Furthermore Elihu answered and said,
Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
For the ear trieth words, as the mouth tasteth meat.
Let us choose to us judgment: let us know among ourselves what is good.
For Job hath said, I am righteous: and God hath taken away my judgment.
Should I lie against my right? my wound is incurable without transgression.
What man is like Job, who drinketh up scorning like water?
Which goeth in company with the workers of iniquity, and walketh with wicked men.
For he hath said, It profiteth a man nothing that he should delight himself with God.
Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
For the work of a man shall he render unto him, and cause every man to find according to his ways.
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Who hath given him a charge over the earth? or who hath disposed the whole world?
If he set his heart upon man, if he gather unto himself his spirit and his breath;
All flesh shall perish together, and man shall turn again unto dust.
If now thou hast understanding, hear this: hearken to the voice of my words.
Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
For his eyes are upon the ways of man, and he seeth all his goings.
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
For he will not lay upon man more than right; that he should enter into judgment with God.
He shall break in pieces mighty men without number, and set others in their stead.
Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.
He striketh them as wicked men in the open sight of others;
Because they turned back from him, and would not consider any of his ways:
So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
That the hypocrite reign not, lest the people be ensnared.
Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
That which I see not teach thou me: if I have done iniquity, I will do no more.
Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
Let men of understanding tell me, and let a wise man hearken unto me.
Job hath spoken without knowledge, and his words were without wisdom.
My desire is that Job may be tried unto the end because of his answers for wicked men.
For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
The book of Job, much like a well-crafted drama, introduces a surprising new voice near its climax: Elihu. His arrival isn't subtle; he's been listening intently and, as Job 32:2-3, 5 reveals, he's quite angry with what he's heard. Elihu's anger is two-fold. First, he's upset with Job because Job has been justifying himself rather than God (32:2). While Job is correct that his suffering isn't a direct result of personal sin, he has, in Elihu's view, put God on trial by asserting his own righteousness and implying divine injustice. Second, Elihu is frustrated with Job’s three friends, who condemned Job without successfully refuting his arguments (32:3). They assumed Job's suffering was punishment for sin but failed to prove their case, essentially condemning an innocent man.
Was Elihu a presumptuous young man repeating flawed arguments, or did he offer necessary critiques of both Job and his friends? Perhaps it was a bit of both. Regardless, he was clearly eager to speak his mind. Likely the youngest in the group, he initially shows respect for the elders (32:6-7). However, he believes that wisdom ultimately comes from God and isn't exclusive to the aged (32:8-10). He listened carefully to the preceding discussions and is now ready to share his perspective (32:11-22).
Elihu challenges Job directly: "Refute me if you can" (33:5). He is confident that his words are truthful and irrefutable. He begins by summarizing Job's arguments, demonstrating that he has been paying close attention. In essence, Elihu says, "Job, you've claimed innocence before God, yet you believe He has attacked you without cause, treating you as an enemy" (33:8-11). Elihu then counters, "You are wrong in this matter, since God is greater than man" (33:12). His point is that God doesn't owe Job an explanation for his suffering because God is transcendent. "Why do you take him to court for not answering anything a person asks?" (33:13). Elihu reminds everyone of the fundamental relationship: Creator and creature.
Elihu's perspective highlights a crucial point: not all suffering is punishment for personal sin. Consider the holy Son of God, who willingly suffered – the righteous for the unrighteous – to bring us to God (see 1 Peter 3:18). The author of Hebrews encourages us to view suffering as the Lord's loving discipline (see Hebrews 12:5-11). Elihu seems to echo this idea when he says, "A person may be disciplined on his bed with pain" (33:19). This isn't necessarily divine judgment for sin, but rather a refining process for God's glorious purposes, helping us to avoid future evil.
Elihu firmly defends God's righteousness. "It is impossible for God to do wrong, and for the Almighty to act unjustly" (34:10). Such actions would contradict God's very nature. The Lord is all-powerful, but He cannot do evil (34:12). Elihu poses the rhetorical question: How could a wicked god possibly govern the world? (34:17). The Righteous One judges impartially and with equity (34:17-20). No one needs to plead their case before God, for He sees and knows all (34:21-23). God doesn't operate according to our limited terms (34:33).
Elihu continues by arguing that our righteousness doesn't add anything to God, nor does our wickedness diminish Him (35:3-7). However, our actions profoundly affect others, who suffer the consequences of our unrighteousness (35:8-9). Our lives and responses to adversity influence those around us. God provides "songs in the night" (35:10), granting us more understanding than animals (35:11). Yet, even animals don't complain to God for not seeing Him or being able to present their case (35:14)!
While Elihu's claim of complete knowledge might seem immodest (36:4), like Job's comforters, he does speak truth about God's attributes. However, to gain a complete picture, we need to hear from God Himself, who will soon enter the scene.
Elihu emphasizes that God is mighty but despises no one (36:5). He is supreme, yet not too lofty to show kindness to the humble. He judges the wicked and delivers the afflicted (36:6-15). In fact, God rescues the afflicted through their affliction (36:15), returning to the theme of divine discipline. Elihu warns Job not to turn to iniquity, as this is the very reason for his testing (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 us through trials, it is always for our benefit.
Elihu concludes by contemplating God's glorious power displayed in creation (36:26–37:24), affirming that "God shows himself exalted in power" (37:23). Elihu's questions to Job about God's wondrous works foreshadow God's own questions in chapters 38–41. Though Elihu's speech is lengthy, his advice to stop and consider God's wonders (37:14) is precisely what Job needs.
Furthermore Elihu answered and said,
Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
For the ear trieth words, as the mouth tasteth meat.
Let us choose to us judgment: let us know among ourselves what is good.
For Job hath said, I am righteous: and God hath taken away my judgment.
Should I lie against my right? my wound is incurable without transgression.
What man is like Job, who drinketh up scorning like water?
Which goeth in company with the workers of iniquity, and walketh with wicked men.
For he hath said, It profiteth a man nothing that he should delight himself with God.
Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
For the work of a man shall he render unto him, and cause every man to find according to his ways.
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Who hath given him a charge over the earth? or who hath disposed the whole world?
If he set his heart upon man, if he gather unto himself his spirit and his breath;
All flesh shall perish together, and man shall turn again unto dust.
If now thou hast understanding, hear this: hearken to the voice of my words.
Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
For his eyes are upon the ways of man, and he seeth all his goings.
There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
For he will not lay upon man more than right; that he should enter into judgment with God.
He shall break in pieces mighty men without number, and set others in their stead.
Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.
He striketh them as wicked men in the open sight of others;
Because they turned back from him, and would not consider any of his ways:
So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
That the hypocrite reign not, lest the people be ensnared.
Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
That which I see not teach thou me: if I have done iniquity, I will do no more.
Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
Let men of understanding tell me, and let a wise man hearken unto me.
Job hath spoken without knowledge, and his words were without wisdom.
My desire is that Job may be tried unto the end because of his answers for wicked men.
For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
The book of Job, much like a well-crafted drama, introduces a surprising new voice near its climax: Elihu. His arrival isn't subtle; he's been listening intently and, as Job 32:2-3, 5 reveals, he's quite angry with what he's heard. Elihu's anger is two-fold. First, he's upset with Job because Job has been justifying himself rather than God (32:2). While Job is correct that his suffering isn't a direct result of personal sin, he has, in Elihu's view, put God on trial by asserting his own righteousness and implying divine injustice. Second, Elihu is frustrated with Job’s three friends, who condemned Job without successfully refuting his arguments (32:3). They assumed Job's suffering was punishment for sin but failed to prove their case, essentially condemning an innocent man.
Was Elihu a presumptuous young man repeating flawed arguments, or did he offer necessary critiques of both Job and his friends? Perhaps it was a bit of both. Regardless, he was clearly eager to speak his mind. Likely the youngest in the group, he initially shows respect for the elders (32:6-7). However, he believes that wisdom ultimately comes from God and isn't exclusive to the aged (32:8-10). He listened carefully to the preceding discussions and is now ready to share his perspective (32:11-22).
Elihu challenges Job directly: "Refute me if you can" (33:5). He is confident that his words are truthful and irrefutable. He begins by summarizing Job's arguments, demonstrating that he has been paying close attention. In essence, Elihu says, "Job, you've claimed innocence before God, yet you believe He has attacked you without cause, treating you as an enemy" (33:8-11). Elihu then counters, "You are wrong in this matter, since God is greater than man" (33:12). His point is that God doesn't owe Job an explanation for his suffering because God is transcendent. "Why do you take him to court for not answering anything a person asks?" (33:13). Elihu reminds everyone of the fundamental relationship: Creator and creature.
Elihu's perspective highlights a crucial point: not all suffering is punishment for personal sin. Consider the holy Son of God, who willingly suffered – the righteous for the unrighteous – to bring us to God (see 1 Peter 3:18). The author of Hebrews encourages us to view suffering as the Lord's loving discipline (see Hebrews 12:5-11). Elihu seems to echo this idea when he says, "A person may be disciplined on his bed with pain" (33:19). This isn't necessarily divine judgment for sin, but rather a refining process for God's glorious purposes, helping us to avoid future evil.
Elihu firmly defends God's righteousness. "It is impossible for God to do wrong, and for the Almighty to act unjustly" (34:10). Such actions would contradict God's very nature. The Lord is all-powerful, but He cannot do evil (34:12). Elihu poses the rhetorical question: How could a wicked god possibly govern the world? (34:17). The Righteous One judges impartially and with equity (34:17-20). No one needs to plead their case before God, for He sees and knows all (34:21-23). God doesn't operate according to our limited terms (34:33).
Elihu continues by arguing that our righteousness doesn't add anything to God, nor does our wickedness diminish Him (35:3-7). However, our actions profoundly affect others, who suffer the consequences of our unrighteousness (35:8-9). Our lives and responses to adversity influence those around us. God provides "songs in the night" (35:10), granting us more understanding than animals (35:11). Yet, even animals don't complain to God for not seeing Him or being able to present their case (35:14)!
While Elihu's claim of complete knowledge might seem immodest (36:4), like Job's comforters, he does speak truth about God's attributes. However, to gain a complete picture, we need to hear from God Himself, who will soon enter the scene.
Elihu emphasizes that God is mighty but despises no one (36:5). He is supreme, yet not too lofty to show kindness to the humble. He judges the wicked and delivers the afflicted (36:6-15). In fact, God rescues the afflicted through their affliction (36:15), returning to the theme of divine discipline. Elihu warns Job not to turn to iniquity, as this is the very reason for his testing (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 us through trials, it is always for our benefit.
Elihu concludes by contemplating God's glorious power displayed in creation (36:26–37:24), affirming that "God shows himself exalted in power" (37:23). Elihu's questions to Job about God's wondrous works foreshadow God's own questions in chapters 38–41. Though Elihu's speech is lengthy, his advice to stop and consider God's wonders (37:14) is precisely what Job needs.