Imágenes de páginas
PDF
EPUB

THE SPEECHES OF ELIHU

179

unconscious growths of pride and self-righteousness. If this solution be that of the original author, it does not seem consistent with the prologue or with the story as a whole. (5) It is commonly urged that though Elihu does not occupy precisely the same position or hold precisely the same views as Eliphaz and his two associates, still his views and position do not materially differ from theirs. Elihu also holds the theory that suffering is retributive, and that God causes every man to find according to his ways.' Professor Budde, who, distinguished scholar as he is, is also a passionate defender of the authenticity and excellence of Elihu's speeches, thinks a more careful study of them shows that this last argument is quite false. Elihu does not believe that Job had already sinned in deed. His suffering is not chastisement for past sin, not even a chastisement, such as Eliphaz had suggested, of which the object is improvement, but it was sent to purify his nature, which had in it, still unconsciously to Job himself, the ripening germs of sin. Job's insistence on his own integrity shows us what these germs were-conceit and self-righteousness. Professor Budde has given immense pains to Elihu, and has doubtlessly brushed away many a difficulty in his speeches, and put many a passage in a clearer light. But it may well be doubted whether even he has fully succeeded. We shall have opportunities of judging as we listen to Elihu's own words.

Elihu's discourses can be divided into three distinct though connected speeches. In the first he begins by explaining his previous silence and his anxiety to speak. As Job has not spoken against him, Elihu will not answer him like the three friends, and he need not therefore be silent because the friends now think that only God can make Job change his views. Elihu will speak without flattery or deceit; Job need not be afraid of him. Job is, to begin with, wrong in making complaints against God's cruelty. 'God,' says Elihu, 'is greater than man,' meaning apparently that Job must not argue that his afflictions have been caused by motives such as they might have been caused by if God acted as a man might act. They must, on the contrary, proceed from a just cause, for God is just. Moreover, Job has wrongly complained of God's silence, for God does speak to man in more than one way, but Job has not heeded. First he speaks by dreams, of what the object is-(a) to turn away or keep back a man from evildoing, and (b) to root out his pride. (Here it may be noticed, as against the theory of Budde, (a) that the warned man has already committed or is about to commit evil, (b) that in the Bible pride is the distinctive characteristic of ungodliness.) Secondly, God speaks by pain, as in Job's own case.

By pain and sickness he is brought near to death, but if he repent, instead of being delivered up to the destroyers (=the angels of death), an interceding angel claims or petitions for his release, because the ' ransom has been received. The 'ransom' is repentance. (Here, again, it is quite definitely stated that the man has actually sinned.) The last paragraph indicates the transition to the second speech, and links the two together.

So these three men ceased to answer Job, because he was righteous in his own eyes. [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 before God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. (?) Now Elihu had waited while they spoke unto Job, because they were elder than he. But when he saw that there was no answer in the mouth of these three men, then his wrath was kindled.] And Elihu the son of Barachel the Buzite answered and said,

I am young, and ye are very old;

Wherefore I kept back, and was afraid to shew you mine opinion.

I thought, Days should speak,

And multitude of years should teach wisdom.

But it is the spirit of God in man,

And the inspiration of the Almighty which giveth them understanding.

Gray beards are not wise:

Neither do the aged understand judgement.

[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 refuted Job,

Or that answered his words.]

Nor must ye say, 'We have found wisdom;

God, not man, can put him to flight.'

He hath not directed his words against me,
Neither will I answer him with your speeches.
Therefore I say, Hearken to me;

I also will shew my knowledge.

For I am full of matter,

The spirit within me constraineth me.

HOW GOD SPEAKS TO MAN

Behold, my mind is as wine which hath no vent;

It is ready to burst like new bottles.

I will speak, that I may find breath;
I will open my lips and answer.
I will not accept any man's person,
Neither will I flatter any one.
For I know not how to flatter;

Else would my Maker soon take me away.

But now, Job, I pray thee, hear my speeches,
And hearken to all my words.

My speech shall be as the uprightness of my heart:
And the knowledge of my lips-purely they speak it.
If thou canst, answer me,

Set thy words in order before me, stand up.
Behold, I stand like thee in respect of God:
I also am formed out of clay.

Behold, my terror will not make thee afraid,
Neither will my hand be heavy upon thee.

Surely thou hast spoken in mine hearing,
And I heard the voice of thy words, saying,
'I am clean without transgression;

I am pure, neither is there iniquity in me.
Behold, he findeth occasions against me,
He counteth me for his enemy.

He putteth my feet in the stocks,
He marketh all my paths.'

Behold, in this thou art not in the right:
For God is greater than man.

Why dost thou plead against him,

That he answereth not any of thy words?

For God speaketh this way,

Yea and that way, yet thou perceivest it not.

In a dream, in a vision of the night,

In slumberings upon the bed;

Then he openeth the ears of men,

And frighteneth them by his warning,

To restrain man from iniquity,

And to root out from him his pride,

So that he may keep back his soul from the pit,

181

And his life from the weapon of death. (?) He is chastened also with pain upon his bed, of his bones is sore;

agony

And the
So that his life abhorreth bread,

And his soul the food of his desire.
His flesh is consumed away,

And his bones are decayed: (?)
Yea, his soul draweth near unto the grave,
And his life to the destroyers.

If there be by him an angel,

An intercessor, one among a thousand,

To shew unto man his duty,

And he have compassion upon him, and say, 'Release him, I have received the ransom of his soul':

Then his flesh becometh fresher than a child's,

He returneth to the days of his youth:

He prayeth unto God, and he will be favourable unto him: And he letteth him see his face with joy:

And he restoreth unto him his righteousness. (?)

He singeth unto men, and saith,

'I sinned, and perverted that which was right,
But God hath not requited me.

He hath preserved my soul from going into the pit,
And my life shall see the light.'

Lo, all these things worketh God

Twice and thrice with man,

To bring back his soul from the pit,

To be enlightened with the light of the living.

Mark well, O Job, hearken unto me:

Hold thy peace, and I will speak.

If thou hast any thing to say, answer me:
Speak, if thou desire to justify thyself;

If not, hearken unto me:

Hold thy peace, and I shall teach thee wisdom.

§ 32. The second speech of Elihu.-Elihu's second speech, the text of which is often most sadly corrupt, seems less original than the first. Its burden is, implicit trust in God's justice. Elihu attacks Job for saying he has been unjustly afflicted. God is always just and gives to every man according to his ways. God cannot do wickedly, Elihu argues, for the world is his.

AN ANGEL INTERCESSOR

183

He created it and he preserves it: the Creator and Preserver cannot act unjustly with his own. Injustice is inconsistent with the very idea of God. Only he who is just can be a ruler. God is impartial. He respects the person neither of rich nor poor, neither of small nor great. His power and justice are absolute and may not be questioned. At the third paragraph the text becomes still more uncertain than ever. Hence the queries and dots in the translation. Elihu may perhaps mean, Even if God seem to be indifferent and to hide his face, so that, for instance, an impious man is suffered by him to be a king, yet must a man be resigned and say, I will endure, I will not sin by complaint, and if unwittingly I have done wrong, I will do so no more. But it is all dreadfully uncertain, and the 'king' seems out of place. Elihu next proceeds to ask whether Job wants God to conduct his rule and retributions according to Job's own limited knowledge? Every wise man will say that Job's words are impious and rebellious. (Elihu says, 'Job adds rebellion unto his sin,' which most commentators take to mean that his impious words are an added rebellion to his previous sinful deeds, but which Professor Budde explains to be merely a Hebrew idiom for 'very sinful and rebellious.') In a fresh section Elihu takes Job to task for having implied that he could not be worse off even if he had sinned, and that his piety had profited him nothing. Elihu replies, like Eliphaz, that neither human sin nor human goodness can affect God. Hence he also implies that Job's sufferings cannot have been sent for any advantage to accrue to God. Men are quick to complain of their troubles, but these complaints are 'a vain cry'; they should be patient and resigned and trustful. Job's speeches are due to God's long-suffering. God would have every reason, Elihu means, if he did appear in answer to Job's blasphemous appeals, to punish him even more for his reckless insolence. The text is again extremely uncertain.

Then Elihu continued and said,

Hear my words, O ye wise men ;

And give ear unto me, ye that have knowledge. For the ear trieth words,

As the mouth tasteth food.

Let us find out the right;

Let us know among ourselves what is good.

For Job hath said, 'I am righteous:

And God hath taken away my right.

In spite of my right I seem a liar,

Sore is my wound, and yet I have not transgressed." (?)

« AnteriorContinuar »