Read Job
32-34 & Acts
13:1-23
To discover:
As you read note what
distinguishes Elihu’s argument from that of the previous three friends.
To ponder:
We have not met Elihu before. The
three friends cease their arguments as Job will not shift on his assertion that
he is “righteous.” And Elihu is angry. But it is not at Job’s claim to be
upright, but at his focus on justifying his innocence rather than God’s. He was
therefore angry at the friends too, for not refuting Job in this. Such anger is
not always wrong, if it is for God’s honour (Jn 2v16-17).
Elihu
comes across as godly himself. He is humble enough to respect his elders and
hear them first – a lesson in restraint many could learn from (32v4-7). He also
speaks more gently, reassuring Job that he need not fear him (33v7), and that
he is concerned for Job (33v32). This is a better example of how to speak with those
who suffer. Nevertheless, Elihu feels compelled to speak by the understanding
he has as a human being, and is determined to be honest (33v8-22). Indeed, he
is concerned the three friends might leave the refuting to God (32v13).
Elihu
calls Job to answer him, and ably sums up Job’s argument. Job is saying he is
pure yet God has found fault with him, implying God must therefore be unjust
(33v8-11, also 34v5). 33v12 probably means that Job is wrong because he is
assuming God acts just like men do. In other words, this may be a right
conclusion at the level of human justice, but God’s purposes are broader. This
tendency to complain about what God is doing in suffering because it seems
inconsistent with human concepts of what is right is common. But our concepts
of how things should be reflect our limited understanding and perspective. As
God’s do not, he often acts in ways that seem unacceptable to us, but that with
full knowledge we would accept as right and just.
Elihu goes on to
state Job is complaining that God doesn’t answer him (ie. his “man’s words”),
but adds that God does nevertheless “speak” (33v12-14). He does this by
terrifying people in their dreams to warn them to turn from pride and
wrongdoing (33v14-18), and by inflicting them with suffering. Here Elihu
describes sufferings like Job’s (33v19-22). His point seems to be that God has
already spoken to Job, and not to charge him with wrongdoing, but keep him from
it, and specifically from pride – which he would have been prone to due to his
highly esteemed position in society. In other words, although Elihu seems to
assume with the others that Job has done wrong, he holds that suffering may be
discipline rather than punishment (Heb 12v4-8), to turn a man’s “soul” from the
pit, ie. grave (33v30). His speculation about a possible mediating angel who
would speak to God on the sinner’s behalf, ransoming him from the pit so he
could be restored to health, all echoes Job’s earlier longings (33v23-26, see
16v19-21, 19v25-27). It implies hope for restoration if Job will only “pray” to
God. He could then testify to others that despite his sin he didn’t get what he
deserved (33v26-27).
In
chapter 34 Elihu may be addressing Job’s three friends, rather than wise men in
general (34v1-4). He states Job “keeps company with evildoers.” In context this
probably means that by saying there is no gain in pleasing God because he is
unjust, Job is aligning himself with the wicked who think such things (34v7-9).
To this Elihu declares that God repays men for what they do as it is “unthinkable
for God to do wrong,” and especially when one considers he holds everyone’s
lives in his hand (34v10-15). Elihu then states that God displays justice in
how he governs rulers, punishing the godless so that they do not continue
ruling and so “laying snares” for people (34v16-30).
Now
addressing Job, Elihu then speaks of the person who vocalizes an acceptance of
guilt and a desire to learn where they’ve gone wrong, but then refuses to
actually repent (34v31-33). He is probably implying this is what Job has done
by asking God to show him the error of his ways if he has done wrong, whilst
refusing to actually admit any wrongdoing. Elihu is clear, God will not reward
such people. He then adds that Job speaks without knowledge and longs that Job
be “tested to the utmost” (ie. punished) for answering like a “wicked man,” and
so adding conscious “rebellion” against God to his less wilful sin. Elihu has a
commendable zeal for God, and highlights how those who suffer can sin in their
speech about God. But he still hasn’t fully appreciated Job’s situation.
Praying it home:
Praise God for how he does use
suffering to discipline people and wake them up to sin or a tendency to pride.
Pray that you would trust God in suffering and not speak against him.
Thinking
further:
None today.
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