Job 32:5
But when he saw that the three men had no further reply, his anger was kindled.
And when Elihu saw
The introduction of Elihu marks a pivotal moment in the Book of Job. Elihu, whose name means "He is my God" in Hebrew, is a younger figure who has been listening to the discourse between Job and his three friends. His presence signifies a fresh perspective. The act of "seeing" here is not merely physical observation but an understanding or realization. Elihu's insight into the situation suggests a deeper discernment, possibly divinely inspired, as he prepares to offer his own interpretation of Job's suffering.

that the three men
The "three men" refer to Eliphaz, Bildad, and Zophar, Job's friends who have been attempting to explain his suffering through traditional wisdom. These men represent the established theological perspectives of the time, which often equated suffering with divine punishment for sin. Their inability to provide satisfactory answers to Job's plight highlights the limitations of human wisdom when it comes to understanding divine purposes.

had no further reply
This phrase indicates a moment of silence and exhaustion in the dialogue. The friends have exhausted their arguments and are unable to convince Job or provide him with comfort. This silence can be seen as a metaphor for the inadequacy of human reasoning in the face of divine mysteries. It sets the stage for Elihu's intervention, suggesting that a new voice is needed to address the complexities of Job's situation.

his anger was aroused
Elihu's anger is a significant emotional response. In the Hebrew context, anger can be seen as a righteous indignation, especially when it is directed towards a perceived injustice or misunderstanding of God's nature. Elihu's anger is not merely personal frustration but a zealous concern for God's honor and the truth. His arousal indicates a passionate desire to correct what he perceives as errors in the friends' arguments and Job's responses. This righteous anger propels Elihu to speak, suggesting that his forthcoming discourse is driven by a sincere commitment to uphold divine justice and wisdom.

Persons / Places / Events
1. Elihu
A young man who enters the dialogue in the Book of Job. He is the son of Barakel the Buzite, from the family of Ram. Elihu is notable for his passionate speech and his desire to defend God's justice.

2. The Three Friends
Refers to Eliphaz, Bildad, and Zophar, who have been debating with Job. They represent traditional wisdom and have been unable to provide satisfactory answers to Job's suffering.

3. Job
The central figure of the book, a man of great faith who undergoes severe trials and questions the reasons for his suffering.

4. The Setting
The dialogue takes place in the land of Uz, where Job and his friends are gathered. This setting is significant as it represents a place of testing and divine discourse.

5. The Event
Elihu's anger is kindled because the three friends have failed to provide a convincing argument or comfort to Job, prompting him to speak.
Teaching Points
Righteous Anger
Elihu's anger is kindled because of the failure of the three friends to provide truth and comfort. This teaches us that there is a place for righteous anger when it is directed towards defending God's justice and truth.

The Importance of Listening
Elihu's entrance into the dialogue reminds us of the importance of listening before speaking. We should seek to understand fully before offering our opinions or judgments.

Youth and Wisdom
Elihu, though young, demonstrates that wisdom is not confined to age. God can use anyone, regardless of age, to speak truth and bring insight.

The Role of Patience
Elihu waited for the three friends to finish before speaking. This patience is a model for us in waiting for the right moment to contribute to discussions, especially those concerning deep matters of faith.

Defending God's Justice
Elihu's speeches are centered on defending God's justice. We are reminded of our role as believers to uphold and defend the character of God in our conversations and actions.
Bible Study Questions
1. What can we learn from Elihu's response to the three friends' silence, and how can this inform our approach to discussions about faith and suffering?

2. How does Elihu's anger differ from the anger that is cautioned against in James 1:19-20, and what does this teach us about the nature of righteous anger?

3. In what ways does Elihu's youth challenge our perceptions of who can possess wisdom, and how can this influence our interactions with younger believers?

4. How does the setting of the dialogue in the land of Uz contribute to the themes of testing and divine discourse in the Book of Job?

5. Reflect on a time when you had to wait patiently before speaking in a difficult situation. How did this patience impact the outcome, and what biblical principles can you apply to similar situations in the future?
Connections to Other Scriptures
Proverbs 18:13
This verse highlights the folly of answering before listening, which connects to Elihu's frustration with the three friends' inability to truly understand Job's plight.

James 1:19-20
These verses emphasize being quick to listen and slow to anger, which contrasts with Elihu's reaction but also underscores the importance of righteous anger in defense of truth.

Ecclesiastes 7:9
This verse warns against being quickly provoked in spirit, which can relate to Elihu's anger and the need for wisdom in expressing it.
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
People
Barachel, Elihu, Job
Places
Uz
Topics
Anger, Angry, Aroused, Burned, Burneth, Elihu, Eli'hu, Kindled, Mouth, Wrath
Dictionary of Bible Themes
Job 32:5

     1652   numbers, 3-5

Job 32:4-7

     8471   respect, for human beings

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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