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 the failings of the circle to which the author belongs: the self-commendation of Elihu in his exordium is hardly excessive from an Oriental point of view, or would at any rate be justifiable in a more original thinker. Indeed, he only commends himself in order to excuse the unusual step of criticising the proceedings of men so much older than himself. After what he thinks sufficient excuse has been offered, Elihu takes up Job's fundamental error, self-righteousness, but prepares the way by examining Job's assertion (xix. 7, xxx. 20) that God took no heed of his complaints.

Wherefore hast thou contended with Him because 'He answers none of my words'? (xxxiii. 13.)

To this Elihu replies that it is a man's own fault if he cannot hear the Divine voice. For God is constantly speaking to man, if man would only regard it ('revelation,' then, is not confined to a class or a succession). Two means of communication are specially mentioned—nightly dreams and visions, and severe sickness. The object of both is to divert men from courses of action which can only lead to destruction. At this point a remarkable intimation is given. In order to produce conversion, and so to 'redeem a man from going down to the pit,' a special angelic agency is necessary—that of a 'mediator' or 'interpreter' (Targ. p'raqlītā; comp. [Greek: paraklêtos], John xiv. 16, 26), whose office it is to 'show unto man his rightness' (i.e. how to conform his life to the right standard, xxxiii. 23).

We must pause here, however, to consider the bearings of this. It seems to show us, first, that inspired minds (see above) were already beginning to refine and elevate the popular notions of the spiritual world. That there were two classes of spirits, the one favourable, the other adverse to man, had long been the belief of the Israelites and their neighbours. The author of the speeches of Elihu now intro-**