Elihu’s Message of
Redemption—Job 33:23-30
These verses are the heart of the theological message of the book of Job. The Revised Version, as well as many other of the more accurate translations, renders verse 23, "If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him." This introduces a section which accurately describes the work of the Mediator in the Millennial Age work of reconciliation.
It is through the payment of the ransom that mankind will be delivered from going down to the pit. Then, in the resurrection of the dead, their flesh shall become fresher than a child. They will be then shown what is right for them and required just to do it, having the perfect ability to do so, with all influences to evil being restrained.
Thus mankind can properly pray to the Father, for they will be fully just when Christ renders unto man their righteousness. Because of that Mediator, any who will then unintentionally sin may pray for forgiveness, his soul shall be prevented from returning to the pit—to the condition of non-existence in death.
Thus, being sheltered from instant judgment, he will learn through his faults and he will see the light and the wisdom of doing things God’s way, of following in the paths of righteousness. And this will not be a one-time for all chance, but God will work with man repeatedly throughout that thousand-year day (verses 29, 30).
Elihu’s Second Address to the Comforters—Job 34:1-36:26
Elihiu now turns from Job and addresses the friends of Job, the self-presumed "wise men." Not trying to answer their accusations, even agreeing to a small extent with them, he says in essence, "This is not our judgment to make. Leave it to God. He will not pervert judgment" (Job 34:13). His words are similar to that of wise Gamaliel at the trial of Peter and John, "Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God" (Acts 5:38, 39).
He finishes his extended ode to the justice of God by uttering a truism, "When he giveth quietness, who then can make trouble" (verse 29). Then, while condemning Job for his self-righteousness, he excuses him because his wrong position was a result of "his answers for wicked men" (verse 36), an obvious reference to the comforters for the rebellion they brought about in Job.
The first half of chapter 35 is further devoted to the judgments and the chastisements of God. To them will hearken he assurance a long life, to the wicked he predicts that their will be no deliverance from their suffering. If he is indeed including Job in the list of the wicked, as may be inferred, he would shortly be proven wrong by his own reasoning—for God would restore Job, and that twofold. Job would be among the poor delivered from their oppression (Job 36:15).
The Gathering Storm—Job 36:27-37:24
While Elihu appears to be continuing his preceding discourse in this section, the fact that an actual storm occurred is confirmed in Job 38:1. Therefore it is logical to treat these verses as describing the onsetting squall. While they accurately describe a thunderstorm coming in from the north, the words may also be typical of the time of trouble with which the present dispensation shall come to an end.
The soft early drops of rain and the distant sound of thunder are noticed first. The oncoming clouds obscure the sun and the cattle are discontent. Then the lightning flashes in the sky as the thunder become a crashing roar. He notices the beasts take cover and the cold turn the rain into sleet and hail. His sharp eye catches the balance of the clouds—the one high and overhanging with the lower clouds filled with moisture. Contrasting the usual warm southerly winds, with this fast charging storm from the north, he is awestruck by the power and majesty of the scene.
Even so, in the times of harvest, it was the early rains of truth which foretold of God’s coming judgments. As the enlightenment from the Lord became more clear, the noise of the progressing trouble was distinctly heard. Men could not see this as the Lord’s dealings because these troublous time hid them from the Lord. God’s true message noted the contrast of the warm winds of God’s favor with the harsh north winds of his judgments. Both were necessary to accomplish their individual tasks. The Christian profits from both, as the wise man poetically said, "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out" (Cant. 4:16).
Jehovah Speaks—Chapters 38-39
It is from the midst of the storm, now termed a whirlwind, that Jehovah reveals himself to Job. It is in similar manner that Christ, at his apokalupsis, reveals himself to Israel and mankind (2 Thess. 1:7).
While some feel that the recrimination in Job 38:2, "Who is this that darkeneth counsel by words without knowledge?" refers to Elihu, the last speaker; and some to all the comforters combined; it is more likely, in view of verse 1, that it refers to Job himself.
The majestic beauties and manifest wisdom in the ordering of creation form the basis for these words of God. The fascinating consideration of the specifics, noting the degree of modern scientific knowledge revealed in these chapters, is a complete study in itself. A short catalog of these details might include:
1. The foundations of the earth—probably referring to the continrental rock massifs that connect the land surface of the globe with its central core (Job 38:4).
2. The careful balancing of the water and land area of the planet referred to in Job 38:8.
3. How the cloud and rings of water provided the earth a protective greenhouse covering during the creative process (Job 38:9)
4. The interesting comparison between the planet’s underground water supplies and ocean depths to the moral degradation and death itself (Job 38:16, 17).
5. The water reserves of the snows to provide year-round irrigation of the land, and how he uses these in times of trouble and battle, as in the flooding of the Kishon in the battle of Deborah and Barak against Sisera (Job 38:22, 23; Jud. 5:21).
6. The astronomical accuracy of the verbs used in the poetic descriptions of such stellar constellations as Orion, the Pleiades, Arcturus, and all the signs of the zodiac [Mazeroth in the Authorized Version] (Job 38:31, 32).
7. The provision of sustenance for the animals and the balancing of the food chain (Job 38: 41.
8. The varying gestation periods of all of the animals (Job 39:1, 2)
9. The ability of God to provide and use even such untamable animals as the rhinoceros, the unicorn of Job 39:9.
10. To provide the rich variety of plumage for the wild fowl (Job 39:13).
The list could go on, not even giving time for consideration of the possible symbol significance of many of the pictures used.
The question remains—How does this description of the greatness of the Creator relate to the afflictions of Job and his enigma of understanding them. The answer lies in the beginning of chapter 40 where God ends his first discourse with the words, "Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it."
Jehovah is emphasizing that Job must learn to trust him for caring for him and that as he has shown adequate ability to care for all other elements of creation, both animate and inanimate, so he has the ability and will to care for Job as well. This a sharp reproof to Job’s becoming so defensive to the fallacious arguments of the comforters as to develop a self-righteous posture, even accusing God of finding occasions against him. This would make God petty and reactive to human style emotions, instead of proactive in arranging the affairs of all his creation.
Job’s First Response to God—Job 40:3-5
Job got the message. "Behold, I am vile" is his response. After hearing of the majesty of his Creator, what else could he say? He promises to raise his voice no longer in self-justification. "Once have I spoken," then ye adds, "yea, twice," but he vows not to do so again. One things is lacking, however. While there is a promise to not justify himself again, he does not yet repent for having done so previously. It takes God’s next discourse to accomplish that feat.
Jehovah’s Second Discourse—Job 40:7-41:34
Immediately God calls attention to this omission by saying in Job 40:8, "Wilt thou also disannul my judgment? Wilt thou condemn me, that thou mayest be righteous?" He then asks him to look upon all who are proud and see how God controls them (verse 12). Then he chose two examples to demonstrate his point.
The balance of chapters 40 and 41 deal with two animals, the identity of which we cannot be certain. The first of these is called in the Authorized Version, "behemoth," and the latter "leviathan." Behemoth, debatably, has been identified with the hippopotamus and leviathan with the crocodile. Whether or not these identifications are accurate is a moot point. The important point is that which man cannot control is easily managed by God.
Jehovah concludes his discussion of these two by labeling the latter "a king over all the children of pride." This emphasizes his point.
The Restoration of Job—Chapter 42
This is sufficient for Job. Now he repents fully, saying in Job 42:6, "I abhor myself, and repent in dust and ashes." He mentions that he had uttered things "too wonderful for me" (verse 3). The word here for "wonderful" is pala (Strong’s 6381) and would be better translated "incomprehen-sible." Neither he nor his friends could comprehend a satisfactory reason for suffering.
Earlier in the dialog section of the book, Job had uttered the hope "yet in my flesh shall I see God" (Job 19:26); now he says, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee." Now he comprehends not only that Jehovah is the great Creator, but now he is the personal God of Job and all his people, overseeing their every experience and testing to see whether they will serve him "for naught" (1:9).
Yet there remains one more test for this patient patriarch. God commands Eliphaz, evidently the leader as well as the older of the three, to contact his friends and have them bring a peace offering to Job, "for him will I accept" (verse 8). It is worth noting that he does not charge them with speaking ill of Job, but because "they have not spoken of me the thing which is right" (verse 8). On the other hand he says that Job has so spoken. He does not refer to the comments of Job during the dialogs but after his repentance. He desires the same of them.
In verse 10 we read that it was only "when" Job prayed for his friends that his restoration began. He received double of all of his livestock, and had ten more children—three daughters and seven sons—even as he had originally. This, in itself, may hold a valuable point of truth. The livestock that were lost in the first chapter were lost forever, but he received twice as many back. The children who were killed at the beginning, however, will come back in the resurrection; therefore now he receives not twice the number of children, but the same as he had had. When the resurrec-tion is complete, he will have also a double number of offspring.
Not only did the three comforters have to come with their peace offerings, but all of Job’s brothers, sisters, and acquaintances had to come also and dine with him, showing their sorrow for his afflictions and each giving him two gifts—a coin and a gold earring.
In contrast to other Old Testament accounts, where we often learn of the names of the males and not the females, in Job’s case it is the females whose names are recorded. Their names are rich in meaning: Jemima (a dove); Kezia (an aromatic herb, a sweet perfume); and Karen-hapuch (a horn of antimony, a cosmetic oil). All three were noted for their beauty (verses 14, 15).
The book closes with the information that lived for another 140 years (perhaps indicating his age at 70 when he was afflicted). This longevity permitted him to see his second set of children and their posterity until the fourth generation. Undoubtedly he could look back years later with the clear knowledge that his patience was well rewarded, that, hard as the experience was, it was not to be compared to his future life.
These verses are the heart of the theological message of the book of Job. The Revised Version, as well as many other of the more accurate translations, renders verse 23, "If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him." This introduces a section which accurately describes the work of the Mediator in the Millennial Age work of reconciliation.
It is through the payment of the ransom that mankind will be delivered from going down to the pit. Then, in the resurrection of the dead, their flesh shall become fresher than a child. They will be then shown what is right for them and required just to do it, having the perfect ability to do so, with all influences to evil being restrained.
Thus mankind can properly pray to the Father, for they will be fully just when Christ renders unto man their righteousness. Because of that Mediator, any who will then unintentionally sin may pray for forgiveness, his soul shall be prevented from returning to the pit—to the condition of non-existence in death.
Thus, being sheltered from instant judgment, he will learn through his faults and he will see the light and the wisdom of doing things God’s way, of following in the paths of righteousness. And this will not be a one-time for all chance, but God will work with man repeatedly throughout that thousand-year day (verses 29, 30).
Elihu’s Second Address to the Comforters—Job 34:1-36:26
Elihiu now turns from Job and addresses the friends of Job, the self-presumed "wise men." Not trying to answer their accusations, even agreeing to a small extent with them, he says in essence, "This is not our judgment to make. Leave it to God. He will not pervert judgment" (Job 34:13). His words are similar to that of wise Gamaliel at the trial of Peter and John, "Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God" (Acts 5:38, 39).
He finishes his extended ode to the justice of God by uttering a truism, "When he giveth quietness, who then can make trouble" (verse 29). Then, while condemning Job for his self-righteousness, he excuses him because his wrong position was a result of "his answers for wicked men" (verse 36), an obvious reference to the comforters for the rebellion they brought about in Job.
The first half of chapter 35 is further devoted to the judgments and the chastisements of God. To them will hearken he assurance a long life, to the wicked he predicts that their will be no deliverance from their suffering. If he is indeed including Job in the list of the wicked, as may be inferred, he would shortly be proven wrong by his own reasoning—for God would restore Job, and that twofold. Job would be among the poor delivered from their oppression (Job 36:15).
The Gathering Storm—Job 36:27-37:24
While Elihu appears to be continuing his preceding discourse in this section, the fact that an actual storm occurred is confirmed in Job 38:1. Therefore it is logical to treat these verses as describing the onsetting squall. While they accurately describe a thunderstorm coming in from the north, the words may also be typical of the time of trouble with which the present dispensation shall come to an end.
The soft early drops of rain and the distant sound of thunder are noticed first. The oncoming clouds obscure the sun and the cattle are discontent. Then the lightning flashes in the sky as the thunder become a crashing roar. He notices the beasts take cover and the cold turn the rain into sleet and hail. His sharp eye catches the balance of the clouds—the one high and overhanging with the lower clouds filled with moisture. Contrasting the usual warm southerly winds, with this fast charging storm from the north, he is awestruck by the power and majesty of the scene.
Even so, in the times of harvest, it was the early rains of truth which foretold of God’s coming judgments. As the enlightenment from the Lord became more clear, the noise of the progressing trouble was distinctly heard. Men could not see this as the Lord’s dealings because these troublous time hid them from the Lord. God’s true message noted the contrast of the warm winds of God’s favor with the harsh north winds of his judgments. Both were necessary to accomplish their individual tasks. The Christian profits from both, as the wise man poetically said, "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out" (Cant. 4:16).
Jehovah Speaks—Chapters 38-39
It is from the midst of the storm, now termed a whirlwind, that Jehovah reveals himself to Job. It is in similar manner that Christ, at his apokalupsis, reveals himself to Israel and mankind (2 Thess. 1:7).
While some feel that the recrimination in Job 38:2, "Who is this that darkeneth counsel by words without knowledge?" refers to Elihu, the last speaker; and some to all the comforters combined; it is more likely, in view of verse 1, that it refers to Job himself.
The majestic beauties and manifest wisdom in the ordering of creation form the basis for these words of God. The fascinating consideration of the specifics, noting the degree of modern scientific knowledge revealed in these chapters, is a complete study in itself. A short catalog of these details might include:
1. The foundations of the earth—probably referring to the continrental rock massifs that connect the land surface of the globe with its central core (Job 38:4).
2. The careful balancing of the water and land area of the planet referred to in Job 38:8.
3. How the cloud and rings of water provided the earth a protective greenhouse covering during the creative process (Job 38:9)
4. The interesting comparison between the planet’s underground water supplies and ocean depths to the moral degradation and death itself (Job 38:16, 17).
5. The water reserves of the snows to provide year-round irrigation of the land, and how he uses these in times of trouble and battle, as in the flooding of the Kishon in the battle of Deborah and Barak against Sisera (Job 38:22, 23; Jud. 5:21).
6. The astronomical accuracy of the verbs used in the poetic descriptions of such stellar constellations as Orion, the Pleiades, Arcturus, and all the signs of the zodiac [Mazeroth in the Authorized Version] (Job 38:31, 32).
7. The provision of sustenance for the animals and the balancing of the food chain (Job 38: 41.
8. The varying gestation periods of all of the animals (Job 39:1, 2)
9. The ability of God to provide and use even such untamable animals as the rhinoceros, the unicorn of Job 39:9.
10. To provide the rich variety of plumage for the wild fowl (Job 39:13).
The list could go on, not even giving time for consideration of the possible symbol significance of many of the pictures used.
The question remains—How does this description of the greatness of the Creator relate to the afflictions of Job and his enigma of understanding them. The answer lies in the beginning of chapter 40 where God ends his first discourse with the words, "Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it."
Jehovah is emphasizing that Job must learn to trust him for caring for him and that as he has shown adequate ability to care for all other elements of creation, both animate and inanimate, so he has the ability and will to care for Job as well. This a sharp reproof to Job’s becoming so defensive to the fallacious arguments of the comforters as to develop a self-righteous posture, even accusing God of finding occasions against him. This would make God petty and reactive to human style emotions, instead of proactive in arranging the affairs of all his creation.
Job’s First Response to God—Job 40:3-5
Job got the message. "Behold, I am vile" is his response. After hearing of the majesty of his Creator, what else could he say? He promises to raise his voice no longer in self-justification. "Once have I spoken," then ye adds, "yea, twice," but he vows not to do so again. One things is lacking, however. While there is a promise to not justify himself again, he does not yet repent for having done so previously. It takes God’s next discourse to accomplish that feat.
Jehovah’s Second Discourse—Job 40:7-41:34
Immediately God calls attention to this omission by saying in Job 40:8, "Wilt thou also disannul my judgment? Wilt thou condemn me, that thou mayest be righteous?" He then asks him to look upon all who are proud and see how God controls them (verse 12). Then he chose two examples to demonstrate his point.
The balance of chapters 40 and 41 deal with two animals, the identity of which we cannot be certain. The first of these is called in the Authorized Version, "behemoth," and the latter "leviathan." Behemoth, debatably, has been identified with the hippopotamus and leviathan with the crocodile. Whether or not these identifications are accurate is a moot point. The important point is that which man cannot control is easily managed by God.
Jehovah concludes his discussion of these two by labeling the latter "a king over all the children of pride." This emphasizes his point.
The Restoration of Job—Chapter 42
This is sufficient for Job. Now he repents fully, saying in Job 42:6, "I abhor myself, and repent in dust and ashes." He mentions that he had uttered things "too wonderful for me" (verse 3). The word here for "wonderful" is pala (Strong’s 6381) and would be better translated "incomprehen-sible." Neither he nor his friends could comprehend a satisfactory reason for suffering.
Earlier in the dialog section of the book, Job had uttered the hope "yet in my flesh shall I see God" (Job 19:26); now he says, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee." Now he comprehends not only that Jehovah is the great Creator, but now he is the personal God of Job and all his people, overseeing their every experience and testing to see whether they will serve him "for naught" (1:9).
Yet there remains one more test for this patient patriarch. God commands Eliphaz, evidently the leader as well as the older of the three, to contact his friends and have them bring a peace offering to Job, "for him will I accept" (verse 8). It is worth noting that he does not charge them with speaking ill of Job, but because "they have not spoken of me the thing which is right" (verse 8). On the other hand he says that Job has so spoken. He does not refer to the comments of Job during the dialogs but after his repentance. He desires the same of them.
In verse 10 we read that it was only "when" Job prayed for his friends that his restoration began. He received double of all of his livestock, and had ten more children—three daughters and seven sons—even as he had originally. This, in itself, may hold a valuable point of truth. The livestock that were lost in the first chapter were lost forever, but he received twice as many back. The children who were killed at the beginning, however, will come back in the resurrection; therefore now he receives not twice the number of children, but the same as he had had. When the resurrec-tion is complete, he will have also a double number of offspring.
Not only did the three comforters have to come with their peace offerings, but all of Job’s brothers, sisters, and acquaintances had to come also and dine with him, showing their sorrow for his afflictions and each giving him two gifts—a coin and a gold earring.
In contrast to other Old Testament accounts, where we often learn of the names of the males and not the females, in Job’s case it is the females whose names are recorded. Their names are rich in meaning: Jemima (a dove); Kezia (an aromatic herb, a sweet perfume); and Karen-hapuch (a horn of antimony, a cosmetic oil). All three were noted for their beauty (verses 14, 15).
The book closes with the information that lived for another 140 years (perhaps indicating his age at 70 when he was afflicted). This longevity permitted him to see his second set of children and their posterity until the fourth generation. Undoubtedly he could look back years later with the clear knowledge that his patience was well rewarded, that, hard as the experience was, it was not to be compared to his future life.
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