Job 32:20
I must speak and find relief; I must open my lips and respond.
I must speak
The phrase "I must speak" reflects a compelling inner drive to express oneself. In the Hebrew context, the verb "speak" (דָּבַר, dabar) often implies not just casual conversation but a purposeful declaration. Elihu, the speaker in this passage, feels an urgent need to articulate his thoughts. This urgency can be seen as a divine prompting, suggesting that sometimes God instills in us a necessity to voice truth or wisdom. Historically, speech was a powerful tool in ancient cultures, often associated with authority and influence. Elihu's insistence on speaking underscores the importance of sharing divinely inspired insights, even when one is younger or less experienced, as Elihu was compared to Job and his friends.

and find relief
The phrase "and find relief" indicates that speaking is not just a duty but also a means of personal liberation. The Hebrew word for "relief" (רוּחַ, ruach) can also mean "breath" or "spirit," suggesting that Elihu's speech is a release of inner tension or spiritual burden. In a broader biblical context, this reflects the idea that truth-telling and honest expression can lead to spiritual and emotional freedom. The act of speaking truth, especially in a situation of tension or misunderstanding, can be cathartic and healing, both for the speaker and the listener.

I must open my lips
"Open my lips" is a vivid expression of readiness and willingness to communicate. In the Hebrew tradition, the act of opening one's lips is often associated with prayer or proclamation. This phrase suggests a deliberate and conscious decision to engage in dialogue. Elihu's choice to open his lips signifies a transition from silent observation to active participation. It highlights the importance of timing and discernment in communication, reminding us that there are moments when silence is golden, but there are also times when speaking up is necessary and ordained.

and respond
The word "respond" implies a reaction to something previously said or done. In the context of Job, Elihu is responding to the lengthy discourse between Job and his friends. The Hebrew root for "respond" (עָנָה, anah) can also mean "to answer" or "to testify," suggesting that Elihu's response is not just a rebuttal but a testimony to what he perceives as truth. This reflects a biblical principle that our words should be thoughtful and rooted in truth, serving as a witness to God's wisdom and justice. Elihu's response is a reminder that in the face of complex and challenging situations, our words should aim to clarify, edify, and reflect divine insight.

Persons / Places / Events
1. Elihu
A young man who speaks after Job's three friends have finished their discourse. He is introduced in Job 32 and is characterized by his youthful zeal and desire to offer a fresh perspective on Job's suffering.

2. Job
The central figure of the book, a man who experiences profound suffering and seeks to understand the reasons behind his trials.

3. Job's Friends
Eliphaz, Bildad, and Zophar, who have attempted to explain Job's suffering through traditional wisdom, suggesting it is a result of sin.

4. The Dialogue
The ongoing conversation between Job and his friends, which Elihu interrupts to offer his own insights.

5. The Setting
The land of Uz, where Job and his friends are gathered, providing a backdrop for the theological and philosophical discussions.
Teaching Points
The Importance of Speaking Truth
Elihu feels compelled to speak, suggesting that there are times when sharing our perspective is necessary, especially when it aligns with truth and wisdom.

The Role of Youth in Wisdom
Elihu's youth does not disqualify him from contributing to the conversation. This highlights the value of diverse perspectives, regardless of age.

The Need for Discernment
While Elihu is eager to speak, it is crucial to discern when and how to share our thoughts, ensuring they are edifying and aligned with God's truth.

Finding Relief in Expression
Elihu's statement reflects a human need to express oneself, especially in matters of deep conviction. This can be a form of relief and clarity.

Balancing Zeal with Humility
Elihu's zeal is commendable, but it must be balanced with humility and a willingness to listen to others.
Bible Study Questions
1. How does Elihu's approach to speaking differ from that of Job's three friends, and what can we learn from his example about sharing our perspectives?

2. In what ways can we ensure that our words bring relief and not harm, as suggested by Proverbs 18:21?

3. How does the compulsion to speak, as seen in both Elihu and Jeremiah, relate to our responsibility to share God's truth today?

4. What role does age and experience play in the sharing of wisdom, and how can we encourage younger voices in our faith communities?

5. How can we apply James 1:19 in our daily conversations, especially when we feel a strong urge to speak like Elihu?
Connections to Other Scriptures
Jeremiah 20:9
This verse speaks of the prophet Jeremiah's compulsion to speak God's word, similar to Elihu's need to express his thoughts.

Proverbs 18:21
Highlights the power of the tongue, which is relevant to Elihu's desire to speak and find relief.

James 1:19
Advises believers to be quick to listen and slow to speak, offering a counterbalance to Elihu's eagerness to speak.
The Refreshment of SpeechW.F. Adeney Job 32:20
The Voice of Juvenile Self-ConfidenceR. Green Job 32:1-22
People
Barachel, Elihu, Job
Places
Uz
Topics
Comfort, Lips, Mind, Mouth, Open, Refreshed, Refreshment, Relief, Reply, Speak
Dictionary of Bible Themes
Job 32:17-20

     4548   wineskin

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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