Job 37:1

JOB 37

THE CONCLUSION OF ELIHU'S LONG-WINDED REMARKS

This writer cannot accommodate to the opinions of some very respected commentators who understand Elihu's speeches as not merely commendable, but actually appropriate as an introduction to what God Himself would say in the following chapters.

For example, Meredith G. Kline wrote that: "Though the Speaker from the whirlwind does not mention Elihu by name, He does not ignore him. For by continuing Elihu's essential argument and endorsing his judgments concerning both Job and his friends, the Lord owns him as his forerunner."[1]

We believe that God did indeed ignore Elihu, not only refusing to mention his name, although mentioning the names of all others named in the book, God also interrupted and terminated Elihu's remarks with a question addressed to Job, "Who is this that darkeneth counsel by words without knowledge"? (Job 38:2). Such an evaluation as that cannot be applied to Job's words, because God Himself said that, "My servant Job has spoken of me the thing that is right" (Job 42:7,8). Moreover, God specifically stated that the three friends, Eliphaz, Bildad and Zophar had spoken "folly" (Job 42:8); and Elihu's words, in almost every particular, are the same as those of the three, only more vituperative and derogatory toward Job. There is no way that we could accept Elihu's long and ridiculous speeches as any kind of a proper introduction to what the Lord would say out of the whirlwind. God answered Job and his friends by name, and ignored Elihu altogether, except in the derogatory words in the Lord's opening question to Job.

Also, Kelly in Layman's Bible Commentary, wrote that, "Elihu, in this chapter, says that God is infinitely great and righteous, and does not himself violate the principle of righteousness in dealing with men. His righteousness, therefore, is unimpeachable; it is not to be called in question but is to become the basis of godly fear in men. A sounder prelude to the speeches of the Lord ... could hardly be imagined."[2] It is true that some of the things Elihu said were true; but it is what he meant by them which is offensive to this writer, For example, when Elihu said that God is not unrighteous in his dealings with men, he means that Job is a dirty sinner and that he should confess it, the same being proved by Job's sufferings. There can be no wonder that God refused even to mention Elihu, because Elihu's one motive was that of compelling Job to renounce his integrity.

There are also some very positive and definite traces of pagan mythology in the things Elihu said in this chapter, as pointed out by Pope. See on Job 37:22 in this chapter.

Instead of this chapter being some kind of profound introduction to God who appears in Job 38, "Elihu is like one who is introducing a great man with much elaborate praise; and the great man (God) suddenly interrupts him and accuses the speaker of a lack of knowledge of his subject; and the irony is even greater, because, in Elihu's case, he did not even know that he was introducing God."[3]

"In this chapter, Elihu is arguing that nature itself teaches that God rewards and punishes men according to their deeds."[4] But of course, that is not true at all. He also argues in Job 37:13b that, "The lightning can be regarded as an instrument of God's love."[5] Pope also noted that, "It is hard to see how this could be regarded as true," adding that, "Maybe it could be argued that the love and mercy is toward the people that the lightning misses"! Of course, this must be added to a fantastic list of things that Elihu said that had no relation whatever to the truth. Nature reveals nothing whatever of God's love, mercy, truth or justice. Knowledge of such things is found only in Divine Revelation.

As we have stressed all along, "Nature is red in tooth, and fang and claw," and there's absolutely nothing in nature that supports Elihu's vain arguments. And look at the irony in these two chapters (Job 36-37). In the very middle of Elihu's speech about nature's endorsement of his evil notion that Job was a wicked sinner, "Even while Elihu is arguing ... God suddenly appears in nature and demands to know who is darkening counsel without knowledge."[6]

Job 37:1-5

ELIHU'S DESCRIPTION OF THE APPROACHING STORM

"Yea, at this my heart trembleth.

And is moved out of its place.

Hear, oh, hear the noise of his voice,

And the sound that goeth out of his mouth.

He sendeth it forth under the whole heaven,

And his lightning to the ends of the earth.

After it a voice roareth;

He thundereth with the voice of his majesty;

And he restraineth not the lightnings when his voice is heard.

God thundereth marvelously with his voice;

Great things doeth he which we cannot understand."

"Hear, oh, hear the noise of his voice" (Job 37:2). Elihu's notion that God is speaking to men by lightning and thunder could be true only in the most indirect sense. Paul reminds us that "God's everlasting power and divinity are clearly seen since the creation of the world, being perceived through the things that are made (the wonders of the natural creation)" (Romans 1:20); but, of course, the natural creation has no personal word whatever for mankind regarding such things as God's love, mercy and redemption from sin.

Yes, the breath-taking excitement of a violent thunderstorm reminds men of the almighty power and glory of God, in exactly the same manner as a sunrise, an earthquake, or the sudden eruption of a volcano; but the only true communication between God and man comes via the sacred scriptures. "It is Elihu's error here that he regards natural phenomena as supernatural."[7]

It seems likely that Elihu delivered the remarks of this chapter at the very time that he and the others were watching the approach of a storm. And from thoughts of the storm, he then proceeded to mention snow, rain, and other natural phenomena. " Job 37:1-5 elaborate the picture of the storm; and Job 37:6-13 deal with new evidences, the ice, snow and cold of winter, etc."[8]