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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?
Why is it not said, But then, why did you not fight from the start together with us in order to defend God? He answers, I withdrew into my age, while I expected, he says, to hear you pronounce a beautiful and wonderful speech. Notice how he did not look for honors, how he conceded them the first rank, how he showed that even now he would not have spoken if they had not compelled him to do so.
12. All these words, which are uttered by him through swelling pride, must be rather glanced at by the way than expounded more attentively. For whatsoever is deficient in solid gravity, needs not any elaborate exposition. But I think I need only suggest in a few words, that Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he showed plainly his childish folly. For both greater age speaks, against his opinion, and wisdom is taught by multitude of years. Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice.
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SUMMARY
Job 32:6 marks the dramatic entrance of Elihu, a previously unmentioned character, who has silently witnessed the protracted and ultimately unresolved theological debate between Job and his three friends. This verse initiates his long-awaited contribution to the discourse, as he humbly acknowledges his youth in stark contrast to the advanced age of the other participants. His opening words convey profound deference to seniority and provide the reason for his prolonged silence, thereby setting the stage for a new, divinely-inspired perspective on the complex issues of human suffering, divine justice, and God's sovereign ways that have thus far eluded satisfactory resolution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:6 masterfully employs several literary devices to enhance its dramatic impact and thematic depth. The most prominent is Contrast, specifically the stark age difference Elihu highlights between himself ("young") and the other interlocutors ("very old"). This immediate contrast establishes a dynamic where conventional expectations of wisdom (typically residing with the aged) are about to be challenged. There is also a strong element of Foreshadowing; Elihu's initial humility and deference, coupled with his eventual decision to speak, subtly foreshadow his unique and corrective role as a new voice in the debate. His stated "fear" of speaking out of turn sets up the dramatic tension for his subsequent, more forceful, and divinely-inspired speeches. Furthermore, the entire scene can be interpreted as a form of Dramatic Irony, as the "young" and previously silent Elihu will ultimately offer a more profound and accurate theological perspective than the "old" and supposedly wise friends of Job, whose arguments have proven utterly inadequate. Elihu's direct address to them also utilizes Apostrophe, drawing the audience's attention to his distinct and significant entry into the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's entrance in Job 32:6 serves as a pivotal moment, fundamentally shifting the theological discourse from human-centered arguments to a more God-centered perspective. His initial humility, acknowledging his youth and deferring to the elders, underscores the ancient and enduring value of respect for seniority. However, his subsequent decision to speak, driven by an inner conviction and divine inspiration, points to a deeper theological truth: that true wisdom is not solely a product of age or human experience, but a sovereign gift from God, often revealed through unexpected channels and voices. Elihu's role foreshadows the ultimate revelation of God's wisdom, which transcends limited human understanding and challenges conventional theological frameworks. His intervention prepares the reader for God's direct address from the whirlwind, emphasizing that divine truth often breaks through human limitations and stalemates, bringing clarity where human reasoning has failed.
REFLECTION AND APPLICATION
Elihu's initial silence, followed by his eventual, respectful intervention in Job 32:6, offers profound and practical insights for contemporary life. It highlights the virtue of patient listening and careful observation, especially in complex or contentious discussions. Like Elihu, we are often called to listen deeply and discern the nuances of a situation before offering our perspective. This verse also challenges the common assumption that wisdom is exclusively tied to age or accumulated experience. While respecting elders and valuing their wisdom is undeniably vital, Elihu's subsequent contribution powerfully reminds us that God can grant insight and understanding to anyone, regardless of their years or perceived status. Therefore, we should cultivate an openness to wisdom from unexpected sources. Finally, Elihu's courage to speak truth respectfully, despite his initial apprehension and the prevailing cultural norms, encourages us to share our Spirit-led convictions with humility and deference, even when they challenge established views. It calls us to discern prayerfully when silence is appropriate out of respect, and when it is necessary to speak up for truth and righteousness, always with a heart for reconciliation and understanding, aiming to honor both God and others.
Questions for Reflection
FAQ
Who is Elihu, and why is he introduced so late in the book of Job?
Answer: Elihu is a new, younger character introduced abruptly in Job 32, after Job and his three friends have exhausted their arguments and reached a theological stalemate. He is identified as "Elihu the son of Barachel the Buzite," suggesting a specific lineage and perhaps a connection to the broader Abrahamic family tree (through Buz, son of Nahor, Abraham's brother). His late introduction is highly significant because it signals that the previous human wisdom and theological frameworks have failed to adequately explain Job's suffering or God's justice. Elihu serves as a transitional figure, offering a fresh, more nuanced perspective that bridges the gap between the flawed human arguments and God's eventual direct address from the whirlwind. His youth, in contrast to the older men, highlights the theme that true wisdom comes from God's Spirit, not merely from human experience or age (as he explicitly states in Job 32:8).
What is the significance of Elihu's "youth" compared to the "old" men he addresses?
Answer: Elihu's explicit acknowledgment of his youth ("I am young") in contrast to the "very old" Job and his friends is crucial for several reasons. Culturally, it explains his prior silence and initial deference, as speaking out of turn to elders was considered disrespectful in ancient Near Eastern societies. Theologically, it sets the stage for Elihu's profound challenge to the conventional wisdom that age inherently equates to ultimate understanding. His subsequent speeches argue that divine revelation and the Spirit of God are the true sources of wisdom, not merely accumulated years or human experience (as powerfully articulated in Job 32:8). This stark contrast underscores a central theme of the book of Job: that human wisdom, no matter how seasoned, is ultimately limited in comprehending the unfathomable ways of God.
CHRIST-CENTERED FULFILLMENT
Elihu's role in Job 32:6, as a new voice breaking into a stalemated human discourse, subtly foreshadows the ultimate divine intervention and revelation found in Jesus Christ. Elihu, despite his own limitations, offers a more accurate and God-centered perspective than Job's friends, preparing the way for God's own direct voice. In a profound and ultimate sense, Jesus Christ is the quintessential "new voice" and the perfect mediator, who perfectly reveals God's truth and wisdom to humanity, surpassing all human understanding and theological debate. While Elihu spoke with a measure of divine inspiration, Christ is the very embodiment of divine wisdom, the eternal Logos made flesh (John 1:1). He is the one who speaks with unparalleled authority, not as the scribes, but as one who perfectly knows and reveals the Father (Matthew 7:29). Like Elihu's initial humility, Christ "emptied himself, by taking the form of a servant" (Philippians 2:7), yet through His life, atoning death, and glorious resurrection, He fully revealed the Father's character and eternal purposes, bringing ultimate light to the mysteries of suffering and justice in a way no human, not even Elihu, could. He is God's final and complete word, the one through whom all things are understood and fulfilled (Hebrews 1:1-3).