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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 32:6–14. His four-level outline is real structure in the source text, so it is rendered as structure.
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?
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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 32:11 introduces Elihu, the youngest of Job's four companions, as he breaks his prolonged silence. This verse captures his patient and attentive observation of the preceding discourse between Job and his three friends (Eliphaz, Bildad, and Zophar). Elihu declares that he diligently listened to their arguments and deliberations, holding back his own perspective until they had exhausted their "reasons" and "searched out what to say," thereby setting the stage for his subsequent, extensive, and distinct theological contribution to the debate.
Context
Literary Context
Job 32 marks a pivotal turning point in the book of Job. After 29 chapters of intense dialogue, where Job passionately defends his innocence against his friends' accusations, the narrative explicitly states that "these three men ceased to answer Job, because he was righteous in his own eyes" (Job 32:1). This cessation creates a rhetorical vacuum, which Elihu, who has been silently observing, now fills. Verses Job 32:2-5 detail Elihu's growing indignation, first against Job for justifying himself rather than God, and then against the three friends for failing to refute Job effectively while still condemning him. Job 32:11 serves as Elihu's opening justification for speaking, emphasizing his respectful patience in waiting for his elders to finish their discourse before interjecting, yet subtly critiquing the inadequacy of their counsel.
Historical & Cultural Context
In the ancient Near East, age was highly revered, and wisdom was often associated with seniority. It was customary for younger individuals to defer to their elders, especially in matters of counsel and public debate. Elihu's prolonged silence, as well as his opening remarks in Job 32:6-7, reflect this cultural norm, where he acknowledges the expectation that "days should speak, and multitude of years should teach wisdom." His eventual decision to speak, despite his youth, is therefore a significant act, justified by his conviction that the previous speakers failed to provide adequate answers. This context underscores the boldness and conviction of Elihu's intervention, as he challenges the traditional wisdom of his elders.
Key Themes
This verse introduces several key themes that Elihu's discourse will elaborate upon. Foremost is the theme of discernment and the limits of human wisdom. Elihu's attentive listening implies a critical evaluation of the friends' arguments, which he ultimately finds wanting, foreshadowing his assertion that true wisdom comes from God, not merely human intellect or age, as highlighted in Job 32:8. Another theme is patient observation and respectful challenge. Elihu's "waiting" and "giving ear" demonstrate a thoughtful, non-impulsive approach to discourse, contrasting with the often-hasty judgments of Job's other friends. His intervention, while respectful, also highlights the necessity of speaking truth, even when it means challenging established views or respected figures, when those views are flawed or incomplete.
Exposition and Analysis
Key Word Analysis
This verb, H3176, carries the sense of hoping, expecting, or enduring. It suggests that Elihu's waiting was not merely passive but active, filled with an expectation that the older, more experienced men would eventually articulate profound truths or a satisfactory resolution. His patience was rooted in a genuine hope for wisdom and understanding to emerge from their extensive deliberations.
The noun H8394, appearing here in its plural form ("reasons," KJV), refers to intelligence, understanding, discretion, or wisdom. By implication, it can also mean an argument or a well-reasoned point. Elihu was listening for well-structured arguments, coherent perspectives, and insightful explanations for Job's suffering and God's justice, indicating his desire for a comprehensive and intellectually satisfying answer.
The verb H2713 means to penetrate, examine intimately, investigate, scrutinize, or delve into. This word highlights the diligent effort the friends put into their discourse, suggesting they weren't speaking casually but had indeed "searched out" their arguments. Elihu acknowledges their intellectual labor and thoroughness, even as he implicitly critiques the ultimate inadequacy of their findings.
Verse Breakdown
"Behold, I waited for your words;"
Elihu begins with an emphatic "Behold," drawing attention to his long-held silence and patient observation. He emphasizes that he did not rush to speak but consciously "waited" for the preceding speakers—Job and his three friends—to fully articulate their positions. This highlights his respectful deference to their age and status, as well as his desire to fully comprehend the scope of their arguments before offering his own.
"I gave ear to your reasons,"
This clause underscores Elihu's active and discerning listening. He wasn't simply biding his time but was genuinely engaged in processing their arguments, seeking to understand the underlying "reasons" or insights they presented. This implies a critical, analytical posture, where he weighed their perspectives and considered their logical foundations, even if he ultimately found them wanting.
"whilst ye searched out what to say."
This final phrase acknowledges the intellectual effort expended by Job and his friends. They didn't speak impulsively but "searched out" or meticulously investigated their thoughts and arguments. While Elihu recognizes their diligence, the context of his subsequent discourse implies that despite their searching, they failed to arrive at the true "wisdom" or "reason" that could adequately address Job's suffering or God's character.
Literary Devices
Job 32:11, as Elihu's opening statement, employs several significant literary devices. There is a subtle irony at play: the youngest and previously silent observer, Elihu, waited patiently for the older, supposedly wiser men to exhaust their arguments, only to find them inadequate. This sets up an antithesis between the friends' "searched out" but ultimately flawed "reasons" and Elihu's forthcoming, more divinely inspired insights. The verse also functions as a powerful moment of foreshadowing, signaling a shift in the narrative and the introduction of a new, distinct voice that promises to offer a fresh perspective. Elihu's patient waiting also creates a rhetorical pause in the narrative, building anticipation for his extensive and pivotal discourse.
Theological and Thematic Connections
Elihu's patient and discerning posture in Job 32:11 offers profound theological and thematic insights. It underscores the critical importance of careful listening and thoughtful discernment, especially in matters of spiritual truth and counsel. Elihu's willingness to wait, observe, and critically evaluate the "reasons" of others, even those older and more respected, highlights that true wisdom is not solely a function of age or experience, but rather a gift from God, often revealed through humble and attentive inquiry. His implicit critique of the friends' "searched out" wisdom points to the limitations of purely human reasoning when attempting to comprehend divine sovereignty and the complexities of suffering. Elihu's role serves as a theological bridge, preparing the reader for God's ultimate intervention and the revelation of divine wisdom that transcends human understanding.
Reflection and Application
Elihu's example in Job 32:11 provides a powerful blueprint for engaging in meaningful and spiritually productive dialogue, particularly in challenging or sensitive contexts. In a world often characterized by quick judgments and impulsive pronouncements, Elihu demonstrates the profound value of patient listening. He didn't just wait for his turn to speak; he "gave ear" and "waited for your words," indicating a deep, analytical engagement with the arguments presented. This calls us to cultivate a spirit of genuine inquiry and humility, recognizing that true understanding often requires us to fully absorb and process others' perspectives before formulating our own. Furthermore, Elihu's eventual decision to speak, despite his youth, reminds us that while we should respect established wisdom, we must also exercise discernment. We are called to lovingly and respectfully challenge flawed reasoning, even from respected sources, when it deviates from truth or fails to honor God. This verse encourages us to be thoughtful participants in conversations, valuing discernment over dogma, and seeking divine wisdom above mere human intellect.
Questions for Reflection
FAQ
Why did Elihu wait so long to speak in the debate?
Elihu's prolonged silence, explicitly stated in Job 32:4, was primarily an act of deference to his elders, respecting the ancient Near Eastern cultural norm where younger individuals typically waited for older, more experienced men to speak first. He also genuinely hoped that the three friends, given their age and presumed wisdom, would offer a satisfactory explanation for Job's suffering and a proper defense of God's justice. His "waiting" was thus both a sign of respect and a period of careful observation and critical evaluation, during which his indignation grew as he perceived the inadequacy of their arguments.
What is the significance of Elihu being younger than Job's other friends?
Elihu's youth is highly significant. It challenges the prevailing assumption, articulated by the friends and even by Elihu himself in Job 32:6-7, that wisdom is solely the domain of the aged. His intervention highlights that divine wisdom is not bound by human conventions of age or status; it can be granted to anyone, as Elihu asserts in Job 32:8. His unique perspective, untainted by the entrenched dogmatism of the older friends, serves as a crucial bridge, preparing the way for God's direct speech by offering a more nuanced and accurate theological framework for understanding God's dealings with humanity.
Does Elihu represent God's voice or is he merely another human speaker?
Elihu is best understood not as God's direct voice, but as a divinely inspired prophet or messenger who provides a crucial theological corrective and prepares the way for God's own speech in Job 38. While he is a human speaker, his insights are notably superior to those of the three friends. He accurately identifies flaws in both Job's self-justification and the friends' rigid theology, emphasizing God's justice, sovereignty, and use of suffering for purification and instruction (Job 33:14-30). Elihu serves as a theological bridge, articulating truths about God that are closer to the divine perspective than any previous human speaker, thus making God's subsequent direct address more comprehensible.
Christ-Centered Fulfillment
Elihu's patient waiting, discerning listening, and eventual articulation of a more profound truth about God's ways in Job 32:11 and subsequent chapters point forward to the ultimate and perfect "Word" of God, Jesus Christ. Elihu, as a human mediator who bridges the gap between flawed human understanding and divine revelation, foreshadows Christ, who is the perfect Mediator between God and humanity (1 Timothy 2:5). Where Elihu patiently listened to human words and reasons, Jesus Christ, as the eternal Word of God, perfectly embodies divine wisdom and understanding (John 1:1). He is the one in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Christ perfectly "gave ear" to the Father's will, always speaking and acting in perfect alignment with divine truth. His life and ministry are the ultimate fulfillment of the need for a wise and righteous arbiter, one who not only understands human suffering but also perfectly reveals God's character and provides the ultimate solution through His atoning sacrifice. Unlike the limited human wisdom Elihu critiqued, Christ offers the full and final revelation of God's redemptive plan, providing true understanding and spiritual nourishment that transcends all human "reasons" and "searched out" philosophies (Hebrews 1:1-3).