JOB 33 Elihu s Response He Demonstrates Mercy & Compassion Towards Job & Attempts to Encourage Him

JOB 33 Elihu s Response He Demonstrates Mercy & Compassion Towards Job & Attempts to Encourage Him Introduction: This is the second chapter devoted to the introduction of Elihu s discourse. He begins by calling for Job s attention to hear everything he has to say, claims that Job s arguments are false and ends with an appeal to Job to listen attentively if he has nothing new to say. This chapter provides great insight into Elihu s approach in the way he responds to Job. And it is completely the opposite of Eliphaz, Bildad and Zophar Job s other friends. That is to say, Elihu does not speak philosophically from some Ivory Tower, unengaged with the needs of Job and aloof to his suffering and trouble. He does not pontificate with accusations and allegations or lecture Job on what he should do. Elihu gets down on Job s level! He gets into the dirt and weeds, so-to-speak, and meets Job at his point of desperate need. He truly understands the situation and identifies with Job s anguish and pain. Without compromising on God s integrity, in his answer to Job Elihu shows great compassion, mercy and sympathy, something the other friends did not offer Job. Although Elihu is the youngest of all the friends of Job, his words will ring truest and in the end he receives no chastisement from the Lord as do the other friends. vv. 1-3 ELIHU PLEADS WITH JOB TO HEAR HIM OUT [1 But please, Job, hear my speech and listen to all my words. 2 Now, I open my mouth; my tongue speaks in my mouth. 3 My words come from my upright heart; my lips utter pure knowledge. ] It is important to note that Elihu addresses Job by name three times {vv.1, 31; Job 37:14} and mentions him by name seven other times {Job 32:12, 14; 34:5, 7,35-36; 36:16}. In stark contrast, Job s three other friends never once mentioned his name either directly or indirectly. This should tell us that Eliphaz, Bildad and Zophar did not personalize their response to Job, nor did they apparently identify with Job s suffering and anguish. Although his wrath was aroused {Job 32:2}, Elihu is personalizing his response to Job there is compassion in his tone and voice. That is important to note. In v.7 he tells Job that he should not fear what he s going to say because his approach will not be heavy-handed. In v.32 Elihu expresses his desire to see Job justified, which was what Job was looking for. But Elihu also makes it clear it will not be at the expense of God s integrity. This is the kind of honest friend that one would want. The irony is that Elihu s wrath had been aroused against Job because he sought to justify himself rather than God {Job 32:2}. Yet Elihu s desire was to see Job justified, but according to God s standards, not Job s. Elihu pleads with Job to hear his coming discourse and listen carefully to his words; even as Job himself had previously asked of his friends {Job 13:6, 17; 21:2}. He is asking for the same consideration and respect that Job had asked for and he had given Job. 1

Elihu says that he is going to open his mouth and his tongue will speak in his mouth. Note that there are two different Hebrew words rendered mouth in this verse. The first one is emphasizes the sound of his voice, the second to the words themselves. Elihu wants Job to know that his words come from an upright heart and his lips utter pure knowledge. The Hebrew word rendered upright is from where the word kosher comes from. That is, his heart is right, true and straight. His words will only communicate knowledge which is clear; i.e., pure, without any mixture of falsehood. vv. 4-7 ELIHU ATTEMPTS TO PUT JOB S MIND AT EASE [4 The Spirit of God has made me and the breath of the Almighty gives me life. 5 If you can answer me, set your words in order before me; take your stand. 6 Truly I am as your spokesman before God; I also have been formed out of clay. 7 Surely no fear of me will terrify you, nor will my hand be heavy on you. ] Elihu acknowledges that his existence is due to a creative act of the Spirit of God, by the breath of the Almighty not Evolution! Here is a direct reference to the fact that God breathed into man the breath of life and he became a living being {Gen. 2:7}. This is similar to Elihu s assertion in Job 32:8. This tells us that the creation account was commonly known even though the record would not be written down by Moses almost 600 years later! Elihu, endeavoring to set Job s mind at ease and show a genuine understanding of Job s predicament, reminds him that they both owe their very existence to the SPIRIT OF GOD, the One who gave life to both of them. The SPIRIT OF GOD has made both them from of clay and it was by the breath of the Almighty that they are alive. They have a kinship with one another because they were both created the same way and in the image of God {Gen. 1:27; 9:6}. Elihu challenges Job to answer, if he can, and think intelligently before he speaks and takes his stand. [If you can answer me set your words in order before me...] In other words, if you choose to reply to my words then you can expect me to treat you in an equitable manner. I won t attempt to overwhelm you with accusations, mocking reproaches or allegations. Elihu is saying that I was made a man just like you and I won t presume that I m going to overwhelm you as God would do and leave you with nothing to say. [...take your stand] That is, maintain your position, unless you are convinced by my arguments. Elihu makes a startling statement: Truly I m as your spokesman before God. Literally, Truly I am your mouth piece before God. In other words, consider me your advocate or witness before God. Previously Job had cried out; Oh, that one might plead for a man with God, as a man pleads for his neighbor! {Job 16:21} Job had wanted someone to take his cause to God, now Elihu says he s willing to be that someone. [I also have been formed out of clay] Reiterating his previous remarks related to their kinship through a creative act of God, Elihu states that he too, like Job, has been made from clay. 2

[Surely no fear of me will terrify you...] Elihu reassures Job that since they are both on equal terms with God he has no ulterior motives or prejudiced opinion. Therefore, Job has nothing to fear from my words. [...nor will my hand be heavy on you] In other words, Elihu is saying that he will show compassion and sympathy towards Job unlike his other friends who had shown him no mercy. They had been worthless physicians {Job 13:4} and miserable comforters {Job 16:2}. Elihu wants Job to know he will be neither. So far it looks like Elihu is doing a good job at putting Job s mind at ease, showing himself to be a true friend. This must have encouraged Job to listen to Elihu s words intently. vv. 8-11 ELIHU REPEATS JOB S CHIEF CLAIMS & COMPLAINTS [8 Surely you have spoken in my hearing, and I have heard the sound of your words, saying, 9 I am pure, without transgression; I am innocent, and there is no iniquity in me. 10 Yet He finds occasions against me, He counts me as His enemy; 11 He puts my feet in the stocks, He watches all my paths.' ] Elihu indicates that he has heard Job s words. Not only that, but he has listened carefully to every word. To show Job that he knows what his claims and complaints are, he quotes Job s very words, which he will do in the next three chapters as well: JOB S CLAIMS: I am pure {Job 6:10; 9:21; 10:7; 12:4; 16:17; 31:6} I am without rebellion {Job 13:23; 23:11} I innocent [literally, properly covered 1 ] {Job 9:20-21; 10:7; 27:6} There is no iniquity [that which is morally wrong] in me JOB S COMPLAINTS: God has finds occasions [i.e., to trip me up] against me {Job 10:6} God counts me as His enemy {Job 13:24; 19:11} God fastens my feet in shackles {Job 13:27} God watches all my paths [i.e., to catch Job sinning] {Job 7:17-20; 10:14; 13:27} vv. 12-18 ELIHU TELLS JOB HE IS NOT RIGHTEOUS [12 Look, in this you are not righteous. I will answer you, for God is greater than man. 13 Why do you contend with Him? For He does not give an accounting of any of His words. 14 For God may speak in one way, or in another, yet man does not perceive it. 15 In a dream, in a vision of the night, when deep sleep falls upon men, while slumbering on their beds, 16 then He opens the ears of men and seals their instruction. 17 In order to turn man from his deed and conceal pride from man, 18 He keeps back his soul from the Pit, and his life from perishing by the sword. ] 1 Only time this Hebrew word is used in the Old Testament. 3

The truth hurts and a true friend does not hide the truth. Elihu comes right to the point: Look Job in these claims and complaints you are not righteous. You think you are and are arguing with God on that basis, but the fact remains that you are not perfect you are not righteous! Application: This is what the apostle Paul tells us: As it is written: "There is none righteous, no, not one; there is none who understands; there is none who seeks after God. Rom. 3:10-11...for all have sinned and fall short of the glory of God Rom. 3:23 Which is why we need a Savior! [I will answer you, for God is greater than man] Perhaps Elihu is referring back to the fact that Job had accused God of acting in an unjust way against Job. But he is reminded that God is greater than Job. Elihu asks Job a pertinent question: Why do you contend with God? That is, Job why are you striving against God, why are you fighting against Him? Job is reminded that God is not accountable to any created thing, including man. He is under no obligation or requirement to give a rationale for His words. Elihu gives Job examples of the various ways in which God chooses to communicate with man yet man still does not get [literally, see ] it! Some of the ways in which God may choose to speak to a man is in a dream or in a night vision {e.g., Isa. 29:7; Dan. 2:19}. The point is that God chooses the way that He communicates with man [and it may not always be the same way]. The implication being that Job might consider that his expectations of how God should react to his suffering were false. Elihu goes on to say that God does this to get a person s attention and to seal their discipline. The ultimate goal of God s discipline and exhortation is to turn a man away from his sin and pride and in so doing, keep his soul from prematurely going to the grave and keep his life from ending in a violent death vv. 19-22 ELIHU IDENTIFIES WITH JOB S SUFFERING [19 Man is also chastened with pain on his bed and with strong pain in many of his bones, 20 So that his life abhors bread and his soul succulent food. 21 His flesh wastes away from sight and his bones stick out which once were not seen. 22 Yes, his soul draws near the Pit and his life to the executioners. ] The Hebrew word rendered Pit in vv.22, 28, 30 literally means 2 pit but in this context it is a reference to the grave, that is, SHEOL. A man s life is eventually ended and his soul draws to the grave. 2 As in Prov. 26:27; Whoever digs a pit will fall into it and he who rolls a stone will have it roll back on him. 4

The Hebrew word 3 rendered to the executioners is literally to those causing death. Some have supposed this to be a reference to angelic beings that come for the souls of those about to die. But the only Biblical precedent for something like this has the LORD or an appointed angel causing death {ref. Ex. 12:23; 2 Sam. 24:15-17. See also Rev. 7:2-3; 8:7-12; 9:1-2, 13-15; 11:15}. Note the previous verse mentions one s flesh wasting away from sight and the emaciated body is a mere skeleton ; bones stick out which once were not seen. Elihu s point is that a man knows when he is at the end of his life and he is ready to die simply by one s physical condition. In mentioning this, Elihu is identifying with Job s condition, for such where the physical conditions of Job. Therefore, those causing death may refer to the diseases that afflict a man that have the power to terminate life as was the case for Job. However, in very next verses {vv.23-24} Elihu mentions special messengers that appear to be identified as angels. Thus, the executioners may be related to the angelic messengers of death. vv. 23-28 ELIHU GIVES JOB HOPEFUL ENCOURAGEMENT [23 If there is a messenger for him, a mediator, one among a thousand, to show man his uprightness, 24 then [i.e., if-then v.25] He is gracious to him, and says, Deliver him from going down to the Pit; I have found a ransom ; 25 His flesh shall be young like a child's, he shall return to the days of his youth. 26 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. 27 Then he looks at men and says, I have sinned and perverted what was right and it did not profit me. 28 He will redeem his soul from going down to the Pit and his life shall see the light. ] Elihu tells Job that in sickness God may send a messenger [i.e., an angel] as a mediator, one who is specially selected for this [i.e., one among a thousand ]. The Hebrew word rendered messenger here is mal ak and it s equivalent to the Greek word aggelo, which is also sometimes rendered messenger rather than angel {e.g., Matt. 11:10; 2 Cor. 12:7; Jam. 2:25}. [to show man his uprightness] This is the same word rendered upright [heart] in v.3, where its meaning was discussed [related to the word for kosher ]. [then He is gracious to him] The He is implied to be God in the context of this verse since the actual Hebrew word for God does not explicitly appear. The word then is really an if-then statement relating to the results of repentance accompanied by God s grace in v.25. This special messenger, i.e., an angel or man, is sent for two primary reasons: (1) to act as an intercessor/mediator with God and (2) to show a person what constitutes rightness before God. This unique messenger intercedes by getting the person to evaluate their life and make the necessary changes in attitude and behavior. It is implied in the context {v.27} that the person will repent and turn to God, resulting in a morally right condition. 3 The Hebrew word is lammitiym and is also rendered shall die be put to death, died, killed. 5

This is in the spirit of what King David cries out: Search me, O God, and know my heart; try me, and know my anxieties and see if there is any idolatrous way in me, and lead me in the way everlasting. Ps. 139:23-24 Application: Note that the Holy Spirit, as a divine Messenger, is the one who convicts a person of their sins and leads them to repentance and to the divine Mediator Jesus Christ. Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged. John 16:7-11 The ultimate MEDIATOR of course is the LORD Jesus Christ {1 Tim. 2:5; Heb. 8:6; 9:15; 12:24} bringing the message of the Good News of hope and salvation. The supreme example of God stooping down in kindness was the eternal Word, God becoming flesh so He could redeem us by the shedding of His precious blood and thus lavishing pour out His grace on us so we will not go down to the Second Death. The believer s soul is redeemed and he/she will enjoy God s pure light forever! Refer to John 1:1-5, 14 and Rev. 2:11; 20:6, 11-15; 21:22-25; 22:5. When God is gracious [lit. to bend/stoop in kindness ] to a person He delivers the that one from going down to the Pit [i.e., dying and going to the grave], which ultimately is represented by eternal judgment in the LAKE OF FIRE 4 {Rev. 20:14-15}. God will deliver the repentant person from an eternal grave {v.28} and his life will see only light goodness and hope. In saying all this, Elihu was refuting Eliphaz, who had said that angels were incapable of assisting Job {e.g., Job 5:1}. Elihu was also contradicting Job, who felt he had no intercessor or arbitrator existed who could act as a mediator in his case {e.g., Job 9:33}. The angelic mediator s interceding work [in contrast with angelic messengers of death, v.22] was based upon providing a ransom [lit. a covering ] from the grave for the sick person. That is, granting a reprieve and healing the person, thus delivering him from death at that time 5. In the process of being delivered from death by the grace of God, a healing takes place and the person s physical appearance is restored to a pristine condition of a child s skin and his/her strength shall return to that of youthful vigor. This is exactly what Job needed! The benefits of God s gracious deliverance is healing and divine fellowship, which includes prayer, delight, joy and righteousness. 4 Burning with brimstone [sulfurous oil]. 5 This is similar to what happened with King Hezekiah where, in that case, the messenger was the prophet Isaiah. Refer to 2 Ki. 20:1-6. 6

vv. 29-33 ELIHU ENCOURAGES JOB & REPEATS HIS PLEA FOR JOB S UNDIVIDED ATTENTION [29 Behold, God works all these things, twice, in fact, three times with a man, 30 to bring back his soul from the Pit, that he may be enlightened with the light of life. 31 Give ear, Job, listen to me; hold your peace, and I will speak. 32 If you have anything to say, answer me; speak, for I desire to justify you. 33 If not, listen to me; hold your peace and I will teach you wisdom. ] [Behold...] The Hebrew word rendered behold means lo or listen up. [...God works all these things, twice in fact, three times] All the things these things I ve mentioned God works out with man. He does it often; once, twice, thrice it s not rare. Some also see here the three methods that Elihu mentions God using to get man s attention: (1) dreams {v.15}, (2) illness {vv.19-21} and (3) godly messengers {v.23}. What things? Let s review the things that Elihu says God commonly works out : God speaks to man in various ways; using dreams and night visions [when deep sleep falls upon a person]...yet man doesn t recognize it {vv.14-15} God opens the ears of people and seals their instruction...in order to expose their pride and cause them to repent from their sins {vv.16-17} Man is disciplined with pain while he is bedridden, with strong pain in many of his bones...so that his soul is repulsed by food. {vv.19-20}. Because one doesn t have a desire to eat, he/she wastes away through starvation and his/her bones stick out from their skin...so that his/her soul is near death and messengers come to take his/her life away. {vv.21-22} God sends a unique messenger [an angel or human] who acts as a mediator...to encourage a person to evaluate their life and show them their need of repentance. {v.23}. By His GRACE, God delivers the repentant sinner from going down to the Pit ultimately going down to eternal judgment in the LAKE OF FIRE...so providing the ransom, that is, the payment for redemption. {v.24} God also brings healing, making things like new, bringing the dead back to life...so as to restore 6 righteousness with God and the delight, joy and fellowship that follows. {vv.25-26}. God redeems a person s soul from going down to the Pit ultimately eternal judgment in the LAKE OF FIRE...so that his/her soul shall see only light hope and goodness. {v.28}. Most importantly, note Elihu emphasizes that in all these things, God s ultimate purpose is to deliver or save a person from going down to the Pit [cp. vv.18, 24, 28]; which is Elihu s way of saying, Going to eternal judgment in the LAKE OF FIRE. God does not desire or wish for anyone to perish eternally a fact that Elihu repeats four times in vv.18-30! 6 In answer to King David s request, Restore to me the joy of Your salvation and uphold me by Your generous Spirit. Ps. 51:12 7

Application: In the context of the final day of judgment by fire [i.e., the Lake of Fire], this is what Peter teaches us in his letter: The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. 2 Pet. 3:9-13 And also the apostle Paul writing to his young pastor protégé Timothy: For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time... 1 Tim. 2:3-7 These are indeed encouraging words for the suffering that Job is experiencing! A major difference between the reasoning of Job s three friends and Elihu is that for a believer suffering, though it is sometimes related to sin {v.27}, was more corrective than punitive; more for instruction that for judgment. Eliphaz, Bildad and Zophar said God only inflicts suffering and pain in order to punish sin and iniquity. On the other hand we see that Elihu said God uses suffering and pain in order to teach and correct. He correctly emphasizes that suffering can help divert one from sin and its resultant consequences [death and, by extension, eternal judgment], whereas the three older men believed that only the wicked suffer so horribly and their end is always an early death. After giving Job encouraging news Elihu [evidently Job s undisputed mouthpiece ] again repeats his plea for Job to be attentive, to listen intelligently [Heb. shamá ] and hold your peace. In Hebrew this latter phrase renders one word which literally means 7 to scratch or engrave, that is, be silent and just take notes. Note that this admonition is repeated in v.33 so this was extremely important to Elihu. However, Elihu, in an effort to show Job that he is being fair and impartial, encourages Job to go ahead and speak up if he does have something to say. But if not, then Elihu repeats his request to listen intelligently and take notes for the purpose of teaching Job some wisdom. In saying this, I believe Elihu is aware of the fact that; The fear of the Lord is the beginning of wisdom and the knowledge of the Holy One is understanding {Prov. 9:10}. I think that his ultimate goal is to get Job to recommit himself to the LORD. 7 In Ps.129:3; Isa. 28:24; Hos. 10:13; Amos 9:13 and Mic. 3:12 this same Hebrew word is rendered as plowers plowed, plowman plows, your have plowed, the plowman and be plowed, respectively. 8

Why? Because it s Elihu s desire to justify Job he s on Job s side and would like nothing more to ease Job s suffering and see him get some answers. I believe that Elihu is implying that he would like to see Job vindicated and blessed with healing. The messenger, who is a mediator, that Elihu mentions in v.24 will not be an angel or a man [i.e., a prophet], but is God Himself! {Job 38-41}. Compare Heb. 1:1-4. And the result of Job's suffering did result in his enjoying a deeper relationship with God {Job 42:2, 5-6, 9} and a long and full life {Job 42:10, 12, 16}. Table 33-1. The Major Themes Repeated in Job s Responses First Round of Speeches Theme 1 st Speech 2 nd Speech 3 rd Speech Disappointment in his friends 6:14-30 12:1-6; 13:1-12 Declaration of God s greatness 9:1-12 12:7-25 Disillusionment with God s ways 7:11-19 9:13-10:17 Despair with life (or desire to die) Desire for vindication with God 7:20-21 Bildad s Response 8:1-22 6:8-13; 7:1-10 10:18-22 14:1-22 Zophar s Response 11:1-20 13:13-19 Eliphaz Response 15:1-35 Second Round of Speeches Theme 1 st Speech 2 nd Speech 3 rd Speech Disappointment in his friends 16:1-5; 17:3-5 19:1-4 21:1-6 Declaration of God s greatness 19:28-29 21:19-22 Disillusionment with God s ways 16:6-17 19:5-22 21:7-18, 23-24 Despair with life (or desire to die) Desire for vindication with God 16:18-17:2 Bildad s Response 18:1-21 17:6-16 19:23-27 Zophar s Response 20:1-29 Eliphaz Response 22:1-30 Third Round of Speeches Theme 1 st Speech 2 nd Speech Disappointment in his friends 26:1-4 Declaration of God s greatness 23:8-17 26:5-14; 27; 28 Disillusionment with God s ways 24:1-17 Despair with life (or desire to die) Desire for vindication with God 23:1-7 Bildad s Response 25:1-6 29:1-25; 30:1-31 31:1-40 Elihu Speaks Chapters 32 37 The LORD Speaks Chapters 38 41 9

Bibliography (1) New Unger's Bible Dictionary, Moody Press of Chicago, Illinois. 1988. (2) Nelson s Bible Dictionary; Thomas Nelson Publishers, 1986. (3) Bible Knowledge Commentary/New Testament, Cook Communications Ministries; Copyright 1983, 2000. (4) Barnes Notes, (5) Thru the Bible Commentary: Poetry (Job), Vol. 16; J. Vernon McGee, Thomas Nelson; Nashville. 1991. (6) Vincent s Word Studies of the New Testament, Hendrickson Publishers, Copyright 1886. (7) Wycliffe Bible Commentary, edited by Charles F. Pfeiffer, Everett F. Harrison, Moody Publishers, Copyright 1962. (8) New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary, International Bible Translators, Inc; Copyright 1994, 2003. (9) The NET Bible, Copyright 1996-2006; Biblical Studies Press, L.L.C., Dallas, Texas. 10