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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.
16. What is meant by his saying, He spake nothing to me? For does holy Church, when she detects haughty men within her, ever omit to instruct and reprove them by preachers of righteousness? She exercises these duties, and ceases not to exercise them daily. But let Eliu, who had heard blessed Job speaking openly, say, He spake nothing to me; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when they make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on themselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, I will not answer him according to your words, he well says that he does not answer blessed Job with their speeches. For proud men within the pale of Holy Church reply against her, but yet not as heretics who are without. For they oppose her not by false teaching, but by evil living, because they do not think unworthily of God, as do heretics, but more highly than is necessary of their own selves.
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SUMMARY
Job 32:14 marks the pivotal entry of Elihu, a younger, patient observer, into the protracted and ultimately unproductive debate between Job and his three friends. Having meticulously listened to the exhaustive and circular arguments, Elihu declares his intention to offer a fresh, divinely informed perspective. This verse serves as his foundational statement, asserting that Job's previous arguments were not personally directed at him, thereby granting him an objective stance, and crucially, that he will not engage in the same flawed, conventional, and unhelpful rhetoric that characterized the exchanges of Eliphaz, Bildad, and Zophar. Elihu thus positions himself as a distinct, unbiased voice, promising a more accurate and profound understanding of God's intricate ways and the multifaceted nature of human suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:14 employs several significant literary devices to establish Elihu's character and the nature of his intervention. A prominent feature is the Declarative Statement, as Elihu directly and forcefully states his position and intentions. This is not a hesitant question or a tentative suggestion, but a firm assertion of his unique role and approach, immediately establishing his authority and setting a decisive tone for his subsequent discourse. There is also a clear Contrast established between Elihu's intended method and the "speeches" of the friends. This contrast highlights the perceived inadequacy and failure of their arguments, underscoring Elihu's claim to offer a superior, more enlightened, and ultimately more truthful perspective. Furthermore, the verse functions as a powerful form of Foreshadowing, signaling a significant shift in both the narrative trajectory and the theological development of the book. Elihu's promise of a different answer prepares the reader for a new line of reasoning that will ultimately pave the way for God's own dramatic appearance and authoritative revelation in the later chapters, indicating a progression from human limited wisdom to divine truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 32:14, as Elihu's inaugural declaration, connects profoundly to the broader biblical themes of divine wisdom, the inherent limitations of human understanding, and the nature of revelation. Elihu's explicit rejection of the "speeches" of Job's friends implicitly critiques any theological system that is rigid, simplistic, or fails to account for the profound complexities of God's ways and character. It powerfully underscores the truth that human wisdom, even when well-intentioned and traditionally held, is fundamentally insufficient to fully grasp the depths of God's justice, His sovereign purposes, and His intricate dealings with humanity, especially in the context of suffering. This verse meticulously sets the stage for a more profound revelation, hinting that true understanding comes not from human debate or conventional wisdom, but from a divine perspective, ultimately preparing the ground for God's own authoritative pronouncements. It serves as a stark reminder that God's thoughts are infinitely higher than our thoughts, and His ways are often beyond our complete comprehension.
REFLECTION AND APPLICATION
Elihu's strategic entrance in Job 32:14 offers profound and enduring lessons for how we engage in difficult conversations, particularly those concerning matters of faith, suffering, and divine truth. His posture of patient listening, followed by a deliberate and articulate rejection of unproductive arguments, models a crucial principle for spiritual maturity: true understanding often necessitates moving beyond conventional wisdom and repetitive, unhelpful rhetoric. We are called to listen critically, not merely to formulate a response, and to discern with spiritual wisdom when established arguments have reached their inherent limits. This verse encourages a profound humility that acknowledges the inadequacy of human explanations for divine mysteries and fosters an essential openness to new, potentially challenging, perspectives that may lead to deeper, more accurate truth. It challenges us to seek not merely to "win" an argument, but to genuinely understand and communicate God's truth with profound wisdom, discerning compassion, and unwavering integrity, always striving for a more accurate and spiritually nourishing discourse that honors God and edifies others.
Questions for Reflection
FAQ
Why did Elihu wait until Job 32 to speak, after so many chapters of debate?
Answer: Elihu meticulously explains his prolonged silence in Job 32:6-7. He explicitly states that he was "young, and ye are very old," indicating that he waited out of a deep cultural respect for the age and presumed wisdom of Job and his three friends. In ancient Near Eastern cultures, age typically conferred significant authority and it was customary for younger individuals to defer to their elders in public discourse. However, as the debate relentlessly progressed and reached an undeniable impasse—with the friends failing to convince Job and Job steadfastly refusing to concede his innocence—Elihu became increasingly frustrated and indignant, as described in Job 32:2-3. He perceived that both sides had failed to provide a satisfactory or truthful answer, leading him to the profound conclusion that "great men are not always wise: neither do the aged understand judgment" (Job 32:9). His patience finally wore thin, compelling him to speak what he believed was a divinely inspired truth, a new word from God.
What is the significance of Elihu's statement, "neither will I answer him with your speeches"?
Answer: This statement is profoundly significant as it marks Elihu's explicit and decisive rejection of the flawed theological framework and the unproductive argumentative approach employed by Eliphaz, Bildad, and Zophar. Their "speeches" were characterized by a rigid adherence to the retribution principle (the simplistic idea that suffering is always a direct result of sin), repetitive accusations, and a profound lack of true empathy or understanding for Job's unique and inexplicable situation. Elihu astutely recognizes that their arguments were fundamentally flawed, unhelpful, and ultimately failed to bring Job to a place of understanding, repentance, or comfort. By unequivocally disavowing their methods, Elihu promises to offer a fresh, distinct perspective that he believes will be more accurate, more insightful, and ultimately more effective in addressing the profound questions of suffering, divine justice, and God's character. He aims to move beyond simplistic cause-and-effect explanations, meticulously preparing the ground for a more nuanced and God-centered understanding of God's sovereign and often mysterious purposes.
CHRIST-CENTERED FULFILLMENT
Elihu's emergence as a "new voice" in Job 32:14, offering a perspective distinct from the flawed human wisdom of Job's friends, profoundly foreshadows the ultimate and perfect revelation of God's wisdom in Jesus Christ. Just as Elihu critiqued the inadequacy of human "speeches" to fully explain divine justice and the complexities of suffering, the New Testament unequivocally reveals that human wisdom, when divorced from divine truth, is ultimately foolishness in God's sight (1 Corinthians 1:20-25). Christ is the definitive and final answer to humanity's deepest questions about God, the meaning of suffering, and the path to righteousness. He is not merely a new voice, but the very "Word of God" made flesh (John 1:1-14), in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). While Elihu pointed to a more profound understanding of God's sovereignty and the refining purpose of suffering, Christ Himself perfectly embodied and explained these truths through His own innocent suffering, atoning death, and glorious resurrection. He is the righteous sufferer who bore the sins of the world (Isaiah 53:4-6), demonstrating God's justice and boundless mercy simultaneously. Thus, Elihu's promise of a better, more accurate answer finds its ultimate and complete fulfillment in the person and redemptive work of Jesus, who is the full and perfect revelation of God, far surpassing any human "speeches" or conventional wisdom (Hebrews 1:1-3).