The First Dialog—Chapters 4-7
Eliphaz began his message diplomatically by calling attention to Job’s good works to others who are afflicted, and notices that the coin has now turned. Then he goes on the attack by asserting that the good man God protects; that a man reaps what he sows—therefore he challenges Job to repent for some evil he has sown that has reaped his present distress. Eliphaz recalls a terrifying dream he had one night that he could not bring to recall. His conclusion from this he was unclean and not in a position to question his maker. Therefore Job, in like fashion, should not attempt to understand his tribulations, but take them as a rebuke from the Almighty. Eliphaz does catch hold of one great principle in Job 5:17, "Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty."
The latter part of the speech of Eliphaz catches a great truth, summed up in the last verse of chapter 5, "Lo this, we have searched it, so it is, hear it, and know thou it for thy good." Although Eliphaz’ reasoning, on the surface, seem to be a foregleam of Rom. 8:28, "All things work together for good;" in reality it treats that concept from the negative. Since all things are not working together for your good, you, Job, should recognize your fault in the matter.
Job shows great displeasure at his friend’s remarks. He speaks of them as fair-weather friends, being loving to Job when his condition was fine, but critical when he had fallen on hard times. Instead of compassion, Job sees fear in his friend’s faces. He complains, through strong questions, whether he had summoned them for this kind of response. The core of his rebuttal lies in Job 6:24, 25, "Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. How forcible are right words! but what doth your arguing reprove?" If they could not define his iniquity, what help were they? They might as well go home for they were not helping the situation.
In chapter 7, Job reveals the real cause of his distress—that he has lost hope (Job 7:6). The accusations of Eliphaz troubled Job even in his sleeping hours and brought on nightmares (verses 13-15). Once again Job reiterates his desires that his request that his friends go home—but the worst was yet to come.
The Second Dialog—Chapters 8-10
Bildad immediately criticizes Job for his audacity to challenge God’s judgment. He repeats the concept of Eliphaz that Job’s dire conditions can only be accounted for as a severe judgment of God for past sins. Much of Bildad’s comments about prosperity are in the spirit of irony in order to get Job to acknowledge his supposed misdeeds. Bildad appears to press the urgency of age on Job, saying that he is in his latter years, that life at that time was but a shadow when compared with the ante-diluvian patriarchs who lived to 900 years and more. His closing words seem to be more of a prayer that God would lead Job to see and acknowledge his transgressions.
Job begins with a quick admission that God’s judgment are to be accepted as being superior to any a man might offer. He supports the supremacy of God by referring to some of the magnificent works of creation. Nevertheless, even though he acknowledges God’s judgments as just, he himself fails to see the justice to him. Rather than plead to God for a reversal of judgment, he requests a judge to explain to him why he must be so afflicted. In Job 9:20, 21 he speaks of his own words condemning him, even claiming such would be the case though he were perfect. What he really needs (and what mankind will have during the kingdom) is a "daysman"—Mediator (Job 9:28). In chapter 10 he thrusts himself on the mercy of God, claiming that while he is aware that God knows his every sin, he also knows within himself that he (Job) is not wicked (10:7). Whether wicked or righteous, he sees himself as hunted of God. Herein lies his confusion. He is at such a low ebb he questions the resurrection in Job 10:21, though he regains faith in that in later chapters.
The Third Dialog—Chapters 11-14
Zophar is by far the most critical, accusing Job of being an outright liar. His charge that Job claimed his "doctrine" to be pure is mistranslated. He is speaking of Job’s protestations of innocence as being from a pure and sincere heart. For such a presumed perfidy, Bildad says that Job is worthy of twice as much punishment. Unable to understand the real reason for Job’s problems, he challenged Job’s request for an explanation: "Canst thou by searching find out God?" (Job 11:7). His challenge that Job acknowledge unknown wrongs and thus secure divine favor is met by Job’s earlier prayer for his sons saying "It may be that my sons have sinned, and cursed God in their hearts" (Job 1:5). This had been Job’s continual attitude, and that is now being challenged by the youngest of his comforters, Zophar.
Job lashes out at all three in his opening rebuttal, saying ironically, "No doubt ye are the people, and wisdom shall die with you, (Job 12:2). Defensively he reminds them that he also has the power to reason and think, and is not inferior to them despite his afflictions. Most of chapter 12 is an acknowledgment of the superiority of God in all matters and is laced with many supporting illustrations. In Job 13:4 he asserts "ye are the forgers of lies, ye are physicians of no value." He begs for their silence and affirms his willingness to take whatever his ills and not charge God as their perpetrator: "Though he slay me, yet will I trust him . . . He also shall be my salvation" (Job 13:15, 16). He is willing to stop his pleading and die unrequited if God will grant two requests:
(1) The knowledge of God’s abiding presence in his affliction (Job 13:21, 22)
(2) If God will reveal to Job for what sins he is suffering (Job 13:23-28)
The heart of Job’s message comes in chapter 14. Here he grasps with the question of life after death. Noting that a tree, though cut down, can rise and grow once again, he queries "Is man of less value than a tree?" After stating the assumption of his friends in Job 14:12 that man would not rise, even if the heavens were to pass away, he restates the question and testifies to his own hope.
"If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands."—Job 14:14, 15
He compares the erosion of man’s hopes in the face of old age and poor health with the erosion of the earth over a period of time.
The Fourth Dialog—Chapters 15-17
In the second round of speeches, Eliphaz drops his kindlier demeanor and adopts a harshly accusative tone. His argument centers around Job’s age, probably 70, and asks "are you the first man to be born?" (Job 15:7) and speaks of men who are older than Job’s father (v. 10). Eliphaz himself is probably considerably older than Job and perhaps feels that touting the wisdom of the aged is way of establishing his case. He accuses Job of turning his spirit against God (v. 13). He seeks to dismiss any hope that Job might have of death brining a soon ending to his sufferings by saying correctly that "the number of years is hidden to the oppressor" (v. 20). In verse 29 he also mentions correctly that the amount of a man’s financial substance is no guarantee nor prolong his perfection here on earth.
Job cries out in anguish that his three friends have been "miserable comforters" instead of providing needed comfort in his misery. In Job 16:4 he asks, as it were, "how would you feel; if our positions were reversed." He assures them that he would seek to assuage their grief with truly comforting words. Job now begins for the first time to blame God for delivering him to the ungodly as a reproach. He again avers his innocence and the purity of his prayers. Once more, in Job 16:21 he pleads his need for a mediator to plead his cause. His faith in a resurrection appears to wane as he cries "I shall go the way whence I shall not return" (Job 16:22). He bemoans the fact that the righteous shall see him and assume he is a great transgressor. Once again his hopes seem to be lost as he awaits his time, and that of all, in the lonely grave.
The Fifth Dialog—Chapters 18-19
Defensiveness marks Bildad’s second round of comments. His curse is that Job’s house and posterity were not only destroyed, but that they would no longer be remembered—"brimstone would be scattered upon his habitations" (Job 18:15). He even spreads his curse to the family of Job’s brother—his "nephew" not being longer remembered (verse 19).
The expression "ten times" in Job 19:3 is not to be taken literally, but indicating "many times" as in the expression of Jacob in Genesis 31:7. It is in this rebuttal of Job where we see the "wedge theory" beginning to work. Whereas at first he did not charge God as being his persecutor, now he says "God hath overthrown me, and compassed me with his net" (Job 19:6). We note the repetitiveness of the word "he" in verses 8 to 13 as he cries our his complaints about God and his unjust treatment of Job.
Job has come to the point of feeling completely isolated and rejected—by his own brothers, his other near kin, his maid, his other servants, even his own wife who says, as in the Hebrew, that he smells like a chicken house, young children, and even his most intimate friends (verses 13-19). It is interesting to note, though probably with little foundation in fact, that the Septuagint translates the last phrase of verse 17 as "the children of my concubines."
Then his hope returns, "I know that my redeemer liveth, and he shall stand in the latter day upon the earth" (Job 19:25). In the following verse his hope is not only set upon "the latter day," but revives to the extent that he expects even in his present fleshly condition to come to the point where he will again "see God" as he had in earlier happier days. In that hope he sees that there will be a final judgment—not only for himself, but for his comforters (by now his enemies).
The Sixth Dialog—Chapters 20-21
The tension ratchets higher in Zophar’s next (and last) remarks. He ridicules Job’s hopes, saying that "the triumph of the wicked is short, and the joy of a hypocrite but for a moment" (Job 20:5). Then, in one of the unkindest cuts of all, he accuses Job unjustly of living selfishly and not helping the poor and, in fact, was their oppressor (verse 19).
Job responds with his own observations of the wicked. He notes their prosperity, the productiveness of their cattle, their parties and their dancing. The rich are secure in their wealth, and "Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways" (Job 21:14). The observations of Job continue that it is not often, at least not the rule, that the wicked are cut off. God "distributes" sorrow alike to the good and the bad (verse 17). He continues on this randomness of God’s dealings in verses 23 to 26 where he says that, while one is cut off who lives at ease and quietude, another who has never seen these pleasures suffers much the same fate. The implied question, once again, is "Why do bad things happen to good people?" The answer to this is not furnished until the New Testament, when Paul says that the same temptations suffered by the faithful are those that are common to all men (1 Cor. 10:13). These observations of Job are sufficient for him to dismiss the claim of the three that his pitiful condition is in itself significant to show that he must be the chief of all sinners—he discerns the fallacy of their arguments (verse 34).
The Seventh Dialog—Chapters 22-24
Eliphaz begins his last words with nearly the same question asked by Satan in the prologue, "Doth Job serve God for naught?" Eliphaz queries, "Is it any pleasure to the Almighty, that thou art righteous?" (Job 22:3). He then builds false charge against false charge against Job, accusing him of specific crimes against the poor. He claims that Job excuses his conduct, saying that since Job cannot see God, God cannot see Job, and therefore he will escape punishment. However, Eliphaz states, that if Job repent, then God will again greatly prosper him in material matters.
Job reaches the depths of his woe and the heights of his faith in the beautiful reasoning of chapter 23. "Oh," he cries, "that I knew were I could find him . . . Behold, I go forward, but he is not there; and backward, but I cannot perceive him: On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him" (Verses 3, 8, 9). Then his faith in God’s judgments, even when they are hid from man, comes through: "But he knoweth the way that I take, when he hath tried me, I shall come forth as gold" (verse 10).
He pleads his innocence, both in deed and in word, but feels his pleas have gone unheeded, therefore he is now afraid of God’s justice because he cannot see the outcome. "Why," he asks, are the wicked who truly oppress the poor rewarded with such abundance and freedom from care." But then again, he more rationally realizes, these wicked wealthy also come alike into the grave. Their exaltation is but for a little while, but then they are brought low to the grave, removed as the husks of corn (Job 24:24).
The Fifth Dialog—Chapters 25-31
In this final conversation we find that Bildad gives the shortest accusation and Job the longest defense. The central point of Bildad’s argument is found in Job 25:4, "How then can man be justified with God? or how can he be clean that is born of a woman?" In this he speaks a great truth—the same which Kind David uttered in Psa. 51:5, "Behold, I was shapen in iniquity, and in sin did my mother conceive me." With this short utterance of a verity Bildad ends, not only his words, but those of all three so-called comforters.
Job begins as man who is making a legal appeal of a decision that has gone against him. The New Living Translation of Job 27:2-6 appear to capture the sense of his opening statement. "I make this vow by the living God, who has taken away my rights, by the Almighty who has embittered [or, permitted this suffering to] my soul. As long as I live, while I have breath from God, my lips will speak no evil, and my tongue will speak no lies. I will never concede that you are right; until I die, I will defend my innocence. I will maintain my innocence without wavering. My conscience is clear for as long as I live."
From verse eleven onward Job assumes the position of a teacher, instructing his three friends in what he feels are the ways of God. He completes the first chapter of his words by describing the end of the wicked, even though they be rich.
The 28th chapter is an ode to God’s wisdom in the planning of creation. After describing the value of wisdom, he queries as to where to may be found. His conclusion is the same as that arrived at by Solomon in the closing words of Ecclesiastes. "Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding" (Job 28:28).
In chapter 29 he recalls his past, before trouble fell upon him. He speaks not only of his lost family and of his high position amongst his countrymen, but affirms that he did not abuse that position but that he helped others—he was eyes to the blind and feet to the lame, a father to the poor but a harsh judge to the wicked (verses 15-17).
Chapter 30 marks the contrast of those earlier, happier days with his present condition. Now, when he is aged, the younger hold him in derision. His position in society has descended from the heights to the depths of the isolation of the leper. One of his saddest declarations is that found in Job 30:26, "When I looked for good, then evil came unto me; and when I waited for light, there came darkness."
Finally, in the last chapter of his response to the comforters he throws all of his life at the feet of his God. Claiming his innocence, he lists the crimes that have been hurled against him. "If," he says, "these charges are true, then find me guilty. But if not, proclaim my innocence."
Elihu Speaks to Job’s Comforters—Chapter 32
The first five verses of chapter 32 are prose, as compared with the poetry of the dialogs. They furnish a preface to introduce Elihu and why he becomes involved in the discussion. Verse 1, explaining why the three stopped their arguments, is open to a variety of interpretations. Taken as written in the Authorized and most older versions, it appears that Job was self-righteous. Many of the newer translations suggest that they stopped because Job persisted in proclaiming his innocence and therefore their words were useless. On the somewhat weaker authority of the Septuagint, the Arabic, the Syriac, the Chaldaic and one 13th century manuscript, the last clause of the first verse should read "because he was righteous in their eyes," intimating that they were now convinced that he was a holy man and innocent of their charges. However verse two and the fact that Elihu was angry with both Job and the comforters, supports the thought that, at least in Elihu’s mind, Job had become self-righteous.
But it was much because the three had failed to provide a satisfactory answer as it was because of Job’s defensive position, that Elihu felt compelled to engage in the discussion. It is in this preface to Elihu’s remarks that we discover the age difference between this newest speaker and the previous three. He was perhaps in his early twenties when we speaks these words.
He gives four reasons for hesitating so long before uttering his opinion on the cause and remedy of Job’s sufferings:
1. Respect for their age—nevertheless, he argues, it is not age but the "inspiration of the Almighty" that gives wisdom (Job 32:8). These words are reminiscent of Paul’s admonition to Timothy, "Let no man despise thy youth" (1 Tim. 4:12).
2. Respect for their position in society—nevertheless, he rebuts, one’s position in society is no guarantee of wisdom (verse 9). As Solomon later phrased it, "Better is a poor and wise child than an old and foolish king" (Eccl. 4:13).
3. Attentive listening—rather than rushing in unasked, he waited and heeded their words, hoping in vain for a wise and satisfying answer. But, he sadly concludes, "there was none of you that convinced Job, or that answered his words" (verse 12).
4. He noticed the "wedge"—that as they spoke, they began emotionally reacting to the defensiveness of Job. "Now he hath not directed his words against me" . . . therefore he could answer objectively and unemotionally.
It is interesting to note that in verse 12, the author begins to write in the first person, using the pronoun "I." This may imply that Elihu was the writer of the entire book of Job, or at least of the portion attributed to his speech. He asserts that he must speak because, having digested their reasoning and noting Job’s pitiable plight, his heart is full of the matter. As Jeremiah, he was moved to speak the Lord’s words, "his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay" (Jer. 20:9). Finally, he argues that, inasmuch as we was not a party to the heated debate, he was free to be impartial and not "give flattering titles unto man" (verses 21, 22).
Elihu’s Preface to Job—Chapter 33:1-22
Although he plans to criticize Job, Elihu is almost apologetic in approaching him. Before addressing the main problem, he makes clear to Job that he is coming as with constructive criticism and not to tear down. An analysis of this preface reveals seven rules to offering a rebuke or reproof to another.
1. Sincerity—"I speak from the uprightness of my heart" (Job 33:3). He thus seeks to set himself apart from the passions and prejudices of the other three.
2. Willingness to see the other side—"If thou canst answer me, set thine words in order, stand up" (verse 5). Be willing to realize that there are two sides to any disagreement. Be willing for the listener to "stand up" in his own defense.
3. Do not intrude where not wanted—"I am according to thy wish in God’s stead" (verse 6). As Peter says of the Christian, he should not be "a busybody in other men’s matters" (1 Peter 4:15).
4. Do not speak down to another—"I also am formed out of the clay" (verse 6). A true friend walks with the other as his equal, not as one that asserts his superiority.
5. Be friendly—my hand "shall not be heavy upon thee" (verse 7). The successful critic speaks softly and does not seek to cast blame. He wants his words to be corrective and not condemnatory. "A soft answer turned away wrath" (Prov. 15:1).
6. Accept no hearsay evidence—"Surely thou hast spoken in mine hearing, and I have heard the voice of thy words" (verse 8). This is a rule in the courts of most nations today and was a principle in Roman jurisprudence as voiced by Festus in the trial of Paul, "It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him." This is the basis for the advice of Jesus in adjudicating differences amongst brethren in Matt. 18:15-17.
7. Condemn the sin and not the sinner—After listing the specific words of Job which he felt were wrong, Elihu states "Behold, in this thou art not just." It was the action, in this case the defensive words, of Job which Elihu felt were not right, and not that Job himself was wicked.
The words of Job which he quotes as being unjust fall basically into three categories:
1. "I am clean . . . I am innocent" were probably a paraphrase of Job’s words in Job 16:17, "Nor any injustice in my hands, my prayer is pure."
2. "He counteth me for his enemy" – Job’s words in Job 19:11.
3. "He putteth my feet in the stocks" is a quote of Job 13:27.
The term "God hath spoken once, yea twice" in verse 14 is a Hebrew expression for repeatedly, and not an actual numbering. It is ironic that, wrong as the comforters were both in their spirit and in their specific accusations, by the time they had finished they were right in that Job had come to the point of self-justification. In sharp contrast are the words of David after having been cursed by Shimei, the Benjaminite, "And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him" (2 Sam. 16:11).
Elihu’s claim is that there are times when God withholds his purpose from man and does not realize that certain hard experiences can be chastening from the Lord to reveal pride, and thus save a man from dying without adequate opportunity for repentance. He is thus recognizing that the effect of the prior conversations as been to move Job from his original innocence to a certain pride that charges God with unjust dealings in permitting evil.
Eliphaz began his message diplomatically by calling attention to Job’s good works to others who are afflicted, and notices that the coin has now turned. Then he goes on the attack by asserting that the good man God protects; that a man reaps what he sows—therefore he challenges Job to repent for some evil he has sown that has reaped his present distress. Eliphaz recalls a terrifying dream he had one night that he could not bring to recall. His conclusion from this he was unclean and not in a position to question his maker. Therefore Job, in like fashion, should not attempt to understand his tribulations, but take them as a rebuke from the Almighty. Eliphaz does catch hold of one great principle in Job 5:17, "Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty."
The latter part of the speech of Eliphaz catches a great truth, summed up in the last verse of chapter 5, "Lo this, we have searched it, so it is, hear it, and know thou it for thy good." Although Eliphaz’ reasoning, on the surface, seem to be a foregleam of Rom. 8:28, "All things work together for good;" in reality it treats that concept from the negative. Since all things are not working together for your good, you, Job, should recognize your fault in the matter.
Job shows great displeasure at his friend’s remarks. He speaks of them as fair-weather friends, being loving to Job when his condition was fine, but critical when he had fallen on hard times. Instead of compassion, Job sees fear in his friend’s faces. He complains, through strong questions, whether he had summoned them for this kind of response. The core of his rebuttal lies in Job 6:24, 25, "Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. How forcible are right words! but what doth your arguing reprove?" If they could not define his iniquity, what help were they? They might as well go home for they were not helping the situation.
In chapter 7, Job reveals the real cause of his distress—that he has lost hope (Job 7:6). The accusations of Eliphaz troubled Job even in his sleeping hours and brought on nightmares (verses 13-15). Once again Job reiterates his desires that his request that his friends go home—but the worst was yet to come.
The Second Dialog—Chapters 8-10
Bildad immediately criticizes Job for his audacity to challenge God’s judgment. He repeats the concept of Eliphaz that Job’s dire conditions can only be accounted for as a severe judgment of God for past sins. Much of Bildad’s comments about prosperity are in the spirit of irony in order to get Job to acknowledge his supposed misdeeds. Bildad appears to press the urgency of age on Job, saying that he is in his latter years, that life at that time was but a shadow when compared with the ante-diluvian patriarchs who lived to 900 years and more. His closing words seem to be more of a prayer that God would lead Job to see and acknowledge his transgressions.
Job begins with a quick admission that God’s judgment are to be accepted as being superior to any a man might offer. He supports the supremacy of God by referring to some of the magnificent works of creation. Nevertheless, even though he acknowledges God’s judgments as just, he himself fails to see the justice to him. Rather than plead to God for a reversal of judgment, he requests a judge to explain to him why he must be so afflicted. In Job 9:20, 21 he speaks of his own words condemning him, even claiming such would be the case though he were perfect. What he really needs (and what mankind will have during the kingdom) is a "daysman"—Mediator (Job 9:28). In chapter 10 he thrusts himself on the mercy of God, claiming that while he is aware that God knows his every sin, he also knows within himself that he (Job) is not wicked (10:7). Whether wicked or righteous, he sees himself as hunted of God. Herein lies his confusion. He is at such a low ebb he questions the resurrection in Job 10:21, though he regains faith in that in later chapters.
The Third Dialog—Chapters 11-14
Zophar is by far the most critical, accusing Job of being an outright liar. His charge that Job claimed his "doctrine" to be pure is mistranslated. He is speaking of Job’s protestations of innocence as being from a pure and sincere heart. For such a presumed perfidy, Bildad says that Job is worthy of twice as much punishment. Unable to understand the real reason for Job’s problems, he challenged Job’s request for an explanation: "Canst thou by searching find out God?" (Job 11:7). His challenge that Job acknowledge unknown wrongs and thus secure divine favor is met by Job’s earlier prayer for his sons saying "It may be that my sons have sinned, and cursed God in their hearts" (Job 1:5). This had been Job’s continual attitude, and that is now being challenged by the youngest of his comforters, Zophar.
Job lashes out at all three in his opening rebuttal, saying ironically, "No doubt ye are the people, and wisdom shall die with you, (Job 12:2). Defensively he reminds them that he also has the power to reason and think, and is not inferior to them despite his afflictions. Most of chapter 12 is an acknowledgment of the superiority of God in all matters and is laced with many supporting illustrations. In Job 13:4 he asserts "ye are the forgers of lies, ye are physicians of no value." He begs for their silence and affirms his willingness to take whatever his ills and not charge God as their perpetrator: "Though he slay me, yet will I trust him . . . He also shall be my salvation" (Job 13:15, 16). He is willing to stop his pleading and die unrequited if God will grant two requests:
(1) The knowledge of God’s abiding presence in his affliction (Job 13:21, 22)
(2) If God will reveal to Job for what sins he is suffering (Job 13:23-28)
The heart of Job’s message comes in chapter 14. Here he grasps with the question of life after death. Noting that a tree, though cut down, can rise and grow once again, he queries "Is man of less value than a tree?" After stating the assumption of his friends in Job 14:12 that man would not rise, even if the heavens were to pass away, he restates the question and testifies to his own hope.
"If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands."—Job 14:14, 15
He compares the erosion of man’s hopes in the face of old age and poor health with the erosion of the earth over a period of time.
The Fourth Dialog—Chapters 15-17
In the second round of speeches, Eliphaz drops his kindlier demeanor and adopts a harshly accusative tone. His argument centers around Job’s age, probably 70, and asks "are you the first man to be born?" (Job 15:7) and speaks of men who are older than Job’s father (v. 10). Eliphaz himself is probably considerably older than Job and perhaps feels that touting the wisdom of the aged is way of establishing his case. He accuses Job of turning his spirit against God (v. 13). He seeks to dismiss any hope that Job might have of death brining a soon ending to his sufferings by saying correctly that "the number of years is hidden to the oppressor" (v. 20). In verse 29 he also mentions correctly that the amount of a man’s financial substance is no guarantee nor prolong his perfection here on earth.
Job cries out in anguish that his three friends have been "miserable comforters" instead of providing needed comfort in his misery. In Job 16:4 he asks, as it were, "how would you feel; if our positions were reversed." He assures them that he would seek to assuage their grief with truly comforting words. Job now begins for the first time to blame God for delivering him to the ungodly as a reproach. He again avers his innocence and the purity of his prayers. Once more, in Job 16:21 he pleads his need for a mediator to plead his cause. His faith in a resurrection appears to wane as he cries "I shall go the way whence I shall not return" (Job 16:22). He bemoans the fact that the righteous shall see him and assume he is a great transgressor. Once again his hopes seem to be lost as he awaits his time, and that of all, in the lonely grave.
The Fifth Dialog—Chapters 18-19
Defensiveness marks Bildad’s second round of comments. His curse is that Job’s house and posterity were not only destroyed, but that they would no longer be remembered—"brimstone would be scattered upon his habitations" (Job 18:15). He even spreads his curse to the family of Job’s brother—his "nephew" not being longer remembered (verse 19).
The expression "ten times" in Job 19:3 is not to be taken literally, but indicating "many times" as in the expression of Jacob in Genesis 31:7. It is in this rebuttal of Job where we see the "wedge theory" beginning to work. Whereas at first he did not charge God as being his persecutor, now he says "God hath overthrown me, and compassed me with his net" (Job 19:6). We note the repetitiveness of the word "he" in verses 8 to 13 as he cries our his complaints about God and his unjust treatment of Job.
Job has come to the point of feeling completely isolated and rejected—by his own brothers, his other near kin, his maid, his other servants, even his own wife who says, as in the Hebrew, that he smells like a chicken house, young children, and even his most intimate friends (verses 13-19). It is interesting to note, though probably with little foundation in fact, that the Septuagint translates the last phrase of verse 17 as "the children of my concubines."
Then his hope returns, "I know that my redeemer liveth, and he shall stand in the latter day upon the earth" (Job 19:25). In the following verse his hope is not only set upon "the latter day," but revives to the extent that he expects even in his present fleshly condition to come to the point where he will again "see God" as he had in earlier happier days. In that hope he sees that there will be a final judgment—not only for himself, but for his comforters (by now his enemies).
The Sixth Dialog—Chapters 20-21
The tension ratchets higher in Zophar’s next (and last) remarks. He ridicules Job’s hopes, saying that "the triumph of the wicked is short, and the joy of a hypocrite but for a moment" (Job 20:5). Then, in one of the unkindest cuts of all, he accuses Job unjustly of living selfishly and not helping the poor and, in fact, was their oppressor (verse 19).
Job responds with his own observations of the wicked. He notes their prosperity, the productiveness of their cattle, their parties and their dancing. The rich are secure in their wealth, and "Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways" (Job 21:14). The observations of Job continue that it is not often, at least not the rule, that the wicked are cut off. God "distributes" sorrow alike to the good and the bad (verse 17). He continues on this randomness of God’s dealings in verses 23 to 26 where he says that, while one is cut off who lives at ease and quietude, another who has never seen these pleasures suffers much the same fate. The implied question, once again, is "Why do bad things happen to good people?" The answer to this is not furnished until the New Testament, when Paul says that the same temptations suffered by the faithful are those that are common to all men (1 Cor. 10:13). These observations of Job are sufficient for him to dismiss the claim of the three that his pitiful condition is in itself significant to show that he must be the chief of all sinners—he discerns the fallacy of their arguments (verse 34).
The Seventh Dialog—Chapters 22-24
Eliphaz begins his last words with nearly the same question asked by Satan in the prologue, "Doth Job serve God for naught?" Eliphaz queries, "Is it any pleasure to the Almighty, that thou art righteous?" (Job 22:3). He then builds false charge against false charge against Job, accusing him of specific crimes against the poor. He claims that Job excuses his conduct, saying that since Job cannot see God, God cannot see Job, and therefore he will escape punishment. However, Eliphaz states, that if Job repent, then God will again greatly prosper him in material matters.
Job reaches the depths of his woe and the heights of his faith in the beautiful reasoning of chapter 23. "Oh," he cries, "that I knew were I could find him . . . Behold, I go forward, but he is not there; and backward, but I cannot perceive him: On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him" (Verses 3, 8, 9). Then his faith in God’s judgments, even when they are hid from man, comes through: "But he knoweth the way that I take, when he hath tried me, I shall come forth as gold" (verse 10).
He pleads his innocence, both in deed and in word, but feels his pleas have gone unheeded, therefore he is now afraid of God’s justice because he cannot see the outcome. "Why," he asks, are the wicked who truly oppress the poor rewarded with such abundance and freedom from care." But then again, he more rationally realizes, these wicked wealthy also come alike into the grave. Their exaltation is but for a little while, but then they are brought low to the grave, removed as the husks of corn (Job 24:24).
The Fifth Dialog—Chapters 25-31
In this final conversation we find that Bildad gives the shortest accusation and Job the longest defense. The central point of Bildad’s argument is found in Job 25:4, "How then can man be justified with God? or how can he be clean that is born of a woman?" In this he speaks a great truth—the same which Kind David uttered in Psa. 51:5, "Behold, I was shapen in iniquity, and in sin did my mother conceive me." With this short utterance of a verity Bildad ends, not only his words, but those of all three so-called comforters.
Job begins as man who is making a legal appeal of a decision that has gone against him. The New Living Translation of Job 27:2-6 appear to capture the sense of his opening statement. "I make this vow by the living God, who has taken away my rights, by the Almighty who has embittered [or, permitted this suffering to] my soul. As long as I live, while I have breath from God, my lips will speak no evil, and my tongue will speak no lies. I will never concede that you are right; until I die, I will defend my innocence. I will maintain my innocence without wavering. My conscience is clear for as long as I live."
From verse eleven onward Job assumes the position of a teacher, instructing his three friends in what he feels are the ways of God. He completes the first chapter of his words by describing the end of the wicked, even though they be rich.
The 28th chapter is an ode to God’s wisdom in the planning of creation. After describing the value of wisdom, he queries as to where to may be found. His conclusion is the same as that arrived at by Solomon in the closing words of Ecclesiastes. "Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding" (Job 28:28).
In chapter 29 he recalls his past, before trouble fell upon him. He speaks not only of his lost family and of his high position amongst his countrymen, but affirms that he did not abuse that position but that he helped others—he was eyes to the blind and feet to the lame, a father to the poor but a harsh judge to the wicked (verses 15-17).
Chapter 30 marks the contrast of those earlier, happier days with his present condition. Now, when he is aged, the younger hold him in derision. His position in society has descended from the heights to the depths of the isolation of the leper. One of his saddest declarations is that found in Job 30:26, "When I looked for good, then evil came unto me; and when I waited for light, there came darkness."
Finally, in the last chapter of his response to the comforters he throws all of his life at the feet of his God. Claiming his innocence, he lists the crimes that have been hurled against him. "If," he says, "these charges are true, then find me guilty. But if not, proclaim my innocence."
Elihu Speaks to Job’s Comforters—Chapter 32
The first five verses of chapter 32 are prose, as compared with the poetry of the dialogs. They furnish a preface to introduce Elihu and why he becomes involved in the discussion. Verse 1, explaining why the three stopped their arguments, is open to a variety of interpretations. Taken as written in the Authorized and most older versions, it appears that Job was self-righteous. Many of the newer translations suggest that they stopped because Job persisted in proclaiming his innocence and therefore their words were useless. On the somewhat weaker authority of the Septuagint, the Arabic, the Syriac, the Chaldaic and one 13th century manuscript, the last clause of the first verse should read "because he was righteous in their eyes," intimating that they were now convinced that he was a holy man and innocent of their charges. However verse two and the fact that Elihu was angry with both Job and the comforters, supports the thought that, at least in Elihu’s mind, Job had become self-righteous.
But it was much because the three had failed to provide a satisfactory answer as it was because of Job’s defensive position, that Elihu felt compelled to engage in the discussion. It is in this preface to Elihu’s remarks that we discover the age difference between this newest speaker and the previous three. He was perhaps in his early twenties when we speaks these words.
He gives four reasons for hesitating so long before uttering his opinion on the cause and remedy of Job’s sufferings:
1. Respect for their age—nevertheless, he argues, it is not age but the "inspiration of the Almighty" that gives wisdom (Job 32:8). These words are reminiscent of Paul’s admonition to Timothy, "Let no man despise thy youth" (1 Tim. 4:12).
2. Respect for their position in society—nevertheless, he rebuts, one’s position in society is no guarantee of wisdom (verse 9). As Solomon later phrased it, "Better is a poor and wise child than an old and foolish king" (Eccl. 4:13).
3. Attentive listening—rather than rushing in unasked, he waited and heeded their words, hoping in vain for a wise and satisfying answer. But, he sadly concludes, "there was none of you that convinced Job, or that answered his words" (verse 12).
4. He noticed the "wedge"—that as they spoke, they began emotionally reacting to the defensiveness of Job. "Now he hath not directed his words against me" . . . therefore he could answer objectively and unemotionally.
It is interesting to note that in verse 12, the author begins to write in the first person, using the pronoun "I." This may imply that Elihu was the writer of the entire book of Job, or at least of the portion attributed to his speech. He asserts that he must speak because, having digested their reasoning and noting Job’s pitiable plight, his heart is full of the matter. As Jeremiah, he was moved to speak the Lord’s words, "his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay" (Jer. 20:9). Finally, he argues that, inasmuch as we was not a party to the heated debate, he was free to be impartial and not "give flattering titles unto man" (verses 21, 22).
Elihu’s Preface to Job—Chapter 33:1-22
Although he plans to criticize Job, Elihu is almost apologetic in approaching him. Before addressing the main problem, he makes clear to Job that he is coming as with constructive criticism and not to tear down. An analysis of this preface reveals seven rules to offering a rebuke or reproof to another.
1. Sincerity—"I speak from the uprightness of my heart" (Job 33:3). He thus seeks to set himself apart from the passions and prejudices of the other three.
2. Willingness to see the other side—"If thou canst answer me, set thine words in order, stand up" (verse 5). Be willing to realize that there are two sides to any disagreement. Be willing for the listener to "stand up" in his own defense.
3. Do not intrude where not wanted—"I am according to thy wish in God’s stead" (verse 6). As Peter says of the Christian, he should not be "a busybody in other men’s matters" (1 Peter 4:15).
4. Do not speak down to another—"I also am formed out of the clay" (verse 6). A true friend walks with the other as his equal, not as one that asserts his superiority.
5. Be friendly—my hand "shall not be heavy upon thee" (verse 7). The successful critic speaks softly and does not seek to cast blame. He wants his words to be corrective and not condemnatory. "A soft answer turned away wrath" (Prov. 15:1).
6. Accept no hearsay evidence—"Surely thou hast spoken in mine hearing, and I have heard the voice of thy words" (verse 8). This is a rule in the courts of most nations today and was a principle in Roman jurisprudence as voiced by Festus in the trial of Paul, "It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him." This is the basis for the advice of Jesus in adjudicating differences amongst brethren in Matt. 18:15-17.
7. Condemn the sin and not the sinner—After listing the specific words of Job which he felt were wrong, Elihu states "Behold, in this thou art not just." It was the action, in this case the defensive words, of Job which Elihu felt were not right, and not that Job himself was wicked.
The words of Job which he quotes as being unjust fall basically into three categories:
1. "I am clean . . . I am innocent" were probably a paraphrase of Job’s words in Job 16:17, "Nor any injustice in my hands, my prayer is pure."
2. "He counteth me for his enemy" – Job’s words in Job 19:11.
3. "He putteth my feet in the stocks" is a quote of Job 13:27.
The term "God hath spoken once, yea twice" in verse 14 is a Hebrew expression for repeatedly, and not an actual numbering. It is ironic that, wrong as the comforters were both in their spirit and in their specific accusations, by the time they had finished they were right in that Job had come to the point of self-justification. In sharp contrast are the words of David after having been cursed by Shimei, the Benjaminite, "And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him" (2 Sam. 16:11).
Elihu’s claim is that there are times when God withholds his purpose from man and does not realize that certain hard experiences can be chastening from the Lord to reveal pride, and thus save a man from dying without adequate opportunity for repentance. He is thus recognizing that the effect of the prior conversations as been to move Job from his original innocence to a certain pride that charges God with unjust dealings in permitting evil.
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