Job—Part 3

After Job's friends ceased from answering him, another person, Elihu, spoke to Job.

(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 32:3) 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.

Now, Job had already mentioned that he wished he could argue with God about his situation.

(Job 13:3)MKJV Surely I would speak to the Almighty, and I desire to argue my case before God.

(Job 23:3) Oh that I knew where I might find him! that I might come even to his seat!
(Job 23:4) I would order my cause before him, and fill my mouth with arguments.
(Job 23:5) I would know the words which he would answer me, and understand what he would say unto me.

(Job 9:34) Let him take his rod away from me, and let not his fear terrify me:
(Job 9:35) Then would I speak, and not fear him; but it is not so with me.

When Elihu spoke, he said to Job

(Job 33:5) If thou canst answer me, set thy words in order before me, stand up.
(Job 33:6) Behold, I am according to thy wish in God's stead: I also am formed out of the clay.
(Job 33:7) Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.

In the original language, the way Elihu spoke "I ... in God's stead" (Job 33:6) is similar to the way the Lord mentioned in Ex 4:16 that Moses would represent God (Ex 7:1-2, Ex 4:15-16). Thus, Elihu invited Job to argue his case with him. He mentioned that "my terror shall not make thee afraid, neither shall my hand be heavy upon thee" (Job 33:7). In other words, he maintained that it was much easier for Job to argue with him than with God.

The speech of Elihu did not take in account the fact that Job had been very faithful to God. This is unlike to the Lord, for when the Lord spoke later, he did mention that Job was his servant (Job 42:7-8). Thus, Elihu did not answer perfectly to Job. This may be part of the reason why the Lord himself spoke after Elihu. Now, Elihu had the best intentions. He did not like that Job's conversation with his friends did not justify God (Job 32:2-3), so he himself began to speak on God's behalf. He also intended to reconcile Job to God (Job 33:32; also Job 33:23-24). The book of Job has no indication that Elihu was rebuked by God. In contrast, the three friends of Job were rebuked by God (Job 42:7-8).

Elihu blamed Job for sin (Job 34:37, 36:21). He did not blame him directly of some specific sins, except for rebellion (Job 34:37). In his speech he mentioned some other sins, such as pride (Job 33:17, 35:12, 37:24) and oppression (Job 35:9), but he did not charged Job directly with them. Elihu spoke about repentance in Job 33:14-30 and Job 34:31. It would seem that the Lord used Elihu to prepare Job for repentance, for Job's attitude towards God was not right. Among other things, Elihu spoke about the majesty of God. He concluded his speech by talking about the greatness and wisdom of God, as manifested by the creation (Job 36:24-37:24). The fact that the Lord himself spoke about the same in the following verses (Job 38-39) is an indication that the Lord guided the ending of the speech of Elihu. This does not mean that everything in the speech of Elihu was helpful to Job. For instance, speaking of God, Elihu said that

(Job 34:11) For the work of a man shall he render unto him, and cause every man to find according to his ways.

This statement is correctly applied to the way God will reward a person after death (Ro 2:6-11). In fact, Ro 2:6 might be a reference to Job 34:11. However, if Job 34:11 would be applied to this life, it would imply that Job's unusual suffering was due to great sins. Both Job and his friends seemed to believe that God causes "every man to find according to his ways" in this life. Naturally, a righteous man who would believe this would also be tempted to question God's justice when facing great troubles. The book of Job proves that trouble in life does not always come as punishment or discipline for great sins. This truth is seen also in the words of the Lord in Jn 9:1-3.

(Jn 9:1) And as Jesus passed by, he saw a man which was blind from his birth.
(Jn 9:2) And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
(Jn 9:3) Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.

Job and his friends were not entirely wrong on this topic, given that the troubles of this life are often caused by sins. This can be seen in the Old Testament when we look at God's dealings with Israel and also in the New Testament, in passages such as 1Co 11:30-31. However, as shown in the book of Job, the troubles of life are not reliable indicators of sin. There are enemies of God who do not seem to have much trouble (Ps 73:3-12) and there are committed believers who face much affliction. Justice will be fully carried out after this life (Ro 2:6-11). In this life we only see a partial fulfillment of the statement that "whatsoever a man soweth, that shall he also reap" (Ga 6:7). The complete fulfillment of Ga 6:7 is seen after this life. Now, Ga 6:7 implies that all things have consequences, even for those who will be in heaven. This should motivate the believer to be in the habit of examining the Word of God in order to do it.

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