Elihu protests that he desired to justify Job (33:32) and that he would ascribe righteousness to his Maker (36:3), and

to the Almighty that He was `in plenty of justice: He will not afflict' (37:23). Lee's rendering here is `infinite in

righteousness' so that `He cannot be answered'.

God now interposes, and all the questions of justification, self-righteousness, maintaining one's cause, answering

God or questioning His acts, receive a complete answer from the Almighty. After a most terrifying display of power

in Creation, God said to Job:

`Shall he that contendeth with the Almighty instruct Him? he that reproveth God, let him answer it. Then Job

answered the LORD, and said, Behold, I am vile; what shall I answer Thee? I will lay mine hand upon my mouth.

Once have I spoken; but I will not answer: yea, twice; but I will proceed no further' (Job 40:2-5).

Again the earlier temerity of Job is made evident, and again he responds to the challenge:

`"I know, I know, that THOU canst all things do:

No purposes of THINE can be withstood.

[Thou askedst (38:3; 40:2)] -

`Who is this that counsel hides,

And darkens all, because of knowledge void?'

`tis I! I uttered things I could not know;

Things far too wonderful, beyond my ken.

Hear now, I pray Thee: let me speak this once.

[Thou saidst (40:2)]: -

`'tis I Who ask thee: Answer Me'.

I heard of Thee by hearing of the ear,

But now mine eye hath seen Thee, I abhor

[Myself]. In dust and ashes I repent"` (Job 42:2-6).

Positive justification is not taught here, but the first step towards it has been taken. Self-righteousness, however

apparently it may be justified, cannot be maintained in the presence of God, even as Paul in the full light of

redeeming grace said:

`If Abraham were justified by works, he hath whereof to glory; but not before God' (Rom. 4:2).

In writing Genesis, Moses had to record the justification of Abraham by faith, and surely this experience of Job's

is preparative for the inspiration of that great book of the law. There is more revealed in the book of Job concerning

righteousness, and the question `How should a man be just with God?' is answered - but the answer is embedded in

the speech of Elihu, which differs from the speeches of the three friends, if only in this one particular.

`The LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye

have not spoken of Me the thing that is right, as My servant Job hath' (Job 42:7).

Elihu it will be observed is not included in this condemnation, and we are therefore left to infer that he did speak

that which was right. Job had uttered many things for which he was rebuked, and for which he repented, but he did

acknowledge the Lord as his Redeemer, he held fast to the hope of Resurrection, and in this manifested that with all

his mistaken conception of what constituted `Righteousness with God' he was nearer to the heart of God than the

three friends were. We shall accordingly pass over the bulk of the book of Job in these pages, delightful and

profitable though they be, and devote our study to the great theme of Elihu, his office and his message, for a number

of subsequent articles.

Job's protestations come to an end with the closing verse of chapter 31:

`If I have ... If my step ... If mine heart ... if ...' and so on for about sixteen times (Job 31:5,7,9, etc.).