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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?
Since your speech has ceased, and you have not been able to reply to the words spoken to you, now you think you can be supported by this argument, so that you can say, what we tried to demonstrate with our points is confirmed by the judgment of God, that is, that he is guilty of a crime. In fact, divine revenge would have not had any right against him if it had not found any evil action in him. “He has not directed his words against me, and I will not answer him with your speeches.” I was not involved, as you know, in his debate, nor did he provoke me to bitterness after assuming the intention to speak against me. Therefore, the words that I speak are not suggested by indignation but by reason.
15. Heretics, from the fact that they are wont to appear contemptible even to men, when they behold Holy Church reverenced by well-nigh all nations, endeavour to impugn the opinion entertained of her by every possible objection; and say that she enjoys all abundance of temporal goods, because the gifts of eternal rewards are taken from her. Eliu meets the objections of such people, by saying, Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man. As if they who are found within the Church, but are yet faithful, should say against the heretics, Because ye see that the Church stands high in this world, through the high opinion of men, ye must believe that God hath not cast her aside. For her Redeemer well knows how to administer comfort to her as she is travelling on in this her journey, and to keep in store for her the rewards of heaven, when she arrives at her eternal home. In vain then do ye assert that God hath cast her down, and not man, when ye behold her venerated by almost all men; because the aid of worldly distinction is conferred on her in order that she may be assisted thereby in manifold ways to gain also the rewards of heaven.
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SUMMARY
Job 32:12 marks the dramatic and long-anticipated entrance of Elihu, a younger man who has patiently observed the protracted and ultimately fruitless debate between Job and his three friends. This verse encapsulates Elihu's central and scathing critique: despite their extensive and impassioned arguments, none of Job's companions succeeded in logically refuting Job's claims of innocence or providing a theologically satisfying explanation for his immense and inexplicable suffering. Elihu positions himself as a discerning and indignant observer, highlighting the intellectual and spiritual bankruptcy of the previous discourse and setting the stage for his own, purportedly more insightful and divinely inspired, contribution to the profound questions raised by Job's ordeal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:12 employs several potent literary devices to set the stage for Elihu's intervention. Critique is central, as Elihu directly and pointedly rebukes the three friends for their intellectual and theological shortcomings, highlighting their failure to provide a satisfactory resolution to the debate. This critique is delivered with a sense of dramatic irony, as Elihu, despite his confidence and perceived superior insight, will also ultimately fail to provide the true and final answer, which only God can deliver. The verse also functions as a powerful form of foreshadowing, signaling a pivotal shift in the narrative from the human-centric debate to the anticipation of a new, more profound voice—Elihu's—and ultimately, God's direct intervention. The repetition of the idea of failure, first to "convince" and then to "answer," underscores the completeness and utter inadequacy of the friends' arguments, emphasizing the narrative's desperate need for a new perspective or, ultimately, a divine revelation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 32:12 profoundly illustrates the inherent limitations of human wisdom and the inadequacy of simplistic theological frameworks when confronted with the complex realities of God's ways and human suffering. The friends, operating from a rigid retribution theology, could neither comprehend Job's blameless suffering nor offer a satisfying explanation that honored both God's justice and Job's integrity. Elihu, while critiquing their failure, still attempts to solve the problem from a human perspective, albeit a more nuanced one, highlighting the universal human struggle to reconcile divine justice with apparent injustice. This verse sets the stage for the ultimate revelation that true wisdom and understanding come only from God, not from human argumentation, no matter how well-intentioned, verbose, or seemingly sophisticated. It underscores the biblical principle that human reason alone is insufficient to fully grasp divine mysteries.
REFLECTION AND APPLICATION
Job 32:12 serves as a profound and challenging reminder of the humility required when engaging with the deepest questions of faith, suffering, and divine justice. Elihu's observation of the friends' abject failure to "convince" or "answer" Job should prompt us to critically examine our own tendencies to offer simplistic solutions to complex human pain or to impose rigid theological frameworks without nuance, empathy, or genuine compassion. It underscores the vital importance of truly listening to others' experiences, their laments, and their profound questions, rather than rushing to provide pre-packaged or dogmatic answers that may not fit their reality. The verse challenges us to acknowledge the inherent limits of our own understanding and to be profoundly wary of intellectual or spiritual pride, recognizing that true wisdom often involves admitting what we do not know and patiently waiting for divine revelation. In our pastoral care, our personal interactions, and our theological reflections, it calls us to cultivate empathy, to sit with unanswered questions, and to trust that God's ultimate purposes, though often hidden from our view, are always just, good, and merciful.
Questions for Reflection
FAQ
Why was Elihu silent for so long, and why did he speak up at this particular point?
Answer: Elihu's prolonged silence, explicitly noted in Job 32:4, is attributed to his youth and his profound respect for his elders. He waited until the three friends had completely exhausted their arguments and Job had delivered his final, impassioned defense. He spoke up at this point because he was deeply frustrated and angered by the friends' inability to logically refute Job's claims and, perhaps even more so, by Job's perceived self-righteousness and his challenges to God's justice. He believed he possessed a more insightful and divinely inspired perspective to offer, as indicated by his declaration in Job 32:18-20, feeling compelled by the "spirit within" him to speak.
What is the significance of Elihu's critique of the friends' failure to "convince" Job?
Answer: Elihu's critique signifies the profound bankruptcy and inadequacy of the friends' rigid theological approach. Their failure to "convince" (Hebrew yâkach) Job means they could not logically or morally prove his guilt, nor could they provide a compelling argument that stood up to Job's integrity and his profound questions about God's justice in the face of blameless suffering. This highlights the severe limitations of their simplistic retribution theology, which could not account for suffering that was not directly tied to sin. It also sets the stage for Elihu's attempt to offer a more nuanced perspective on suffering, suggesting it can be a means of divine discipline, warning, or instruction, rather than solely punishment, as he elaborates in passages like Job 33:16-18.
Does Elihu offer a better answer than the friends, or is his contribution also limited?
Answer: Elihu's speeches, encompassing chapters Job 32-37, are generally considered more sophisticated and theologically nuanced than those of the three friends. He moves beyond the simplistic sin-suffering equation, suggesting that suffering can indeed be a form of divine discipline, warning, or instruction (e.g., Job 33:19-22). He also emphasizes God's majesty, sovereignty, and inscrutable wisdom more effectively than the friends. However, while his arguments represent an improvement, they are still human attempts to explain God's ways and ultimately fall short of the direct divine revelation that comes from God Himself in Job 38. Elihu, like the friends, still presumes to fully understand God's motives and purposes, which is the ultimate limitation of all human wisdom in the book of Job, underscoring that the final word belongs to God alone.
CHRIST-CENTERED FULFILLMENT
Job 32:12, with Elihu's indictment of the friends' inability to "convince" Job or "answer his words," profoundly anticipates the ultimate need for a divine answer to humanity's deepest questions about suffering, justice, and the ways of God. The friends' failure, and even Elihu's subsequent, more nuanced but still human explanation, underscore the inherent inadequacy of all human wisdom and theological frameworks to fully reconcile the problem of evil and suffering with a sovereign, good, and just God. This profound void is perfectly and completely filled by Jesus Christ. He is the ultimate "answer" to humanity's cries, not merely with words or philosophical arguments, but with his very life, atoning death, and triumphant resurrection. As the Lamb of God who takes away the sin of the world, Jesus directly addresses the root cause of all suffering—sin—and offers true reconciliation and redemption. He is the one who truly "convinces" the world concerning sin, righteousness, and judgment through the work of the Holy Spirit (John 16:8). Unlike Job's friends, who offered condemnation and false accusations, Christ offers boundless compassion, perfect righteousness that covers our shortcomings (2 Corinthians 5:21), and the promise of eternal life. He is the very wisdom of God personified, providing the divine perspective and ultimate meaning that human reason could never attain. In Christ, the questions of suffering find their ultimate meaning in redemption, sanctification, and the glorious hope of future glory (Romans 8:18), far surpassing any human attempt to explain God's intricate and perfect purposes.