Job 32:2
This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God,
Then Elihu son of Barachel the Buzite of the family of Ram
This introduction of Elihu is significant as it establishes his lineage and background, which is important in understanding his perspective. The name "Elihu" means "He is my God" in Hebrew, suggesting a deep personal relationship with God. "Barachel" means "God blesses," indicating a heritage of divine favor. The term "Buzite" connects Elihu to the region of Buz, which is mentioned in Genesis 22:21 as a descendant of Nahor, Abraham's brother. This connection implies that Elihu is part of a broader narrative of God's covenant people. The "family of Ram" may refer to a clan or lineage known for wisdom or leadership, as Ram is also a name associated with the genealogy of David (Ruth 4:19). This background sets Elihu apart as a voice of wisdom and authority.

became very angry
The Hebrew word used here for "angry" is "חָרָה" (charah), which conveys a deep, burning indignation. Elihu's anger is not a mere emotional outburst but a righteous indignation that arises from a perceived injustice. In the biblical context, anger is often associated with a zeal for God's honor and truth. Elihu's anger is directed towards the misrepresentation of God's character and justice, which he feels compelled to address. This righteous anger is reminiscent of the prophets who spoke out against the people's unfaithfulness to God.

He was angry with Job
Elihu's anger is specifically directed at Job, not out of personal animosity, but because of Job's stance in the dialogue. Job, in his suffering, has been wrestling with understanding God's justice and has, at times, spoken in ways that seem to challenge God's righteousness. Elihu's concern is that Job's words might lead others to misunderstand God's nature. This highlights the importance of maintaining a reverent and accurate portrayal of God, even in the midst of personal trials.

for justifying himself rather than God
The phrase "justifying himself rather than God" is central to Elihu's critique. The Hebrew root for "justifying" is "צָדַק" (tsadaq), which means to be righteous or to declare righteous. Job, in his defense, has focused on his own integrity and righteousness, which Elihu perceives as overshadowing the need to uphold God's righteousness. This is a pivotal theological point: the priority of God's justice over human vindication. Elihu's perspective is that, regardless of personal suffering or misunderstanding, God's character and justice must remain paramount. This serves as a reminder of the call to trust in God's ultimate wisdom and righteousness, even when circumstances are perplexing or painful.

Persons / Places / Events
1. Elihu
A young man who enters the dialogue in the Book of Job. He is the son of Barachel the Buzite and is from the family of Ram. Elihu is notable for his anger towards Job and his friends, and he offers a different perspective on Job's suffering.

2. Barachel
The father of Elihu, identified as a Buzite. The Buzites are likely descendants of Buz, a nephew of Abraham, indicating a lineage that is familiar with the God of Israel.

3. Buzite
Refers to the people descended from Buz, who was a son of Nahor, Abraham's brother. This indicates a connection to the broader account of the Hebrew people.

4. Ram
A family or clan to which Elihu belongs. This detail helps to situate Elihu within a specific cultural and familial context.

5. Job
The central figure of the Book of Job, known for his suffering and his quest to understand the reasons behind it. Job is criticized by Elihu for justifying himself rather than God.
Teaching Points
Righteous Anger
Elihu's anger is directed at what he perceives as Job's self-justification. Believers should examine their own anger to ensure it aligns with God's righteousness and not personal pride.

Justification by God
Elihu's critique of Job highlights the importance of seeking justification from God rather than self. Believers are reminded to rely on God's righteousness and grace.

Youthful Zeal
Elihu's youth and passion serve as a reminder that God can use people of all ages to speak truth. However, it is important to balance zeal with wisdom and humility.

Listening Before Speaking
Elihu waited to speak until the older men had finished. This teaches the value of listening and understanding before offering our own perspectives.

God's Sovereignty
Elihu's perspective emphasizes God's sovereignty and justice. Believers are encouraged to trust in God's ultimate wisdom and plan, even when circumstances are difficult to understand.
Bible Study Questions
1. How does Elihu's anger towards Job challenge us to reflect on our own responses to perceived injustice or misunderstanding of God's character?

2. In what ways can we ensure that our justification comes from God rather than our own understanding or actions?

3. How can we balance youthful zeal with the wisdom and humility needed to speak truth effectively?

4. What lessons can we learn from Elihu about the importance of listening before speaking in our own lives?

5. How does the concept of God's sovereignty in Elihu's speech encourage us to trust in God's plan during times of personal suffering or confusion?
Connections to Other Scriptures
Proverbs 3:5-6
This passage emphasizes trusting in the Lord rather than leaning on one's own understanding, which connects to Elihu's criticism of Job for justifying himself instead of God.

Romans 3:23
This verse speaks to the universal nature of sin and the need for God's justification, paralleling Elihu's concern that Job is justifying himself rather than acknowledging God's righteousness.

James 1:19-20
These verses advise believers to be slow to anger, which contrasts with Elihu's immediate anger towards Job, prompting reflection on the nature of righteous anger.
Analysis of Elihu's SpeechAlbert Barnes.Job 32:1-7
Credulous and Incredulous MindsE. Monro.Job 32:1-7
Post-Exilic WisdomRobert A. Watson, D. D.Job 32:1-7
The Speech of ElihuHomilistJob 32:1-7
The Voice of Juvenile Self-ConfidenceR. Green Job 32:1-22
Elihu the Young ManW.F. Adeney Job 32:2, 3
People
Barachel, Elihu, Job
Places
Uz
Topics
Anger, Angry, Barachel, Bar'achel, Barakel, Burn, Burned, Burning, Buzite, Elihu, Eli'hu, Family, Job, Justified, Justifying, Kindled, Kindred, Ram, Rather, Seemed, Wrath
Dictionary of Bible Themes
Job 32:2

     6677   justification, necessity
     8825   self-righteousness, and gospel

Library
"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech
Saint Thomas Aquinas—Summa Theologica

The Sinner Arraigned and Convicted.
1. Conviction of guilt necessary.--2. A charge of rebellion against God advanced.--3. Where it is shown--that all men are born under God's law.--4. That no man hath perfectly kept it.--5. An appeal to the reader's conscience on this head, that he hath not.--6. That to have broken it, is an evil inexpressibly great.--7. Illustrated by a more particular view of the aggravations of this guilt, arising--from knowledge.--8. From divine favors received.--9. From convictions of conscience overborne.--10.
Philip Doddridge—The Rise and Progress of Religion in the Soul

Its Meaning
Deliverance from the condemning sentence of the Divine Law is the fundamental blessing in Divine salvation: so long as we continue under the curse, we can neither be holy nor happy. But as to the precise nature of that deliverance, as to exactly what it consists of, as to the ground on which it is obtained, and as to the means whereby it is secured, much confusion now obtains. Most of the errors which have been prevalent on this subject arose from the lack of a clear view of the thing itself, and
Arthur W. Pink—The Doctrine of Justification

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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