Chapter Thirty-Two

1–22. The speeches of Elihu. A twofold introduction to them. One of them, the historical, written in prose, belongs to the author of the book (1–5); the other to Elihu himself (Job 32:6-33:7). The latter breaks down into three parts: 1) an explanation addressed to the friends of his previous silence (6–10); 2) the reason for his intervention in the conversation—the inability of the friends to refute Job (11–22); and 3) an exhortation addressed to Job to pay careful attention to his speeches (Job 33:1-7). The last part of the introduction serves as a transition to Elihu’s speeches.

Elihu’s appearance gives the action of the Book of Job a new direction, leading to its resolution. By defending the theory of earthly retribution, the friends could not convince Job of the justice of the calamities that befell him (see commentary Job 32:1). A continuation of the conversation in the same spirit was inconceivable, for under such circumstances disputes would drag on indefinitely and the purpose of the book would not be fulfilled—it would remain unclear how the suffering righteous Job, having concluded his speech with testimony to his innocence, overcame temptation, was strengthened in faith, as good triumphed over evil. And since his faith was shaken by false and one-sided views about God’s relation to him and to the world in general, their examination and refutation was necessary to support it. Such is the task which Elihu takes upon himself. Thus, in contrast to Job’s claim that God, having struck him with calamities, is hostile to him, he points to the educative significance of suffering (Job 33:8 and following); contrary to Job’s opinion about divine arbitrariness that violates justice, he proves that arbitrariness neither exists nor can exist (Job 36:5 and following), and finally, considering sin not as this or that particular deed, but as wrongness, the depravity of every person, he concludes that God’s justice can appear punishing and chastening every person, even though he does not notice any particular misdeeds of his own (Job 36:7 and following).

Job 32:1. When these three men stopped answering Job, because he was righteous in his own eyes, The speeches which Job addressed to his friends met with no objection from them, for they understood it was useless to dissuade the sufferer: he was “righteous in his own eyes” and no arguments on their part could make him admit his guilt, that his punishments were deserved. And this is entirely understandable. The friends regarded God’s justice as punishing sin in the sense of a separate transgression, but not as sin in the sense of sinfulness in general. But Job knows of no sins—separate transgressions.

Job 32:2. Then Elihu, the son of Barachel, the Buzite, of the clan of Ram, burned with anger. He was angry at Job because he justified himself rather than God, Job 32:3. And he was angry at his three friends, because they had not found an answer, and they had condemned Job. In place of the silent three older friends comes a fourth, younger, Elihu—a representative of a new, hitherto unrevealed point of view. His name, meaning “my God is He,” is found among the names of the Hebrew people (1 Sam 1:1; 1 Chr 12:20), and the name of his ancestor “Buz” is known, first, as the name of the second son of Nahor, the brother of Abraham (Gen 22:21), and second, as the name of one of the Arab tribes (Jer 25:23). In the tribe of Buz, Elihu belonged to the generation of Ram. The speeches which Elihu heard from Job and the three friends not only did not satisfy him, but also aroused feelings of indignation in him. He “burned with anger” at Job because the latter, considering himself innocent, accused God of injustice (IX), and at the friends—because while rebuking Job for sins, they were unable to refute his testimony to his innocence—to prove the correctness of their views (cf. v. 12, 15).

Job 32:4. Now Elihu had waited for Job to speak, because they were older than he. Job 32:5. When Elihu saw that there was no answer in the mouths of the three men, he burned with anger. Aware of the errors of both the friends and Job, Elihu nonetheless remained silent because he was unwilling, out of respect for his elders, to interrupt their reasoning (Job 29:21). His speech begins only after it becomes clear, evident, that the conversation has ended, and he has the opportunity to take part in the dispute without violating Eastern rules of propriety.

Job 32:6. And Elihu, the son of Barachel, the Buzite, spoke and said: I am young in years, and you are old; therefore I was timid and afraid to declare my opinion to you. Job 32:7. I said, “Let days speak, and many years teach wisdom. Reverence for the wisdom and practical experience of the elders (Job 8:8-9) led Elihu not to express his view until the proper time (cf. Sir 32:9-11). He was leaving the resolution of the question to the aged (v. 7).

Job 32:8. But there is a spirit in man, and the breath of the Almighty gives him understanding. Job 32:9. It is not only the aged who are wise, nor do the old necessarily understand what is right. The reasons that explained Elihu’s silence proved, however, to be insufficiently sound and convincing. Wisdom depends not on age, but on the “spirit and breath of the Almighty” (Gen 2:7) dwelling in man, it is the property of man in general as a rational being, but not of the aged alone (cf. Ps 118:100; Dan 2:21).

Job 32:10. Therefore I say: Listen to me; I also will declare my opinion. Coming to such a view, Elihu decides to take part in the conversation.

Job 32:11. Behold, I waited for your words, I listened to your arguments, while you were thinking of what to say. Job 32:12. I paid attention to you, and behold, not one of you has refuted Job or answered his words. The change in Elihu’s former view of wisdom (v. 7) occurred under the influence of the friends’ speeches. Listening carefully to their reasoning and evaluating their arguments, he found nothing convincing in them, nothing that refuted Job (“not one of you has refuted Job”). Weak in this respect, the friends showed their mental helplessness, lack of wisdom, also in the fact that they were unable to answer all of Job’s positions (“nor answered his words”). The elders, bearers and expresser of wisdom, turned out to be far from wise.

Job 32:13. Beware of saying, “We have found wisdom”; God alone, not man, defeats him. Job 32:14. But he did not direct his words to me, so I would not answer him with your words. In their defense, the friends cannot say that to refute, to dissuade Job is beyond the power of man. God alone can do this. If Job’s speeches had been addressed to him, Elihu, then he would have known what to say.

Job 32:15. They are dismayed; they answer no more; words have escaped them. Job 32:16. And since I have waited but they do not speak, while they stand there and answer no more,— Job 32:17. I also will answer my part; I will declare my opinion. Elihu’s intervention in the conversation at this moment, but not earlier, is explained by two reasons. One lies in the cessation of the dispute between Job and the friends. Elihu begins to speak, unafraid of interrupting the reasoning of others and thereby violating the custom of courtesy. To observe it, he has done all that was in his power. He waited to see if the friends would answer Job’s last speeches, but no answer came—a sign that he could begin speaking.

Job 32:18. For I am full of speech, and the spirit within me compels me. Job 32:19. My belly is like wine that has no vent; it is bursting like new wineskins. Job 32:20. I will speak, that I may be relieved; I will open my lips and answer. The other reason is this Elihu’s readiness to speak. His mind is overflowing with thoughts that have already taken on verbal form (“I am full of speech”). They churn, tear out, like wine ready to burst the wineskins (Cf. Ps 44:2). Elihu will speak his mind, and it will be easier for him.

Job 32:21. I will not show partiality to anyone, nor will I flatter any man, Job 32:22. For I do not know how to flatter; else my Maker would soon take me away. Complete impartiality of Elihu’s judgments. If he speaks contrary to the truth, let God strike him with death.