Read Job 32:1-33:33.

Introduction⤒🔗

One hot summer day, a Christian man was traveling along Interstate Highway 95 just south of Philadelphia. Noticing that the fuel gage was signaling a near-empty gas tank, he took the next exit in order to fill up at the local gas station. Upon exiting, the man found himself in a strange and rather threatening neighborhood of South Philadelphia.

He pulled up to the gas pumps at the local mini-mart and re-fueled. As he was doing so, a passer-by called his attention to the fact that his radiator had sprung a leak and was now pouring anti-freeze all over the pavement. Now what was he to do, finding himself stranded in a strange and increasingly threatening neighborhood? The attendant from the mini-mart helped the man push the incapacitated vehicle off to the side of the building.

As the man sat on the curb before the entrance to the mini-mart, he thought to himself, “This is certainly a God-forsaken place.” Just then a car sped into the parking lot; it came barreling right past the helpless man seated on the curb—he thought it was about to hit him; it seemed to come speeding right out of hell! But as the car swept past him, that Christian man suddenly gained a whole new perspective. He caught sight of a small sign attached to the front bumper of the speeding car, on the sign was one word: JESUS.

That Christian man was reminded of God’s gracious provision—and God’s gracious provision not only came by way of a reminder of His watchful presence by means of the sign on that speeding car. The man was struck by the unusual kindness shown to him by the attendant at the mini-mart. With the help of that attendant, the man’s car was safely towed to a repair shop—owned and operated by a Christian mechanic.

Sometimes when a Christian is overwhelmed by personal suffering and trial, he fails to appreciate God’s gracious provisions and needs to be reminded of them. Such was the case with Job in this present passage. God used this rather mysterious figure, Elihu, to remind Job of His gracious provisions. Let us now consider some of those provisions.

God Graciously Communicates with Us←⤒🔗

When Job’s three friends are reduced to silence, Elihu steps forward (32:1-5). Following his lengthy introduction, Elihu now addresses Job directly (33:1-18).

He appeals to Job to pay attention to his speech, assuring him that his words come from an upright heart: “my lips utter knowledge sincerely” (33:1-3)—Elihu speaks with sincerity and a genuine desire to help Job.

He further assures Job that he addresses him as a fellow man, so Job should not feel intimidated in Elihu’s presence (33:4-7). Earlier, Job had expressed his concern about being overwhelmed by the immediate presence of God (23:15); but he need not have such fear as he is confronted by God’s spokesman, Elihu. Here, in the person of Elihu, is an expression of God’s mercy and condescension to His servant Job.

Elihu asserts that it is not true that God has been silent and unresponsive to Job; on the contrary, “God does speak, now in one way, then in another, [although man] may not take notice of it” (33:14). By way of example, Elihu explains that God communicates with men by means of a dream, “a vision of the night” (33:15). Coming to man on such occasions, God opens men’s ears and frightens them with visions (33:16).

God’s purpose is two-fold: 1) “to turn man from his [sinful] conduct” (33:17a)—God may intervene when a man goes astray so as to re-direct him into the paths of righteousness; and, 2) “to keep him from pride” (33:17b)—by mysteriously coming to man in the visions of the night, rather than by means of a direct encounter, God guards man from becoming puffed up with pride.

Elihu reiterates that it is God’s purpose to preserve the man’s soul from the pit (33:18)—to prevent the man from following the course of willful disobedience that will eventually lead to condemnation. The implication and application of Elihu’s teaching, given in verses 14-18, is that Job should recognize in his troubling dreams (7:13-14) God’s desire to communicate with him. (Back in Job 7:13-14, Job had referred to such troubling, terrifying, dreams: “Whenever I think that my bed will comfort me and my couch will ease my complaint, ¹⁴even then you frighten me with dreams and terrify me with visions.”)

By means of the frightening aspect of the experience, God desires to impress upon the man the awesomeness of the Almighty and the importance of submissively receiving His instruction. Note: During the patriarchal age God communicated primarily by means of dreams and visions, in the New Testament dispensation, He primarily communicates with us by means of the Scriptures:

we have the absolutely reliable prophetic word. It is good for you to adhere to it as a light shining in a dark place, until the day dawns and the Morning Star arises in your hearts. 2 Pet. 1:19

We must take a closer look at this rather mysterious figure, Elihu.

Elihu began his speech by first addressing the three friends (32:6-22): He explains that he has restrained himself up to now in deference to the age of the three friends, expecting that his elders would evidence a greater wisdom in addressing Job (32:6-7). Because of his youth, Elihu had remained silent; but when Job’s friends fail in their attempts to refute Job, Elihu can restrain himself no longer (32:4-5). Note that Elihu has been present all the time, but has gone unnoticed.

But Elihu testifies that he can no longer restrain himself because “[there is] a spirit in man, and the breath of the Almighty gives him understanding” (32:8). The phrase, “a spirit in man,” refers to the animate life imparted to man by his Creator (cf. Gen. 2:7); while the latter term, “the breath of the Almighty,” is a reference to the Holy Spirit, especially as He comes forth from the Father and communicates on the Father’s behalf (cp. Jn. 15:26). It is He who gives understanding to a man. What Elihu is saying is that the same God who gave man life, also gives him understanding. We see the same teaching in John 1:4, where we read, “In him was life, and the life was the light of man.” The statement, “In him was life,” teaches that the Lord Jesus, as the eternal Second Person of the Trinity, is the Source of life. The latter half of the verse, “the life was the light of man,” teaches that as the Source of life, Christ is also the Interpreter of life—in His incarnate state, the eternal Son of God showed us how life is intended by God to be lived.

Thus, Elihu seems to be asserting that, having been instructed by the Spirit of God, he has insight that may be trusted despite his youth. But since Job’s friends have not exhibited this understanding, (as is evident from the worthless counsel they have given Job, cp. 32:3), it becomes clear that this understanding must be sought from God as one lives in communion with God. The Psalmist testifies to this in Psalm 119, “I have more understanding than my teachers, for your testimonies are my meditation. ¹⁰⁰I have more understanding than the ancients, because I keep your precepts.” (Psl. 119:99-100) Indeed, it is not age alone that causes a man to be wise (32:9), it is the Spirit of God; therefore, being moved and taught by the Spirit of God, Elihu now steps forward to speak.

But as Elihu continues to present his testimony, it becomes evident that he is referring to something more than the Holy Spirit-given understanding available to all who sincerely seek it. Elihu cannot help but speak: “I am full of words, the Spirit within me compels me [to speak]” (32:18)—it appears that Elihu is here referring to the Spirit of God. Elihu goes on to compare himself to a new wineskin that is ready to burst (32:18-19)—he must express his divinely inspired insights. We may compare Elihu’s testimony with that of the prophet Jeremiah: “If I say, ‘I will not mention him or speak any more in his name,’ his word is in my heart like a burning fire, shut up in my bones. I am weary of holding it in; indeed, I cannot.” (Jer. 20:9) Note, also, Elihu’s testimony in his later speeches:

Elihu continued to speak: ²Bear with me a little longer and I will show you that there is more to be said on God’s behalf. Job 36:1-2

I receive my knowledge from afar; I will ascribe justice to my Maker. ⁴Be assured that my words are not false; one who possesses full knowledge is with you. Job 36:3-4

Finally, before actually addressing Job, Elihu assured his hearers that he will not speak words that respect any man’s person or words of flattery (32:21); he will utter the truth without showing any favoritism. In this regard Elihu imitates the Lord Jesus Himself, our Savior who is also the ultimate spokesman from God:

They sent their disciples to him along with the Herodians. ‘Teacher,’ they said, ‘we know you are a man of integrity and that you teach the way of God in accordance with the truth. You are not swayed by men, because you pay no attention to who they are.’ Matt. 22:16

The reason Elihu will speak the truth is due to the fact that he knows that God Himself is no respecter of persons and, consequently, He will not tolerate such a speaker (32:22)—especially when the speaker claims to be speaking on God’s behalf (cf. 36:1-2). These words of Elihu are reminiscent of the words spoken by the Old Testament prophet, Micaiah, “And Micaiah said, ‘As the LORD lives, what the LORD says to me, that will I speak.’” (1 Kgs. 22:14) There is, also, the warning issued by the LORD Himself to those who are called to deliver a message from Him: “he that has my word, let him speak my word faithfully.” (Jer. 23:28b)

In light of Elihu’s testimony, it appears that he is not merely offering Job understanding that is provided by the Holy Spirit in response to a man sincerely seeks such understanding from his Creator; rather, Elihu is a spokesman who has been appointed to bring to Job a message directly from God.

What is the significance of this?

Throughout his ordeal, Job has been seeking an audience with God, he has been desiring a word from God. Yet the one who speaks on God’s behalf, the one who brings a word from God, (indeed, the one who prepares Job for an ultimate encounter with God), has been present all the while. But he has gone unnoticed; he has been overlooked, and even disparaged, (in this case, because of his youth.) As Elihu himself testifies, “God does speak...[although man] may not take notice of it” (Job 33:14).

We must not make the same mistake, certainly not as Christians.

• God has graciously given us the Scriptures: “All Scripture, being given by inspiration of God [“being breathed out by God”], is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16)
   
• God has graciously given us His Holy Spirit: ”...when he, the Spirit of truth, has come, he will guide you into all the truth.” (Jn. 16:13)
   
• God has graciously given us pastor/teachers: ”in order that we should no longer be children, being tossed back and forth and being blown about by every wind of doctrine by the cunning of men [working] in craftiness for the deceit [inherent] in error.” (Eph. 4:13-14)

God Graciously Disciplines Us←⤒🔗

Elihu informs Job that another way in which God ministers to man is by disciplining him with pain upon his bed (33:19a). Indeed, God visits him “with constant aching in his bones” (33:19b). The result of such a visitation is that the man’s whole being finds food repulsive (33:20)—the man loses his appetite for even his daily food, let alone gourmet foods, so great is his pain and agony. Furthermore, the man’s flesh wastes away to nothing, and his bones, once hidden, now protrude. (33:21)—the man is reduced to a mere skeleton by the illness that afflicts his body. Indeed, “his soul draws near to the pit” (33:22)—he is brought to the very brink of death. What Elihu describes here is an intense and extremely severe visitation of trial and affliction. This is precisely what Job has been experiencing in his own life up to this point.

As Elihu now points out, the divine purpose of such a visitation is discipline; God’s intention is to bring the man to repentance and restoration:

He prays to God and finds favor with him, he sees [God’s] face and shouts for joy; he is restored by [God] to his status as an upright [man]. ²⁷He sings among men and testifies, 'I sinned and perverted what was right, but it was not beneficial for me. ²⁸He has redeemed my soul from going down to the pit, and my life enjoys the light.' 33:26-28

As a result of his ordeal, the man is led to pray to God, (this indicates that up to now, the man has neglected or forsaken God), and God looks upon him with divine favor (33:26a). Consequently, the man is restored to fellowship with God—“he sees [God’s] face and shouts for joy,”—and he is restored to a life of righteousness (33:26b).

That man now sings among men and confesses, “I have sinned...but it was not beneficial for me.” (33:27) The reason for his joy lies in the fact that God has redeemed his soul from going down to the pit; now, rather than perishing in his sins, the light of life (God’s fellowship) will shine upon him (33:28). Note the testimony of the Psalmist:

⁶⁷Before I was afflicted I went astray; but now I observe your word... ⁷¹It is good for me that I have been afflicted, so that I may learn your statutes... ⁷⁵I know, O LORD, that your laws are righteous, and that in faithfulness you have afflicted me. Psl. 119:67, 71, 75

Here then is a second way in which God ministers to man, namely, by disciplining him. This, too, is a gracious ministry because it is intended for the man’s benefit. But how does this apply to Job?

Elihu makes specific mention of that form of divine discipline that is designed and intended to bring a man to repentance and restoration when he has departed from God by willfully or negligently taking the course of sin. In the strictest sense, this would not apply to Job. But there is another nuance to the LORD’s use of discipline, namely, the purpose of pruning, or purging. The Lord Jesus testifies,

I am the true vine and my Father is the gardener. ²He removes every branch in me that does not bear fruit. But he prunes every branch that does bear fruit, so that it may bear more fruit. Jn. 15:1-2

This aspect of divine discipline is needed in Job’s case to correct an attitude that is in danger of developing into a sinful self-righteousness by which Job thinks himself to be more righteous than God.

Elihu’s anger is aroused against Job for justifying himself rather than God (32:2). The LORD Himself will bring the same charge against Job; He will inquire of Job, “Would you condemn me so that you might be justified?” (40:8b) Unlike Job’s three friends, Elihu does not charge that Job is suffering because of some unrepented sin he has committed; rather, Elihu is warning Job to beware that he does not allow himself to respond to his suffering in a sinful way, which Job has already begun to do. Job is especially in danger of putting greater trust in his own righteousness than in the LORD and thereby developing an attitude of self-righteousness by which Job views himself as being more righteous than God.

Elihu repeats the essence of Job’s position, doing so in order to assure Job that he has listened carefully and that he accurately understands what Job is saying:

Without dispute, you have said in my hearing, I heard your very words, ^9'I am pure, without rebellion; I am innocent and without iniquity. ¹⁰Yet [God] has found fault with me; he considers me his enemy. ¹¹He fastens my feet in shackles; he keeps close watch over all my paths [so that I cannot escape].' ¹²Listen; I must tell you, in [saying] this you are not right, for God is greater than man. ¹³Why do you complain to him that he does not give an account of any of his actions?— ¹⁴for God does speak, now in one way, then in another, [although man] may not take notice of it. ¹⁵In a dream, in a vision of the night, when deep sleep falls on men, as they slumber on their beds, ¹⁶then he opens men’s ears and frightens them with visions, ¹⁷in order to turn man from his [sinful] conduct and to keep him from pride. 33:8-17

Job has maintained, “I am pure, without rebellion; I am innocent and without iniquity.” (33:9) (The use of the various terms makes emphatic and unmistakable Job’s claim to innocence.) Yet, Job protests, despite his innocence, “[God] has found fault with me; he considers me his enemy.” (33:10-11)

Elihu now confronts Job with the solemn words, “Listen; I must tell you, in [saying] this you are not right, for God is greater than man.” (33:12) Elihu warns Job that he is in danger of charging God with capriciousness and reminds Job that “God is greater than man.” It is man who is characterized by capriciousness, but God is far above that, as Numbers 23:19 asserts, “God is not a man, that he should lie; nor a son of man, that he should change his mind. Has he spoken, and will he not act? Or has he promised, and will he not fulfill it?” Again, “God is greater than man.” (33:12b) God’s ways are above the ways of man: although Job may not as yet understand God’s dealings with him, he can be assured that there is a divine purpose—God is not capricious.

The fact that God has not seen fit to inform Job of His purposes, (at least, not yet), does not give Job the right to complain against Him (33:13), i.e. to accuse God of injustice or capriciousness. Out of genuine concern for Job’s spiritual welfare, Elihu is cautioning Job with regard to his attitude: Job must not become like the arrogant scoffer who assumes for himself the role of judge and charges God with wrongdoing. (Note that at the beginning of the book, Job was commended for not taking the role of the scoffer and charging God with wrongdoing [1:22], but now he is in danger of adopting that sinful attitude.)

Often times, it is when we are subjected to trials, sometimes severe trials, that we become most aware of our need for God’s gracious work of discipline. Such divine discipline is intended to conform us evermore to the image of Christ our Savior, of whom it is written, “though he was a son, yet he learned obedience by the things that he suffered.” (Heb. 5:8) What, exactly, did our Lord, the sinless Son of God, learn about obedience? He learned that obedience entails complete submission unto God (“Not as I will, but as you will,” [Matt. 26:39b] “Your will be done.” (Matt. 39:42b]) and complete confidence in God (“Father, into your hands I commit my spirit” [Lk. 23:46a]).

God Graciously Provides A Mediator for Us←⤒🔗

Elihu teaches that God provides an advocate for man (33:23): Elihu defines such an advocate as “an angel” (or, “a messenger”) and “a mediator” (or, “an interpreter.”) An interpreter serves as a “go between,” seeking to facilitate communication and fellowship between two parties who, due to language differences, cannot bridge the gap by themselves. A mediator intercedes on a man’s behalf in order to bring about reconciliation between the man and God. The fact that Elihu identifies this Advocate as being “one out of a thousand” points to his uniqueness; this Advocate is in fact none other than the Lord Jesus Christ.

Having provided the mediator, God is gracious to that man and issues the command, “Spare him from going down to the pit.” (33:24) God commands that the man be spared from judgment because a ransom has been found (33:24b). It is implied that the advocate/mediator has in some way provided the atoning sacrifice that satisfies the divine justice, as well as showing the man what is right (33:23b), i.e. directing him back into a lifestyle that is pleasing to God.

As a result of the Advocate’s ministry, the man’s flesh is renewed like a child’s; he returns to the days of his youth (33:25). Whereas he had been reduced to a woeful condition in which his flesh wastes away to nothing (33:21), he is now restored to the fullness of health and vitality, this is an indication of the blessing of God resulting from restored fellowship with God.

While Elihu speaks in conditional terms, “if there is an advocate, then [God] is gracious,” the whole of Scripture speaks in absolute terms. God has, indeed, provided the one great Advocate, His own Son Jesus Christ:

If anyone sins, we have an Advocate with the Father—Jesus Christ, the Righteous One. ^2aHe is the propitiation for our sins.1 Jn. 2:1b-2a

A propitiation is the sacrifice that both satisfies the divine justice and appeases the divine wrath and indignation against sin.

I will ask the Father, and he will give you another Counselor [or, Advocate] to be with you forever, ¹⁷the Spirit of truth. The world cannot receive him, because it does not see him, nor does it know him. But you know him; because he abides with you and will be in you. ¹⁸I will not leave you as orphans; I will come to you. Jn. 14:16-18

Conclusion←⤒🔗

In these chapters, Elihu has presented three of God’s gracious provisions: 1) God graciously communicates with us; 2) God graciously disciplines us; and, 3) God has graciously provided an Advocate for us.

Elihu informs Job that God’s gracious ministry is not just a one-time event; on the contrary, “God does all these things for a man twice, even three times.” (33:29) That is to say, God persistently and continuously offers His gracious provisions to a man, with His intention being the man’s restoration to divine favor and fellowship (33:30).

Elihu urges Job to pay attention to what he has just taught (33:31-33), for it comes from God and is intended for Job’s benefit and spiritual well-being. In the same way, especially when we encounter times of intense trial, may the LORD grant us the grace to recall His gracious provisions and profit from them.

Discussion Questions←⤒🔗

1. Why has Elihu become “very angry” with Job? See Job 32:2; 33:8-10 In his moment of weakness, Job has viewed himself as being more righteous than God: whereas Job has maintained his integrity (27:5b), he has accused God of capriciousness (9:22). Even as a Christian, have you ever had such a moment of weakness? What does Scripture testify about God? See Deut. 32:4,

Elihu, son of Barachel the Buzite, of the family of Ram, became very angry with Job for justifying himself rather than God. Job 32:2

Without dispute, you have said in my hearing—I heard your very words—⁹I am pure, without rebellion; I am innocent and without iniquity. ¹⁰Yet [God] has found fault with me; he considers me his enemy. Job 33:8-10

He is the Rock, his work is perfect; for all his ways are justice, a God of truth and without injustice; righteous and upright is he. Deut. 32:4

2. How does Elihu reply to Job’s complaint that God has been silent and unresponsive (23:8-9)? See Job 33:14-15 During the patriarchal age in which Job lived, God did often communicate by means of visions and dreams; what is the primary means by which He communicates His truth today? See 2 Tim. 3:16-17 Might God also speak to us through the circumstances of life, opening up one course of action or closing another?

...God does speak, now in one way, then in another, [although man] may not take notice of it. ¹⁵In a dream, in a vision of the night, when deep sleep falls on men, as they slumber on their beds...Job 33:14-15

¹⁶All Scripture is breathed out by God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, ¹⁷so that the man of God may be complete, thoroughly equipped for every good work. 2 Tim. 3:16-17

3. According to Elihu, how, and for what purpose, does God communicate with men? See Job 33:16b-17a Has God ever imposed His holy fear upon you, by means of a frightening experience, for the purpose of preventing you from engaging in sinful conduct?

...[God] opens men’s ears and frightens them with visions, ¹⁷in order to turn man from his [sinful] conduct and to keep him from pride. Job 33:16-17

4. According to Elihu, why does God usually communicate with men by indirect means, (such as “a vision of the night, when deep sleep falls on men”), rather than by a direct and personal encounter? See Job 33:15-17; note, esp., vs. 17b Upon granting Paul a direct revelation, what else did God give Paul, and for what reason? See 2 Cor. 12:7 Have you ever “exploited” a special encounter with God as a means of calling attention to yourself?

In a dream, in a vision of the night, when deep sleep falls on men, as they slumber on their beds, ¹⁶then he opens men’s ears and frightens them with visions, ¹⁷in order to turn man from his [sinful] conduct and to keep him from pride. Job 33:15-17

And so that I should not be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan, to buffet me, lest I be exalted above measure. 2 Cor. 12:7

5. Elihu informs us that God does, indeed, communicate with men; but how do men respond? See Job 33:14 As a Christian, have you ever, like Jacob, been incognizant of the LORD’s presence? Note Gen. 28:10-13, 16 As Christians, should we not be like young Samuel? Note 1 Sam. 3:10 And should we not join the Psalmist in his prayer found in Psalm 119:18?

God does speak, now in one way, then in another, [although man] may not take notice of it.Job 33:14

...Jacob left Beersheba and set out for Haran. ¹¹When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep. ¹²He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. ¹³There above it stood the LORD, and he said: 'I am the LORD...¹⁶When Jacob awoke from his sleep, he thought, 'Surely the LORD is in this place, and I was not aware of it.'Gen. 28:10-13, 16

Then the LORD came and stood and called... 'Samuel, Samuel.' And Samuel answered, 'Speak, for your servant hears.' 1 Sam. 3:10

Open my eyes, that I may see wonderful things from your Law. Psl. 119:18