The Sovereign God Who Speaks, Job 32:6-33:33

Elihu’s First Speech: The Sovereign God Who Speaks

Job 32:6 - 33:33

                We have introduced Elihu not as a bombastic young upstart, but a thoughtful prophet who parallels some things God will say in his speeches. Our narrator breaks down the words of Elihu into four speeches introduced in 32:6, 34:1, 35:1, and 36:1. The first three of these speeches follow a similar outline suggested by Talbert (p. 176). In each of these Elihu recites an allegation using Job’s words. He then gives a rebuttal of the allegation and closes with either an appeal for Job to defend himself or a diagnosis of Job’s condition based on what Job’s words say about God. The last speech is different from these. Interspersed in these speeches are four indications that Elihu’s assessment agrees with what God will say later.

                Today we are considering Elihu’s first speech which reiterates the truth that God is sovereign over all things and he is not accountable to man. He does not have to answer Job simply because Job wants him to. However, Elihu reveals that God does speak to us but we often do not perceive that he does. God reveals himself by his own methods and for his own purposes, all within the realm of his grace.

Elihu’s First Speech –

                Elihu first addresses Job’s friends citing reasons why he is intervening at this point. He then turns to Job and appeals for him to listen. He disagrees with Job’s allegations against God and gives a rebuttal to them.

I. Elihu Cites His Reasons for Entering the Debate, 32:6-22.

A. Wisdom Comes from God, 6-10.

                1. Elihu’s respectful assumption, 6-7.

·         What does he assume? (That senior citizens ought to be wise.) He says that because he is but a youth and Job’s friends are old, he was afraid or timid to give an opinion about the issues that were discussed.

·         Those who have much experience of life behind them should be able to teach wisdom and those who are younger should sit under their teaching and learn. This is how Elihu has shown his respect.

2. However, what else has Elihu discovered, 8-9?

·         The words spirit and inspiration are the same – they are variously interpreted wind, breath, spirit. Elihu is saying that God is the true author of wisdom. His spirit conveys his wisdom to man and gives understanding.

·         He then concludes from what he has observed in this debate that age does not always signify wisdom. Men can trust tradition, human wisdom, etc. instead of God’s wisdom. So great (in years) men are not always wise and Job’s three friends have not demonstrated godly wisdom.

3. As a result, Elihu bids these men to listen to him and give him a chance to express his thoughts about the situation.

B. The Inability of Job’s Friends to Give an Appropriate Answer to His Dilemma, 11-14.

                1. Elihu had been attentively listening to the words of Job’s friends, but was not satisfied with their responses, 11-12. They were unable to convince or refute Job or give a satisfactory answer as to why he was suffering.

                2. V. 13 may be Elihu’s response to Job’s opponents giving up. It seems to indicate that since they are not able to convince Job to repent and turn back to God that they have left it up to God to do so. God will have to be the one to throw down Job and make him understand their theological presuppositions.

                3. In v.14, Elihu indicates that since Job has not spoken to him there will be no animosity involved with what Elihu is going to say. He also is going to take a different approach by not using the same arguments as his friends.

C. Elihu Feels Compelled to Speak because Job’s Friends No Longer Can, 15-22.

                1. Elihu has observed (as we have) that the debate has ended, 15-16.

·         Job and his friends have reached an impasse where neither party will change their opinion. Since his friends could not prove their points, they just quit talking.

·         This is an opportune time for Elihu to interject his opinion, 17.

2. Now, Elihu feels compelled to speak, 18-20.

·         Some think this shows an attitude of pride or inability to control his spirit. However, he has quietly listened throughout the previous speeches. His spirit is compelling him to speak, which may be the prodding of God.

·         He uses a graphic metaphor to describe how ready he is to break out with words, 19.

·         To be refreshed means to be relieved of pressure, like the bursting of wineskins. Elihu is ready, willing, and eager to interject some new thoughts into the dilemma.

3. His speech will not be given to partiality or flattery, 21-22. If he spoke this way he knows he would raise the ire of God. For these reasons, Elihu believes he has the right and authority to speak. He then turns to Job…

II. Elihu Addresses Job and Challenges His Allegations about God, 33:1-33.

A. Elihu Appeals to Job to Listen to Him, 1-7.

                1. Elihu is beseeching Job to give him a hearing. His mouth is open and his words are on the tip of his tongue. But they will avail nothing if Job will not listen. Why do you think Job might not listen?

                2. Reasons that Job ought to listen to Elihu.

·         Because his attitude in delivering his words is genuine and sincere, 3. These are words similar to what Job used in his appeal to innocence. Elihu is using them to demonstrate to Job that his motive is right.

·         Because the spirit of God is guiding him. This seems to be an indication that Elihu is appealing to God’s rule over him because God has made him. How is this different from the speeches of Job’s friends? (They never made such personal references about God)

·         If Job is able to defend himself or answer he will be able to do so, 5. These are the words of the court concerning the order of your argument or defense.

·         Job has no reason to fear Elihu as he has cited his fears of meeting God. He is saying that he is related to God in the same way Job is, he is a man made by God. 6b – lit., “pinched off from a piece of clay.” Elihu does not have the ability to terrorize or lay a heavy hand upon Job as God does.

B. Elihu Recites Job’s Allegations, 8-11.

                Unlike Job’s three friends, Elihu is going to address what Job has actually said instead of trying to judge actions which he cannot prove. Here he addresses two claims that Job has made about himself and God.

                1. Claim #1, v. 9, what is it? Job has consistently stood by his innocence. He has not done anything that would cause God to afflict him so severely. We should not take these words as meaning sinless perfection. Job has made it clear that he does not think that. However, he knows of nothing sinful that would cause God to treat him in this way. Elihu has correctly stated Job’s claim in these circumstances.

                2. Claim #2, v. 10-11, what is it? God has unjustly afflicted Job. He finds pretenses to cause his suffering, he treats him like and enemy, he shuts him up so he cannot escape, and he constantly watches him. We can find numerous examples of Job speaking this way.

C. Elihu Refutes Job’s Allegations, 12-30.

                1. Job is wrong because God is Sovereign, v. 12.

·         Elihu asserts that Job is not right in his attitude about God. He is greater than man, he is sovereign over the affairs of a man’s life and as such he is not answerable to man. He has the right to allow anything to happen that fits in with his purposes.

·         Job and his friends would agree with this principle. The dilemma is how we respond to it when life goes sour.

2. Job is wrong in contending with God for not revealing himself or giving Job an answer, 13.

·         13b – “He will answer none of man’s words.”

·         The verb to strive means to contend with or accuse. It is the same word God uses in 40:2. This shows us that Elihu’s point is spot on. Job is guilty of wrongly accusing God of injustice or unfairness. Such an attitude is the beginning of self-righteousness and pride.

3. Job is wrong because God does speak – the problem is we don’t always perceive that he does, 14-26. Elihu indicates that God uses different means of speaking to work out his purposes.

          1) He reveals himself through dreams and visions, 14-18.

·         Job lived in pre-Bible days, it is doubtful that God’s word was yet in written form. All the stories up to the time of Abraham and his sons would have been conveyed by oral tradition.

·         However, God used dreams to speak to people, especially to warn them. (E. g., warning Abimilech about Abraham’s wife, Sarah.) At such times he opens the understanding of men and warns them about their ways.

·         “Seals their instruction” means that he confirms or sets a seal on their discipline or correction. He uses this form of revelation to move him away from an evil purpose motivated by pride. In this way he keeps them from the pit, an eternal punishment.

2) He uses providential pain to work his purpose in chastisement, 19-22. This would especially appeal to Job’s situation.

·         C. S. Lewis – “…pain insists upon being attended to. God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world.”

·         When one endures extreme pain, it removes your appetite. The result of this condition is emaciation, 20-21.

·         If the condition is prolonged it brings one to the doors of death.

3) Vv. 23-24 seem to introduce a third means by which God speaks – an intermediary messenger.

·         The same word is used of an angel, but also may mean a person. This could be a subtle hint to Elihu’s role as a mediator between God and Job.

·         One among a thousand may refer to the uniqueness of such a messenger in the midst of a trial, or that it is one of the thousands that God uses. His purpose is to show the right way to the person to whom he is sent.

·         In his mercy he conveys a message of deliverance, v. 24. The afflicted person is saved from eternal destruction in the pit because a ransom has been found. We cannot read too much into this statement, but surely it reminds us of the future ransom Christ would pay to deliver us from the pit of hell.

·         The result of such mediation is given in vv. 25-26. The one who responds to God’s gracious dealings will be healed and brought into right relationship with God. The last verse indicates a prayer of repentance with the resulting restoration to righteousness.

·         The song of the redeemed, 27-28. The verb here is “sings”. When a person emerges from a chastising situation he has a testimony before others. He looks upon them and sings the words of this verse. God has delivered his soul from death and allowed him to continue to walk in the light. (ESV – He sings before men and says; I sinned and perverted what was right and it was not repaid to me. He has redeemed my soul from going down into the pit, and my life shall look upon the light.)

4. Job is wrong because he misses the gracious purpose of God, 29-30.

·         God works in people’s lives many times using different methods and means. His purpose is ultimately good, but people may reject his purpose.

·         God wants to prevent folks from going down to the pit (how many times is this referenced here?). He wants them to be enlightened and live according to his purposes.

·         Job has been thinking about why he deserved to be in his condition instead of what God was trying to teach him through the condition.

D. Elihu’s Appeal, 31-33.

                1. In these verses Elihu pauses to give Job a chance to respond to his argument. Elihu acts as a lawyer for the prosecution and Job is the defendant. Elihu wants Job to be acquitted or justified, but Job needs to give the right response.

                2. Another indication that Elihu is on to something is that Job does not respond.

·         In all the arguments of his friends Job was only too ready to answer. He even has the last word and his friends cannot answer him. Now Job is the one who has no answer.

·         Talbert, 181 – “Twenty-nine chapters of precedent argue that if Job had any impatience, annoyance, or dispute with Elihu’s words, he would have spoken up. Elihu has gotten Job’s attention.”

3. Note the following chart comparing arguments of Elihu and Job’s friends (Thomas Constable):

Three friends	Elihu
Sin leads to suffering.	Suffering leads to sin.
Suffering is retributive.	Suffering is protective
Suffering is punitive.	Suffering is educational.
Job should repent.	Job should learn.
Job should initiate restoration.	God had initiated restoration.

                What applications can be drawn from Elihu’s speech?