These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God. Indeed also Judas and the eleven disciples expressed the same opinion about the vase of perfume, but not in the same spirit. Therefore, let us not examine the words but the intention with which each expresses himself. How the first wanted to overthrow him, whereas the latter wanted the opposite. Take heed: Elihu, who speaks last, expresses the thoughts that God is about to express, so that God may justify himself even better, once Job has heard the same remarks from his companions in bondage that he will afterwards hear from the Master.

[Elihu] believes that with the aid of a comparison he can make some effective assertions against Job. If you, he says, cannot reply to me, a creation of God, be certain that you will be much less able to reply to God, the Maker of everything.

For it is peculiar to the arrogant that they always believe, even before they speak, that they are going to say some wonderful thing. And they anticipate their own words by their own admiration, because, with all their acuteness, they are not sensible to how great a folly is their very pride. We must observe also that Paul, when he was giving the Hebrews some striking warnings, subjoined, I beseech you, brethren, suffer the word of consolation, for I have written to you in few words.^[1] But Elihu uttered empty words and afterwards added, as if for consolation, Yet let not my wonder terrify you or my eloquence be burdensome to you. The one called his sayings the words of consolation; the other called them eloquence and a marvel. Behold, how different in taste are the fruits that spring forth from diverse roots of thought. The one thinks humbly of his high qualities; the other exalts himself without reason on his scanty endowments. What then is specially to be observed in all this, but that those who are about to rise think themselves low, and that they who are soon to fall ever stand on high ground? As Solomon bears witness, The heart is exalted before destruction and is brought low before honor.^[2]

This is what holy Job had said above, Do you want me to reap the iniquities of my youth?^[1] Therefore, [Elihu] refutes this as a blasphemy, that is, the fact that holy Job had believed that no fault could be found in him; he was blameless in his mature age but was punished severely for the errors committed in his youth.

If you believe that you must also show this to those who are ungrateful, you will nonetheless consent that God is undoubtedly superior to all. Therefore, since he is also the first in justice and wisdom, he cannot appear to have done something that may incur your note of reproof.

God has established everything once, and in his creation he travels through the regions that have been limited by him. He has also established the visions in sleep through which he warns people. And since he loves humans, in the circumstances of life he provides them with the means to solve problems, and succors those who committed no offense against justice and gives perception to those who did good works. ^[1] EXPRESSIONS OF GOD’S MERCY. ISHO‘DAD OF MERV: The words that he may turn them aside from their deeds means this: by way of those [dreams and visions] God keeps people from shameful actions. The words he covers the body of man [mean] sometimes he brings on righteous diseases and pains as well, in order to preserve him in this manner from the punishment of perdition. ^[1]

These words mean that the soul of the wicked will never rejoice in the sins that it has committed or in the justice that it has never reached.

Who is this angel but the one the prophet calls the angel of mighty counsel?^[1] To declare is called evangelize in Greek, and the Lord in announcing himself to us is called angel. And he well says, If there should be a messenger [or angel] speaking for him one of like things to show the righteousness of man. For, as the apostle says, he even intercedes for us. But let us hear what he says for us, One of like things. It is the way with medicine to cure disease sometimes by similar, some times by contrary remedies. For it has frequently been wont to cure the hot by warm and the cold by cold applications; and on the contrary, the cold by warmth, hot by cold. Our Physician then, on coming to us from above and finding us oppressed with such great disease, applied to our case something of a like and something of a contrary nature, for he came to us as Man to humanity, as well as a just One to those who were in sin. He agreed with us in the truth of his nature; he differed from us in the power of his righteousness. For sinful humankind could not be amended except by God.

This is what he says, if he, who must pay for his sins, is able, with his love, to convince God, he will make him favorable and accommodating and inclined to mercy, so that he does not only leave behind the sins which surround him, but he also regenerates his dead body as through a rebirth, and so will appear to be as beautiful as new plaster on an old wall.

This is what happens in human hearts when mortals possess a good conscience through the agency of God. They will see the face of God, feeling that his countenance is benevolent to them, and they will return justice to him with a convenient satisfaction.

It is an admirable thing, and very pleasing to God, that humans do not feel ashamed to confess their sins, especially if they understand that they are punished because of them, so that they may humiliate themselves to endure their chastisement and may realize that they will gain an equal prize for their merits.

Elihu therefore, because he first spoke of the bitterness of sorrow and afterwards of the joy of consolation, fitly added of this person thus afflicted and thus delivered, All these things God works three times in every man, that is to say, in conversion, in probation and in death. For in these three states, a person first suffers under sharp pangs of sorrow and afterward is comforted by great pleasures of security. But because the mind of each of the elect suffers in each of these three stages [in the pain of conversion, the trial of probation or the dread of dissolution] and is purified and set free from this very suffering, it is appropriately added, So that he may recall their souls from corruption and enlighten them with the light of the living. This is the light of the dying that we behold with our bodily eyes. They who still live for this world are in darkness in the light of the dying. But they are enlightened with the light of the living, who, despising the light of the world, return to the splendor of the inward brightness, so that they may live in that place where they may see, by feeling it, the true light, where light and life are not different from each other but where the light itself is life also. The light so encircles us from without as to fill us within; and so it fills us within, as, being itself not circumscribed, to circumscribe us without. They are enlightened therefore with this light of the living that they will behold at that time the more clearly. They now live the more purely by its aid.

Again he addresses his words to the blessed Job and says, I was the one who honored you and respected you, if you had something to say. Be confident and speak; you openly assert that your good actions have shown you to be righteous in the favor and testimony of God but not among your intimates. If you have nothing to say, listen to what I tell you and learn the works of wisdom. Now the wisdom of any fact is said, the wisdom of words and actions. After he had said these things, he was silent waiting for an answer; when he saw that nobody said anything, he spoke again.