
Elihu Enters the Dialogue
In Job, chapters 32 to 34, a new person enters the dialogue, offering a different perspective on Job’s suffering and the nature of divine justice.
Chapter 32 introduces Elihu, who has been listening to conversations between Job and his friends. He is young and initially holds back his opinion out of respect for their age. However, he becomes frustrated with the lack of satisfactory answers to Job’s plight and the friends’ inability to effectively defend God’s justice. Admitting his younger age, Elihu hesitated to interrupt to offer his views because wisdom, as was recognized at that time, supposedly resided with the elderly. However, Elihu reasoned that younger persons are not necessarily without wisdom because wisdom comes from God, not from years (v. 1-9).
Elihu now asked that they listen to him since he had listened for so long to them (v. 10-12). Elihu claims he is not speaking by choice but by necessity. He is full of words, and the spirit within him is compelling him to speak. He must speak to find relief (v. 18-20). In his responses, he would not take sides (he disagreed with both sides), nor would he flatter either party in an effort to win its favor (v. 20-22).
In Chapter 33, Elihu speaks directly to Job. He frames his address with a call for Job to listen to his words. Elihu’s words, which he was about to speak (they were on the tip of his tongue), were sincere (from an upright heart) and would reveal insights into Job’s situation (v. 1-3). Elihu viewed himself as an equal to Job, for both, he said, were created by God. Elihu said he was made by God and given life by the breath of the Almighty (v. 4).
Elihu’s first speech addresses Job’s complaint that God is silent and does not respond to him (v.13). To this argument, Elihu asserts that God does communicate with humans through various means, including dreams and suffering, to instruct and discipline them. Elihu repeatedly states that the purpose of God’s speaking to a person in the way he describes is to keep his soul from the pit. Thus, he implies that Job’s suffering may serve as a form of divine correction rather than punishment for sin.
Elihu poses a hypothetical situation in which an angel or mediator might act on behalf of a person to deliver him (v. 23–25), and he suggests that the appropriate response would be repentance and rejoicing (v. 26–28). According to Elihu, God often brings dreams and illness to man. Though illness may seem to be leading to death, God can use it to deter a person from death and to give him a more fruitful life. “God does all these things to a person— twice, even three times— to turn them back from the pit, that the light of life may shine on them (v. 29-30).
In Chapter 34, Elihu continues. His second speech is a defense of God’s justice, an answer to Job’s allegation that God was unfair. Elihu spoke first to the three older visitors and then to Job. He argues that God is incapable of doing wrong and cannot act unjustly. “Far be it from God to do evil, from the Almighty to do wrong. He repays everyone for what they have done; he brings on them what their conduct deserves. It is unthinkable that God would do wrong, that the Almighty would pervert justice” (10-12).
God has all the facts in every case, for in His omniscience, He sees everything everyone does. God has no need to investigate cases (v. 23). God can “shatter the mighty and set up others in their place” (v. 24), overthrowing and crushing them in the night (v. 25). Elihu insists that God does not show favoritism. He punishes those who reject and disregard Him and who mistreat the poor and the needy (v. 26-28). God’s justice is seen in that, even though He may choose for a while to do nothing about sin and to remain silent to Job’s and others’ pleas for speedy justice, He, as the Sovereign Ruler over man and nation alike, will see that the wicked do not continue indefinitely (v. 29-30).
Overall, Elihu offers a fresh perspective on suffering, viewing it as a tool for divine instruction and redemption rather than mere punishment. Unlike Job’s friends, who see suffering as a direct result of sin, Elihu argues that God uses affliction to guide people away from sin, refine them, and draw them closer to Himself. He emphasizes that God communicates through suffering and other means to lead people toward repentance and humility. Elihu defends God’s perfect justice and sovereignty, affirming that His ways are always fair, even when beyond human understanding. He highlights human limitations, reminding Job that God’s justice flows from His supreme authority and righteousness.
Elihu’s speech contains several theological truths that align with Scripture and provide valuable insights into God’s nature and purposes. He emphasizes God’s sovereignty, highlighting His unmatched authority and power over creation and human affairs (Job 34:13-14). Elihu affirms God’s perfect justice, asserting that He is incapable of wrongdoing and governs the world with fairness, even when His ways are beyond human understanding (Job 34:10-12). He introduces the concept that suffering can serve as a means of divine instruction, turning individuals away from sin and fostering spiritual growth and humility (Job 33:29-30). Elihu also underscores that God communicates with humanity in various ways, including dreams, visions, and suffering, to guide and warn people and draw them to repentance (Job 33:14-17). Furthermore, Elihu points to God’s mercy in suffering, emphasizing that His ultimate goal is restoration and deliverance, demonstrating His deep compassion and desire for a relationship with His creation (Job 33:23-26). These truths remind us that God’s purposes are always redemptive, even in the midst of hardship.
Elihu’s speech, although it speaks many theological truths, is flawed because he assumes a complete understanding of Job’s suffering and God’s purposes, showing overconfidence and arrogance. While he rightly emphasizes God’s justice, sovereignty, and the redemptive nature of suffering, he misapplies these truths to Job’s case, wrongly accusing Job of needing correction. Throughout the book of Job, Eliphaz, Bildad, Zophar, and Elihu each present elements of truth in their speeches. However, these truths are often overshadowed by layers of false assumptions and misguided conclusions. While we may possess a deep understanding of Scripture and valuable life experiences, it is crucial to ensure that our conclusions align with the entirety of God’s Word, not just select portions of it.
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