"_I am young and ye are very old; Wherefore I held back and durst not show my knowledge. I thought, Days should speak, And the multitude of years teach wisdom. Still, there is a spirit in man, And the breath of the Almighty giveth them understanding. Not the great in years are wise, Nor do the aged understand what is right. Therefore I say: Hearken to me; I also will show my opinion._"
These verses are a defence of the new writer's boldness in adding to a poem that has come down from a previous age. He is confident in his judgment, yet realises the necessity of commending it to the hearers. He claims that inspiration which belongs to every reverent conscientious inquirer. On this footing he affirms a right to express his opinion, and the right cannot be denied.
Elihu has been disappointed with the speeches of Job's friends. He has listened for their reasons, observed how they cast about for arguments and theories; but no one said anything convincing. It is an offence to this speaker that men who had so good a case against their friend made so little of it. The intelligence of Elihu is therefore from the first committed to the hypothesis that Job is in the wrong. Obviously the writer places his spokesman in a position which the epilogue condemns; and if we assume this to have been deliberately done a subtle verdict against the scope of the poem must have been intended. May it not be surmised that this implied comment or criticism gave the interpolated discourse value in the eyes of many? Originally the poem appeared somewhat dangerous, out of the line of orthodoxy. It may have become more acceptable to Hebrew thought when this caveat against bold assumptions of human perfectibility and the right of man in presence of his Maker had been incorporated with the text.
Elihu tells the friends that they are not to say, We have found wisdom in Job, unexpected wisdom which the Almighty alone is able to vanquish. They are not to excuse themselves nor exaggerate the difficulties of the situation by entertaining such an opinion. Elihu is confident that he can overcome Job in reasoning. As if speaking to himself he describes the perplexity of the friends and states his intention.
"_They were amazed, they answered no more; They had not a word to say. And shall I wait because they speak not, Because they stand still and answer no more? I also will answer my part, I also will show my opinion._"
His convictions become stronger and more urgent. He must open his lips and answer. And he will use no flattery. Neither the age nor the greatness of the men he is addressing shall keep him from speaking his mind. If he were insincere he would bring on himself the judgment of God. "My Maker would soon take me away." Here again the second writer's self-defence colours the words put into Elihu's mouth. Reverence for the genius of the poet whose work he is supplementing does not prevent a greater reverence for his own views.
* * * * *
The general exordium closes with the thirty-second chapter, and in the thirty-third Elihu, addressing Job by name, enters on a new vindication of his right to intervene. His claim is still that of straightforwardness, sincerity. He is to express what he knows without any other motive than to throw light on the matter in hand. He feels himself, moreover, to be guided by the Divine Spirit. The breath of the Almighty has given him life; and on this ground he considers himself entitled to enter the discussion and ask of Job what answer he can give. This is done with dramatic feeling. The life he enjoys is not only physical vigour as contrasted with Job's diseased and infirm state, but also intellectual strength, the power of God-given reason. Yet, as if he might seem to claim too much, he hastens to explain that he is quite on Job's level nevertheless.