So these three men ceased to answer Job, because he was righteous in his own eyes.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
Now Elihu had waited till Job had spoken, because they were elder than he.
When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.
I said, Days should speak, and multitude of years should teach wisdom.
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
Great men are not always wise: neither do the aged understand judgment.
Therefore I said, Hearken to me; I also will shew mine opinion.
Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.
Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:
Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
Now he hath not directed his words against me: neither will I answer him with your speeches.
They were amazed, they answered no more: they left off speaking.
When I had waited, (for they spake not, but stood still, and answered no more;)
I said, I will answer also my part, I also will shew mine opinion.
For I am full of matter, the spirit within me constraineth me.
Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles.
I will speak, that I may be refreshed: I will open my lips and answer.
Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.
For I know not to give flattering titles; in so doing my maker would soon take me away.
The book of Job, like a well-crafted drama, introduces a new character near its conclusion: Elihu. Job 32 serves as the stage for his entrance, revealing his strong feelings about the preceding dialogues. Elihu was incensed (Job 32:2-3, 5), ignited by what he perceived as flaws in both Job's arguments and the responses of his three friends.
Elihu's Grievances
Elihu's anger was two-pronged. First, he was angry at Job because he had justified himself rather than God (Job 32:2). While Job was correct that his suffering wasn't a direct result of personal sin, he had, in Elihu's view, indirectly put God on trial. Job, in affirming his own righteousness, implied that God was unjust in His dealings with him.
Second, Elihu was "ticked off" at Job's three friends because, while they condemned Job, they failed to effectively refute his arguments (Job 32:3). They operated under the assumption that God was punishing Job for some hidden transgression, but they never presented a compelling case. In Elihu's eyes, they condemned an innocent man based on conjecture.
A Young Man's Wisdom?
The question then arises: Was Elihu simply a presumptuous youth, echoing some of the flawed reasoning of those he criticized? Or did he offer a necessary corrective to both Job and his companions? Perhaps it was a combination of both. Regardless, Elihu was brimming with thoughts and eager to express them. Though likely the youngest present, he initially showed deference (Job 32:6-7). However, he firmly believed that wisdom wasn't the exclusive domain of the elderly but originated from God (Job 32:8-10). After patiently listening to the lengthy debates (Job 32:11-22), he felt compelled to add his voice to the conversation.
Elihu's Challenge and God's Transcendence
Elihu directly challenged Job: "Refute me if you can" (Job 33:5). He exuded confidence that his forthcoming words would be truthful and unassailable. He began by summarizing Job's arguments, demonstrating that he had carefully followed the discussion. In essence, Elihu said, "Job, you've claimed innocence before God, yet you believe He has attacked you without cause and treated you like an enemy" (Job 33:8-11). Elihu countered, "But I tell you that you are wrong in this matter, since God is greater than man" (Job 33:12).
Elihu's point was crucial: God, in His transcendence, doesn't owe humanity an explanation for every instance of suffering. "Why do you take him to court for not answering anything a person asks?" (Job 33:13). Elihu reminded everyone of the fundamental relationship between Creator and creature.
Suffering and Divine Discipline
Importantly, Elihu highlighted that not all suffering is punishment for personal sin. This resonates with the New Testament understanding of suffering. The holy Son of God willingly suffered, the righteous for the unrighteous, to bring us to God (1 Peter 3:18). The author of Hebrews encouraged readers to view suffering as the Lord's loving discipline (Hebrews 12:5-11). Elihu seems to foreshadow this concept when he says, "A person may be disciplined on his bed with pain" (Job 33:19). The purpose isn't necessarily judgment for sin, but refinement for God's glorious purposes and prevention of future evil.
Upholding God's Righteousness
Elihu fervently upheld the righteousness of God. "It is impossible for God to do wrong, and for the Almighty to act unjustly" (Job 34:10). Such actions would contradict God's very nature. The Lord is capable of all things, except evil (Job 34:12). A wicked god could not possibly govern the world effectively (Job 34:17). The Righteous One judges impartially and with equity (Job 34:17-20). No intermediary is needed to approach God, for He sees and knows all (Job 34:21-23). God operates according to His own terms, not ours (Job 34:33).
The Impact of Our Actions
Elihu continued, asserting that humanity's righteousness adds nothing to God, nor does our unrighteousness diminish Him (Job 35:3-7). However, our actions profoundly affect others, who bear the consequences of our choices (Job 35:8-9). How we live and how we respond to adversity inevitably influences those around us. God, in His grace, provides "songs in the night" (Job 35:10), granting us greater understanding than the animals (Job 35:11). Yet, animals don't complain to God about their inability to see Him or present their case (Job 35:14)!
The Prelude to God's Revelation
While Elihu's claim to complete knowledge might seem immodest (Job 36:4), he, like Job's other comforters (and even Job himself), spoke truth about God's attributes. However, a clearer, more complete picture requires hearing from God Himself, who would soon enter the scene.
Elihu emphasized that God is mighty but despises no one (Job 36:5). His supreme power doesn't prevent Him from showing kindness to the lowly. He judges the wicked and delivers the afflicted (Job 36:6-15). In fact, God rescues the afflicted by their affliction (Job 36:15), returning to the theme of divine discipline. He warned Job against turning to iniquity, suggesting that his affliction served as a test (Job 36:21). As Hebrews 12:11 states, "No discipline seems enjoyable at the time, but painful. Later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it." Whatever God intends to teach through trials, it is ultimately for our benefit.
Elihu concluded by reflecting on God's glorious power manifested in creation (Job 36:26–37:24). "God shows himself exalted in power" (Job 37:23). Elihu's questions to Job about God's wondrous works foreshadow God's own coming questions in Job 38-41. Though Elihu's speech was lengthy, his advice to pause and consider God's wonders (Job 37:14) proved to be precisely what Job needed.
So these three men ceased to answer Job, because he was righteous in his own eyes.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
Now Elihu had waited till Job had spoken, because they were elder than he.
When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.
I said, Days should speak, and multitude of years should teach wisdom.
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
Great men are not always wise: neither do the aged understand judgment.
Therefore I said, Hearken to me; I also will shew mine opinion.
Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.
Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:
Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
Now he hath not directed his words against me: neither will I answer him with your speeches.
They were amazed, they answered no more: they left off speaking.
When I had waited, (for they spake not, but stood still, and answered no more;)
I said, I will answer also my part, I also will shew mine opinion.
For I am full of matter, the spirit within me constraineth me.
Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles.
I will speak, that I may be refreshed: I will open my lips and answer.
Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.
For I know not to give flattering titles; in so doing my maker would soon take me away.
The book of Job, like a well-crafted drama, introduces a new character near its conclusion: Elihu. Job 32 serves as the stage for his entrance, revealing his strong feelings about the preceding dialogues. Elihu was incensed (Job 32:2-3, 5), ignited by what he perceived as flaws in both Job's arguments and the responses of his three friends.
Elihu's Grievances
Elihu's anger was two-pronged. First, he was angry at Job because he had justified himself rather than God (Job 32:2). While Job was correct that his suffering wasn't a direct result of personal sin, he had, in Elihu's view, indirectly put God on trial. Job, in affirming his own righteousness, implied that God was unjust in His dealings with him.
Second, Elihu was "ticked off" at Job's three friends because, while they condemned Job, they failed to effectively refute his arguments (Job 32:3). They operated under the assumption that God was punishing Job for some hidden transgression, but they never presented a compelling case. In Elihu's eyes, they condemned an innocent man based on conjecture.
A Young Man's Wisdom?
The question then arises: Was Elihu simply a presumptuous youth, echoing some of the flawed reasoning of those he criticized? Or did he offer a necessary corrective to both Job and his companions? Perhaps it was a combination of both. Regardless, Elihu was brimming with thoughts and eager to express them. Though likely the youngest present, he initially showed deference (Job 32:6-7). However, he firmly believed that wisdom wasn't the exclusive domain of the elderly but originated from God (Job 32:8-10). After patiently listening to the lengthy debates (Job 32:11-22), he felt compelled to add his voice to the conversation.
Elihu's Challenge and God's Transcendence
Elihu directly challenged Job: "Refute me if you can" (Job 33:5). He exuded confidence that his forthcoming words would be truthful and unassailable. He began by summarizing Job's arguments, demonstrating that he had carefully followed the discussion. In essence, Elihu said, "Job, you've claimed innocence before God, yet you believe He has attacked you without cause and treated you like an enemy" (Job 33:8-11). Elihu countered, "But I tell you that you are wrong in this matter, since God is greater than man" (Job 33:12).
Elihu's point was crucial: God, in His transcendence, doesn't owe humanity an explanation for every instance of suffering. "Why do you take him to court for not answering anything a person asks?" (Job 33:13). Elihu reminded everyone of the fundamental relationship between Creator and creature.
Suffering and Divine Discipline
Importantly, Elihu highlighted that not all suffering is punishment for personal sin. This resonates with the New Testament understanding of suffering. The holy Son of God willingly suffered, the righteous for the unrighteous, to bring us to God (1 Peter 3:18). The author of Hebrews encouraged readers to view suffering as the Lord's loving discipline (Hebrews 12:5-11). Elihu seems to foreshadow this concept when he says, "A person may be disciplined on his bed with pain" (Job 33:19). The purpose isn't necessarily judgment for sin, but refinement for God's glorious purposes and prevention of future evil.
Upholding God's Righteousness
Elihu fervently upheld the righteousness of God. "It is impossible for God to do wrong, and for the Almighty to act unjustly" (Job 34:10). Such actions would contradict God's very nature. The Lord is capable of all things, except evil (Job 34:12). A wicked god could not possibly govern the world effectively (Job 34:17). The Righteous One judges impartially and with equity (Job 34:17-20). No intermediary is needed to approach God, for He sees and knows all (Job 34:21-23). God operates according to His own terms, not ours (Job 34:33).
The Impact of Our Actions
Elihu continued, asserting that humanity's righteousness adds nothing to God, nor does our unrighteousness diminish Him (Job 35:3-7). However, our actions profoundly affect others, who bear the consequences of our choices (Job 35:8-9). How we live and how we respond to adversity inevitably influences those around us. God, in His grace, provides "songs in the night" (Job 35:10), granting us greater understanding than the animals (Job 35:11). Yet, animals don't complain to God about their inability to see Him or present their case (Job 35:14)!
The Prelude to God's Revelation
While Elihu's claim to complete knowledge might seem immodest (Job 36:4), he, like Job's other comforters (and even Job himself), spoke truth about God's attributes. However, a clearer, more complete picture requires hearing from God Himself, who would soon enter the scene.
Elihu emphasized that God is mighty but despises no one (Job 36:5). His supreme power doesn't prevent Him from showing kindness to the lowly. He judges the wicked and delivers the afflicted (Job 36:6-15). In fact, God rescues the afflicted by their affliction (Job 36:15), returning to the theme of divine discipline. He warned Job against turning to iniquity, suggesting that his affliction served as a test (Job 36:21). As Hebrews 12:11 states, "No discipline seems enjoyable at the time, but painful. Later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it." Whatever God intends to teach through trials, it is ultimately for our benefit.
Elihu concluded by reflecting on God's glorious power manifested in creation (Job 36:26–37:24). "God shows himself exalted in power" (Job 37:23). Elihu's questions to Job about God's wondrous works foreshadow God's own coming questions in Job 38-41. Though Elihu's speech was lengthy, his advice to pause and consider God's wonders (Job 37:14) proved to be precisely what Job needed.