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Commentary on Job 32 verses 6–14
Elihu here appears to have been,
I. A man of great modesty and humility. Though a young man, and a man of abilities, yet not pert, and confident, and assuming: his face shone, and, like Moses, he did not know it, which made it shine so much the brighter. Let it be observed by all, especially by young people, as worthy their imitation, 1. What a diffidence he had of himself and of his own judgment (Job 32:6): "I am young, and therefore I was afraid, and durst not show you my opinion, for fear I should either prove mistaken or do that which was unbecoming me." He was so observant of all that passed, and applied his mind so closely to what he heard, that he had formed in himself a judgment of it. He neither neglected it as foreign, nor declined it as intricate; but, how clear soever the matter was to himself, he was afraid to deliver his mind upon it, because he differed in his sentiments from those that were older than he. Note, It becomes us to be suspicious of our own judgment in matters of doubtful disputation, to be swift to hear the sentiments of others and slow to speak our own, especially when we go contrary to the judgment of those for whom, upon the score of their learning and piety, we justly have a veneration. 2. What a deference he paid to his seniors, and what great expectations he had from them, (Job 32:7): I said, Days should speak. Note, Age and experience give a man great advantage in judging of things, both as they furnish a man with so much the more matter for his thoughts to work upon and as they ripen and improve the facilities he is to work with, which is a good reason why old people should take pains both to learn themselves and to teach others (else the advantages of their age are a reproach to them), and why young people should attend on their instructions. It is a good lodging with an old disciple, Act 21:16; Tit 2:4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, Job 32:11, Job 32:12. He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job's words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim - This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious.
II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads,
1.That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did (Job 12:3, But I have understanding as well as you) when he says (Job 32:8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (Job 32:10): Therefore hearken to me. Learn here, (1.) That the soul is a spirit, neither material itself nor dependent upon matter, but capable of conversing with things spiritual, which are not the objects of sense. (2.) It is an understanding spirit. It is able to discover and receive truth, to discourse and reason upon it, and to direct and rule accordingly. (3.) This understanding spirit is in every man; it is the light that lighteth every man, Joh 1:9. (4.) It is the inspiration of the Almighty that gives us this understanding spirit; for he is the Father of spirits and fountain of understanding. See Gen 2:7; Ecc 12:7; Zac 12:1.
2.That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom (Job 32:9): Great men are not always wise; it is a pity but they were, for then they would never do hurt with their greatness and would do so much the more good with their wisdom. Men should be preferred for their wisdom, and those that are in honour and power have most need of wisdom and have the greatest opportunity of improving in it; and yet it does not follow that great men are always wise, and therefore it is folly to subscribe to the dictates of any with an implicit faith. The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors: Therefore I said, hearken to me, Job 32:10. We must be willing to hear reason from those that are every way inferior to us, and to yield to it. He that has a good eye can see further upon level ground than he that is purblind can from the top of the highest mountain. Better is a poor and wise child then an old and foolish king, Ecc 4:13.
3.That it was requisite for something to be said, for the setting of this controversy in a true light, which, by all that had hitherto been said, was but rendered more intricate and perplexed (Job 32:13): "I must speak, lest you should say, We have found out wisdom, lest you should think your argument against Job conclusive and irrefragable, and that Job cannot be convinced and humbled by any other argument than this of yours, That God casteth him down and not man, that it appears by his extraordinary afflictions that God is his enemy, and therefore he is certainly a wicked man. I must show you that this is a false hypothesis and that Job may be convinced without maintaining it." Or, "Lest you should think you have found out the wisest way, to reason no more with him, but leave it to God to thrust him down." It is time to speak when we hear errors advanced and disputed for, especially under pretence of supporting the cause of God with them. It is time to speak when God's judgments are vouched for the patronizing of men's pride and passion and their unjust uncharitable censures of their brethren; then we must speak on God's behalf.
4.That he had something new to offer, and would endeavour to manage the dispute in a better manner than it had hitherto been managed, v. 14. He thinks he may expect a favourable hearing; for, (1.) He will not reply to Job's protestations of his integrity, but allows the truth of them, and therefore does not interpose as his enemy: "He hath not directed his words against me. I have nothing to say against the main scope of his discourse, nor do I differ from his principles. I have only a gentle reproof to give him for his passionate expressions." (2.) He will not repeat their arguments, nor go upon their principles: "Neither will I answer him with your speeches - not with the same matter, for should I only say what has been said I might justly be silenced as impertinent, - nor in the same manner; I will not be guilty of that peevishness towards him myself which I dislike in you." The controversy that has already been fully handled a wise man will let alone, unless he can amend and improve what has been done; why should he actum agere - do that which has been done already?
As far as regards the literal meaning, Elihu proves to us, when he speaks, how proudly he remained silent. For when he says, “For I waited for your words, and I was thinking that you would say something,” he plainly shows that he remained silent, while the aged were speaking, with the desire of judging rather than with the wish of learning from them. Though these expressions are even a better description of the conduct of proud people, who, when at length brought within holy church, are accustomed to looking at its opponents to consider not so much the years of their age as the intention of their words. Regardless of how much older the heretics may be than these same haughty people, they boldly overbear those persons in whose words they reprove false doctrine.
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SUMMARY
Job 32:10 marks the pivotal entry of Elihu, the youngest of Job's interlocutors, into the profound theological discourse. After patiently observing the protracted and ultimately unsatisfying arguments between Job and his three elder friends—Eliphaz, Bildad, and Zophar—Elihu breaks his silence with a forceful declaration. This verse serves as his bold assertion of his right to speak and a promise to unveil a fresh perspective and deeper understanding, which he believes has been conspicuously absent from the preceding, circular debate.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:10 functions as a powerful transition in the narrative arc of the Book of Job, marking the dramatic shift from the exhausted, repetitive arguments of Job's friends to the fresh, albeit still human, perspective of Elihu. The verse employs strong assertion and declaration, as Elihu boldly states his intention to speak and demands attention, thereby challenging the traditional hierarchy of age and wisdom. There is a palpable element of foreshadowing, as Elihu's claim to a deeper "knowledge" or "opinion" subtly anticipates the ultimate divine revelation that will come directly from God Himself in the whirlwind, suggesting that human wisdom, even at its best, is but a prelude to divine truth. Furthermore, the scene sets up a significant dramatic tension, as the reader is left to wonder whether Elihu's promised "opinion" will indeed resolve the profound questions of suffering and justice that have plagued Job and his companions, or if it too will fall short.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's emergence in Job 32:10 profoundly challenges the conventional wisdom that often associates true insight solely with age and extensive experience. His bold assertion that he too will "shew mine opinion" introduces the crucial theological truth that God's wisdom is not confined to human expectations, traditional channels, or the perceived wisdom of the aged. Instead, it underscores the idea that genuine understanding and spiritual discernment ultimately come from the Spirit of God, not merely from the accumulation of years or human reasoning. Elihu's palpable frustration with the circular, unhelpful, and ultimately flawed arguments of the elders highlights the inherent limitations of human reason when attempting to fully comprehend divine justice, the complexities of suffering, and the unfathomable ways of God. His intervention thus prepares the reader for a different kind of wisdom, one that points beyond human logic and philosophical debate to a deeper, God-given understanding that transcends earthly categories.
REFLECTION AND APPLICATION
Elihu's dramatic entrance in Job 32:10 serves as a powerful reminder that wisdom and profound insight are not the exclusive domain of any particular age group, social status, or level of worldly experience. God, in His sovereignty, can grant understanding and revelation to anyone He chooses, often from the most unexpected sources. This should cultivate within us a posture of profound humility and openness, prompting us to be ready to receive truth and wisdom regardless of its human origin. Furthermore, Elihu's example champions the invaluable virtues of patient observation and discerning listening. He waited, absorbed, and meticulously analyzed the entire, lengthy debate before offering his perspective, demonstrating that sometimes the most impactful and timely contributions arise from careful consideration and thoughtful discernment rather than an immediate, reactive response. In our own lives, when confronted with complex problems, difficult theological questions, or challenging interpersonal conversations, Elihu's approach encourages us to listen deeply, discern thoughtfully, and then, with both conviction and humility, offer our "opinion" or Spirit-led insight, trusting that God can use us to bring clarity, truth, and healing.
Questions for Reflection
FAQ
Why did Elihu wait so long to speak?
Answer: Elihu himself provides a comprehensive explanation for his prolonged silence in Job 32:6-7. He explicitly states that he waited out of profound respect for the age and seniority of Job and his three friends, adhering to the ancient Near Eastern cultural norm that "days should speak, and multitude of years should teach wisdom." He patiently observed the entire, protracted debate, listening intently to every argument and counter-argument. However, his frustration and anger grew as he perceived that the older, more experienced men had utterly failed to provide a satisfactory answer to Job's profound questions or to effectively refute his claims. Therefore, his silence was a strategic combination of cultural deference, allowing him to fully grasp the deficiencies of the preceding arguments, and a period of deep reflection before presenting his own, more comprehensive perspective.
Is Elihu's perspective entirely correct or divinely inspired?
Answer: Elihu's speeches offer significant theological insights that are often considerably more profound and accurate than those articulated by Job's other friends. He correctly emphasizes God's absolute righteousness, His supreme sovereignty, and the potential for suffering to serve as a disciplinary, purifying, or instructional tool, rather than solely a direct punishment for sin (as eloquently articulated in Job 33:17-30). He also powerfully points to God's incomprehensibility and majestic power, which directly foreshadows God's own climactic address from the whirlwind. However, it is crucial to recognize that Elihu, despite his insights, is still a human attempting to explain divine mystery. While he claims that the "inspiration of the Almighty" gives understanding (Job 32:8), his perspective is not presented as the final, infallible word. God's direct intervention in Job 38 corrects, surpasses, and ultimately contextualizes all human arguments, including Elihu's, demonstrating that even the most insightful human wisdom ultimately falls short of divine truth and comprehensive understanding.
CHRIST-CENTERED FULFILLMENT
Elihu's bold declaration in Job 32:10 to "shew mine opinion" points, in a profound yet ultimately imperfect way, to the ultimate and perfect revelation of God's wisdom and truth found exclusively in Jesus Christ. Elihu, a human, felt an urgent compulsion to offer a "new" and deeper understanding where the wisdom of the elders had failed, believing he possessed a superior insight into God's intricate ways. This universal human yearning for ultimate truth and the inherent inadequacy of all human "opinions" and philosophies find their perfect and complete fulfillment in Christ, who is not merely an opinion-giver or a wise teacher, but the very Wisdom of God incarnate (1 Corinthians 1:24). He is the one who truly and perfectly "shews" God's opinion, for He is the "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). Unlike Elihu, whose understanding, however insightful and Spirit-led, remained human and therefore necessarily incomplete, Jesus perfectly and fully reveals the Father, declaring, "Whoever has seen me has seen the Father" (John 14:9). He is the definitive answer to the profound problem of human suffering, not just through intellectual explanation but through His own redemptive suffering on the cross and His glorious victory over sin and death, offering a solution that transcends and far surpasses any human philosophical or theological discourse (Isaiah 53:4-5). In Christ, the ultimate "opinion" of God concerning humanity, justice, salvation, and the very nature of His being is fully, finally, and perfectly revealed for all eternity.