Elihu III--Job 33:19-33
Bill Long 3/3/05
The Ways God Talks to Us
We are in the midst of Elihu's explaining the three ways that God speaks to people. You should be aware of his "flow" at this point. After a long, windy and, in Good's words, "pompous" introduction (do you agree?), Elihu settles in at 33:8 into his "approach" to Job. His major point is that Job has made a mistake by assuming that God is not "speaking" to him, that God is silent. The best way, in my judgment, to read 33:12, "But in this you are not right," is that it refers to what is coming rather than what precedes.
Here are the implications of that statement. If his words, "but in this you are not right," refer to 33:8-11, Elihu would be saying that Job is not right in accusing God of being his enemy. But if these words refer to 33:13-33, Elihu is saying that Job is mistaken in thinking that God is silent. How did I interpret this phrase in the previous study? In any case, I think there are good grounds for seeing the primary referent of the statement as what follows. Elihu will focus on Job's argument regarding the silence or absence of God.
Therefore, we need to see Elihu saying something completely different from the three friends. Whether or not they see Job's calamity and are afraid (6:21), they interpret Job's disaster in terms of their theology of the wicked and the righteous. Their concern seems to be whether Job will ultimately realize good things (their approach in the first cycle) or will share the fate of the wicked (the increasingly focused approach in the second and third cycles). In other words, they interpret Job's distress in strict theological terms. Elihu, in contrast, looks at Job's disaster and current situation in relational terms. His major point over the next several chapters is that God is using this distress as a communication vehicle. Rather than this being the observation of a pompous, insensitive bore, a person who "intrudes" into the poetry, I find this approach utterly refreshing, instructive and, ultimately, the instrument through which Job is able to "hear" God in 38-41. In other words, Elihu provides the context and the content for Job's "breakthrough." Take that, other scholars!
So, in the remainder of this study we will examine the other two methods Elihu suggests that God uses to communicate with people. The first, as we saw last time, was through dreams. The second will be through bodily pain. The third is a breathtaking observation about a mediator.
Job 33:19-22
19 "They are also chastened with pain upon their beds, and with continual strife in their bones, 20 so that their lives loathe bread, and their appetites dainty food. 21 Their flesh is so wasted away that it cannot be seen; and their bones, once invisible, now stick out. 22 Their souls draw near the Pit, and their lives to those who bring death."
A. Is Elihu speaking with Job's experience in mind? Re-read Job 7:1-6; 17:7; 30:24-31 and talk about the physical nature of Job's distress.
B. Elihu's language really is very insightful about the way that pain can wrack the body. Look closely at his words. How is this so?
C. Elihu seemingly talks about physical debility, but then he adds, "their souls draw near the Pit." What is the relationship of physical weakness and spiritual enervation?
Job 33:23-28
23 "Then, if there should be for one of them an angel, a mediator, one of a thousand, one who declares a person upright, 24 and he is gracious to that person, and says, 'Deliver him from going down into the Pit; I have found a ransom; 25 let his flesh become fresh with youth; let him return to the days of his youthful vigor.' 26 Then he prays to God, and is accepted by him, he comes into his presence with joy, and God repays him for his righteousness. 27 That person sings to others and says, 'I sinned, and perverted what was right, and it was not paid back to me. 28 He has redeemed my soul from going down to the Pit, and my life shall see the light.'"
A. Elihu's language in this passage is not as sharp and clear as elsewhere. Sometimes it is not clear who the subject of the sentence is--the sufferer, the mediator/angel or God. It is not really clear who this "mediator/angel" is. So, here is the first question. Does Elihu also seem to be referring to Job's words or experience when he talks about the mediator (see 16:18-19; 19:23-25)?
B. What does the mediator/angel do in this instance? The notion of "ransoming" is similar to the role played by the "redeemer" in Israelite history. Look up "goel" or "redeemer" in a Bible dictionary and explain what the role of such a mediator is.
C. I like v. 25. It is striking in its clarity and promise. What does Elihu believe about what the mediator is able to accomplish on behalf of the sufferer?
D. What then does the restored person do, with respect to his/her relationship to God (v.26)?
E. Finally, there is a social or communal role that the redeemed person plays. What is that (vv.27-28)?
F. Is Elihu a hopeful person? A judgmental person? How does his "conversational theology" (i.e., God is trying to speak to you) relate to his hope for the sufferer's restoration?
33:29-33
29 "God indeed does all these things, twice, three times, with mortals, 30 to bring back their souls from the Pit, so that they may see the light of life. 31 Pay heed, Job, listen to me; be silent, and I will speak. 32 If you have anything to say, answer me; speak, for I desire to justify you. 33 If not, listen to me; be silent, and I will teach you wisdom."
A. The shoe now seems to be on the other foot. Elihu speaks and Job is silent. Why doesn't Job, who himself is full of words, answer Elihu when given the chance?
B. Is Elihu's attitude an expression of confidence? arrogance? Is he "getting through" to Job?
Copyright © 2004-2007 William R. Long
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