79. Breaking Impasse

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Hymns: RHC 375 Speak, Lord, In the Stillness, 460 Send the Light! , 461 O Zion, Haste

Job 32:1-22

1So these three men ceased to answer Job, because he was righteous in his own eyes. 2Then 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. 3Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. 4Now Elihu had waited till Job had spoken, because they were elder than he. 5When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. 6And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. 7I said, Days should speak, and multitude of years should teach wisdom. 8Butthere is a spirit in man: and the inspiration of the Almighty giveth them understanding. 9Great men are not always wise: neither do the aged understand judgment. 10Therefore I said, Hearken to me; I also will shew mine opinion. 11Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. 12Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: 13Lest ye should say, We have found out wisdom: God thrusteth him down, not man. 14Now he hath not directed his words against me: neither will I answer him with your speeches. 15They were amazed, they answered no more: they left off speaking. 16When I had waited, (for they spake not, but stood still, and answered no more;) 17I said, I will answer also my part, I also will shew mine opinion. 18For I am full of matter, the spirit within me constraineth me. 19Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. 20I will speak, that I may be refreshed: I will open my lips and answer. 21Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man. 22For I know not to give flattering titles; in so doing my maker would soon take me away.

Breaking Impasse

OUTLINE

  • Speech of Elihu (32:1-37:24)
    • Elihu joins debate breaking impasse (32:1-22)

                                        i.     Anger with Job (32:2)

  1. Justifying himself (32:2)

                                       ii.     Anger with 3 friends (32:3)

  1. Condemning Job unjustly (32:3)

                                     iii.     Profile of Elihu (32:4-5)  

  • Plea for Audience (32:6-33:3)

                                        i.     The reason for his initial silence  (32:6-16) 

                                       ii.     The reason for his speaking  (32:17-22)

                                     iii.     The desire for Job’s attention  (33:1-3)[1]

  • Justice of God (33:4-34:37)
    • Sovereignty of God (35:1-16)
    • Justice and Power of God with man and His Sovereignty and Benevolence with Nature (36:1-37:24) 

INTRODUCTION

His three friends are speechless. Job ends his speech. Elihu speaks now 157 verses compared with 110 by Eliphaz, 46 by Bildad and 47 by Zophar. 

Larry J Waters observed well, “Elihu began his discourses with a lengthy introduction and expression of anger toward both Job and the three older companions (32:1–10). He felt that both parties had been guilty of perverting divine justice and of misrepresenting God (32:2–3,11–22). Elihu attempted to correct the friends’ and Job’s faulty image of God.

Elihu affirmed that God was not silent during Job’s suffering (33:14–30). He argued that God is not unjust (34:10–12,21–28). 

Furthermore, God is neither uncaring (35:15), nor is He powerless to act on behalf of His people (Job 36–Job 37). Elihu presented a totally different perspective on suffering from that of the three. He said Job’s suffering was not because of past sin, but was designed to keep him from continuing to accept a sinful premise for suffering, to draw him closer to God, to teach him that God is sovereignly in control of the affairs of life, and to show him that God does reward the righteous, but only on the basis of His love and grace. It was as if Elihu were saying, “You insist on justice and righteousness, but do you really want to be treated justly? Have you really considered what would happen if God took you at your word?” [2]

“One cannot have a relationship with God as long as one thinks that there is something in oneself which makes one deserve God’s friendship — or for that matter, a genuine relationship with another human being on such terms…. God never withdraws from the just, no matter what, no matter how deep the frustration, the bitterness, the darkness, the confusion, the pain.

Elihu identified himself with Job. He was a fellow sufferer, not an observer (33:6). He helped Job realize that a relationship with God is not founded on nor maintained by his insistence on loyalty, purity, or righteousness, but is wholly of God’s grace. Elihu did not see the primary basis of Job’s suffering as sin, though he did not minimize Job’s move toward sin in the dialogue (e.g., 34:36–37; 35:16). Among other things suffering, Elihu said, was a preventive measure to keep Job from perpetuating a sinful, false theology. God’s sovereign control and freedom of action over the affairs of Job’s life were not restricted by a theological system of retribution/recompense, but were acts of grace and mercy. God therefore rewards the righteous in grace, not because of some human action seeking a deserved response. Job was never the same after his contact with Elihu.”

“The three counselors intensified their pressure on Job to accept the traditional doctrine of retribution/recompense, thus inflicting greater mental suffering on Job. Acting unknowingly as agents of Satan’s philosophy, the three friends increased the suffering of an already hurting man. However, even though Job found inconsistencies with the application of the doctrine, he shared the view of the friends that the world is based on a reward-and-punishment scheme. This position only added to his frustration.

This quid pro quo premise was contested by Elihu and shown to be without substance. He prepared Job for God’s response to the debates and Job’s ultimate submission to His sovereignty. Elihu brought “perspective, clarity, empathy, compassion, and concrete help,” thereby preparing Job for God’s words.” [3]

Christopher Ash said well, “The accusation “It’s not fair!” is common and deeply delt. We are hardwired with a sense of what justice is and an expectation that justice ought to be done. Watch a football crowd when the referee makes a wrong call! We overturn governments because they are unjust and corrupt. We expose corruption and injustice in high places and expect it to be put right. Job has made the accusation, “God is not fair!” He is not merely speaking of corruption in high places but corruption in the Most High Place. If there is not justice in the universe, what hope is there for us? On a personal level, if I feel that God has not treated me right, in my health, my upbringing, my abilities, my relationships, my work, or in a failed relationship, a bereavement, a sickness, or a psychiatric disorder, then my faith will be harmed, my obedience will become reluctant, my hope will be destroyed, and my joy will be poisoned. The very first temptation in the garden of Eden was to believe that God is not fair. We are reminded as we meet Elihu that justice or fairness of God lies at the heart of the book of Job.” [4]

(1)  Elihu joins debate breaking impasse (32:1-22)

a)     Anger with Job (32:2)

  1. Justifying himself (32:2)

b)     Anger with 3 friends (32:3)

  1. Condemning Job unjustly (32:3)

1So these three men ceased to answer Job, because he was righteous in his own eyes. 2Then 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. 3Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.

Matthew Henry observed well, “The stage is clear, for Job and his three friends have sat down, and neither he nor they have any thing more to say; it is therefore very seasonable for a moderator to interpose, and Elihu is the man. In this chapter we have, some account of him, his parentage, his presence at this dispute, and his sentiments concerning it. Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job’s friends were present, that came to visit him and to receive instruction.”

He further observed well, “The reason why his three friends were now silent. They ceased to answer him,and let him have his saying, because he was righteous in his own eyes.This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative (v1). 

Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God’s making) than of those who are fools of their own making. 

Proverbs 26:12 Seest thou a man wise in his own conceit? there ismore hope of a fool than of him.

But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good. The reasons why Elihu, the fourth, now spoke. His name Elihusignifies My God is he.They had all tried in vain to convince Job, but my God is hethat can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite,from Buz, Nahor’s second son(Genesis 22:21), and of the kindred of Ram,that is, Aram, whence the Syrians or Aramites descended and were denominated. Elihu was not so well known as the rest, and therefore is more particularly described thus.”

Elihu spoke because he was angry and thought he had good cause to be so. When he had made his observations upon the dispute he did not go away and calumniate the disputants, striking them secretly with a malicious censorious tongue, but what he had to say he would say before their faces, that they might vindicate themselves if they could. 

He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (v2):He justified himself more than God,that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God’s; whereas he should, in the first place, have justified God and cleared his glory, and then he might well enough have left his own reputation to shift for itself.

A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan,says Christ to Simon. Elihu owned Job to be a good man, and yet would not say as he said when he thought he said amiss: it is too great a compliment to our friends not to tell them of their faults. 

He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (v3): They had found no answer, and yet had condemned Job.They had adjudged him to be a hypocrite, a wicked man, and would not recede from that sentence concerning him; and yet they could not prove him so, nor disprove the evidences he produced of his integrity. They could not make good the premises, and yet held fast the conclusion. 

They had no reply to make to his arguments, and yet they would not yield, but, right or wrong, would run him down; and this was not fair. Seldom is a quarrel begun, and more seldom is a quarrel carried on to the length that this was, in which there is not a fault on both sides. Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both. Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile. [Matthew Henry]

To be continued…

[1] Hannah’s Bible Outlines.

[2 ] Biblio Sacra Journal, “Reflections on Suffering from the Book of Job” by Larry J. Waters Bibliotheca Sacra – Bibliotheca Sacra. —BSac—V154 #616—Oct 97—445.

[3] Ibid.

[4] Christopher Ash, Job – The Wisdom of the Cross, Crossway, 2014, 325.