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Commentary on Job 32 verses 15–22
Three things here apologize for Elihu's interposing as he does in this controversy which had already been canvassed by such acute and learned disputants: -
1.That the stage was clear, and he did not break in upon any of the managers on either side: They were amazed (Job 32:15); they stood still, and answered no more, Job 32:16. They not only left off speaking themselves, but they stood still, to hear if any of the company would speak their minds, so that (as we say) he had room and fair play given him. They seemed not fully satisfied themselves with what they had said, else they would have adjourned the court, and not have stood still, expecting what might further be offered. And therefore I said (Job 32:17), "I will answer also my part. I cannot pretend to give a definitive sentence; no, the judgment is the Lord's, and by him it must be determined who is in the right and who is in the wrong; but, since you have each of you shown your opinion, I also will show mine, and let it take its fate with the rest." When what is offered, even by the meanest, is offered thus modestly, it is a pity but it should be fairly heard and considered. I see no inconvenience in supposing that Elihu here discovers himself to be the penman of this book, and that he here writes as an historian, relating the matter of fact, that, after he had bespoken their attention in the foregoing verses, they were amazed, they left off whispering among themselves, did not gainsay the liberty of speech he desired, but stood still to hear what he would say, being much surprised at the admirable mixture of boldness and modesty that appeared in his preface.
2.That he was uneasy, and even in pain, to be delivered of his thoughts upon this matter. They must give him leave to speak, for he cannot forbear; while he is musing the fire burns (Psa 39:3), shut up in his bones, as the prophet speaks, Jer 20:9. Never did nurse, when her breasts were gorged, so long to have them drawn as Elihu did to deliver his mind concerning Job's case, Job 32:18-20. If any of the disputants had hit that which he thought was the right joint, he would contentedly have been silent; but, when he thought they all missed it, he was eager to be trying his hand at it. He pleads, (1.) That he had a great deal to say: "I am full of matter, having carefully attended to all that has hitherto been said, and made my own reflections upon it." When aged men are drawn dry, and have spent their stock, in discoursing of the divine Providence, God can raise up others, even young men, and fill them with matter for the edifying of his church; for it is a subject that can never be exhausted, though those that speak upon it may. (2.) That he was under a necessity of saying it: "The spirit within me not only instructs me what to say, but puts me on to say it; so that if I have not vent (such a ferment are my thoughts in) I shall burst like bottles of new wine when it is working," Job 32:19. See what a great grief it is to a good minister to be silenced and thrust into a corner; he is full of matter, full of Christ, full of heaven, and would speak of these things for the good of others, but he may not. (3.) That it would be an ease and satisfaction to himself to deliver his mind (Job 32:20): I will speak, that I may be refreshed, not only that I may be eased of the pain of stifling my thoughts, but that I may have the pleasure of endeavouring, according to my place and capacity, to do good. It is a great refreshment to a good man to have liberty to speak for the glory of God and the edification of others.
3.That he was resolved to speak, with all possible freedom and sincerity, what he thought was true, not what he thought would please (Job 32:21, Job 32:22): "Let me not accept any man's person, as partial judges do, that aim to enrich themselves, not to do justice. I am resolved to flatter no man." He would not speak otherwise than he thought, either, (1.) In compassion to Job, because he was poor and in affliction, would not make his case better than he really took it to be, for fear of increasing his grief; "but, let him bear it as he can, he shall be told the truth." Those that are in affliction must not be flattered, but dealt faithfully with. When trouble is upon any it is foolish pity to suffer sin upon them too (Lev 19:17), for that is the worst addition that can be to their trouble. Thou shalt not countenance, any more than discountenance, a poor man in his cause (Exo 23:3), nor regard a sad look any more than a big look, so as, for the sake of it, to pervert justice, for that is accepting persons. Or, (2.) In compliment to Job's friends, because they were in prosperity and reputation. Let them not expect that he should say as they said, any further than he was convinced that they say right, nor applaud their dictates for the sake of their dignities. No, though Elihu is a young man, and upon his preferment, he will not dissemble truth to court the favour of great men. It is a good resolution he has taken up - "I know not to give flattering titles to men; I never used myself to flattering language;" and it is a good reason he gives for that resolution - in so doing my Maker would soon take my away. It is good to keep ourselves in awe with a holy fear of God's judgments. He that made us will take us away in his wrath is we do not conduct ourselves as we should. He hates all dissimulation and flattery, and will soon put lying lips to silence and cut off flattering lips, Psa 12:3. The more closely we eye the majesty of God as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.
He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience. To be able to control one’s words is the greatest proof of wisdom, and [Elihu’s] ardor for God has enabled him to bear such an interior fire.
For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge. For all proud men are anxious not to possess knowledge, but to make a display of it: against whom Moses well says, Every vessel which hath not a cover nor binding over it shall be unclean. [Numb. 19, 15] For the covering or the binding is the reproof of discipline, and every one who is not kept under by it is rejected as an unclean and polluted vessel. And was not Eliu a vessel without a cover, who had considered it to be his part to make a show of the wisdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is polluted as a vessel without cover or binding. But holy preachers consider that they are performing their part, if they rejoice in themselves at their own wisdom within, and if they outwardly keep back others from error. Nor do they so far go out of themselves in speaking, as to place the delight of their mind in an outward display of eloquent language. But they meditate on the benefits of wisdom in the secret of their heart, and there rejoice when they perceive it; and not when they are obliged to make it known amidst the snares of so many temptations. Although when they make known the good which they receive, yet charity steps in, and they rejoice at the progress of their hearers, and not at their own display. But the arrogant on gaining any knowledge think that they have gained nothing, if it so happens that they keep it concealed. For they place their happiness no where but in the praise of men. It is hence that the foolish virgins are said to have taken no oil in their vessels; [Matt. 25, 3] because such as be arrogant, if perchance they keep themselves from any vices, cannot confine to their own consciences the credit of the glory. But Paul had taken oil in his own vessel, who said, Our glory is this, the testimony of our conscience. [2 Cor. 1, 12] To carry then an empty vessel, is with a heart empty within to seek for the judgment of men’s lips from without. Because Eliu, then, when seeking for glory from without, has not oil within his vessel, he well says, I will answer my part, and I will display my learning. And in the words which follow he shows what are his sufferings, from vain-glory raging within.
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SUMMARY
Job 32:17 marks the dramatic and long-anticipated entrance of Elihu, a younger man who has patiently observed the protracted and often contentious debate between Job and his three friends. Having listened intently to their arguments and Job's responses, Elihu can no longer contain his conviction and declares his intention to articulate his own perspective, believing he possesses a unique and divinely-inspired insight that will provide a more accurate and comprehensive understanding of God's justice and Job's suffering than previously offered by the older interlocutors.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:17 employs several literary devices that enhance its dramatic impact and thematic significance. Assertion is prominent, as Elihu confidently declares his intention to speak, breaking a long silence and challenging the established order of the debate. This is coupled with a subtle form of Dramatic Irony, as Elihu believes he holds the key to the theological puzzle, yet the reader knows that God Himself will ultimately provide the definitive answer, surpassing any human wisdom. The verse also functions as a moment of Foreshadowing, signaling the shift in the narrative from the friends' arguments to Elihu's extensive speeches, which will lead directly into God's climactic appearance. Elihu's language, though respectful in its initial deference, carries an underlying tone of Self-Importance and a conviction in his own superior insight, which is a key characteristic of his persona throughout his discourse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's declaration to speak, rooted in his conviction that he possesses a unique and necessary understanding, highlights the theological theme of divine revelation and the human capacity (or limitation) to grasp God's ways. While Elihu claims inspiration, his words, like those of Job and his friends, ultimately fall short of fully comprehending God's intricate purposes. This underscores the profound truth that true wisdom and understanding ultimately come from God alone, often revealed in unexpected ways that transcend human logic or experience. It also raises questions about the role of human discourse in theological matters—is it to exhaust all human arguments before God speaks, or to humbly seek His truth? Elihu's earnest desire to set the record straight, even if flawed, reflects a universal human longing for clarity and justice in the face of suffering, a longing that only God can ultimately satisfy.
REFLECTION AND APPLICATION
Job 32:17 offers profound lessons for contemporary believers regarding communication, humility, and the pursuit of truth. Elihu's initial patience in listening, despite his strong convictions, models the virtue of restraint and respect for others' voices. In a world often characterized by quick judgments and immediate responses, Elihu reminds us of the importance of truly hearing and processing before speaking. However, his subsequent decision to speak, driven by a deep internal conviction and a perceived divine prompting, also challenges us to consider when it is our responsibility to contribute to a conversation, especially when we believe truth is being obscured or injustice is being perpetuated. It encourages us to cultivate discernment, ensuring our contributions are not merely for self-expression but are aimed at clarifying, edifying, and pointing towards deeper truths, always with humility and a recognition that our understanding is partial and subject to God's ultimate revelation.
Questions for Reflection
FAQ
Why did Elihu wait so long to speak, and what does his declaration in Job 32:17 signify?
Answer: Elihu's prolonged silence, noted in Job 32:4, was primarily out of deep respect for the age and wisdom of Job and his three friends. It was a deeply ingrained cultural norm to defer to elders in ancient Near Eastern society. His declaration in Job 32:17 signifies that he has reached his limit of patience, believing that the previous speakers have failed to adequately answer Job or defend God's righteousness. He feels a strong, almost divine, compulsion to speak, convinced that he possesses a fresh and necessary perspective that has not yet been articulated, as he claims in Job 32:8. It marks his transition from a silent observer to an active, confident participant in the debate, ready to present what he believes is a superior understanding of God's ways.
CHRIST-CENTERED FULFILLMENT
Elihu's earnest desire to "shew mine opinion" and provide a definitive answer to the complexities of suffering and divine justice ultimately points to the perfect and final revelation found in Jesus Christ. While Elihu, a human, could only offer a limited and ultimately flawed perspective, Christ is the very Word of God made flesh, the full embodiment of divine wisdom and truth (John 1:1 and John 1:14). He is the ultimate "answer" to humanity's deepest questions about God, suffering, and the path to righteousness. Unlike Elihu, who speaks from a place of human understanding (even if divinely prompted), Jesus speaks with inherent divine authority, for in Him "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is the one through whom God has spoken His final word, surpassing all previous human or prophetic declarations (Hebrews 1:1-3). Elihu's confident assertion, though imperfect, foreshadows the coming of the One who would truly declare God's "opinion" and perfectly reveal His character and purposes, not merely as a human voice, but as the very wisdom of God incarnate, bringing true clarity and eternal salvation to humanity.