Beloved, I have the joy of sharing with you today the above theme from Job 32:1 ff. Indeed, Eliphaz, Bildad and Tsophar have exhausted their arguments. In turn Job was silent! Enter a new character: Elihu, whose name means “God himself.” The Spirit of God will speak through His mouth (1 Peter 4:7-11). Man’s insufficiency has been amply demonstrated: in Job was manifested the inability to endure trial; in his friends: the vanity of human consolations. Now that “earthly wisdom” has been faulted, “wisdom from above” will speak through Elihu (James 3:13-18). And, in front of this man younger than them, the four old men will find themselves confused. Elihu has a sense of propriety. He waited patiently for the end of previous speeches. Young people especially need to know how to listen. It is primarily a mark of wisdom (James 1:19-20). The knowledge and experience of their elders is usually greater than theirs! Then it’s simple politeness!
However, these respects do not prevent Elihu from being seized with a holy wrath. The glory of God was questioned by Job and his companions, and the faithful man of God cannot spare them. He has no right to flatter or to do favouritism, two dangers from which we do not always escape (v. 21). The first of these chapters introduces a new interlocutor into the great debate. As we know, the character of Elihu has given rise to many essays. It seems that such discussions do not speak in favor of the discernment of those who have raised them or who listen to them. There is no more reason to doubt Elihu’s personality than Eliphaz’s, or Job’s, or any other God speaks of us. As for their historical reality, each of them remains, or they fall together. Nor is there any reason to suppose that Elihu was a more superhuman character than Melchizedek. No doubt, the latter was a very striking type of the Lord Jesus as the royal priest, which is why Scripture records neither his birth nor his death; it gives him neither predecessor nor successor, so that he may present in a more striking way the glory of the One of whom he was the image.
This, in truth, is what Job needed and what he sighed after, as we can see from his early speeches. The very blessings he desired were bestowed upon him by grace in proper time. He had asked, when he was shot under the hand of God in his mind, that a man, having the same infirmities as him, be sent to him. He sighed at someone who could intervene between God and him. And God now grants him his request; it is not yet the Man Christ Jesus, but a true man of God, though having the same infirmities as Job. Elihu takes special care to emphasize that he was not placing himself on higher ground. In fact, his mission was to manifest the Father. “The Only Begotten Son, who is in the bosom of the Father, made him known” (John 1:18).
Elihu does not take such an attitude. He was a man, but a man in whom the Spirit of God was working then, and who lets us know why he had not appeared on the scene before. He was comparatively young, and in those days other sentiments than those manifested today governed men. There was a strong sense of propriety in the deference that young men used to those who were older. Knowledge of God strengthened this reserve instead of weakening it. No doubt, Elihu was much more in God’s thoughts than Eliphaz and his friends; it is obvious that this was the case and that he surpassed Job himself without mentioning his three friends, those “old men” as he calls them.
Elihu makes known to us the deep feeling of sorrow that filled his soul when he saw, on the one hand, these three men more vexed than humiliated by their failure, because they had not really weighed the question in the light of God’s presence, and, on the other who, until that moment, had not learned at all the lesson of submission of heart to God, although he was the object of severe discipline on his part. But it cannot be claimed that God did not give him salutary lessons before the full blessing came. Let us be assured, dear readers, that no phase or character of God’s ways toward us is without benefit to our souls.
It was exactly so with Job, a work was taking place in him; He was getting to know himself. He would not have believed that it was possible for him to complain about God, or to quarrel with respected friends. He had never known, in all his previous experience, such thoughts or feelings. It is also evident that his friends were at all unprepared for the manifestation of what had taken place, however wise they were to discover Job’s faults. But had they discovered theirs? There was a beam in their eye, as surely as there was a straw in Job’s. What was surprising, then, that they could not see clearly?
That is why one of the purposes of this last portion of the book is to place before us the way in which God brings about the solution of the whole question, insofar as it was possible before the coming of Christ himself. Thus, Elihu, after apologizing for speaking, puts himself in the last place, although he was the one who had more weight than all the others, while being so ignored that until then his name had not even been pronounced. But this is something that men have the most difficulty understanding: that the last are the first and the first the last. It seems that one of the moral harmonies, not only of this book, but of all the Word and all the ways of God in general, is precisely the fact that God brings at the right time the necessary instruments for his work.
In Elihu’s case, it seems clear that the context does not justify the application of the word “inspiration” in the same sense that Paul gives it, declaring, in 2 Tim. 3, that all Scripture is divinely inspired. Naturally the book of Job is part of the Scriptures and therefore inspired. The Holy Spirit from whom he proceeds, whatever the instrument, has given us this account which is as inspired as the second epistle to Timothy, which tells us that all the Word emanates from this source. However, “the breath of the Almighty” (Job 32:8) of which Elihu speaks does not mean anything other than the source of knowledge given to man.
Elihu seems to represent the new “wisdom” that came to Hebrew thinkers during the period of exile; and there are certain opinions contained in his speech that must have been formed during an exile that put many Jews in the spotlight. The reading of the affliction given is a continuation of the discovery that the general sin of a nation can result in punishment on men who have not personally been guilty of great sin, but who participate in the common neglect of religion and pride of heart, and furthermore that this punishment can be the means of great benefit for those who suffer.
The following verses have been compiled for your edification and grouped for your better understanding.
- Own justice, examples
John 32:1 These three men stopped answering Job because he regarded himself as righteous. Matthew 23:30 and you say, If we had lived in the time of our fathers, we would not have joined them in shedding the blood of the prophets. Luke 16:15 Jesus said to them, You seek to appear righteous before men, but God knows your hearts; for what is exalted among men is an abomination before God. Rom 10:3 not knowing God’s righteousness, and seeking to establish their own righteousness, they did not submit to God’s righteousness;
- Respect for the elderly, general references
Lev 19:32 You shall rise before the white hair, and you shall honor the person of the old man. Thou shalt fear thy God. I am the Lord. John 32:6 And Elihu, son of Barakeel of Buz, spoke and said, I am young, and you are old men; That is why I feared, I dreaded To let you know my feelings. Prov 23:22 Listen to your father, who begotten you, and do not despise your mother, when she has become old. 1 Tim 5:2 women old as mothers, those who are young as sisters, in all purity.
- Experience, knowledge through experience, general references
John 12:12 In old men is wisdom, and in a long life is intelligence. John 32:7 I said to myself, The days will speak, The great number of years will teach wisdom. Psalm 37:25 I have been young, I have grown old; And I have not seen the righteous forsaken, Nor his posterity begging for his bread. Ec 1:16 I said in my heart, Behold, I have grown and surpassed in wisdom all those who have ruled before me over Jerusalem, and my heart has seen much wisdom and knowledge.
- Partiality, prohibited
Jb 13:10 Surely he will condemn you, if you act in secret only out of respect for his person. Ml 2:9 And I will make you despicable and vile In the eyes of all the people, Because you have not kept my ways, And you have regard for the appearance of people When you interpret the law. 1 Tim 5:21 I beseech you before God, before Jesus Christ, and before the chosen angels, to observe these things without precaution, and to do nothing for favor. James 2:4 make a distinction in yourselves, and judge under the inspiration of evil thoughts?
From all of the above, we note that Elihu’s convictions become stronger and more urgent. He must open his lips and respond. And he will not use any flattery. Neither the age nor the greatness of the men to whom he speaks will prevent him from saying what he thinks. If he were not sincere, he would draw God’s judgment upon himself. “My Creator would soon take me.” Here again, the self-defense of the second writer colors the words put in Elihu’s mouth. Respect for the genius of the poet whose work he completes does not prevent greater respect for his own views. His claim is always that of righteousness, sincerity. He must express what he knows for no other reason than to shed light on the case. He feels guided by the divine Spirit. The breath of the Almighty gave him life; and for this reason he considers himself entitled to enter into the discussion and ask Job what answer he can give. This is done with dramatic feeling: The life he enjoys is not only physical vigor in contrast to Job’s sick and crippled state, but also intellectual strength, the power of God-given reason. Yet, as if he could seem too prehensive, he hastens to explain that he is nevertheless quite at the level of Job. When his attempts to convince betray his weakness in argument, he falls back on the vulgar expedient of frowning the accused. He is a type of interpreter of divine providence, forcing a theory of religion that suits admirably those who consider themselves heaven’s favorites, but does nothing for the many lives that are always under a cloud of turmoil and sorrow. That which is just alone can satisfy is the one that casts light into the darkest ravines that human beings have to sneak into, into ignorance of God whom they cannot help, into the pain of the body and weakness of mind not caused by their own sin but by the sins of others, in slavery or something worse. Our prayers are with you all.
PRAYER OF ACCEPTANCE OF JESUS CHRIST AS PERSONAL LORD AND SAVIOR
I now invite anyone who wants to become a new creation by walking in truth to pray with me:
Lord Jesus, I have long walked in the lusts of the world ignoring your love for humans. I acknowledge that I have sinned against you and ask your forgiveness for all my sins, because today I have decided to give you my life by taking you as my personal Lord and Savior. I acknowledge that you died at the cross of Calvary and rose from the dead for me.
I am now saved and born again by the power of the Holy Spirit. Lead me every day to the eternal life you give to all who obey your Word. Reveal yourself to me and strengthen my heart and my faith, so that your light may shine in my life right now.
Thank you, Lord Jesus, for accepting me into your divine family, so that I too can contemplate the wonders of your kingdom by walking according to your ways.
I will now choose a nearby waterpoint to be baptized by immersion, in the name of the Father, the Son, and the Holy Spirit.
To you all worship, power and glory, now and for ever and ever. Amen!
I would be happy to respond to any questions and comments you may have, before sharing with you tomorrow, “God uses suffering to talk to people.” (Jb 33)
May the Lord Jesus Christ bless you abundantly.
David Feze, Servant of the Almighty God.