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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.
“I must speak so that I may find relief,” like a woman in labor, who, after bringing forth her offspring, is relieved from the pain of giving birth. And again, “my belly is in pain and does not open,” that is, I was in pain and could not find any respite, because I strongly desired to speak, but I abstained from it. Now I will break my voice and will make a revelation.
He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.
21. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. [Numb. 8, 24] For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to show that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? [Rom. 7, 23] But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure.
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SUMMARY
Job 32:20 marks the pivotal entrance of Elihu, a previously silent observer, into the profound theological discourse between Job and his three friends. This verse powerfully encapsulates Elihu's overwhelming internal compulsion to articulate his perspective, signaling his deep conviction that he possesses a unique, divinely-informed insight essential for clarifying the complex issues of human suffering and divine justice. His declaration is not merely a desire to speak, but a profound, almost physical, need to release the accumulated thoughts and understanding that have been building within him, promising a fresh, comprehensive, and insightful contribution to the stagnant and circular debate.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:20, particularly when read in conjunction with the preceding verses, employs several powerful Literary Devices. The most prominent is the extended Metaphor in Job 32:19, where Elihu vividly compares himself to "new wine that has no vent" and "new wineskins, ready to burst." This potent imagery conveys the overwhelming, almost violent, internal pressure he feels to speak, making his declaration in Job 32:20 a necessary and urgent act of release. The verse itself skillfully utilizes Synonymous Parallelism in the phrases "I will speak" and "I will open my lips and answer." Here, the second phrase does not merely repeat but reiterates and intensifies the meaning of the first, emphasizing Elihu's unwavering determination and the profound necessity of his utterance. Furthermore, there is an underlying element of Dramatic Irony at play, as Elihu confidently asserts his ability to "answer" and bring "refreshment," yet the ultimate resolution and true refreshment for Job will come not from Elihu's words, but from the direct, sovereign intervention of God Himself from the whirlwind.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's bursting forth with a profound compulsion to speak truth, "that I may be refreshed," resonates with a deep and enduring theological theme: the burden of divine revelation and the spiritual necessity of its articulation. His experience mirrors that of numerous biblical figures, particularly prophets, who felt an overwhelming internal pressure to deliver God's message, finding no peace or relief until they had spoken. This is not merely an intellectual exercise for Elihu but a deeply spiritual and physical imperative, akin to a burning fire within his bones. His conviction that he possesses a unique insight into God's ways, particularly regarding suffering as a means of instruction, purification, and drawing humanity closer to the divine, positions him as a transitional figure in the book of Job, bridging the inadequate retribution theology of the friends and the ultimate, direct divine revelation. His speech, while not explicitly presented as a direct oracle, carries the weight of a divinely-inspired burden, suggesting that God can indeed use unexpected voices to reveal deeper, more nuanced truths.
REFLECTION AND APPLICATION
Elihu's compelling declaration in Job 32:20 offers profound insights for believers today regarding the nature of truth, conviction, and the sacred act of communication. There are moments in life when we, much like Elihu, experience an overwhelming internal pressure to speak—to articulate a truth, to offer a word of wisdom, to share an insight we believe is crucial for a given situation, or for the spiritual well-being of others. Suppressing such a burden, especially when it feels divinely impressed or aligned with God's character, can indeed lead to spiritual and emotional "suffocation," mirroring Elihu's vivid metaphor of bursting wineskins. This verse encourages us to discern carefully when respectful silence must give way to courageous speech, particularly when we believe we can contribute a perspective that is more aligned with God's truth and grace, or when our own spiritual health and integrity depend on articulating our convictions. Speaking openly, thoughtfully, and with a spirit of humility and love, can be a profound form of release and spiritual refreshment, allowing us to process, to heal, and to participate in God's ongoing work of revelation, reconciliation, and restoration in the world. It reminds us that sometimes, the very act of speaking is not just for the listener, but a vital and necessary part of our own spiritual journey and well-being.
Questions for Reflection
FAQ
Is Elihu's speech considered divinely inspired or just his personal opinion?
Answer: Elihu's speech in the book of Job is a complex and often debated subject among scholars. While the text does not explicitly state that God inspired his words in the same direct manner as it does for a prophet like Jeremiah, Elihu himself asserts that "the Spirit of God has made me; the breath of the Almighty gives me life" (Job 33:4), and he claims to speak on God's behalf, offering a more nuanced and accurate understanding of God's ways than Job's friends. Many scholars view Elihu as a crucial transitional figure, bridging the limited human wisdom of Job and his friends and the direct divine revelation that follows in the latter chapters. His arguments, particularly regarding suffering as a means of instruction, discipline, and purification, are often seen as moving significantly closer to the truth ultimately revealed by God in Job 38-41). Therefore, while not a direct divine oracle, his words are presented as having significant theological weight and are distinct from the flawed and rigid arguments of the three friends.
CHRIST-CENTERED FULFILLMENT
Elihu's profound internal compulsion to speak truth, expressed as a need to be "refreshed," and his subsequent role as an "interpreter" or "mediator" (Job 33:23) who seeks to reveal God's way to humanity, powerfully foreshadows the ultimate Word of God, Jesus Christ. Elihu's intense desire to bring clarity and a deeper understanding of God's character, particularly in the face of suffering and theological confusion, finds its perfect and complete fulfillment in Christ, who is the full, final, and perfect revelation of God. Just as Elihu felt a bursting need to articulate truth, Jesus is the very embodiment of truth, the Logos made flesh, through whom God has spoken definitively and exhaustively to humanity in these last days (Hebrews 1:1-2). Elihu's longing for personal "refreshment" through speaking the truth points to Christ as the ultimate source of spiritual refreshment and living water, who declares, "If anyone thirsts, let him come to me and drink" (John 7:37-38). Furthermore, Elihu's attempt to mediate between Job and God, to explain God's purposes and draw Job closer to Him, is ultimately and perfectly accomplished by Christ, our one mediator between God and man, who not only speaks truth but is the truth, reconciling humanity to God through His perfect life, atoning death, and glorious resurrection (2 Corinthians 5:18-19).