Psalms 17

Psalms 17:1

Gloating and Lack of Hospitality

In this testimony of innocence Job says that he was never guilty of gloating (Job 31:29). When someone who hated him got into great financial difficulties, for example, no triumphant sense of joy came over him. Nor did he suddenly become in an excellent mood when his hater was struck by, for example, a terrible illness. Can we repeat that after him?

Apart from the fact that he did not allow any gloating within him, he also refrained from expressing it in words (Job 31:30). He distinguishes between the inner and outer sin of gloating. Job now speaks of the outer side of this sin. He did not wish his enemy anything evil by casting a curse on him, for example that he may drop dead. To be able to say in all sincerity what Job is saying here, someone has to live close to God.

An accusation of lack of hospitality is refuted by Job by pointing out people who can testify of his hospitality (Job 31:31). We can think of his servants. Anyone who has ever sat at Job’s table has enjoyed the meat he had served. Job’s hospitality was well known and widely praised.

His hospitality was not limited to a meal and not to acquaintances. He went out into the streets and invited the stranger who had no shelter to sleep with him (Job 31:32). The traveler did not have to go to an inn, but Job opened his doors to him and welcomed him into his home.

Psalms 17:2

Gloating and Lack of Hospitality

In this testimony of innocence Job says that he was never guilty of gloating (Job 31:29). When someone who hated him got into great financial difficulties, for example, no triumphant sense of joy came over him. Nor did he suddenly become in an excellent mood when his hater was struck by, for example, a terrible illness. Can we repeat that after him?

Apart from the fact that he did not allow any gloating within him, he also refrained from expressing it in words (Job 31:30). He distinguishes between the inner and outer sin of gloating. Job now speaks of the outer side of this sin. He did not wish his enemy anything evil by casting a curse on him, for example that he may drop dead. To be able to say in all sincerity what Job is saying here, someone has to live close to God.

An accusation of lack of hospitality is refuted by Job by pointing out people who can testify of his hospitality (Job 31:31). We can think of his servants. Anyone who has ever sat at Job’s table has enjoyed the meat he had served. Job’s hospitality was well known and widely praised.

His hospitality was not limited to a meal and not to acquaintances. He went out into the streets and invited the stranger who had no shelter to sleep with him (Job 31:32). The traveler did not have to go to an inn, but Job opened his doors to him and welcomed him into his home.

Psalms 17:3

Gloating and Lack of Hospitality

In this testimony of innocence Job says that he was never guilty of gloating (Job 31:29). When someone who hated him got into great financial difficulties, for example, no triumphant sense of joy came over him. Nor did he suddenly become in an excellent mood when his hater was struck by, for example, a terrible illness. Can we repeat that after him?

Apart from the fact that he did not allow any gloating within him, he also refrained from expressing it in words (Job 31:30). He distinguishes between the inner and outer sin of gloating. Job now speaks of the outer side of this sin. He did not wish his enemy anything evil by casting a curse on him, for example that he may drop dead. To be able to say in all sincerity what Job is saying here, someone has to live close to God.

An accusation of lack of hospitality is refuted by Job by pointing out people who can testify of his hospitality (Job 31:31). We can think of his servants. Anyone who has ever sat at Job’s table has enjoyed the meat he had served. Job’s hospitality was well known and widely praised.

His hospitality was not limited to a meal and not to acquaintances. He went out into the streets and invited the stranger who had no shelter to sleep with him (Job 31:32). The traveler did not have to go to an inn, but Job opened his doors to him and welcomed him into his home.

Psalms 17:4

Gloating and Lack of Hospitality

In this testimony of innocence Job says that he was never guilty of gloating (Job 31:29). When someone who hated him got into great financial difficulties, for example, no triumphant sense of joy came over him. Nor did he suddenly become in an excellent mood when his hater was struck by, for example, a terrible illness. Can we repeat that after him?

Apart from the fact that he did not allow any gloating within him, he also refrained from expressing it in words (Job 31:30). He distinguishes between the inner and outer sin of gloating. Job now speaks of the outer side of this sin. He did not wish his enemy anything evil by casting a curse on him, for example that he may drop dead. To be able to say in all sincerity what Job is saying here, someone has to live close to God.

An accusation of lack of hospitality is refuted by Job by pointing out people who can testify of his hospitality (Job 31:31). We can think of his servants. Anyone who has ever sat at Job’s table has enjoyed the meat he had served. Job’s hospitality was well known and widely praised.

His hospitality was not limited to a meal and not to acquaintances. He went out into the streets and invited the stranger who had no shelter to sleep with him (Job 31:32). The traveler did not have to go to an inn, but Job opened his doors to him and welcomed him into his home.

Psalms 17:5

Hypocrisy

Here Job bears witness to his complete transparency before God and men. He walked in the light of God’s face. He was never hypocritical by seeking a cover for his transgressions and covering them up, but confessed them honestly (Job 31:33). Adam had covered his transgression by covering himself with an apron of fig leaves and hiding from God (Genesis 3:7-8). Job openly confessed his sin and didn’t keep it hidden within himself. Confession of sin made him feel free before God and men. This also applies to us.

Not confessing sins can also come from fear of what people will say. Job did not let this prevent him from confessing his sins (Job 31:34). He was not afraid that everyone would despise him and that he would get completely upset as a result. An additional consequence of this would be that he no longer dared to say anything and no longer dared to show himself anywhere. Job here declares that he has a pure conscience before God and men.

Psalms 17:6

Hypocrisy

Here Job bears witness to his complete transparency before God and men. He walked in the light of God’s face. He was never hypocritical by seeking a cover for his transgressions and covering them up, but confessed them honestly (Job 31:33). Adam had covered his transgression by covering himself with an apron of fig leaves and hiding from God (Genesis 3:7-8). Job openly confessed his sin and didn’t keep it hidden within himself. Confession of sin made him feel free before God and men. This also applies to us.

Not confessing sins can also come from fear of what people will say. Job did not let this prevent him from confessing his sins (Job 31:34). He was not afraid that everyone would despise him and that he would get completely upset as a result. An additional consequence of this would be that he no longer dared to say anything and no longer dared to show himself anywhere. Job here declares that he has a pure conscience before God and men.

Psalms 17:7

Job Challenges God

Job is almost at the end of his pleading. He has so far rejected every accusation. In Job 31:38-40 there comes one last statement of innocence, and then he stops speaking. However, in Job 31:35-37 he turns once again toward God. In a general complaint he says that he desires so much that somebody would want to listen to him (Job 31:35). But what he means is that he wants a judicial decision from God.

He keeps the list of his declarations of innocence before God. Let God take a good look at it. He can say that he has ‘filled out truthfully’ the whole statement, as is written under forms that we have to sign after we have filled them out. He points out to God his ‘signature’ that he placed under it. That signature says he and his whole person stand for what he said.

Then he challenges God to answer. After all, he is “the Almighty,” Who controls everything and has everything in His hands. Job’s whole plea served to convince God of his innocence, God Who makes him suffer so much, Who is his adversary, for He makes him suffer without cause. The document of his innocence, confirmed by his signature, he presented to God. Let God even write down His reaction and explain why He has made him suffer so much.

He will carry the answer of God on his shoulder and bind it on himself like a crown (Job 31:36). Job also says this in the full conviction that God will not be able to give any valid reason for his suffering. The document of God will show that he suffers innocently. Everything that God will write will absolve him of all accusations against him. He would carry God’s answer around in triumph. Everyone would be convinced of his innocence. God’s acquittal would turn his defamation into an ornament.

He would account to God for all his footsteps, for every step he had taken, and that it had been done in obedience to Him (Job 31:37). In the awareness of his righteousness, he would approach God like a prince.

Job is mistaken in this conclusion, as will be shown. He will approach God quite differently when he comes face to face with Him. Job is not approaching God, but God is approaching Job. And then there is nothing of his own righteousness left, nothing of his ‘prince’ feelings, but he despises himself (Job 42:6). Then he will realize that he didn’t actually understand what he was talking about and that he should have waited for God to speak before he could say anything.

Psalms 17:8

Job Challenges God

Job is almost at the end of his pleading. He has so far rejected every accusation. In Job 31:38-40 there comes one last statement of innocence, and then he stops speaking. However, in Job 31:35-37 he turns once again toward God. In a general complaint he says that he desires so much that somebody would want to listen to him (Job 31:35). But what he means is that he wants a judicial decision from God.

He keeps the list of his declarations of innocence before God. Let God take a good look at it. He can say that he has ‘filled out truthfully’ the whole statement, as is written under forms that we have to sign after we have filled them out. He points out to God his ‘signature’ that he placed under it. That signature says he and his whole person stand for what he said.

Then he challenges God to answer. After all, he is “the Almighty,” Who controls everything and has everything in His hands. Job’s whole plea served to convince God of his innocence, God Who makes him suffer so much, Who is his adversary, for He makes him suffer without cause. The document of his innocence, confirmed by his signature, he presented to God. Let God even write down His reaction and explain why He has made him suffer so much.

He will carry the answer of God on his shoulder and bind it on himself like a crown (Job 31:36). Job also says this in the full conviction that God will not be able to give any valid reason for his suffering. The document of God will show that he suffers innocently. Everything that God will write will absolve him of all accusations against him. He would carry God’s answer around in triumph. Everyone would be convinced of his innocence. God’s acquittal would turn his defamation into an ornament.

He would account to God for all his footsteps, for every step he had taken, and that it had been done in obedience to Him (Job 31:37). In the awareness of his righteousness, he would approach God like a prince.

Job is mistaken in this conclusion, as will be shown. He will approach God quite differently when he comes face to face with Him. Job is not approaching God, but God is approaching Job. And then there is nothing of his own righteousness left, nothing of his ‘prince’ feelings, but he despises himself (Job 42:6). Then he will realize that he didn’t actually understand what he was talking about and that he should have waited for God to speak before he could say anything.

Psalms 17:9

Job Challenges God

Job is almost at the end of his pleading. He has so far rejected every accusation. In Job 31:38-40 there comes one last statement of innocence, and then he stops speaking. However, in Job 31:35-37 he turns once again toward God. In a general complaint he says that he desires so much that somebody would want to listen to him (Job 31:35). But what he means is that he wants a judicial decision from God.

He keeps the list of his declarations of innocence before God. Let God take a good look at it. He can say that he has ‘filled out truthfully’ the whole statement, as is written under forms that we have to sign after we have filled them out. He points out to God his ‘signature’ that he placed under it. That signature says he and his whole person stand for what he said.

Then he challenges God to answer. After all, he is “the Almighty,” Who controls everything and has everything in His hands. Job’s whole plea served to convince God of his innocence, God Who makes him suffer so much, Who is his adversary, for He makes him suffer without cause. The document of his innocence, confirmed by his signature, he presented to God. Let God even write down His reaction and explain why He has made him suffer so much.

He will carry the answer of God on his shoulder and bind it on himself like a crown (Job 31:36). Job also says this in the full conviction that God will not be able to give any valid reason for his suffering. The document of God will show that he suffers innocently. Everything that God will write will absolve him of all accusations against him. He would carry God’s answer around in triumph. Everyone would be convinced of his innocence. God’s acquittal would turn his defamation into an ornament.

He would account to God for all his footsteps, for every step he had taken, and that it had been done in obedience to Him (Job 31:37). In the awareness of his righteousness, he would approach God like a prince.

Job is mistaken in this conclusion, as will be shown. He will approach God quite differently when he comes face to face with Him. Job is not approaching God, but God is approaching Job. And then there is nothing of his own righteousness left, nothing of his ‘prince’ feelings, but he despises himself (Job 42:6). Then he will realize that he didn’t actually understand what he was talking about and that he should have waited for God to speak before he could say anything.

Psalms 17:10

Land Abuse

After Job has declared and signed his innocence extensively, another P.S., an after writing, follows, because actually Job still has a lot to say. He only will speak about his land, how he has dealt with it, what he has done with the proceeds and how he has treated the tenants of it. He can testify that he has managed his land with care and has not neglected it (Job 31:38). In accordance with the (later) commandment, he has given the land rest at regular intervals (Exodus 23:10-11; Leviticus 26:35-36) and seeded it properly (Leviticus 19:19; Deuteronomy 22:9).

The furrows he plowed on his land did not weep, which means that he worked his land properly. The cultivated land is given the floor as a person to testify of Job’s correct handling of it. He did not overexploit his land, which means that, due to unwise management of his farmland, it loses its fertility and the yield considerably decreases or even disappears. His land brought the full yield (Job 31:39). He ate and enjoyed its yield. He was not plagued by a conscience that accused him of not paying his workers who had collected and processed the yield (cf. James 5:4).

He also had owners or tenants, people who rented a piece of land from him. He did not treat them harshly by asking for more than was fair or threatening to punish them if they could not pay the rent because of crop failures. He didn’t let them sigh. Laban was a very different kind of boss. He did ask the utmost of Jacob and made him sigh (Genesis 31:7; 39-41).

Job concludes this declaration of innocence again with a curse (Job 31:40). If he is guilty of one of the things mentioned, he deserves that briars or thistles grow instead of the wheat he has sown and that poisonous stinkweed grows instead of the barley he has sown. The blessing he thought he was getting must then turn into a curse, for he has deserved it.

Job is not unwilling to suffer if he deserved it. He has emphasized this throughout this chapter. His statements of innocence alone are intended to show that his suffering is useless if his suffering is linked to sin, for he has not sinned. He has therefore not deserved this suffering. What Job must come to is not to look at cause and effect, which his friends have always done, but at God. He is almost ready for this.

For the time being Job has finished speaking (cf. Psalms 72:20). God has patiently listened to all his words without interrupting him or responding to Job’s challenges to Him. As long as we justify ourselves, God cannot tell us anything. Only when we have finished speaking, He will have the opportunity to say something to us. In preparation for this, we first hear Elihu in the following chapters. After that, when God has spoken, Job will speak again, but briefly and very modestly.

Psalms 17:11

Land Abuse

After Job has declared and signed his innocence extensively, another P.S., an after writing, follows, because actually Job still has a lot to say. He only will speak about his land, how he has dealt with it, what he has done with the proceeds and how he has treated the tenants of it. He can testify that he has managed his land with care and has not neglected it (Job 31:38). In accordance with the (later) commandment, he has given the land rest at regular intervals (Exodus 23:10-11; Leviticus 26:35-36) and seeded it properly (Leviticus 19:19; Deuteronomy 22:9).

The furrows he plowed on his land did not weep, which means that he worked his land properly. The cultivated land is given the floor as a person to testify of Job’s correct handling of it. He did not overexploit his land, which means that, due to unwise management of his farmland, it loses its fertility and the yield considerably decreases or even disappears. His land brought the full yield (Job 31:39). He ate and enjoyed its yield. He was not plagued by a conscience that accused him of not paying his workers who had collected and processed the yield (cf. James 5:4).

He also had owners or tenants, people who rented a piece of land from him. He did not treat them harshly by asking for more than was fair or threatening to punish them if they could not pay the rent because of crop failures. He didn’t let them sigh. Laban was a very different kind of boss. He did ask the utmost of Jacob and made him sigh (Genesis 31:7; 39-41).

Job concludes this declaration of innocence again with a curse (Job 31:40). If he is guilty of one of the things mentioned, he deserves that briars or thistles grow instead of the wheat he has sown and that poisonous stinkweed grows instead of the barley he has sown. The blessing he thought he was getting must then turn into a curse, for he has deserved it.

Job is not unwilling to suffer if he deserved it. He has emphasized this throughout this chapter. His statements of innocence alone are intended to show that his suffering is useless if his suffering is linked to sin, for he has not sinned. He has therefore not deserved this suffering. What Job must come to is not to look at cause and effect, which his friends have always done, but at God. He is almost ready for this.

For the time being Job has finished speaking (cf. Psalms 72:20). God has patiently listened to all his words without interrupting him or responding to Job’s challenges to Him. As long as we justify ourselves, God cannot tell us anything. Only when we have finished speaking, He will have the opportunity to say something to us. In preparation for this, we first hear Elihu in the following chapters. After that, when God has spoken, Job will speak again, but briefly and very modestly.

Psalms 17:12

Land Abuse

After Job has declared and signed his innocence extensively, another P.S., an after writing, follows, because actually Job still has a lot to say. He only will speak about his land, how he has dealt with it, what he has done with the proceeds and how he has treated the tenants of it. He can testify that he has managed his land with care and has not neglected it (Job 31:38). In accordance with the (later) commandment, he has given the land rest at regular intervals (Exodus 23:10-11; Leviticus 26:35-36) and seeded it properly (Leviticus 19:19; Deuteronomy 22:9).

The furrows he plowed on his land did not weep, which means that he worked his land properly. The cultivated land is given the floor as a person to testify of Job’s correct handling of it. He did not overexploit his land, which means that, due to unwise management of his farmland, it loses its fertility and the yield considerably decreases or even disappears. His land brought the full yield (Job 31:39). He ate and enjoyed its yield. He was not plagued by a conscience that accused him of not paying his workers who had collected and processed the yield (cf. James 5:4).

He also had owners or tenants, people who rented a piece of land from him. He did not treat them harshly by asking for more than was fair or threatening to punish them if they could not pay the rent because of crop failures. He didn’t let them sigh. Laban was a very different kind of boss. He did ask the utmost of Jacob and made him sigh (Genesis 31:7; 39-41).

Job concludes this declaration of innocence again with a curse (Job 31:40). If he is guilty of one of the things mentioned, he deserves that briars or thistles grow instead of the wheat he has sown and that poisonous stinkweed grows instead of the barley he has sown. The blessing he thought he was getting must then turn into a curse, for he has deserved it.

Job is not unwilling to suffer if he deserved it. He has emphasized this throughout this chapter. His statements of innocence alone are intended to show that his suffering is useless if his suffering is linked to sin, for he has not sinned. He has therefore not deserved this suffering. What Job must come to is not to look at cause and effect, which his friends have always done, but at God. He is almost ready for this.

For the time being Job has finished speaking (cf. Psalms 72:20). God has patiently listened to all his words without interrupting him or responding to Job’s challenges to Him. As long as we justify ourselves, God cannot tell us anything. Only when we have finished speaking, He will have the opportunity to say something to us. In preparation for this, we first hear Elihu in the following chapters. After that, when God has spoken, Job will speak again, but briefly and very modestly.

Psalms 17:14

Introduction

There seems to be a stalemate situation. The three friends have given up trying to persuade Job to change his mind. Job persists in his view that he is innocent. His complaint against God hangs in the air. He has alluded to a possible mediator, if only there were an umpire … (Job 9:33). And all of a sudden someone stands up.

In this chapter we will meet the mediator desired by Job in the person of Elihu. Elihu suddenly appears on stage, without any preliminary announcement. Contemporary (neo-)evangelical commentators, under the influence of modern theology, have said that it is ‘very important to note that if his speeches had been omitted, we would not have missed them at all’. It was also noted that most modern commentators reject Elihu’s speeches. All we’re saying about this is that the idea that God includes six meaningless chapters in His Word is downright foolish!

Elihu’s role is to prepare Job for the appearance of God to him. When Elihu has finished speaking, there is no answer from Job. Elihu speaks about God as it should be and is therefore a help for Job. He takes the position of a mediator between Job and God. Through this he reminds us of the “one mediator … between God and men, [the] man Christ Jesus” (1 Timothy 2:5). He speaks only after Job and his friends have finished speaking and have nothing more to say. Similarly, the Lord Jesus only came after there was nothing more to be expected from man.

Much of what Elihu says, Job and his friends also said. But there is an important difference. Elihu does not claim that God only punishes because of certain sins, but he also says that God wants to instruct through suffering (Job 36:8-10). Job’s friends have accused Job of hidden sins and that’s why he suffered so much. Elihu doesn’t do that. He wants to convince Job of his present sin, and that is his lack of submission to what God does. He does not blame Job for sinful acts or insincerity, but for his rash words. In Elihu the wisdom that is from above speaks, while the friends have spoken wisdom that is from below.

Unlike the friends, Elihu does not make vague suppositions about Job’s sins, but he says what he has heard from Job’s mouth with his own ears. He does not express any suspicions, but points out inappropriate statements Job has made. We can certainly learn a lot from this. The secret of the heart is God’s cause; we can only judge what we hear and see. What Elihu is doing is answering what Job said (Job 33:8-11; Job 34:5-6; Job 35:1-3).

Elihu’s speech can be divided as follows: 1. He begins with an introduction in which he addresses both Job and his friends (Job 32). In the following chapters he speaks only to Job. 2. In the first part of his speech to Job he talks about how God speaks to man (Job 33). 3. In the second and third parts he justifies God against Job’s reproaches. He shows that God’s government and His righteousness run parallel (Job 34), and that God, as the sovereign Lord, is not the servant of his desires and of those of men in general (Job 35). 4.

In the fourth and last part of his speech Elihu proves the righteousness of the Creator (Job 36:3). He explains that God’s omnipotence is guided by perfect love (Job 36) and that God reveals His sovereignty, power and wisdom in His works of creation (Job 37).

The Anger of Elihu

Job has finished speaking (Job 31:40). The friends, “these three men”, have also finished speaking (Job 32:1). They got nothing closer to each other. The friends have given up before, but now they have nothing at all to say. They have not been able to convince Job of their rightness in their view of his suffering. Job continued to hold on to his view of his innocent suffering and his doubts about God in His dealings with him.

Then all of a sudden we hear someone who has followed the whole conversation, but who has not made himself heard and from whom we have not heard before (Job 32:2). He has not been an indifferent listener. Everything he has heard, he has absorbed. When both sides have finished speaking, his anger burns, only then, and not before. It is a great anger. The word is used no less than four times in these few introductory verses. It is also a controlled anger. Elihu did not speak before his time and waited until Job and the friends had finished speaking.

“The anger” is mentioned even before the name of the person who is angry is mentioned. The anger, his mood of mind, as a result of the conversations he has heard, is paramount and therefore has the emphasis. It proves his deep engagement. Then his name is mentioned. It is the anger “of Elihu”.

The origin of Elihu, whose name means “my God is He”, is described in more detail than that of the three friends (Job 2:11). He is the son of “Barachel”, which means “God blesses”. He is also “the Buzite”, a descendant of Buz, which means “the despised”. One of the sons of Nahor was called Buz (Genesis 22:20-21). If it is this Buz, Elihu is related to Abraham. Elihu is also said to be “of the lineage of Ram”. Ram means “the exalted”. If we can see a type of the Lord Jesus in Elihu, the meaning of the names Buz and Ram reminds us of Him, for He is both the Despised and the Exalted (Isaiah 53:3; Isaiah 52:13).

The reason for Elihu’s anger against Job is that Job justified himself toward God in front of his friends. The friends gave a totally wrong impression of God, but Job did not give a good impression of God by extensively justifying himself, even with oaths (Job 31).

Elihu’s anger against the three friends concerns the fact that they did not come up with an answer to Job’s suffering, but nevertheless declared him guilty (Job 32:3). Without any proof, they made their verdict and did not deviate a millimeter from it during and through the conversations with Job. The Lord Jesus speaks serious words about this form of judgment (Matthew 7:1-2). They have seated on the throne of the Judge and Lawgiver (James 4:11-12). Therefore, their sin is greater than that of Job and they are openly punished by God, while Job is justified toward them by God (Job 42:7-8).

Elihu waited until Job had spoken as the last speaker, because Job and his friends are older than him (Job 32:4). He waited for Job in particular to finish his speaking, because he wants to speak to him (Job 33:1). He has also waited to speak because he knows his place in front of them all. As someone who is younger than Job and his friends, he takes the appropriate place in relation to the elderly.

God’s Word is clear about the respect that young people should have toward the elderly (Leviticus 19:32; 1 Peter 5:5a). We also see this attitude of respect in the Lord Jesus when He is twelve years old and sits among the teachers (Luke 2:46). This attitude of respect toward the elderly is disappearing more and more. It is one of the indications of the coldness of society (2 Timothy 3:1-4).

Although Elihu’s anger also concerns Job (Job 32:2), his anger is mainly directed against the friends because of their input (Job 32:5). They have said a lot, but in their mouths he has not noticed an answer that helped Job to understand his suffering. The reason is that they tested Job’s need against to their theological views on God. Their theologically correct statements did not come from a personal relationship with God. We do notice this relationship with God with Elihu. Because of this we see in him, although he is younger than they are, that he sees things more correctly than they do (Psalms 119:100).

Psalms 17:15

Introduction

There seems to be a stalemate situation. The three friends have given up trying to persuade Job to change his mind. Job persists in his view that he is innocent. His complaint against God hangs in the air. He has alluded to a possible mediator, if only there were an umpire … (Job 9:33). And all of a sudden someone stands up.

In this chapter we will meet the mediator desired by Job in the person of Elihu. Elihu suddenly appears on stage, without any preliminary announcement. Contemporary (neo-)evangelical commentators, under the influence of modern theology, have said that it is ‘very important to note that if his speeches had been omitted, we would not have missed them at all’. It was also noted that most modern commentators reject Elihu’s speeches. All we’re saying about this is that the idea that God includes six meaningless chapters in His Word is downright foolish!

Elihu’s role is to prepare Job for the appearance of God to him. When Elihu has finished speaking, there is no answer from Job. Elihu speaks about God as it should be and is therefore a help for Job. He takes the position of a mediator between Job and God. Through this he reminds us of the “one mediator … between God and men, [the] man Christ Jesus” (1 Timothy 2:5). He speaks only after Job and his friends have finished speaking and have nothing more to say. Similarly, the Lord Jesus only came after there was nothing more to be expected from man.

Much of what Elihu says, Job and his friends also said. But there is an important difference. Elihu does not claim that God only punishes because of certain sins, but he also says that God wants to instruct through suffering (Job 36:8-10). Job’s friends have accused Job of hidden sins and that’s why he suffered so much. Elihu doesn’t do that. He wants to convince Job of his present sin, and that is his lack of submission to what God does. He does not blame Job for sinful acts or insincerity, but for his rash words. In Elihu the wisdom that is from above speaks, while the friends have spoken wisdom that is from below.

Unlike the friends, Elihu does not make vague suppositions about Job’s sins, but he says what he has heard from Job’s mouth with his own ears. He does not express any suspicions, but points out inappropriate statements Job has made. We can certainly learn a lot from this. The secret of the heart is God’s cause; we can only judge what we hear and see. What Elihu is doing is answering what Job said (Job 33:8-11; Job 34:5-6; Job 35:1-3).

Elihu’s speech can be divided as follows: 1. He begins with an introduction in which he addresses both Job and his friends (Job 32). In the following chapters he speaks only to Job. 2. In the first part of his speech to Job he talks about how God speaks to man (Job 33). 3. In the second and third parts he justifies God against Job’s reproaches. He shows that God’s government and His righteousness run parallel (Job 34), and that God, as the sovereign Lord, is not the servant of his desires and of those of men in general (Job 35). 4.

In the fourth and last part of his speech Elihu proves the righteousness of the Creator (Job 36:3). He explains that God’s omnipotence is guided by perfect love (Job 36) and that God reveals His sovereignty, power and wisdom in His works of creation (Job 37).

The Anger of Elihu

Job has finished speaking (Job 31:40). The friends, “these three men”, have also finished speaking (Job 32:1). They got nothing closer to each other. The friends have given up before, but now they have nothing at all to say. They have not been able to convince Job of their rightness in their view of his suffering. Job continued to hold on to his view of his innocent suffering and his doubts about God in His dealings with him.

Then all of a sudden we hear someone who has followed the whole conversation, but who has not made himself heard and from whom we have not heard before (Job 32:2). He has not been an indifferent listener. Everything he has heard, he has absorbed. When both sides have finished speaking, his anger burns, only then, and not before. It is a great anger. The word is used no less than four times in these few introductory verses. It is also a controlled anger. Elihu did not speak before his time and waited until Job and the friends had finished speaking.

“The anger” is mentioned even before the name of the person who is angry is mentioned. The anger, his mood of mind, as a result of the conversations he has heard, is paramount and therefore has the emphasis. It proves his deep engagement. Then his name is mentioned. It is the anger “of Elihu”.

The origin of Elihu, whose name means “my God is He”, is described in more detail than that of the three friends (Job 2:11). He is the son of “Barachel”, which means “God blesses”. He is also “the Buzite”, a descendant of Buz, which means “the despised”. One of the sons of Nahor was called Buz (Genesis 22:20-21). If it is this Buz, Elihu is related to Abraham. Elihu is also said to be “of the lineage of Ram”. Ram means “the exalted”. If we can see a type of the Lord Jesus in Elihu, the meaning of the names Buz and Ram reminds us of Him, for He is both the Despised and the Exalted (Isaiah 53:3; Isaiah 52:13).

The reason for Elihu’s anger against Job is that Job justified himself toward God in front of his friends. The friends gave a totally wrong impression of God, but Job did not give a good impression of God by extensively justifying himself, even with oaths (Job 31).

Elihu’s anger against the three friends concerns the fact that they did not come up with an answer to Job’s suffering, but nevertheless declared him guilty (Job 32:3). Without any proof, they made their verdict and did not deviate a millimeter from it during and through the conversations with Job. The Lord Jesus speaks serious words about this form of judgment (Matthew 7:1-2). They have seated on the throne of the Judge and Lawgiver (James 4:11-12). Therefore, their sin is greater than that of Job and they are openly punished by God, while Job is justified toward them by God (Job 42:7-8).

Elihu waited until Job had spoken as the last speaker, because Job and his friends are older than him (Job 32:4). He waited for Job in particular to finish his speaking, because he wants to speak to him (Job 33:1). He has also waited to speak because he knows his place in front of them all. As someone who is younger than Job and his friends, he takes the appropriate place in relation to the elderly.

God’s Word is clear about the respect that young people should have toward the elderly (Leviticus 19:32; 1 Peter 5:5a). We also see this attitude of respect in the Lord Jesus when He is twelve years old and sits among the teachers (Luke 2:46). This attitude of respect toward the elderly is disappearing more and more. It is one of the indications of the coldness of society (2 Timothy 3:1-4).

Although Elihu’s anger also concerns Job (Job 32:2), his anger is mainly directed against the friends because of their input (Job 32:5). They have said a lot, but in their mouths he has not noticed an answer that helped Job to understand his suffering. The reason is that they tested Job’s need against to their theological views on God. Their theologically correct statements did not come from a personal relationship with God. We do notice this relationship with God with Elihu. Because of this we see in him, although he is younger than they are, that he sees things more correctly than they do (Psalms 119:100).