"_Why dost thou contend against God That He giveth not account of any of His matters? For God speaketh once, yea twice, Yet man perceiveth it not._"
The first way in which, according to Elihu, God speaks to men is by a dream, a vision of the night; and the second way is by the chastisement of pain.
Now as to the first of these, the dream or vision, Elihu had, of course, the testimony of almost universal belief, and also of some cases that passed ordinary experience. Scriptural examples, such as the dreams of Jacob, of Joseph, of Pharaoh, and the prophetic visions already recognised by all pious Hebrews, were no doubt in the writer's mind. Yet if it is implied that Job might have learned the will of God from dreams, or that this was a method of Divine communication for which any man might look, the rule laid down was at least perilous. Visions are not always from God. A dream may come "by the multitude of business." It is true, as Elihu says, that one who is bent on some proud and dangerous course may be more himself in a dream than in his waking hours. He may see a picture of the future which scares him, and so he may be deterred from his purpose. Yet the waking thoughts of a man, if he is sincere and conscientious, are far more fitted to guide him, as a rule, than his dreams.
Passing to the second method of Divine communication, Elihu appears to be on safer ground. He describes the case of an afflicted man brought to extremity by disease, whose soul draweth near to the grave and his life to the destroyers or death-angels. Such suffering and weakness do not of themselves insure knowledge of God's will, but they prepare the sufferer to be instructed. And for his deliverance an interpreter is required.
"_If there be with him an angel, An interpreter, one among a thousand, To show unto man what is his duty; Then He is gracious unto him and saith, Deliver him from going down to the pit, I have found a ransom._"
Elihu cannot say that such an angel or interpreter will certainly appear. He may: and if he does and points the way of uprightness, and that way is followed, then the result is redemption, deliverance, renewed prosperity. But who is this angel? "One of the ministering spirits sent forth to do service on behalf of the heirs of salvation?" The explanation is somewhat far-fetched. The ministering angels were not restricted in number. Each Hebrew was supposed to have two such guardians. Then Malachi says, "The priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the angel (messenger) of Jehovah Sebaoth." Here the priest appears as an angel-interpreter, and the passage seems to throw light on Elihu's meaning. As no explicit mention is made of a priest or any priestly function in our text, it may at least be hinted that interpreters of the law, scribes or incipient rabbis are intended, of whom Elihu claims to be one. In this case the ransom would remain without explanation. But if we take that as a sacrificial offering, the name "angel-interpreter" covers a reference to the properly accredited priest. The passage is so obscure that little can be based upon it; yet assuming the Elihu discourses to be of late origin and intended to bring the poem into line with orthodox Hebrew thought the introduction of either priest or scribe would be in harmony with such a purpose. Mediation at all events is declared to be necessary as between the sufferer and God; and it would be strange indeed if Elihu, professing to explain matters, really made Divine grace to be consequent on the intervention of an angel whose presence and instruction could in no way be verified. Elihu is realistic and would not rest his case at any point on what might be declared purely imaginary.