Elihu Confirms God’s Justice 1 Furthermore Elihu answered and said,
Gregory the Dialogist · AD 604 Eliu also pronounced and said these things likewise. For what is meant by this word 'pronounced' but the puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were with a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak.
Thomas Aquinas · AD 1274 After Eliud accused Job of the fact that he wanted to dispute with God, he enters into the dispute against two things which he had referred to already. (33:9-12b; 35:1) First, he argues against the fact that he interpreted Job to have said that divine judgment was unjust.
2 Hear my words, O you wise men; and give ear to me, you that have knowledge.
Olympiodorus of Alexandria · AD 600 Because of the former accusations that he had brought against his hearers, Elihu soothes them now with softer words by calling them wise men who know righteousness and honesty.
Gregory the Dialogist · AD 604 Hear my words, O ye wise men, and listen to me, ye learned. For the ear trieth words, and the throat discerneth meats by the taste. As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said.
3 For the ear tries words, as the mouth tastes food.
Thomas Aquinas · AD 1274 He shows why he invites others to listen saying, "for the ear proves the argument," as if to say: I invite you to listen so that after you have heard my words you judge them. He introduces this as a comparison when he says, "and the palate judges the taste of food," as if to say: Just as taste judges food, so hearing judges words.
4 Let us choose to us judgment: let us know among ourselves what is good.
Gregory the Dialogist · AD 604 Let us choose to us judgment, and let us see among ourselves what is the best. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart.
Thomas Aquinas · AD 1274 He shows what these words pertain to when he says, "Let us choose what is right for us," as if to say: Let us judge from the common consensus what is more true, "and among ourselves let us determine what is better," what Job has said or what I am about to say against him.
5 For Job has said, I am righteous: and God has taken away my judgment.
Gregory the Dialogist · AD 604 For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin. He complains that Job had spoken these things, [See chap. 27, 2] which the words of the sacred history prove on examination that he had never said.
Thomas Aquinas · AD 1274 Therefore, he proposes the argument of Job saying them, "since you have said, Job: I am a just man." He had said this already, "I will not desert my justification which I have begun to have." (27:6) Further he had shown his justice clearly in many things above in Chapter Thirty One.
6 Should I lie against my right? my wound is incurable without transgression.
Thomas Aquinas · AD 1274 Eliud interprets these words in the worst sense. For Job had said that his cause had been rejected not because he thought that punishments were inflicted on him not by a judgment of one who punishes a fault, but as justice according to providence with a view to proving his justice, and so he had said, "He will prove me like gold which passes through fire." (28:10) One who does…
7 What man is like Job, who drinks up scorning like water?
Clement of Alexandria · AD 215 Calmness is a thing which, of all other things, is most to be prized. As an example of this, the word proposes to us the blessed Job.
Gregory the Dialogist · AD 604 What man is like Job, who drinketh up scorning like water, who goeth with the workers of iniquity, and walketh with wicked men? Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for any statement of blessed Job, he condemned him as deserving of condemnation from his intercourse with the wicked.
Thomas Aquinas · AD 1274 After Eliud had laid this perversity on Job himself, he begins to reprimand him about this saying, "What man is like Job?" as if to say: There is no one like him who seems to be as perverse as he is.
8 Which goes in company with the workers of iniquity, and walks with wicked men.
Thomas Aquinas · AD 1274 It is characteristic of those who want to persevere in their sins to condemn divine judgments, and so he says, "who walks," that is, consents, "with those who do evil," who despise divine judgments. Moreover, men acting against the piety of divine religion not only despise divine judgments, but also deny them or assert that they are unjust.
9 For he has said, It profits a man nothing that he should delight himself with God.
Gregory the Dialogist · AD 604 For he hath said, A man will not please God, even though he run with Him. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person?
Thomas Aquinas · AD 1274 He show why he asserts that he consents with them saying, "For he said: A man will not please God even if he has run with him," even if he had follows him in the way of justice. Job did not say this, but Eliud takes his words in a sense they were never intended to impute this charge to him.
10 Therefore listen to me, you men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Julian of Eclanum · AD 455 "Therefore, hear me, you who have sense, far be it from God that he should do wickedness. For according to their deeds he will repay them." Since, according to the rules of debating, it is easier, in general, that they both lie rather than saying the truth. Here, as they speak against each other, it is nonetheless proven that the arguments of both are true.
Gregory the Dialogist · AD 604 Let unmercifulness ['impietas'] be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man. He well said, that iniquity or unmercifulness is not in Almighty God.
Thomas Aquinas · AD 1274 Since, then, Eliud abused the words of Job and was eager to impose on him what he himself did not think or had not expressed in his words, it is clear that the whole subsequent discussion was not against Job.
11 For the work of a man shall he render to him, and cause every man to find according to his ways.
Thomas Aquinas · AD 1274 After he rejects divine injustice, he shows the manner of divine justice saying, "For he will render the work of a man to him," because he bestows good and evil on him according to his deeds.
12 Yes, surely God will not do wickedly, neither will the Almighty pervert judgment.
Gregory the Dialogist · AD 604 For truly God will not condemn without cause, nor will the Almighty subvert judgment. The Lord said to the devil, Thou hast moved Me against him to afflict him without cause. [Job 2, 3] But Eliu says, That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration.
13 Who has given him a charge over the earth? or who has disposed the whole world?
Gregory the Dialogist · AD 604 Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made? In order, namely, that thou mayest understand, No one. For He governs indeed by Himself the world which He created by Himself: nor does He need the aid of others in governing, Who needed it not for creating.
Thomas Aquinas · AD 1274 He proves there is no injustice in God first from the fact that if God were unjust, one would not find justice anywhere, since the universal judgment of all men pertains to him, and so he says, "What other has he constituted on the earth?" as if to say: Is it to be believed that someone was constituted by God to judge all the earth justly if he is evil?
14 If he set his heart upon man, if he gather to himself his spirit and his breath;
Gregory the Dialogist · AD 604 If he hath directed his heart towards Him, He will gather to Himself his spirit, and his breath. The heart is crooked, when it seeks for things below. It is made straight when it is raised to things above. If a man therefore direct his heart to the Lord, the Lord draws to Himself his spirit and his breath.
Thomas Aquinas · AD 1274 Second, he shows by experience that there is no violence or evil in God. For so great is his power by which he conserves things in being, that if he should wish to use violence against his justice, he could immediately annihilate all men.
15 All flesh shall perish together, and man shall turn again to dust.
Gregory the Dialogist · AD 604 All flesh shall fail together, and man shall return to ashes. For all flesh fails together, when it is no longer a slave to its own emotions; because the spirit presiding therein restrains all its waverings, and destroys as it were with the sword of Its severity all evil which lived therein.
Thomas Aquinas · AD 1274 When the spirit has been taken away which was divinely given to man, the consequence is that the corporeal life fails, and so he says, "All flesh will be destroyed together," for the species of flesh will cease, and will be resolved into its component parts.
16 If now you have understanding, hear this: listen to the voice of my words.
John Chrysostom · AD 407 Did you see? He did not dare come to the conclusion that he is [just]; with great discretion he avoided asserting it plainly. Not only by participating in the universe, or in the creation or in his power, we must realize his justice, but also by participating in his own nature and acts. He hates the wicked and loves human beings.
Gregory the Dialogist · AD 604 If then thou hast understanding, hear what is said, and listen to the voice of my words. All haughty men have this peculiarity, that when they perchance entertain any acute sentiment, they soon launch out in consequence into the sin of pride, that they despise the opinion of every one else in comparison with their own, and prefer themselves in their own judgment to the merits o…
Thomas Aquinas · AD 1274 Since Eliud thought these arguments were sufficient, he invites Job to their consideration when he then says, "If then you have an intellect," to understand the power of my arguments, "hear what is said," with the exterior ears, "and," with interior attention, "perceive the voice of my eloquence," to recognize the justice of divine judgment.
17 Shall even he that hates right govern? and will you condemn him that is most just?
Gregory the Dialogist · AD 604 Can he be healed that loveth not judgment? How dost thou so much condemn him that is just? He uttered a proper sentiment, but it ought not to have been uttered to blessed Job. For in every thing which is said we must by all means consider, what is said, to whom it is said, where it is said, how it is said.
Thomas Aquinas · AD 1274 He induces him to avoid harming himself or do something to help himself when he says, "Can one who does not love judgment be healed?" as if to say: You who need healing, because you are crushed by many illnesses, cannot be healed unless you love the divine judgment.
18 Is it fit to say to a king, You are wicked? and to princes, You are ungodly?
Ephrem the Syrian · AD 373 "Who says to a king, 'You scoundrel!' " These words are referred to God, who is the King of kings and rulers, and exercises his power on everyone, so that no rich or poor is privileged.
Gregory the Dialogist · AD 604 Who saith to a king, Apostate: who calleth leaders ungodly. We know often that most of those who rule exact an inordinate degree of dread from their subjects, and that they wish them to venerate them not so much for the Lord's sake, as in the Lord's place.
Thomas Aquinas · AD 1274 He commends divine justice by first assuming that God does not respect the persons of the powerful, but he accuses them and punishes them for their sins.
19 How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they all are the work of his hands.
Gregory the Dialogist · AD 604 Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor. The very mode of man's creation shews, how far he surpasses all things beside. For the reason which has been conferred on man proclaims how far a rational nature surpasses all things which are deficient in either life, or sense, or reason.
Thomas Aquinas · AD 1274 In the third place he puts the rulers of cities when he says, "who does not discriminate in favor of the princes," so that he does not accuse and judge them for their sins.
20 In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
Gregory the Dialogist · AD 604 Suddenly shall they die, and the people shall bow down at midnight, and pass away. However long it be before the ungodly are taken out of this life, they are taken away suddenly, and at an instant, since they know not how to foresee their end by thinking on it. That is sudden to any one, which he has not been able to think of beforehand.
Thomas Aquinas · AD 1274 To answer the possible objection that God only accuses the powerful and does not punish them further, he continues with their twofold punishment.
21 For his eyes are upon the ways of man, and he sees all his goings.
Gregory the Dialogist · AD 604 For His eyes are over the ways of men, and He considers all their steps. For He was then believed not to observe them, while this man of violence was committing, unpunished, all the wickedness he could. God was supposed not to behold the deeds of the ungodly, because He was delaying to condemn them justly; and His great forbearance was regarded as a kind of carelessness.
Thomas Aquinas · AD 1274 He shows that punishments like this are caused by divine judgment when he says, "For his eye," which is the foresight of divine providence, "is on the ways of men," on their works.
22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
Gregory the Dialogist · AD 604 There is no darkness, and there is no shadow of death, where they who work iniquity may be hid. What did he intend to designate by darkness but ignorance, and what by the shadow of death, except oblivion? For it is said of the ignorance of certain persons, Having their mind obscured with darkness. [Eph.
Thomas Aquinas · AD 1274 Someone could believe that since God is light and the wicked are in darkness that they are hidden from God, but he excludes this saying, "There is no darkness," of ignorance, "nor shadow of death," which refers to the obscurity of fault leading to death, "where those who do evil can hide" as if to say: Just as they did not want to know God so God does not want to know them.
23 For he will not lay upon man more than right; that he should enter into judgment with God.
Gregory the Dialogist · AD 604 For it is no longer in the power of man to come near to God for judgment. This verse requires the greater discussion, the more painful is that which it speaks of, if it is neglected. Here doubtless that judgment is not designated which punishes by eternal retribution, but that which, conceived by the mind, cleanses through our conversation [al. 'conversion.'].
Ishodad of Merv · AD 850 "For he has not appointed a time for anyone to go before God in judgment," that is, recognize the power of God and do not consider him as a man, and do not desire to be with him in judgment, as he brings afflictions to many criminals as their punishment but makes the righteous prosper and increase instead of them.
Thomas Aquinas · AD 1274 Since he had said that princes die suddenly and are dispossessed for their sins, (which seems to be an irremediable punishment), he then shows the reason for this from the fact that when God judges a man for his sins and finally condemns him, the ability is not given to a man that he can further contend the judgment with God.
24 He shall break in pieces mighty men without number, and set others in their place.
Gregory the Dialogist · AD 604 He shall break in pieces many and without number, and shall make others to stand in their stead. For after much had been said, concerning the punishment of the wicked, there is suddenly introduced the secret judgment, mercifully and justly passed upon us: how some lose that which they appeared to hold fast, and some receive that which others deservedly lose.
Thomas Aquinas · AD 1274 There are two reasons why men especially deviate from justice. The first is because they defer to important persons. The second is because they defer to the majority against justice. He had shown already (vv.
25 Therefore he knows their works, and he overturns them in the night, so that they are destroyed.
Gregory the Dialogist · AD 604 For He knoweth their works, and therefore will He bring night on them, and they shall be crushed. It is specially to be understood, that every sinner is, in two ways, crushed in the night; either when he is struck by the suffering of punishment from without, or when he is blinded by a secret sentence within.
Thomas Aquinas · AD 1274 Usually when many must be punished the judges cannot examine the cases of each one with great care. Lest this be believed about God, he says, "for he knows their works," what each one deserves.
26 He strikes them as wicked men in the open sight of others;
Gregory the Dialogist · AD 604 He hath smitten them as ungodly men, in the place of beholders. In holy Scripture the word 'as,' is wont to be used, sometimes for resemblance, sometimes for reality. For it is for resemblance, as when the Apostle says, As sorrowful, yet always rejoicing: [2 Cor. 6 10] but for the reality, as John says, We beheld His glory, the glory as of the Only-Begotten of the Father.
Thomas Aquinas · AD 1274 He shows why they are destroyed in the night from the fact that although they could see what they must do, they despised it, and therefore, it is just that they are not given the ability of foreseeing the evils threatening them to provide against them.
27 Because they turned back from him, and would not consider any of his ways:
Gregory the Dialogist · AD 604 Who departed from Him, as it were on purpose. For we must understand that a sin is committed in three ways. For it is perpetrated either through ignorance, or infirmity, or of set purpose. And we sin more grievously from infirmity than through ignorance, but much more grievously of set purpose than from infirmity.
Thomas Aquinas · AD 1274 But they themselves have rejected this and so he says, "who have departed from him almost on purpose," from God in sinning from certain malice.
28 So that they cause the cry of the poor to come to him, and he hears the cry of the afflicted.
Gregory the Dialogist · AD 604 That they might cause the cry of the needy to come to Him, and that He might hear the voice of the poor. For when these men are proud, they who are oppressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room.
Thomas Aquinas · AD 1274 He shows the effect of affected malice of this kind adding, "or cause the cry of the poor to come to him," as if to say: They show themselves to be so ignorant of the ways of God that they oppress the poor whom God hears.
29 When he gives quietness, who then can make trouble? and when he hides his face, who then can look him? whether it be done against a nation, or against a man only:
Gregory the Dialogist · AD 604 For when He giveth peace, who is there to condemn? since He hath hidden His face, who is there that can look on Him? Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning, but to venerate them with admiration.
Thomas Aquinas · AD 1274 Since Eliphaz had attributed the grief of many men to divine judgment, someone, however, could think that the fact that a great number is destroyed and others prosper was not a result of divine judgment, but a result of some powerful prince who governs or attacks them.
30 That the hypocrite reign not, lest the people be ensnared.
Gregory the Dialogist · AD 604 Who maketh a man that is a hypocrite to reign for the sins of the people. For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel, I have come in My Fathers name, and ye received Me not; if another shall come in his own name, him ye will receive.
Thomas Aquinas · AD 1274 There is another punishment of the multitude besides grief in which the dominion of tyrants afflicts them. He expresses this punishment saying, "And over people and all men," as if to say: He exercises his judgments through grief or oppression of tyrants not only in one nation, but also to everyone.
31 Surely it is meet to be said to God, I have borne chastisement, I will not offend any more:
Gregory the Dialogist · AD 604 Because I have spoken to God, I will not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I will add no more. As it is frequently the case, that even wicked men say what is right, Eliu called to mind that he had made a little before many noble statements, and therefore confidently enquired of him if perchance he had erred.
Thomas Aquinas · AD 1274 Therefore, after he shows there cannot be injustice in God, and that his justice is especially manifest by the judgments which he exercises on princes and the multitude, he gives Job a chance to answer. So he says, "Since, then, I have spoken about God," in those things which concern the honor of God, "I also will not prohibit you," and give you a chance to respond.
32 That which I see not teach you me: if I have done iniquity, I will do no more.
Thomas Aquinas · AD 1274 He shows in what direction his answer should go saying, "If I have erred," as you imputed to your other friends, when you said that they were "cultivators of false dogmas," (13:4) "you teach me," the truth that I can be free from error.
33 Should it be according to your mind? he will recompense it, whether you refuse, or whether you choose; and not I: therefore speak what you know.
Gregory the Dialogist · AD 604 Doth God require it of thee, because it hath displeased thee? As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by thee, though it is plain that it is not required of thee in judgment. When good men are unrighteously assailed by the world, they appeal to the judgment of heaven.
Thomas Aquinas · AD 1274 Since he thought that Job was gravely disturbed against him, he shows as a consequence that his disturbance is not justified, continuing, "Does God seek it from you?" as if to say: Even if I have spoken evil, you are not bound by God to answer for it, and so you should not be gravely disturbed by this.
34 Let men of understanding tell me, and let a wise man listen to me.
Julian of Eclanum · AD 455 "Those who have sense will say to me." It seems that, as his friends, with the silence that they have observed, approve and ascribe to their praise the fact that they have endured those arguments that were said by him, so holy Job praises himself for what he has demonstrated with his words.
Gregory the Dialogist · AD 604 Let men of understanding speak to me, and let a wise man hear me. But Job hath spoken foolishly, and his words sound not of discipline. Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying, Let men of understanding speak to me.
Thomas Aquinas · AD 1274 But lest Eliphaz seem to have said this because he doubted his own justice and the truth of his words, he consequently intends to assert that Job lacks both wisdom and understanding, and because of this he judges him unworthy to debate with him.
35 Job has spoken without knowledge, and his words were without wisdom.
Thomas Aquinas · AD 1274 He had inferred a defect in these two things in the words Job himself spoke, and so he says, "Job has spoken stupidly," against wisdom, insofar as he reckoned Job had said something against the righteousness of divine judgment, "and his words do not show discipline," which is a characteristic of an ordered intelligence.
36 My desire is that Job may be tried to the end because of his answers for wicked men.
John Chrysostom · AD 407 He did not say, in an iniquitous and impious manner, but "for a long time," showing that we must not argue with God for a long time. If, when we are in the presence of a king, we do not dare argue with him for a long time, even more so we must behave before God.
Gregory the Dialogist · AD 604 My Father, let Job be tried even to the end. Lo! how he lifts up even in words of cursing, that which he had before conceived of the swellings of arrogance. But he would perhaps wish for the force of a merciful probation, if he had believed that he had stood firm in probation.
Thomas Aquinas · AD 1274 Since Job did not recognize those defects in himself, Eliud turns his words to God, requesting that Job be tried to recognize his defects, and so he says, "My Father," O God whom I think of like a father because of the reverence which I have for you and defend your justice in all things, "Let Job be tried," let his defect be shown to him through scourges, "even to the end," unt…
37 For he adds rebellion to his sin, he claps his hands among us, and multiplies his words against God.
Gregory the Dialogist · AD 604 Who hath added blasphemy upon his sins. He accuses him of having deserved scourges for his sins, and of having sinned after the scourges. But the Lord judges far otherwise, Who both asserts that he was scourged without reason, and conferred on him double goods, after his scourges. Blessed Job, then, is proved to have spoken without sin, whom rewards follow after his speech.
Thomas Aquinas · AD 1274 He says with greater exaggeration, "Who in addition to all his sins," to the past sins for which he has been scourged, "adds blasphemy," in saying he is just, but God is unjust. For this he first desires punishment for him in the present, and so he says, "let him be bound among us meanwhile," with adversities.