All unexpectedly we get a five-chapter-long speech from Elihu son of Berachel the Buzite. Where did he come from? Some scholars propose that the Elihu material is a later insertion into the original story, made by an editor who was not satisfied with the efforts of Eliphaz, Bildad, and Zophar. The text as we have it, though, presents Elihu as someone who has been listening all along (Job 32:2-4), but had not spoken until now. Elihu explains that he had been humble, expecting that his elders would resolve the issue. “I am young in years, and you are aged; therefore I was timid and afraid to declare my opinion to you” (32:6).

But Eliphaz, Bildad, and Zophar have failed to silence Job; they have insisted that he is a sinner, but have not demonstrate the truth of their accusation. “See, I waited for your words,” says Elihu. “I listened for your wise sayings, while you searched out what to say. I gave you my attention, but there was in fact no one that confuted Job” (32:11-12). Elihu promises that he will do better: “I also will give my answer; I also will declare my opinion. … I must open my lips and answer. I will not show partiality to any person or use flattery toward anyone” (32:17-20-21).

At first it appears that Elihu will recognize Job’s just complaint: “For Job has said, ‘I am innocent, and God has taken away my right’” (34:5). But it turns out that Elihu will dismiss Job’s argument and consider him just another sinner. “Who is there like Job, who drinks up scoffing like water, who goes in company with evil-doers and walks with the wicked?” (34:7-8).

What Job must do, Elihu insists, is recognize that he is wrong and needs to repent. If he does, then he will find redemption. God sends harsh dreams and painful circumstances to turn people from their sins, to save them from hell (33:14-22). If they will heed God’s call and pray, they will be accepted (33:26), and they will sing revival songs: “I sinned, and perverted what was right, and it was not paid back to me. He has redeemed my soul from going down to the Pit, and my life shall see the light” (33:27-28). This is really no different from what Job’s other friends had suggested. Thus we see that Elihu could rebuke them for their inadequate argument while offering that same inadequate argument himself.

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I see the judgmentalism so clearly in Eliphaz, Bildad, and Zophar – and in Elihu! – but I am no better, O Lord: so ready to shake my head over the inadequate efforts of others, and yet needing your sustaining grace myself just as surely as they do. Help me see and confess my arrogance before you, O God, that I may be healed.

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