John Chrysostom

4th centuryChurch Father

Elihu was vexed, not because Job had demonstrated his integrity, but because he had done so in the presence of the Lord, as if calling Him to bear witness; it was as if he intended to bring God to trial. There is nothing inherently unusual about defending one's own righteousness, yet to be subjected to divine judgment is absurd. If this is the case, how grievous is the sin of Job if he believed himself to be more righteous than God! However, what transpired? Job did not hold such a belief. While Elihu perceived Job in this light, Job did not articulate that he considered himself more righteous than God; rather, he expressed that God had brought this suffering upon him. Job was not charging God with injustice, though that was Elihu's interpretation.

Ireneus (Orda)

19th centuryCommentator

After the discussions between Job and his companions had concluded, a new speaker, Elihu, emerged unexpectedly. His remarks to Job closely echo the criticisms voiced by the friends earlier and hint at the Lord's forthcoming dialogues. Some scholars argue that Elihu's interventions are not authentic or might have been added later for the following reasons: Elihu is not introduced at the book's outset or mentioned again afterward. His speeches offer no fresh insights and lack a clear connection to the previous comments made by Job’s friends or the Lord’s subsequent messages, diminishing the impact of the latter. If we were to exclude his speeches, the narrative of Job would flow uninterrupted.

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Job does not respond to him, and Elihu's statements are later interrupted by the Lord's appearance and discourse. The style of Elihu's rhetoric is noticeably different from that of Job and the friends. The overall consistency and internal cohesion of the book also suggest that Elihu's speeches may be an addition. However, these theories stem from a misinterpretation of the book of Job as solely poetic. Acknowledging the book's historical significance allows for more straightforward explanations regarding Elihu's seemingly odd interjection. Being the youngest of the speakers, Elihu explains his initial silence by deferring to the elders. As he was younger, he may not have been classified as one of Job’s friends, which could explain his absence from earlier or later mentions among them. It is possible that he was closely associated with Job’s household, present at his side, and perhaps even authored the book, thereby omitting himself from the introduction and conclusion. The language employed by Elihu does not suggest a different period; it shares the same intensity and rhythm found in other speeches—ranging from fervent to vague. Regarding Job's silence in response to Elihu and the subsequent intervention of the Lord: Job had already thoroughly affirmed and demonstrated his innocence. Additionally, Job likely recognized the validity of Elihu’s rebuke for audaciously demanding a verdict from the Almighty. The Lord issues a similar reproach to Job. Elihu’s assertions serve only to address this audacity, without casting doubt on Job’s integrity as his friends had. Thus, Elihu seems to act as a mediator between Job and his companions. By reproaching Job for being presumptuous in seeking judgment from the Lord, he brings Job to silence; conversely, by challenging the friends for their unfounded accusations of hidden sins, he further underscores Job’s righteousness. Therefore, Elihu's discourse is not only relevant but essential for the completeness and structure of the entire narrative. Elihu, having remained quiet due to his youth, believed that Job's companions, as his elders, possessed more wisdom in discerning God's judgments. Following the convention that discouraged younger individuals from speaking in the presence of the older, he listened attentively to their exchanges. Nonetheless, upon realizing that Job’s friends could not substantiate their claims against Job, he became frustrated with both them and Job, ultimately deciding to break his silence.

Job 32:2Meaning & Commentary from the Church Fathers

The Church Fathers on this verse

John Chrysostom

Ireneus (Orda)

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