May 29, 2025
Big Book Idea
We can't always fully understand what God is up to, but we can trust that He is good no matter what comes.
Now Elihu had waited to speak to Job because they were older than he. And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger.
1
I have made a covenant with my eyes;
how then could I gaze at a virgin?
2
What would be my portion from God above
and my heritage from the Almighty on high?
3
Is not calamity for the unrighteous,
and disaster for the workers of iniquity?
4
Does not he see my ways
and number all my steps?
5
If I have walked with falsehood
and my foot has hastened to deceit;
6
(Let me be weighed in a just balance,
and let God know my integrity!)
7
if my step has turned aside from the way
and my heart has gone after my eyes,
and if any spot has stuck to my hands,
8
then let me sow, and another eat,
and let what grows for me
1
31:8
Or let my descendants
be rooted out.
9
If my heart has been enticed toward a woman,
and I have lain in wait at my neighbor's door,
10
then let my wife grind for another,
and let others bow down on her.
11
For that would be a heinous crime;
that would be an iniquity to be punished by the judges;
12
for that would be a fire that consumes as far as Abaddon,
and it would burn to the root all my increase.
13
If I have rejected the cause of my manservant or my maidservant,
when they brought a complaint against me,
14
what then shall I do when God rises up?
When he makes inquiry, what shall I answer him?
15
Did not he who made me in the womb make him?
And did not one fashion us in the womb?
16
If I have withheld anything that the poor desired,
or have caused the eyes of the widow to fail,
17
or have eaten my morsel alone,
and the fatherless has not eaten of it
18
(for from my youth the fatherless
2
31:18
Hebrew he
grew up with me as with a father,
and from my mother's womb I guided the widow
3
31:18
Hebrew her
),
19
if I have seen anyone perish for lack of clothing,
or the needy without covering,
20
if his body has not blessed me,
4
31:20
Hebrew if his loins have not blessed me
and if he was not warmed with the fleece of my sheep,
21
if I have raised my hand against the fatherless,
because I saw my help in the gate,
22
then let my shoulder blade fall from my shoulder,
and let my arm be broken from its socket.
23
For I was in terror of calamity from God,
and I could not have faced his majesty.
24
If I have made gold my trust
or called fine gold my confidence,
25
if I have rejoiced because my wealth was abundant
or because my hand had found much,
26
if I have looked at the sun
5
31:26
Hebrew the light
when it shone,
or the moon moving in splendor,
27
and my heart has been secretly enticed,
and my mouth has kissed my hand,
28
this also would be an iniquity to be punished by the judges,
for I would have been false to God above.
29
If I have rejoiced at the ruin of him who hated me,
or exulted when evil overtook him
30
(I have not let my mouth sin
by asking for his life with a curse),
31
if the men of my tent have not said,
‘Who is there that has not been filled with his meat?’
32
(the sojourner has not lodged in the street;
I have opened my doors to the traveler),
33
if I have concealed my transgressions as others do
6
31:33
Or as Adam did
by hiding my iniquity in my heart,
34
because I stood in great fear of the multitude,
and the contempt of families terrified me,
so that I kept silence, and did not go out of doors—
35
Oh, that I had one to hear me!
(Here is my signature! Let the Almighty answer me!)
Oh, that I had the indictment written by my adversary!
36
Surely I would carry it on my shoulder;
I would bind it on me as a crown;
37
I would give him an account of all my steps;
like a prince I would approach him.
38
If my land has cried out against me
and its furrows have wept together,
39
if I have eaten its yield without payment
and made its owners breathe their last,
40
let thorns grow instead of wheat,
and foul weeds instead of barley.”
1 So these three men ceased to answer Job, because he was righteous in his own eyes. 2 Then Elihu the son of Barachel the Buzite, of the family of Ram, burned with anger. He burned with anger at Job because he justified himself rather than God. 3 He burned with anger also at Job's three friends because they had found no answer, although they had declared Job to be in the wrong. 4 Now Elihu had waited to speak to Job because they were older than he. 5 And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger.
6 And Elihu the son of Barachel the Buzite answered and said:
“I am young in years,
and you are aged;
therefore I was timid and afraid
to declare my opinion to you.
7
I said, ‘Let days speak,
and many years teach wisdom.’
8
But it is the spirit in man,
the breath of the Almighty, that makes him understand.
9
It is not the old
7
32:9
Hebrew many [in years]
who are wise,
nor the aged who understand what is right.
10
Therefore I say, ‘Listen to me;
let me also declare my opinion.’
11
Behold, I waited for your words,
I listened for your wise sayings,
while you searched out what to say.
12
I gave you my attention,
and, behold, there was none among you who refuted Job
or who answered his words.
13
Beware lest you say, ‘We have found wisdom;
God may vanquish him, not a man.’
14
He has not directed his words against me,
and I will not answer him with your speeches.
15
They are dismayed; they answer no more;
they have not a word to say.
16
And shall I wait, because they do not speak,
because they stand there, and answer no more?
17
I also will answer with my share;
I also will declare my opinion.
18
For I am full of words;
the spirit within me constrains me.
19
Behold, my belly is like wine that has no vent;
like new wineskins ready to burst.
20
I must speak, that I may find relief;
I must open my lips and answer.
21
I will not show partiality to any man
or use flattery toward any person.
22
For I do not know how to flatter,
else my Maker would soon take me away.
1
But now, hear my speech, O Job,
and listen to all my words.
2
Behold, I open my mouth;
the tongue in my mouth speaks.
3
My words declare the uprightness of my heart,
and what my lips know they speak sincerely.
4
The Spirit of God has made me,
and the breath of the Almighty gives me life.
5
Answer me, if you can;
set your words in order before me; take your stand.
6
Behold, I am toward God as you are;
I too was pinched off from a piece of clay.
7
Behold, no fear of me need terrify you;
my pressure will not be heavy upon you.
8
Surely you have spoken in my ears,
and I have heard the sound of your words.
9
You say, ‘I am pure, without transgression;
I am clean, and there is no iniquity in me.
10
Behold, he finds occasions against me,
he counts me as his enemy,
11
he puts my feet in the stocks
and watches all my paths.’
12
Behold, in this you are not right. I will answer you,
for God is greater than man.
13
Why do you contend against him,
saying, ‘He will answer none of man's
8
33:13
Hebrew his
words’?
9
33:13
Or He will not answer for any of his own words
14
For God speaks in one way,
and in two, though man does not perceive it.
15
In a dream, in a vision of the night,
when deep sleep falls on men,
while they slumber on their beds,
16
then he opens the ears of men
and terrifies
10
33:16
Or seals
them with warnings,
17
that he may turn man aside from his deed
and conceal pride from a man;
18
he keeps back his soul from the pit,
his life from perishing by the sword.
19
Man is also rebuked with pain on his bed
and with continual strife in his bones,
20
so that his life loathes bread,
and his appetite the choicest food.
21
His flesh is so wasted away that it cannot be seen,
and his bones that were not seen stick out.
22
His soul draws near the pit,
and his life to those who bring death.
23
If there be for him an angel,
a mediator, one of the thousand,
to declare to man what is right for him,
24
and he is merciful to him, and says,
‘Deliver him from going down into the pit;
I have found a ransom;
25
let his flesh become fresh with youth;
let him return to the days of his youthful vigor’;
26
then man
11
33:26
Hebrew he
prays to God, and he accepts him;
he sees his face with a shout of joy,
and he restores to man his righteousness.
27
He sings before men and says:
‘I sinned and perverted what was right,
and it was not repaid to me.
28
He has redeemed my soul from going down into the pit,
and my life shall look upon the light.’
29
Behold, God does all these things,
twice, three times, with a man,
30
to bring back his soul from the pit,
that he may be lighted with the light of life.
31
Pay attention, O Job, listen to me;
be silent, and I will speak.
32
If you have any words, answer me;
speak, for I desire to justify you.
33
If not, listen to me;
be silent, and I will teach you wisdom.”
The unknown Israelite author of this book presents Job as a person living in Uz (see note on 1:1). Job’s godliness (1:1) matches the ideals of Israelite wisdom literature. He clearly knows Yahweh (1:21). The events of the book seem to be set in the times of the patriarchs (Abraham, Isaac, and Jacob).
The book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? The book shows that the reasons for human suffering often remain a secret to human beings.
In the book of Job, God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive (9:11). Though God is greatly concerned about humans, he does not always answer their most agonizing questions.
At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would console him “with empty nothings” (21:34). These friends represent an oversimplified view of faith. They think that all human troubles are divine punishments for wrongdoing. Their “comfort” consists largely of urging Job to identify his sin and repent of it. These friends are negative examples of how to comfort those who are suffering.
The book illustrates that one does not need to fully understand God’s will in order to be faithful while suffering. Those who suffer need not be afraid to express to God their confusion and questions.
The book of Job was written to those who struggle with the question of how God can be good when the world is filled with suffering.
The author does not provide a formal defense of God’s justice. Rather, as Job’s friends offer their inadequate answers, the author shows how their reasoning fails. Then, in chs. 38–41, the Lord speaks in his own defense, bringing Job to fuller understanding (ch. 42).
Even during his suffering and confusion, before God finally speaks, Job can triumphantly declare, “I know that my Redeemer lives” (19:25).
Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”
Elihu is the only character in the book of Job with a Hebrew name.
Pits were used for everything from water collection and food storage to animal traps and prisons. Pits were often seen as signs of danger, representing the final destination of the wicked (33:18). Often the wicked are described as falling into the very pits that they themselves dug (Ps. 7:15; Prov. 26:27).
Elihu rebuked both Job and his three friends. He was angry at Job for defending himself rather than God, and he was angry at Eliphaz, Bildad, and Zophar for failing to provide an answer for Job. During his lengthy speech, Elihu shifted the focus away from Job to God as the only source of certainty and hope. At the same time, he seemed to overestimate his own understanding, even claiming to speak “on God’s behalf” (36:2). Actually, Elihu didn’t understand the reasons for Job’s suffering any more than the three friends did, and his statements were often similar to theirs. Although there was some truth in Elihu’s argument, his application of those truths and the conclusions he drew about Job were often incorrect. (Job 32:1–5)
Job 31:1–4 Job believes that his life is lived before and governed by the Almighty, who does number all my steps. a covenant with my eyes. Job professes purity in avoiding sexual lust: how then could I gaze at a virgin?
Job 31:9–12 enticed toward a woman. Job had avoided adultery, knowing that it can have far-reaching destructive effects like fire (see also Prov. 6:27–29). burn to the root all my increase. A judge could order heavy fines on an adulterer.
Job 31:13–15 Job met the needs of his servants, so that they would not have a complaint against him for which he would have no answer for God.
Job 31:16–23 The law commanded Israelites to care for the poor, widow, fatherless, and needy (Ex. 22:21–27). Job lived this way because he believed God weighed his actions and that calamity was the consequence for the unrighteous (Job 31:23; compare vv. 2–4).
Job 31:24–28 Job has guarded against the idolatry of trusting in the wealth that God has provided rather than trusting in God himself. He has also avoided the idolatry of worshiping what God has created.
Job 31:31–32 Who is there that has not been filled with his meat? Job’s household was always well fed. the sojourner has not lodged in the street. Lodging was of critical importance to protect strangers from the dangers of the streets at night.
Job 31:33 as others do. See ESV footnote.
Job 31:35–37 Job wishes once again for an answer regarding his offenses (see vv. 13–15). Then he could give an account of all my steps to the One who numbers them (see v. 4).
26:1–31:40 Job: The Power of God, Place of Wisdom, and Path of Integrity. Up until now, the dialogue between Job and his three friends has followed a pattern in which each speech by Job is followed by responses from the friends in a particular order: Eliphaz, Bildad, and Zophar. After two full cycles of the dialogue, it appears that Job is tired of the repetitive nature of his friends’ responses. He signals the end of the dialogue by cutting Bildad’s third response short and refusing to allow any third speech from Zophar. Job concludes with a lengthy monologue in which he takes up several themes. The friends’ presumed knowledge does not necessarily promote justice nor take into consideration the mystery of God’s ways (26:1–14). Job cannot agree that his suffering reveals wickedness, and he wishes that those who oppose him would be cut off along with the wicked (27:1–23). Job describes the value, mystery, and place of wisdom (28:1–28). He longs for the past (29:1–25), laments the present (30:1–31), and finishes with a plea that the true character of his life would be revealed and would be properly judged (31:1–40).
Job 29:1–31:40 Chapters 29–31 conclude the dialogues with Job’s reflections on his current and future state.
Job 32:8 Elihu plays on the words spirit and breath in his early speeches (see also 33:4; 34:14). He probably intends this as a reminder of Job’s earlier plea (see 27:2–3), as he asserts his own right to speak.
Job 32:18–20 As in v. 8, Elihu claims he is not speaking by choice but by necessity. Elihu may be thinking he is like a prophet, but the reader must judge whether he is right.
Job 32:6–22 Elihu’s opening speech repeats what the introductory section has described (vv. 1–5). Elihu directs his remarks primarily at the three friends.
Job 33:2–4 Elihu appears to be remembering Job’s earlier statement where he declared that, as long as he had breath, he could not agree that his friends were right (see 27:2–6).
Job 33:9 Elihu summarizes Job’s statements as if Job had argued that he was pure and without transgression. However, it is clear from Job’s regular practice of making burnt offerings that this was not his claim (see 1:5). By mischaracterizing Job’s plea, Elihu ends up offering a similar argument to that of the three friends: God is greater than man (33:12) and thus he must have intended to warn or rebuke Job (vv. 14–30).
Job 33:14 For God speaks . . . though man does not perceive it. Elihu is suggesting that Job has not recognized, and maybe even has ignored, the ways in which God has spoken to him.
Job 33:18 Elihu repeatedly states that the purpose of God’s speaking to a person is to keep his soul from the pit (also vv. 22, 24, 28, 30). Thus he implies that Job’s suffering may serve to correct his overall path rather than simply to punish some hidden sin.
Pits were used for everything from water collection and food storage to animal traps and prisons. Pits were often seen as signs of danger, representing the final destination of the wicked (33:18). Often the wicked are described as falling into the very pits that they themselves dug (Ps. 7:15; Prov. 26:27).
Job 33:19–22 pain on his bed . . . strife in his bones. Elihu uses vivid images, to make Job see his physical state as God’s warning to him.
Job 33:23–28 Elihu poses a hypothetical situation in which an angel or mediator might deliver a person (vv. 23–25). He suggests that the appropriate response would be repentance and rejoicing (vv. 26–28). He implies that the loss of all of Job’s possessions and family might be a ransom for his deliverance (v. 24).
Job 33:1–33 Elihu opens and closes this section with a call for Job to listen to his words and answer if he is able (vv. 1–7, 31–33). He then presents a summary of Job’s contentions regarding himself, his circumstances, and God’s seeming silence (vv. 8–13) and then suggests ways in which God speaks in order to turn a person from the way that leads to death (vv. 14–30).
In the beginning of this passage, Job defends himself, making his case for the "punishments" God has brought against him, asking Him, "What have I done wrong?" But what happens when Job is opposed? And by a younger man no less?
When Elihu speaks, we see that God can use any abiding believer to give good advice; and the significance of God using a young man to rebuke his elders only further displays God's power. Throughout the Bible, there is a pattern of God using the small, lowly, or insignificant to show His glory on the earth. We see this consistently throughout Jesus' earthly ministry. What an impactful way to get the world's attention!
Many believe that wisdom comes only with age, but God shows us that wisdom only comes from Him. It is not something you can find, or earn, or create. Wisdom is a gift that God chooses to give on His own accord, and understanding comes to those who listen and are attuned to His Word and His Spirit. "But it is the spirit in man, the breath of the Almighty, that makes him understand." (Job 32:8) Elihu's God-given wisdom is also on display even in the way that he respectfully waits for Job and his friends to finish their thoughts before sharing his!
When sharing the gift of wisdom with each other, the members of the body are sharpening one another! Paul says it best when encouraging Timothy in 1 Timothy 4:12: "Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity." Timothy had instruction to teach, publicly recite Scripture, and train other believers in understanding the gospel, despite what others might have thought was appropriate for his age.
When the Spirit moves you to speak, let Him guide you. You never know the impact your voice will have on a listening ear! An abiding relationship with Jesus is measured not by time alone, but by the fruit in a believer's life made possible by Christ's transforming work in us!
This month's memory verse
"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”
1. What is a piece of wisdom you have acquired from another believer, whether young or old? How did this help you in your walk with Christ?
2. What is a piece of wisdom that God has given you that you see yourself sharing with others the most throughout your life?
3. Have you ever felt the Holy Spirit move you? If so, what action did you take?
4. Is there a time when godly advice came to you from a person you least expected?