An Entirely New Speaker

In the book of Job, Elihu never arrives on the scene, nor does he leave it; he has neither beginning of days, nor end of life. Like Melchizadek, Elihu remains one of the more mysterious characters of Holy Scripture.

The Trial of Job: Orthodox Christian Reflections on the Book of Job, by Patrick Henry Reardon

At this point, Job has answered all of the objections of his three friends. This is clear by the final verse of the previous chapter:

Job 31: 40(b) The words of Job are ended.

Out of nowhere, a new speaker: Elihu, the son of Barachel the Buzite, of the family of Ram. Until this point, he has been silent – even the narrator has not mentioned him once. Yet it is clear from his comments that he has been present the entire time, keeping silent until now out of respect for those older than himself.

Job 32: 2(b) [Elihu’s wrath] was aroused against Job; his wrath was aroused because he justified himself rather than God. 3 Also against his three friends his wrath was aroused, because they had found no answer, and yet had condemned Job.

A wonderful and simple summation of the conversation thus far. Elihu will now unpack it, through the longest continuous speech in the book.

Hardly able to contain himself any longer, he disagrees with nearly everything said so far.

He begins by explaining how patient he has been through the discussion so far; yet, while boasting of his longsuffering, he mentions his own anger several times. Remember, he is young! Job’s friends have given up, content to leave Job in his suffering. This will not do for Elihu

Job 32: 17 I also will answer my part, I too will declare my opinion. 18 For I am full of words; The spirit within me compels me.

He is clear that he wants to be fair to everyone:

Job 32: 21 Let me not, I pray, show partiality to anyone; nor let me flatter any man. 22 For I do not know how to flatter, else my Maker would soon take me away.

Elihu is an important actor in this story. Job and his three friends feel they have exhausted the case, but this is not nearly so. Yes, Job has reduced his friends to silence, but this cannot be understood that somehow Job is right in his arguments against God.

But has Job really demonstrated his right to hurl down a gauntlet to the Almighty? Can anyone, in fact, rightly establish such a claim?

It is on this point that Elihu will challenge Job. In fact, it is Elihu’s contribution that prepares us for the divine verdict offered by God at the end of the book. In other words, Elihu – this “mysterious character” – does not offer a final answer; he, instead, prepares the field for God’s response.

Elihu begins by first addressing Job. Job has gone too far in his demand for a trial pitting him against God. Where Job’s three friends have acted morally superior to Job, Elihu will do no such thing. He does not talk down to Job as the others have. In fact, he begins by assuring Job that he has heard Job’s protestations of innocence:

Job 33: 8 “Surely you have spoken in my hearing, and I have heard the sound of your words, saying, 9 ‘I am pure, without transgression; I am innocent, and there is no iniquity in me. 10 Yet He finds occasions against me, He counts me as His enemy; 11 He puts my feet in the stocks, He watches all my paths.’

But this just will not do, as far as Elihu is concerned. God is greater than man, and He owes man no explanations.

Job 33: 13 Why do you contend with Him? For He does not give an accounting of any of His words. 14 For God may speak in one way, or in another, yet man does not perceive it.

Elihu demonstrates a compassion lacking in Job’s three friends, suggesting that Job may have failed to recognize the true significance of what was happening, even in the nightmares Job suffered earlier in the book. Job may have received a message from God in his dream, speaking to him a warning and concern.

This idea is present throughout Elihu’s speech. Job’s friends see his sufferings as punishment, and Job defends himself against this idea. But is this the only rational explanation? Is all suffering a form of punishment?

Job 33: 22 Yes, his soul draws near the Pit, and his life to the executioners.

Is it not possible that these sufferings are a warning, representing God’s efforts to preserve Job from the powers of death and darkness? Perhaps a chastening? For us, having read the first two chapters, we know that Elihu is much closer to the truth than Job’s three friends – and even than Job himself. None of the human characters in this story have the luxury of this knowledge.

For now, Elihu is done with Job and turns to the three friends. They have not at all answered Job’s challenges to God in a proper way. In many ways, Elihu is here giving us a preview of just how God will reply.

Elihu’s chief objection to Job’s friends concerns their exclusive attribution of divine punishment to human suffering. Punishment and reward, Elihu argues, do not comprise between them the whole of God’s dealing with man.

They have ignored another important aspect of God’s relationship to man that is also possible when one suffers: divine correction and exhortation. It is for this reason that God has permitted Job’s sufferings.

If a man accepts these sufferings as God’s loving correction and invitation, rather than as a punishment, he will avoid the pride and self-satisfaction that may sometimes be the peril of the godly life.

In other words, a restorative. Neither Job nor his friends have considered this possibility. Yet, to put this possibility forward, Elihu must put to rest the idea of injustice in God.

Job 34: 10 “Therefore listen to me, you men of understanding: Far be it from God to do wickedness, and from the Almighty to commit iniquity. 11 For He repays man according to his work, and makes man to find a reward according to his way. 12 Surely God will never do wickedly, nor will the Almighty pervert justice.”

The entire existence of the world depends on the necessity of God’s righteousness. There is no higher justice than God’s justice.

Conclusion

It was the responsibility of these men, says Elihu, to provide Job with proper instruction. The ineptitude of their arguments has served only to incite the sufferer into open rebellion against the Almighty.

The sufferings God sent to Job were for proper correction, yet, as his friends understood these sufferings as punishment for some crime, Job was provoked to defend his innocence. In this way, Job completely distorted the proper relationship between God and man. God is not man’s enemy or opponent, God does not stand trial against man.

There is more, as Elihu is not yet done…