Job 33:31–33

After this glowing utterance in which Elihu brings in God in His grace, he turns to Job. "Do you have anything to say? Then answer me." But Elihu waits in vain. Job's lips are sealed.

Elihu addresses himself directly to Job, for it was Job who needed an answer for his predicament. Elihu wanted time to say all that was on his mind, yet he did not demand that he should do all the speaking. Rather, he invites Job to speak out plainly if he has anything to say. Elihu was not putting Job down, as his friends did. He wanted Job to be justified. He did not mean that Job should justify himself, for this was already Job's tragic mistake. No doubt he wanted Job to be justified from God's viewpoint, just as the tax collector was justified rather than the Pharisee, when he prayed, "God, be merciful to me, a sinner!"

Elihu was for Job; but he was not for his self-righteousness. Against this he was angry. When the blessed Jesus walked this earth, nothing made Him so angry as the self-righteousness of the Pharisees. At this He was filled with indignation. You may have been deeply grieved that you could not be self-righteous, so as to justify yourself. The very attempt has grieved Him more.

He brings the light of "truth" to bear upon Job's conscience. At the same time he applies the precious balm of "grace" to his heart… Truth puts everyone in his right place. And just because it does so, it cannot hand out flattering titles to a poor guilty mortal, however much that mortal might enjoy them. Man must be brought to know himself, to see his true condition, to confess what he really is. This was precisely what Job needed. He did not know himself, and his friends could not give him that knowledge. He needed to be led down into the depths; but his friends could not take him there. He needed self-judgment; but his friends were completely unable to produce it.

And now, Job, what have you to say to all this? Elihu wants to bring out Job's true condition — he would not excuse his wrong, but treat him with complete fairness. He pauses for a reply: Job is not to be forced, but does he not agree with what has been said? May we not read his silence as an acknowledgment of the truth of what we have been dwelling on?

Those who carry far more weight in godliness and discernment see him differently. In him they find a fairer and fuller assessment of Job and his friends. They also find the first real insight, shown throughout the book, into the place and aim of discipline through suffering.

Job then had nothing to say. No doubt he recognised that Elihu's message was higher than he had considered, and he wisely chose to listen.

Elihu desired time to say all that was on his mind, yet he did not demand that he should do all the speaking. Rather, he invites Job to speak out plainly if he has anything to say (v.32). Elihu was not putting Job down, as his friends did. He wanted Job justified. He did not mean that Job should justify himself, for this was already Job's tragic mistake. No doubt he wanted Job justified from God's viewpoint, just as the tax collector was justified and the Pharisee was not, when he prayed, "God, be merciful to me, a sinner!" (Luke 18:13-14).

Job was as busy as he could be, justifying himself. He goes so far as to say, "My righteousness I hold fast, and will not let it go" (Job 27:6). He never made it out, though. At the end of the story he has to put his hand on his mouth and say, "Behold, I am of small account" (Job 40:4). The Lord seems to say, "I will never let you go, Job, till you have given up those filthy rags, your own righteousness. Then I will justify you. I will give you My righteousness." … Only the presence of God can enable anyone to let go of their own righteousness. Not that they have any to let go, really — they only think they have.

God's very object, His desire, His purpose in sending His beloved Son into this world was to justify ungodly sinners. Let the anxious, awakened sinner know this — in coming to Him, He is most ready, and He desires to justify you. The moment you believe on Him who raised up Jesus from the dead for our justification, that moment you are justified from all things. See Acts 13:38; Romans 4:24 to 5:1.

The common thought is that God is our Judge, and so He is; but who made Him a Judge? Who put God on the judgment seat? You did! I did! The sin and guilt of man have forced God into the place of judgment. God must judge sin. Otherwise God and man would be alike, neither of them thinking much about it, and there would be no righteousness. Yet He has no desire to take the place of judgment. Even here, to Job, He says, "I desire to justify you" (Job 33:32).

He reminds Job of his own desire for such a person. Job had said, "There is no arbiter between us, who might lay his hand on us both" (Job 9:33), and, "that he would argue the case of a man with God, as a son of man does with his neighbour" (Job 16:21). To this desire Elihu now replies: "Behold, I am toward God as you are; I too was pinched off from a piece of clay. Behold, no fear of me need terrify you; my pressure will not be heavy upon you" (Job 33:6-7).

Elihu had asked Job to speak if he had anything to say. He rightly adds, "if not, listen to me; be silent, and I will teach you wisdom" (v.33). Job then had nothing to say. No doubt he recognised that Elihu's message was higher than he had considered. He wisely chose to listen.

Elihu is truly answering Job's desire for an arbiter. Job's silence may well be a sign of beginning conviction.

Job 33:29-30. Elihu tells Job that these are samples of God's way in saving souls. Job 33:31-33. He asks Job at the last, as at the first, whether he had anything to say.

And now, Job, what have you to say to all this? Elihu wants to bring out Job's true condition. He would not justify his wrong, but would treat him with complete fairness. He pauses for a reply. He will not force Job, but does Job not agree with what he has heard? May we not read his silence as an admission that what we have been dwelling on is true?

He invites Job to speak out plainly, if he has anything to say. Elihu was not putting Job down, as his friends did; he wanted Job to be justified. He did not mean that Job should justify himself, for that was already Job's tragic mistake. No doubt he wanted Job justified from God's viewpoint. God justified the tax collector rather than the Pharisee, when the tax collector prayed, "God, be merciful to me, a sinner!" (Luke 18:13-14).

Elihu speaks against his own wish. He stands in front of men he would gladly have learned from, if only they could have taught him the mind of God. Yet he is careful to stand for nothing except what comes from God. He has learned, as never before, that spiritual wisdom is of God's Spirit, not of a man's age. It is the very opposite of self-confidence or boasting, though his heart is so full that he has to speak.

On what other ground could a younger man speak, and correct everyone who had gone before? He kept silent until even Job had no more to say. He spoke only when Job, as much as his friends, could not help feeling that the riddle was still unexplained. That silence is the strongest proof of how little he deserves the charge of being bold, forward, meddling, conceited, arrogant, or boastful. He certainly shows in the clearest light how completely those failed who had condemned Job without answering him, and who did it with hints that condemned themselves.

After this glowing speech, in which Elihu brings in God in His grace, he turns to Job. "Have you anything to say? Then answer me." But Elihu waits in vain. Job's lips are sealed.

Elihu had asked Job to speak if he had anything to say. Now he tells him, and rightly, "If not, listen to me; be silent, and I will teach you wisdom" (v. 33). Job then had nothing to say. No doubt he recognised that Elihu's message was higher than he had thought, and he wisely chose to listen.