In the book of Job, Elihu enters the narrative at a juncture where the logomachy has grown in intensity, and reached something of a stalemate. He has listened attentively to the arguments of the three friends, their basis being that Job had been reduced to his miserable circumstances because of unrighteousness. He has noted this persistent feature in their attacks and is aware of the faulty structure of their contentions. He makes his entry when he feels that a constructive analysis of the situation must be made.
Portrayed in the divine record as a days-man, or, in colloquial language, an abitrator, he had kept silence to a point where he felt that the whole discussion was getting out of control. Job, under the impact of their mounting accusations, finds himself in a position where he endeavours to repel what to him are baseless calumnies, and, in doing so, he asserts his righteousness: “God forbid that I should justify you: till I die I will not remove mine integrity from me. . . . My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.”
Elihu had maintained a respectful silence and given close attention to their lines of reasoning. We must emphasise this aspect in endeavouring to repudiate the oft-repeated charge of arrogancy levelled at Elihu by certain Bible critics and commentators. “I said, Days should speak, and multitude of years should teach wisdom”, and if we ponder upon these words of Elihu we must concede that he kept silent for the express purpose of weighing up the accusations and counter-accusations, and formulating a correct estimate of the situation.
Elihu, angered by Job’s defensive attitudes, and the verbal aggressiveness of the friends, intervenes because he feels that it would be pointless to remain inarticulate any longer, and his attitude towards the disputants is made manifest immediately: “Then was kindled the wrath of Elihu, the son of Barachel the Buzite, of the kindred of Ram, against Job was his wrath kindled, because he justified himself rather than God. . . . Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.” The inferences to be drawn from these words are that he strongly deprecated Job’s attitude of self-justification while at the same time deploring the verbal irrelevancies of Eliphaz, Bildad and Zophar. The impasse called for wise and firm arbitration, and the rebukes that he administers are for the purpose of restoring balance and proportion to the controversy.
It would be reasonable to assume that Elihu regarded the three friends as the instigators of the dispute, and their words as being provocative in the extreme, to the point of forcing Job into an irretrievably defensive position. Their incessant accusations were calculated to reveal Job in a continually bad light, and yet their combined personal attacks only resulted in exposing the shortcomings in their arguments. Elihu is clear upon this aspect: “Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words.”
We cannot go beyond the scriptures in assessing the rightful position of Elihu in the narrative. A careful analysis of the pattern of the book as a whole reveals, indisputably, that Elihu remains an integral and indivisible part of the narrative, and that his claim to being a daysman is justified. He does not make this claim directly but does so by imputation: “Behold I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. . . . Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words.” Is not this the attitude of the arbitrator who listens, analyses, sifts and then gives his considered opinion?
Elihu appears to be keenly aware of his role in the controversy: “I said, I will answer also my part, I also will shew mine opinion. . . . For I am full of matter, the spirit within me constraineth me.” These are not words of arrogance but words that pulsate with conviction, and with the desire to give wise judgment. He was intent on making a constructive contribution to the dispute.
Elihu, true to the principles of sound arbitration, had made a constructive analysis of the issues involved, and sought to break through the verbal impasse that existed between Job and the three friends. He is certainly not “prolix, laboured, and even tautologous” as suggested by Driver, and, in fact, when viewed in the correct perspective of the narrative is seen to be the very opposite of these things. It must be emphasised that the scripture reveals him as bringing balance and reality into a situation that had deteriorated into a stalemate.
The inspired record establishes that Elihu had patiently assimilated the accusations and counter accusations, and that he only entered the picture when the discussion had reached a hopeless position from which neither Job nor the three friends would withdraw. For him to prolong his silence would have been unrealistic in view of what he sincerely felt to be a clear line of duty: “For I am full of matter, the spirit within me constraineth me.” He feels that he has a useful part to play in the discussion, and that he must make his considered opinion known.
Elihu approaches the dispute with an impartiality and detachment which betoken an ability to deal independently with the issues under review: “I said, I will answer also my part, I also will shew mine opinion. . . . Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man. . . . For I know not to give flattering titles; in doing so my maker would soon take me away.” Here we have a man full of enthusiasm for the pronouncement of what he truly believes to be the truth of God. Zeal, not arrogance, is the motivating force of what he says. Religious fervour, not conceit, is the underlying principle of his attitude to Job and the three friends. Elihu amplifies the sublime truth of Cod being the sustainer the infinite love of the Almighty. He shows that God is no respecter of persons, rich and poor sharing His love and pity. His words are distinguished for their great reverence for God, and he discourses upon sin in a manner which reveals a profound knowledge of the requirements of the Creator.
Elihu portrays God as a Teacher devoted to the reclamation of man through discipline, and intent on giving direction to the paths of men so that human beings everywhere can came to a better understanding of His plan and purpose. He shows God to be the Great Arbiter by Whom all things are, and Who knows beforehand all the needs of man: “Behold, God exalteth by his power: who teacheth like him?”
The arbitrator speaks with intense conviction and zeal, ascribing righteousness to God: “Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf. . . . I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.” He shows that he is not dependent upon a human philosophy, but turns to God for the wisdom and understanding that alone can bring balance into the controversy. He portrays an all powerful and all-wise God, in Whom man can fully trust, and Who abhors wickedness, while guiding and preserving the righteous. He reveals how that compliance with God’s law leads to a richer and more spiritual life, while disobedience leads to alienation from God and final destruction: “He preserveth not the life of the wicked: but giveth right to the poor.”
In passages of exalted beauty Elihu recites the greatness of God, giving a panoramic view of the wonders of creation: “For he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength. . . . Dost thou know the balancing of the clouds, the wondrous works of him which is perfect in knowledge?” He draws attention to the magnitude of created things in testimony to the power and majesty of the Almighty, ascribing glory to the infinite mind of God, in a way that overawes and overwhelms: “God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.”
Elihu shows Job that the finite cannot question the justice of the Infinite: “For Job hath said, I am righteous: and God hath taken away my judgment.” He demonstrates to Bildad, Eliphaz and Zophar the inadequacy of their reasoning, showing how their verbal aggression had not reached the real issue, namely, that the trial of faith frequently entails suffering and tribulation, not necessarily as a reflection of Divine displeasure. He reveals how that suffering is allowed as a discipline to lead man to a deeper and more spiritual understanding of God, and how vital it is that man be brought back to a position of complete humility before the Creator. “Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more.” He emphasises that human life depends for its very existence upon the mercy and grace of God, and that no one can claim integrity or righteousness before Him.
Elihu reaches the climax of his arbitration, having presented a picture of the power of God that neither Job nor the three friends had fully understood, and having revealed a profound knowledge of the relationship between God and man: “Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict,”
The Origin of the Organic World – Part One