Leid als Erziehungsmaßnahme Gottes : ein Vergleich zwischen den Aussagen Elihus und denen der drei Freunde Hiobs bezüglich Gottes Erziehung durch Leid

Abstract

This master thesis deals with the speeches of Elihu (Job 32-37). Especially the as-pect "suffering as an educational measure of God" is considered more closely. With a comparison to the statements of Job's friends in this regard, it becomes apparent in how far Elihu differs from Job's friends in his statements. If there is a clear di-vergence from the statements of the friends, then Elihu brings new aspects to the discussion in the Book of Job, which could explain his anger toward the friends and Job (32:1-5) as well as the missing rebuke from God for Elihu at the end of the Book of Job (42:7-9). In the dissertation the text is analysed in its final form and using literary methodological steps. In three passages, Elihu refers to education through suffering: 33:14-30; 34:17-30; and 36:5-15. As a reason for education, Elihu mentions sins previously committed (33:17-18, 26-27; 34:21-27; 36:9-10) and prevention of future sins (33:17). As means of education, Elihu lists dreams (33:15-18), sickness (33:19-22), pain (34:26), and misery (36:10.15). In addition, an angel can mediate between God and man in the process of education (33:23-24). Elihu sees the blessing of education in the restoration of life (33:25, 28-30; 36:11) and in the restoration of the relationship with God (33:26, 30). Compared with the statements of the friends, the following evaluation can be drawn: The friends also see the reason for suffering in previously committed sins (8:4-6a; 11:13-14; 22:5-11, 21-23). However, they understand suffering as a natural consequence of sins, while Elihu understands suffering as initiated by God. Moreo-ver, only he mentions a preventive function of suffering. As a means of education, the friends also mention suffering (5:17-18), which comes from God. Here, howev-er, an appeal to repentance is missing. This link between suffering initiated by God and the call to repentance is given only by Elihu. The friends also mention a resto-ration of life (5:19-26; 8:6a-7; 11:15-19) and the restoration of the relationship with God (22:24-28) as the blessing of education. Here, however, Elihu again places a stronger focus on the fact that God is interested in the restoration of man. The comparison between Elihu's statements and those of Job's friends makes it clear that Elihu not only adds broadening aspects, but also brings new ones into the discussion, which makes his anger understandable.