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Commentary on Job 33 verses 1–7
Several arguments Elihu here uses to persuade Job not only to give him a patient hearing, but to believe that he designed him a good office, and to take it kindly, and be willing to receive the instructions he was now about to give him. Let Job consider, 1. That Elihu does not join with his three friends against him. He has, in the foregoing chapter, declared his dislike of their proceedings, disclaimed their hypothesis, and quite set aside the method they took of healing Job. "Wherefore, Job, I pray thee, hear my speech, Job 33:1. They were all in the same song, all spoke in the same strain; but I am trying a new say, therefore hearken to all my words, and not to some of them only;" for we cannot judge of a discourse unless we take it entire and hearken to it all. 2. That he intended to make a solemn business of it, not to put in a word by the by, or give a short repartee, to show his wit: after long silence he opened his mouth (Job 33:2), with deliberation and design. Upon mature consideration he had already begun to speak, and was prepared to go on if Job would encourage him by his attention. 3. That he was resolved to speak as he thought and not otherwise (Job 33:3): "My words shall be of the uprightness of my heart, the genuine product of my convictions and sentiments." There was reason to suspect that Job's three friends did not think, in their consciences, that Job was so bad a man as they had in their discourses, merely for the support of their hypothesis, represented him to be; and that was not fair. It is a base thing to condemn those with our tongues, to serve a turn, whom at the same time we cannot but in our consciences think well of. Elihu is an honest man, and scorns to do so. 4. That what he said should be easy, and not dark and hard to be understood: My lips shall utterly knowledge clearly. Job shall readily comprehend his meaning, and perceive what he aims at. Those that speak of the things of God should carefully avoid all obscurity and perplexedness both of notion and expression, and speak as plainly and clearly as they can; for by that it will appear that they do themselves understand what they speak of, that they mean honestly, and design the edification of those they speak to. 5. That he would, in his discourse, make the best use he could of the reason and understanding God had given him, that life, that rational soul which he received from the Spirit of God and the breath of the Almighty, Job 33:4. He owns himself unfit to enter into the lists with his seniors, yet he desires they will not despise his youth, for that he is God's workmanship as well as they, made by the same hand, endued with the same noble powers and faculties, and designed for the same great end; and therefore why may not the God that made him make use of his as an instrument of good to Job? With this consideration also we should quicken ourselves (and perhaps Elihu made that use of it) to do good in our places according to our capacity. God has made us, and given us life, and therefore we should study to use our life to some good purpose, to spend it in glorifying God and serving our generation according to his will, that we may answer the end of our creation and it may not be said that we were made in vain. 6. That he would be very willing to hear what Job could object against what he had to say (Job 33:5): "If thou canst, answer me. If thou hast so much strength and spirit left thee, and art not quite spent with the distemper and the dispute, set thy words in order, and they shall have their due consideration." Those that can speak reason will hear reason. 7. That he had often wished for one that would appear for God, with whom he might freely expostulate, and to whom, as arbitrator, he might refer the matter, and such a one Elihu would be (Job 33:6): I am, according to thy wish, in God's stead. How pathetically had Job wished (Job 16:21), O that one might plead for a man with God! and (Job 22:3), O that I knew where I might find him! Only he would make it his bargain that his dread should not make him afraid, Job 13:21. "Now," says Elihu, "look upon me, for this once, as in God's stead. I will undertake to plead his cause with thee and to show thee wherein thou hast affronted him and what he has against thee; and what appeals or complaints thou hast to make to God make them to me." 8. That he was not an unequal match for him: "I also am formed out of the clay. I also, as well as the first man (Gen 2:7), I also as well as thou." Job had urged this with God as a reason why he should not bear hard upon him (Job 10:9), Remember that thou hast made me as the clay. "I," says Elihu, "am formed out of the clay as well as thou," formed of the same clay, so some read it. It is good for us all to consider that we are formed out of the clay; and well for us it is that those who are to us in God's stead are so, that he speaks to us by men like ourselves, according to Israel's wish upon a full trial, Deu 5:24. God has wisely deposited the treasure in earthen vessels like ourselves, Co2 4:7. 9. That he would have no reason to be frightened at the assault he made upon him (Job 33:7): "My terror shall not make thee afraid," (1.) "As thy friends have done with their arguings. I will not reproach thee as they have done, nor draw up such a heavy charge against thee, Nor," (2.) "As God would do if he should appear to reason with thee. I stand upon the same level with thee, and am made of the same mould, and therefore cannot impose that terror upon thee which thou mayest justly dread from the appearance of the divine Majesty." If we would rightly convince men, it must be by reason, not by terror, by fair arguing, not by a heavy hand.
These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God. Indeed also Judas and the eleven disciples expressed the same opinion about the vase of perfume, but not in the same spirit. Therefore, let us not examine the words but the intention with which each expresses himself. How the first wanted to overthrow him, whereas the latter wanted the opposite. Take heed: Elihu, who speaks last, expresses the thoughts that God is about to express, so that God may justify himself even better, once Job has heard the same remarks from his companions in bondage that he will afterwards hear from the Master.
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SUMMARY
Job 33:2 marks the dramatic entrance of Elihu, the youngest of Job's interlocutors, who has patiently listened to the prolonged debate between Job and his three friends. This verse serves as Elihu's emphatic declaration of intent to speak, signaling a pivotal moment in the narrative where a new voice, claiming divine inspiration, steps forward to offer a fresh perspective on the complex issues of suffering, divine justice, and human righteousness that have dominated the preceding chapters. His words convey a sense of urgency and conviction, promising a significant contribution to the theological discourse.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to heighten its impact. Dramatic Irony is subtly present, as Elihu, full of conviction about his divine inspiration and superior understanding, is unaware that his speeches, while insightful, will ultimately be superseded by God's direct intervention. The most prominent device is Repetition and Parallelism, seen in the two clauses that essentially convey the same idea—Elihu is about to speak. "Opened my mouth" is paralleled by "my tongue hath spoken in my mouth," which emphasizes the completeness and intentionality of his articulation. This Redundancy for Emphasis underscores the significance Elihu places on his words and his readiness to deliver them. The interjection "Behold" (הִנֵּה) acts as a Call to Attention, drawing the listener's focus to the momentous nature of his declaration. Furthermore, this verse serves as Foreshadowing, preparing the reader for the extensive and pivotal discourse that Elihu is about to deliver, promising a new dimension to the theological debate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's emphatic declaration to speak carries significant theological weight, highlighting the divine imperative to communicate truth, especially when human understanding falters. His conviction that "the inspiration of the Almighty giveth them understanding" (Job 32:8) elevates his speech beyond mere human opinion, positioning it as a divinely-ordained intervention. This underscores the theological principle that God often uses human agents to reveal His truth and purposes, even when those agents are unexpected or challenge established norms. Elihu's words also set the stage for a deeper exploration of God's character, moving beyond the simplistic retribution theology of Job's friends to a more nuanced view of suffering as a pedagogical tool for purification and drawing humanity closer to God.
REFLECTION AND APPLICATION
Elihu's dramatic entrance and his declaration to speak offer profound lessons for our own communication and spiritual journey. His long period of silence before speaking, coupled with his deep conviction, reminds us of the value of thoughtful preparation and discernment before we utter words, especially on matters of spiritual or relational significance. It challenges us to consider not just what we say, but when and how we say it, ensuring our words are seasoned with grace and truth, and delivered with appropriate timing and humility. Furthermore, Elihu's belief that wisdom comes from divine inspiration, not merely age or experience, encourages us to remain open to truth from unexpected sources and to continually seek deeper understanding from God's Spirit, rather than settling for conventional or simplistic answers to life's complex questions. His example calls us to speak boldly when compelled by truth, yet always with a posture of listening and learning.
Questions for Reflection
FAQ
Why did Elihu wait so long to speak, and why does he seem so confident in his own words?
Answer: Elihu's prolonged silence, noted in Job 32:4, is attributed to his respect for the elders, indicating a cultural deference to age. He waited for Job and his three friends to finish their arguments, believing that wisdom resided with the aged. However, as their arguments proved inconclusive and repetitive, Elihu's patience wore thin. His growing indignation, described in Job 32:2-3, stemmed from Job's self-justification and the friends' inability to provide a satisfactory answer while still condemning Job. His confidence, as expressed in Job 33:2, is rooted in his conviction that he possesses a divine inspiration, believing that "there is a spirit in man: and the inspiration of the Almighty giveth them understanding" (Job 32:8). He perceives his understanding as coming directly from God, not merely from human reason or experience, which gives him the boldness to challenge the established, yet flawed, perspectives of his elders.
CHRIST-CENTERED FULFILLMENT
Elihu's dramatic entrance and his claim to speak with divine inspiration, though ultimately partial and human, foreshadow the ultimate Word and Mediator, Jesus Christ. While Elihu asserts his tongue has "spoken in my mouth" (Job 33:2), pointing to internal conviction and preparation, Jesus is the very Logos, the eternal Word who was "in the beginning with God" and "was God" (John 1:1). Elihu's desire to offer a truly reconciling perspective on suffering and God's justice, and his emphasis on God speaking to humanity (Job 33:14), finds its perfect fulfillment in Christ, who is the full and final revelation of God to humanity (Hebrews 1:1-2). Elihu attempts to bridge the gap between Job and God, hinting at the need for a "mediator, an interpreter, one among a thousand" (Job 33:23), a role perfectly embodied by Jesus, "the one mediator between God and mankind" (1 Timothy 2:5). Thus, Elihu's divinely-inspired, yet limited, human voice points forward to the perfect, incarnate Word of God, through whom all truth is revealed and reconciliation is made possible.