10. The Elihu Speeches

1. 10. The Elihu Speeches Job 32-37

2. 1. Textual Problems 1.1 This is the only section that Elihu appears in Job 1.1.1 Excluded from Pro & Epilogue 1.1.2 Not mentioned in prior dialogue 1.1.3 "In terms of the over-all design of the book, Elihu comes in abruptly and, when he has finished speaking, is never heard of again. He claims to have been present during the preceding dialogue, but no-one has noticed him or appealed for his opinion. He claims to have the true solution to the problem; but when God speaks the final word in chapter 42, He commends Job,

3. 1. Textual Problems condemns his three friends and ignores Elihu. So it seems as if Elihu is never really part of the story, which is quite complete without him. These arguments from structure are not compelling. They misunderstand the role of Elihu as a protagonist, rather than as an adjudicator. He is the first of two who record their impressions of what has been said in chapters 3-31. Elihu gives the human estimate; Yahweh gives the divine appraisal. There is no need for the Lord to comment also on Elihu's summing up; His silence on this point is no more a problem than the absence of any final show-down with the Satan at the end." Andersen, 50-1]

4. 1. Textual Problems 1.2 Job has once again asked for a hearing with God: 31.35ff., therefore some have suggested that chapters 38ff. should be right after chapter 31. 1.2.1 But Job's prior requests in chapters 9 / 13 were not fulfilled, so one would not expect this one to be necessarily any different. 1.3 The language and style is different 1.3.1 An extremely tight poetic structure > so tight that it becomes almost unintelligible at times.

5. 1. Textual Problems 1.3.1 An extremely tight poetic structure > so tight that it becomes almost unintelligible at times. 1.3.2 Elihu's dialogues have no answers or interactions. 1.3.3 Many quotes from chapters 3-31. 1.3.4 The word frequency changes > tends toward the use of Aramaic terms. 1.4 Theological differences: 1.4.1 He introduces a relatively new idea, i.e., suffering may be for pedagogical reasons without prior sin. Therefore God is teaching one to avoid sin.

6. 1. Textual Problems 1.4.1 Moves toward the idea of the majesty of God > context of God's answer out of the whirlwind.

7. 2. Who is Elihu? 2.1 Name: Elihu 2.1.1 �He is my God� which is parallel to Elijah 2.1.1.1 1 Kgs 17-21 �Defender of God� 2.1.1.2 Mal 4.5b �The Forerunner of the Lord� 2.2 Barchel � �God is blessed� 2.3 Buzite � Nephew of Abraham (Gen 22.20, 21) 2.4 Ram � �exalted� and a Hebrew name

8. 3. Structure of the Elihu Speeches Four Speeches: Job 32.6-33.33 Job 34.1-37 Job 35.1-16 Job 36.1-37.24

9. 3. Structure of the Elihu Speeches Job 32 � Introduction Job 33 � An Initial Summary in Interaction with Job: Job 33.8-9 Job is Innocent (33.9 = contra 7.21; 13.26; see also 9.21; 10.7; 16.17; 23.7; 19ff.; 27.4ff.; 31.)

10. 3. Structure of the Elihu Speeches Job 33.10-11 God�s Persecution = Act of wanton power and injustice (33.10 = 10.13ff.; 19.6ff.; 33.10b = 13.24; 33.11 = 13.27) Job 33.12-13 God ignored Job�s suffering by refusing to answer Job 33.14-37.33 Job 33.14-18, 19-28 How God Appears to Humankind (contra = Job�s claim that God does not answer)

11. 3. Structure of the Elihu Speeches Answer by Dreams & Visions: 33.15 Answer by Pain: 33.19 Answer by Angels/Mediators: 33.23 Job 34-35 � God�s life giving goodness and justice Justice: 34.11ff.; 34.16ff. Life Giving: 34.14-15 God is so highly exalted that the good or ill of humans does not affect God: 35.2-8.

12. 3. Structure of the Elihu Speeches No person can twist God's arm to intervene by prayer or arrogant expostulation: 35.9-14 Chapters 36-37: Although Job claims innocence to establish this claim he turns to evil: 36.17-23, especially 36.21. God's greatness > the sign of a coming storm via a cloud: 36.24-33; 37.1-13. Questions Prelude to the answer of God in the whirlwind: 37.14-20

13. 3. Structure of the Elihu Speeches Perdue: Language of Doxology in: 36.22-25 (Exhortation); 36.26-31 (Strophe 1); 37.1-13 (Strophe 2); 37.14-25 (Strophe 3)

14. 4. The Sources of Elihu Speeches 4.1 Ruach � Job 32.8; 33.4 (Divine Inspiration) [See also: 32.8, 18; 33.4; 32.19-20 like Jer 20.9] Job 32.8: "In formulating a rather unique theory of inspiration, Elihu draws on the tradition of the creation of humanity that presents God as the artisan who shapes the clay into human form and breathes into the nostrils the 'breath" (hmvn) of life (Gen 2.7; 7.22 and Job 27.3; 33.4; 34.14). The parallel term, 'spirit' (xwr), also includes among its meanings the 'animating breath' of God (Gen 6.17; 7.15, 22; Isa 42.5; Zech 12.1; Ezek 37.5, 6, 8, 10, 14; Qoh 3.19). Yet it is this vital principle of life originating with God and existing in all humans that Elihu considers the source of inspiration. He takes this general 'vital principle',

15. 4. The Sources of Elihu Speeches this 'breath of Shaddai', and makes it a prophetic charisma (cf. Num 11.26-30). Eliphaz had claimed a type of prophetic vision in attempting to legitimate his own teaching in Job 4.12-17, a claim continued by Ben Sirah. The implication is that all humans, possessing the breath of God, are inspired.Thus, Elihu rejects the traditional affirmation that the ideal sage, whose head is hoary and back is bent, is the source of wisdom, not the young person who has yet to experience life fully and to study and learn. Wisdom is neither the special prerogative of the sages nor gained through study, but rather is the universal possess of humans in whom the spirit of God dwells. Elihu even sees the inability of Job and the friends to find a solution to the problem of divine justice and the suffering of the innocent as

16. 4. The Sources of Elihu Speeches evidence of the failure of traditional wisdom in the schools. Elihu's anthropology becomes both a radical rejection of sapiential tradition, and a claim that all humans posses the innate power to create mythic worlds through words. Using then this innate power, Elihu can no longer restrain himself, but must speak creative words of truth fashioning a new mythical reality." [Leo G. Perdue, Wisdom in Revolt: Metaphorical Theology in the Book of Job, 248-9] Job 32.21-22: �In Job 32.21-22 Elihu combines this argument of inspiration with the recognition of the responsibility to his 'creator' speak words of truth uncorrupted by flattery. . . . Flattery and deference to persons because of social status are

17. 4. The Sources of Elihu Speeches two breaches of sapiential ethics which are grounded in creation theology. Flattery is one type of improper, deceptive, even chaotic language which destroys the order of 'righteousness' permeating both creation and social constructions of reality. Showing deference, especially to the wealthy and powerful, not only violates Israelite law, but also the sapiential formulation of the anthropological tradition. Yet Elihu adds one further motivation to his self-directed admonition: the doctrine of retribution. In a word-play on the Hebrew word 'lift up' (afn) Elihu will not 'show respect to person' (literally, 'lift up a person's face'), least the creator destroys him (literally, 'lift him up'). As God shapes and breathes into a person a vital spirit which is the source of inspiration and authentic language, so

18. 4. The Sources of Elihu Speeches the creator destroys those who mis-speak: in this case, those who distort truth and order with words of flattery." [Leo G. Perdue, Wisdom in Revolt: Metaphorical Theology in the Book of Job, 249-50] Job 33.4-6: �A third instance of creation theology in this initial speech which draws on the anthropological tradition occurs in 33.4-6. . . . This text continues the populist case for authentic wisdom. Elihu uses the creation of humanity tradition to emphasize that both Job and he are mortals, animated by the same breath of God, which is the true source of inspiration. Unlike God, whose presence so intimidates that human lips become frozen, and words cannot be uttered, Elihu confesses he is a

19. 4. The Sources of Elihu Speeches mere mortal who will speak words of truth to which Job should respond, if he can. Elihu concludes his case for universal inspiration in 33.12-33 when he uses the argument of Eliphaz that God warns people of the destructive results of sin. In dreams and visions of the night, common prophetic imagery for inspiration, God warns the wicked of their misdeeds in order to keep them form death. Properly warned, they may seek out a heavenly mediator form the divine council who will intercede on their behalf when petition is made. In this fashion the sinner may gain divine forgiveness and redemption. Yet the strong populist claim for inspiration does not depend entirely on charismatic experiences and the indwelling of the divine spirit. In line with conventional wisdom, God also instructs through nature, if people will only listen and learn (34.10-11)." [Perdue, 250]

20. 4. The Sources of Elihu Speeches The Nature of Ruach: Gives life: Job 27.3; 33.4; Gen 2.7 Gives Wisdom or any special ability: Gen 41.38; Exod 31.3; Num 27.18; Isa 11.2 Imparts Divine knowledge: 32.6, 10, 17; 36.3; 37.16 4.2 Wisdom is not equal to Old Age: Job 32.9; 12.12; 15.10 4.3 Piety is a Prerequisite for Wisdom: Prov 1.7; 2.6; 10.31; 15.33

21. 5. Elihu, Job and his Friends Job = 32.2, 4; 33.1-7ff. N.B. the citations of Job in: 33.8-11, 12-13; 34.5-6; 35.2-3. Job's Friends = 32.3, 5, 11-14.

22. 6. Function of Elihu Speeches Buffer to the interaction of Job in 31.35 and God's answer in Chapters 38ff. Elihu functions on purpose as a sort of forerunner of God. Compare with Elijah!

23. 7. General Conclusion "Elihu has no radically new philosophy: his part is rather to reassert the basics of faith, that God is gracious, just, good, powerful and concerned, and to restore God to the center of our thinking as preparation for entry to his presence, whilst he himself fades from sight." [J. W. Mckay, "Elihu � A Proto-Charismatic?" The Expository Times 90 (1979) 170]