Seventh-day Adventist Bible CommentaryJob 32

Ceased to answer. Despite Job’s magnificent defense, his friends gave him up as stubborn, self-willed, and self-righteous. They could not answer his arguments but they dared not compromise their traditions. Job could have satisfied them only by abject confession of sin. This he could not honestly do; therefore the discussion between Job and Eliphaz, Bildad, and Zophar ended in a stalemate.

Elihu. Information regarding Elihu is limited. He is not mentioned previously in the book, nor is he mentioned after his speech. However, more detail is given regarding his ancestry than regarding any other person mentioned in the book. Elihu is a rather common Hebrew name meaning, “He is [my] God” (see 1 Sam. 1:1; 1 Chron. 12:20; 26:7; 27:18). “Barachel,” the name of his father, means “God blesses.” “The Buzite” identifies Elihu as of the family of Nahor, Abraham’s brother (Gen. 22:20, 21; cf. Gen. 11:29). Ram has been identified by some as the ancestor of David mentioned in Ruth 4:19; and in Matt. 1:3, 4, under the name “Aram.” Others suppose that he was of the family of Nahor mentioned in Gen. 22:21. Justified himself. The motive of Elihu’s long speech is that of defending God. He has little to say about Job’s past. He is a philosopher, intent on defending a proposition, and his thesis is, “Does a man have a right to complain against God?”

Found no answer. The reasons set forth by Eliphaz, Bildad, and Zophar were not adequate, as Elihu saw things. He sets out to establish what he considers an adequate philosophy to solve the riddle that has been posed by the apparent contradiction between Job’s life and his sufferings. Elihu condemns Job as much as he does Job’s friends, but for different reasons.

I said. Elihu had undergone a struggle. He wanted to talk, but good judgment and tradition told him to let those who were older be the proponents of wisdom.

Spirit. Here Elihu gives his reason for presuming to speak, even though he is the youngest of the group. He has concluded that understanding comes, not from age, but from the Spirit of God. Inasmuch as wisdom is a gift of God, youth may have it as well as age.

Great men. Or, “the many.” The LXX, Syriac, and Vulgate support the reading, “the aged.”

Therefore. In view of the fact that wisdom is a gift of God, and is not limited to age or station, Elihu makes bold to express his opinion.

Waited. This verse indicates that Elihu had listened carefully to all that Job’s friends had to say.

Convinced. Or, “convicted.” Elihu not only means that Job was not convinced. He also means that Job’s arguments were not met by his opponents.

God thrusteth him down. It is not clear whether this clause is an expression of Elihu’s thought, or whether it is a part of the purported statement of Job’s friends. According to the latter view, Elihu warns the friends against excusing themselves for their failure to convince Job on the basis that only God can meet Job’s arguments. According to the former view the meaning is that only God can humble Job. The wise men have been unable to refute Job’s arguments. Their traditions and precepts have been unavailing. God will have to take a hand and accomplish what they have failed to do.

Against me. Elihu can approach the argument more objectively, because Job’s cutting speech has not been aimed at him. He has been a bystander, an observer. With your speeches. Elihu plans a fresh approach. The three friends have largely repeated one another’s views. Elihu promises to contribute something new to the discussion.

Amazed. Elihu may be addressing Job in this statement, or he may be using the third person merely to seem less disrespectful. At any rate, he seems to be referring to the three friends. He seems to be chiding them because of their inability to meet Job’s arguments.

When I had waited. This may also be translated, “and shall I wait?” The impatience of young Elihu displays itself, prodding the older men because of their silence and manifesting growing ardor for the presentation of his own points of view.

I will answer. The decision is made. Elihu will wait no longer. He has endured the silence of the friends as long as he can.

Matter. Or, “words.” Compare Zophar’s statement in ch. 20:2, 3. The friends of Job had not one word more. Elihu, on the contrary, was “full of” words. The spirit within me. Literally, “the spirit of my belly.”

As wine. Fermenting wine in ancient wineskins distended the container, generally made of skins, to the point of bursting (see Matt. 9:17), an apt illustration of the eagerness of expression that filled the soul of Elihu.

Refreshed. The inner pressure has been building up during the long speeches of the friends. The bursting point has been reached.

Accept. Elihu sincerely wishes to be fair. He disavows personal bias. He does not wish to be influenced by age, rank, or personal friendship. His philosophy is certain to displease some of his hearers; therefore he feels the need of making this statement relative to his objectivity. Flattering titles. The Oriental practice of giving long and extravagant titles is well known. Flattery is condemned by Job (ch. 17:5), by the psalmist (Ps. 12:2, 3; Ps. 78:36), and by Solomon (Prov. 2:16; 7:21; 28:23).

My maker. Elihu feels that God would put an end to him if he were to stoop to flattery. He is true to his promise, and throughout his long discourse he cannot be accused of insincerity.