low ground in which false views of man’s nature hinder the free activity of faith. The note struck by the Book of Job had stirred eager thought in the time of the exile. Just as in the Middle Ages of European history the Divine Comedy of Dante was made a special study, and chairs were founded in universities for its exposition, so less formally the drama of Job was made the subject of inquiry and speculation. We suppose then that among the many who wrote on the poem, one acting for a circle of thinkers incorporated their views in the text. He could not do so otherwise than by bringing a new speaker on the stage. To add anything to what Eliphaz or Bildad or Job had said would have prevented the free expression of new opinion. Nor could he without disrespect have inserted the criticism after the words of Jehovah. Selecting as the only proper point of interpolation the close of the debate between Job and the friends, the scribe introduced the Elihu portion as a review of the whole scope of the book, and may indeed have subtly intended to assail as entirely heterodox the presupposition of Job’s integrity and the Almighty’s approval of His servant. That being his purpose, he had to veil it in order to keep the discourse of Elihu in line with the place assigned to him in the dramatic movement. The contents of the prologue and epilogue and the utterance of the Almighty from the storm affect, throughout, the added discourse. But to secure the unity of the poem the writer makes Elihu speak like one occupying the same ground as Eliphaz and the others, that of a thinker ignorant of the original motive of the drama; and this is accomplished with no small skill. The assumption is that reverent thought may throw new light, far more light than the original author possessed, on the case as it stood during the colloquies. Elihu avoids assailing the conception of the prologue that Job is a perfect and upright man approved by God. He takes the state of the sufferer as he finds it, and inquires how and why it is, what is the remedy. There are pedantries and obscurities in the discourse, yet the author must not be denied the merit of a careful and successful attempt to adapt his character to the place he occupies in the drama. Beyond this, and the admission that something additional is said on the subject of Divine discipline, it is needless to go in justifying Elihu’s appearance. One can only remark with wonder, in passing, that Elihu should ever have been declared the Angel Jehovah, or a personification of the Son of God. The narrative verses which introduce the new speaker state that his wrath was kindled against Job because he justified himself rather than God, and against the three friends because they had condemned Job and yet found no answer to his arguments. The mood is that of a critic rather hot, somewhat too confident that he knows, beginning a task that requires much penetration and wisdom. But the opening sentences of the speech of Elihu betray the need the writer felt to justify himself in making his bold venture. I am young and ye are very old; Wherefore I held back and durst not show my knowledge. I thought, Days should speak, And the multitude of years teach wisdom. Still, there is a spirit in man, And the breath of the Almighty giveth them understanding. Not the great in years are wise, Nor do the aged understand what is right. Therefore I say: Hearken to me; I also will show my opinion. These verses are a defence of the new writer’s boldness in adding to a poem that has come down from a previous age. He is confident in his judgment, yet realises the necessity of commending it to the hearers. He claims that inspiration which belongs to every reverent conscientious inquirer. On this footing he affirms a right to express his opinion, and the right cannot be denied. Elihu has been disappointed with the speeches of Job’s friends. He has listened for their reasons, observed how they cast about for arguments and theories; but no one said anything convincing. It is an offence to this speaker that men who had so good a case against their friend made so little of it. The intelligence of Elihu is therefore from the first committed to the hypothesis that Job is in the wrong. Obviously the writer places his spokesman in a position which the epilogue condemns; and if we assume this to have been deliberately done a subtle verdict against the scope of the poem must have been intended. May it not be surmised that this implied comment or criticism gave the interpolated discourse value in the eyes of many? Originally the poem appeared somewhat dangerous, out of the line of orthodoxy. It may have become more acceptable to Hebrew thought when this caveat against bold assumptions of human perfectibility and the right of man in presence of his Maker had been incorporated with the text. Elihu tells the friends that they are not to say we have found wisdom in Job, unexpected wisdom which the Almighty alone is able to vanquish. They are not to excuse themselves nor exaggerate the difficulties of the situation by entertaining such an opinion, Elihu is confident that he can overcome Job in reasoning. As if speaking to himself he describes the perplexity of the friends and states his intention. "They were amazed, they answered no more; They had not a word to say. And shall I wait because they speak not, Because they stand still and answer no more? I also will answer my part, I also will show my opinion." His convictions become stronger and more urgent. He must open his lips and answer. And he will use no flattery. Neither the age nor the greatness of the men he is addressing shall keep him from speaking his mind. If he were insincere he would bring on himself the judgment of God. "My Maker would soon take me away." Here again the second writer’s self defence colours the words put into Elihu’s mouth. Reverence for the genius of the poet whose work he is supplementing does not prevent a greater reverence for his own views. The general exordium closes with the thirty-second chapter, and in the thirty-third Elihu, addressing Job by name, enters on a new vindication of his right to intervene. His claim is still that of straightforwardness, sincerity. He is to express what he knows without any other motive than to throw light on the matter in hand. He feels himself, moreover, to be guided by the Divine Spirit. The breath of the Almighty has given him life; and on this ground he considers himself entitled to enter the discussion and ask of Job what answer he can give. This is done with dramatic feeling. The life he enjoys is not only physical vigour as contrasted with Job’s diseased and infirm state, but also intellectual strength, the power of God-given reason. Yet, as if he might seem to claim too much, he hastens to explain that he is quite on Job’s level nevertheless. "Behold. I am before God even as thou art; I also am formed out of the clay. Lo, my terror shall not make thee afraid, Neither shall my pressure be heavy upon thee." Elihu is no great personage, no heaven-sent prophet whose oracles must be received without question. He is not terrible like God, but a man formed out of the clay. The dramatising appears overdone at this point, and can only be explained by the desire of the writer to keep on good terms with those who already reverenced the original poet and regarded his work as sacred. What is now to be said to Job is spoken with knowledge and conviction, yet without pretension to more than the wisdom of the holy. There is, however, a covert attack on the original author as having made too much of the terror of the Almighty, the constant pain and anxiety that bore down Job’s spirit. No excuse of the kind is to be allowed for the failure of Job to justify himself. He did not because he could not. The fact was, according to this critic, that Job had no right of self defence as perfect and upright, without fault before the Most High. No man possessed or could acquire such integrity. And all the attempts of the earlier dramatist to put arguments and defences into his hero’s mouth had of necessity failed. The new writer comprehends very well the purpose of his predecessor and intends to subvert it. The formal indictment opens thus:- Surely thou hast spoken in my hearing And I have heard thy words:- I am clean without transgression: I am innocent, neither is there iniquity in me. Behold. He findeth occasions against me, He counteth me for His enemy; He putteth me in the stocks He marketh all my paths. The claim of righteousness, the explanation of his troubles given by Job that God made occasions against him and without cause treated him as an enemy, are the errors on which Elihu fastens. They are the errors of the original writer. No one endeavouring to represent the feelings and language of a servant of God should have placed him in the position of making so false a claim, so base a charge against Eloah. Such criticism is not to be set aside as either incompetent or over bold. But the critic has to justify his opinion, and, like many others, when he comes to give reasons his weakness discloses itself. He is certainly hampered by the necessity of keeping within dramatic lines. Elihu must appear and speak as one who stood beside Job with the same veil between him and the Divine throne. And perhaps for this reason the effort of the dramatist comes short of the occasion. It is to be noted that attention is fixed on isolated expressions which fell from Job’s lips, that there is no endeavour to set forth fully the attitude of the sufferer towards the Almighty. Eliphaz, Bildad, and Zophar had made Job an offender for a word and Elihu follows them. We anticipate that his criticism, however telling it may be, will miss the true point, the heart of the question. He will possibly establish some things against Job, but they will not prove him to have failed as a brave seeker after truth and God. Opposing the claim and complaint he has quoted, Elihu advances in the first instance a proposition which has the air of a truism-"God is greater than man." He does not try to prove that even though a man has appeared to himself righteous he may really be sinful in the sight of the Almighty, or that God has the right to afflict an innocent person in order to bring about some great and holy design. The contention is that a man should suffer and be silent. God is not to be questioned; His providence is not to be challenged. A man, however he may have lived, is not to doubt that there is good reason for his misery if he is miserable. He is to let stroke after stroke fall and utter no complaint. And yet Job had erred in saying, "God giveth not account of any of His matters." It is not true, says Elihu, that the Divine King holds Himself entirely aloof from the inquiries and prayers of His subjects. He discloses in more than one way bath His purposes and His grace. "Why dost thou contend against God That He giveth not account of any of His matters? For God speaketh once, yea twice, Yet man perceiveth it not." The first way in which, according to Elihu, God speaks to men is by a dream, a vision of the night; and the second way is by the chastisement of pain. Now as to the first of these, the dream or vision, Elihu had, of course, the testimony of almost universal belief, and also of some cases that passed ordinary experience. Scriptural examples, such as the dreams of Jacob, of Joseph, of Pharaoh, and the prophetic visions already recognised by all pious Hebrews, were no doubt in the writer’s mind. Yet if it is implied that Job might have learned the will of God from dreams, or that this was a method of Divine communication for which any man might look, the rule laid down was at least perilous. Visions are not always from God. A dream may come "by the multitude of business." It is true, as Elihu says, that one who is bent on some proud and dangerous course may be more himself in a dream than in his waking hours. He may see a picture of the future which scares him, and, so he may be deterred from his purpose. Yet the waking thoughts of a man, if he is sincere and conscientious, are far more fitted to guide him, as a rule, than his dreams. Passing to the second method of Divine communication, Elihu appears to be on safer ground. He describes the case of an afflicted man brought to extremity by disease, whose soul draweth near to the grave and his life to the destroyers or death angels. Such suffering and weakness do not of themselves insure knowledge of God’s will, but they prepare the sufferer to be instructed. And for his deliverance an interpreter is required. "If there be with him an angel, An interpreter, one among a thousand, To show unto man what is his duty; Then He is gracious unto him and saith, Deliver him from going down to the pit, I have found a ransom." Elihu cannot say that such an angel or interpreter will certainly appear. He may: and if he does and points the way of uprightness, and that way is followed, then the result is redemption, deliverance, renewed prosperity. But who is this angel? "One of the ministering spirits sent forth to do service on behalf of the heirs of salvation"? The explanation is somewhat farfetched. The ministering angels were not restricted in number. Each Hebrew was supposed to have two such guardians. Then Malachi says, "The priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the angel (messenger) of Jehovah Sabaoth." Here the priest appears as an angel interpreter, and the passage seems to throw light on Elihu’s meaning. As no explicit mention is made of a priest or any priestly function in our text, it may at least be hinted that interpreters of the law, scribes or incipient rabbis, are intended, of whom Elihu claims to be one. In this case the ransom would remain without explanation. But if we take that as a sacrificial offering, the name "angel interpreter" covers a reference to the properly accredited priest: The passage is so obscure that little can be based upon it; yet assuming the Elihu discourses to be of late origin and intended to bring the poem into line with orthodox Hebrew thought, the introduction of either priest or scribe would be in harmony with such a purpose. Mediation at all events is declared to be necessary as between the sufferer and God; and it would be strange indeed if Elihu, professing to explain matters, really made Divine grace to be consequent on the intervention of an angel whose presence and instruction could in no way be verified. Elihu is realistic and would not rest his case at any point on what might be declared purely imaginary. The promise he virtually makes to Job is like those of Eliphaz and the others, -renewed health, restored youth, the sense of Divine favour. Enjoying these, the forgiven penitent sings before men, acknowledging his fault and praising God for his redemption. The assurance of deliverance was probably made in view of the epilogue, with Job’s confession and the prosperity restored to him. But the writer misunderstands the confession, and promises too glibly. It is good to receive after great affliction the guidance of a wise interpreter; and to seek God again in humility is certainly a man’s duty. But would submission and the forgiveness of God bring results in the physical sphere, health, renewed youth and felicity? No invariable nexus of cause and effect can be established here from experience of the dealings of God with men. Elihu’s account of the way in which the Almighty communicates with His creatures must be declared a failure. It is in some respects careful and ingenious, yet it has no sufficient ground of evidence. When he says- "Lo, all these things worketh God Oftentimes with man, To bring back his soul from the pit"- the design is pious, but the great question of the book is not touched. The righteous suffer like the wicked from disease, bereavement, disappointment, anxiety. Even when their integrity is vindicated the lost years and early vigour are not restored. It is useless to deal in the way of pure fancy with the troubles of existence. We say to Elihu and all his school, Let us be at the truth, let us know the absolute reality. There are valleys of human sorrow, suffering, and trial in which the shadows grow deeper as the traveller presses on, where the best are often most afflicted. We need another interpreter than Elihu, one who suffers like us and is made perfect by suffering, through it entering into His glory. An invocation addressed by Elihu to the bystanders begins chapter 34. Again he emphatically asserts his right to speak, his claim to be a guide of those who think on the ways of God. He appeals to sound reason and he takes his auditors into counsel-"Let us choose to ourselves judgment; let us know among ourselves what is good." The proposal is that there shall be conference on the subject of Job’s claim. But Elihu alone speaks. It is he who selects "what is good." Certain words that fell from the lips of Job are again his text. Job hath said, I am righteous, I am in the right; and, God hath taken away my judgment or vindication. When those words were used the meaning of Job was that the circumstances in which he had been placed, the troubles appointed by God seemed to prove him a transgressor. But was he to rest under a charge he knew to be untrue? Stricken with an incurable wound though he had not transgressed, was he to lie against his right by remaining silent? This, says Elihu, is Job’s unfounded impious indictment of the Almighty; and he asks:- "What man is like Job, Who drinketh up impiety like water, Who goeth in company with the workers of iniquity, And walketh with wicked men?" Job had spoken of his right which God had taken away. What was his right? Was he, as he affirmed, without transgression? On the contrary, his principles were irreligious. There was infidelity beneath his apparent piety. Elihu will prove that so far from being clear of blame he has been imbibing wrong opinions and joining the company of the wicked. This attack shows the temper of the writer. No doubt certain expressions put into the mouth of Job by the original dramatist might be taken as impeaching the goodness or the justice of God. But to assert that even the most unguarded passages of the book made for impiety was a great mistake. Faith in God is to be traced not obscurely but as a shaft of light through all the speeches put into the mouth of his hero by the poet. One whose mind is bound by certain pious forms of thought may fail to see the light, but it shines nevertheless. The attempt made by Elihu to establish his charge has an appearance of success. Job, he says, is one who drinks up impiety like water and walks with wicked men, - "For he hath said, It profiteth a man nothing That he should delight himself with God." If this were true, Job would indeed be proved irreligious. Such a statement strikes at the root of faith and obedience. But is Elihu representing the text with anything like precision? In Job 9:22 these words are put into Job’s mouth:- "It is all one, therefore I say, He destroyeth the perfect and the wicked." God is strong and is breaking him with a tempest. Job finds it useless to defend himself and maintain that he is perfect. In the midst of the storm he is so tossed that he despises his life; and in perplexity he cries, -It is all one whether I am righteous or not, God destroys the good and the vile alike. Again we find him saying, "Wherefore do the wicked live, become old, yea, are mighty in power?" And in another passage he inquires why the Almighty does not appoint days of judgment. These are the expressions on which Elihu founds his charge, but the precise words attributed to Job were never used by him, and in many places he both said and implied that the favour of God was his greatest joy. The second author is either misapprehending or perverting the language of his predecessor. His argument accordingly does not succeed. Passing at present from the charge of impiety, Elihu takes up the suggestion that Divine providence is unjust and sets himself to show that, whether men delight themselves in the Almighty or not, He is certainly All-righteous. And in this contention, so long as he keeps to generalities and does not take special account of the case which has roused the whole controversy, he speaks with some power. His argument comes properly to this, If you ascribe injustice or partiality to Him whom you call God, you cannot be thinking of the Divine King. From His very nature and from His position as Lord of all, God cannot be unjust. As Maker and Preserver of life He must be faithful. "Far be from God a wickedness, From the Almighty an injustice! For every one’s work He requiteth him, And causeth each to find according to his ways. Surely, too, God doth not wickedness. The Almighty perverteth not justice." Has God any motive for being unjust? Can any one urge Him to what is against His nature? The thing is impossible. So far Elihu has all with him, for all alike believe in the sovereignty of God. The Most High, responsible to Himself, must be conceived of as perfectly just. But would He be so if He were to destroy the whole of His creatures? Elihu says, God’s sovereignty over all gives Him the right to act according to His will; and His will determines not only what is, but what is right in every case. "Who hath given Him a charge over the earth? Or who hath disposed the whole world? Were He to set His mind upon Himself, To gather to Himself His spirit and His breath, Then all flesh would die together, Man would return to his dust." The life of all creatures, implies that the mind of the Creator goes forth to His universe, to rule it, to supply the needs of all living beings. He is not wrapped up in Himself, but having given life He provides for its maintenance. Another personal appeal in Job 34:16 is meant to secure attention to what follows, in which the idea is carried out that the Creator must rule His creatures by a law of justice. "Shall one that hateth right be able to control? Or wilt thou condemn the Just, the Mighty One? Is it fit to say to a king, Thou wicked? Or to princes. Ye ungodly? How much less to Him who accepts not the persons of princes. Nor regardeth the rich more than the poor?" Here the principle is good, the argument of illustration inconclusive. There is a strong foundation in the thought that God, who could if He desired withdraw all life, but on the other hand sustains it, must rule according to a law of perfect righteousness. If this principle were kept in the front and followed up we should have a fruitful argument. But the philosophy of it is beyond this thinker, and he weakens his case by pointing to human rulers and arguing from the duty of subjects to abide by their decision and at least attribute to them the virtue of justice. No doubt society must be held together by a head either hereditary or chosen by the people, and, so long as his rule is necessary to the well being of the realm, what he commands must be obeyed and what he does must be approved as if it were right. But the writer either had an exceptionally favourable experience of kings, as one, let us suppose, honoured like Daniel in the Babylonian exile, or his faith in the Divine right of princes blinded him to much injustice. It is a mark of his defective logic that he rests his case for the perfect righteousness of God upon a sentiment or what may be called an accident. And when Elihu proceeds, it is with some rambling sentences in which the suddenness of death, the insecurity of human things, and the trouble and distress coming now on whole nations, now on workers of iniquity, are all thrown together for the demonstration of Divine justice. We hear in these verses ( Job 34:20-28 ) the echoes of disaster and exile, of the fall of thrones and empires. Because the afflicted tribes of Judah were preserved in captivity and restored to their own land, the history of the period which is before the writer’s mind appears to him to supply a conclusive proof of the righteousness of the Almighty. But we fail to see it. Eliphaz and Bildad might have spoken in the same terms as Elihu uses here. Everything is assumed that Job by force of circumstance has been compelled to doubt. The whole is a homily on God’s irresponsible power and penetrating wisdom which, it is taken for granted, must be exercised in righteousness. Where proof is needed nothing but assertion is offered. It is easy to say that when a man is struck down in the open sight of others it is because he has been cruel to the poor and the Almighty has been moved by the cry of the afflicted. But here is Job struck down in the open sight of others; and is it for harshness to the poor? If Elihu does not mean that, what does he mean? The conclusion is the same as that reached by the three friends; and this speaker poses, like the rest, as a generous man declaring that the iniquity God is always sure to punish is tyrannical treatment of the orphan and the widow. Leaving this unfortunate attempt at reasoning we enter at Job 34:31 on a passage in which the circumstances of Job are directly dealt with. For hath any one spoken thus unto God, I have suffered though I offend not: That which I see not teach Thou; If I have done iniquity I will do it no more’? Shall God’s recompense be according to thy mind That thou dost reject it? For thou must choose, and not I: Therefore speak what thou knowest. Here the argument seems to be that a man like Job, assuming himself to be innocent, if he bows down before the sovereign Judge, confesses ignorance, and even goes so far as to acknowledge that he may have sinned unwittingly and promises amendment, such a one has no right to dictate to God or to complain if suffering and trouble continue. God may afflict as long as He pleases without showing why He afflicts. And if the sufferer dares to complain he does so at his own peril. Elihu would not be the man to complain in such a case. He would suffer on silently. But the choice is for Job to make; and he has need to consider well before he comes to a decision. Elihu implies that as yet Job is in the wrong mind, and he closes this part of his address in a sort of brutal triumph over the sufferer because he had complained of his sufferings. He puts the condemnation into the mouth of "men of understanding"; but it is his own. Men of understanding will say to me, And the wise who hears me will say:- Job speaks without intelligence, And his words are without wisdom: Would that Job were tried unto the end For his answers after the manner of wicked men. For he addeth rebellion to his sin; He clappeth his hands amongst us And multiplieth his words against God. The ideas of Elihu are few and fixed. When his attempts to convince betray his weakness in argument, he falls back on the vulgar expedient of brow beating the defendant. He is a type of many would be interpreters of Divine providence, forcing a theory of religion which admirably fits those who reckon themselves favourites of heaven, but does nothing for the many lives that are all along under a cloud of trouble and grief. The religious creed which alone can satisfy is one throwing light adown the darkest ravines human beings have to thread, in ignorance of God which they cannot help, in pain of body and feebleness of mind not caused by their own sin but by the sins of others, in slavery or something worse than slavery. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.