Job 32:2 - Coke's Commentary on the Holy Bible

Elihu, the son of Barachel, &c.— Elihu, a new personage, here makes his appearance. Attentive all the time to the debate between Job and his friends, he utters not a word till both sides have done speaking; and then shews, that a stander-by, though of less abilities and penetration, may sometimes see farther into a dispute than those who are eagerly engaged therein; and who, by having their passions raised to an undue height, are very apt to carry things to an extreme. This useful moral presents itself to us, in the strongest light, from the description here given of Elihu, a young man, of little knowledge and experience in comparison of the other speakers, who were famous for wisdom, and venerable for their years. Elihu is said to be the son of Barachel the Buzite, but of the family of Ram: he also was descended from Nahor, (see the note on chap. Job 2:11.) and, taking up his habitation in the country of the Buzites, had thence his denomination; but he is very carefully distinguished by the author from the posterity of Buz; being described as a descendant from Ram, or Aram, who was the grandson of Nahor, by his son Kemuel. The land of Buz was, doubtless, somewhere in the neighbourhood of Job, as the posterity of Nahor settled in this country. It is mentioned in Jeremiah 25:23 and joined with Dedan and Temah; and therefore, like them, was most probably a city of Edom. Elihu was provoked at the behaviour of Job, as well as that of the three friends: at Job, for attempting so to vindicate himself, as to leave an imputation of injustice on God's providence; at the three friends, for charging Job with such atrocious crimes, and falling so miserably short when they should have come to the proof, as not to be able to convict him of one of them. Elihu therefore, having waited awhile for the reply of the friends, and finding that they had no intention of making any, begins with a modest apology, drawn from his youth, for his engaging in the dispute at all;—for old age in those days was so highly honoured, that a young man scarcely dared to open his mouth before his elders: Job 32:6-10. He tells them, that he has waited a long time to hear what they would offer; but, finding that they do not design to reply, he desires their leave to speak his opinion; a liberty, however, in which he would not indulge himself if they were willing to make answer, or could any way convict Job of what they had laid to his charge: he adds, that his intention was, to attack him in a manner quite different from what they had done; for which reason he should not think himself at all obliged to answer the arguments that he had urged against them: Job 32:11-14. But at the same time he declares that it was not his intention to speak partially in his favour; since the acceptance of persons was a crime which, he was sensible, would be severely punished by the Almighty: Job 32:21-22. He therefore addresses Job, and gives him to understand, that the manner in which he had urged his defence, and the representation that he had made of the treatment which he had received at the hands of the Almighty, were very unbecoming: chap. Job 33:1-9. He had represented himself as perfectly innocent, and God as inflicting punishment upon him without a cause; but he ought to consider that he was a man, and consequently liable to many infirmities, and therefore should readily acknowledge the justice of God's providence, Job 33:9-13. That God had, by revelation, declared the manner of behaviour which was acceptable to him; which was, to put away the evil of his doings, and to cast off all pride; hinting, that this last was, at the bottom, the real motive to his stubborn behaviour: Job 33:14-19. That, if he would conform himself to this rule, he might expect, though he was even at death's door, that God would restore him to his health and vigour; more especially if he had a prophet near him (intimating that he himself was such a one) who would represent his past righteousness in his behalf before God; in which case, he would have an opportunity in the face of all his people: Job 33:20-22. This, however, must be attended with a confession of his faults, a public acknowledgement of God's justice, and a sincere purpose of amendment. If he had any objection to make to this, he desires him to make it; if not, to have patience with him, while he shewed him the course which, he was persuaded, it was his wisest method to pursue, Job 33:29 to the end. See Peters and Heath. But we shall not be just to the argument, if we omit to mention here, that Dr. Hodges, in a work intitled Elihu, has advanced a very peculiar opinion respecting that personage, and with regard to the principal scope and design of the Book of Job. He supposes Elihu to have been no other than the second person in the Divine Trinity, the Son of the blessed God, who assumes the office of mediator, and speaks the same language with Jehovah: see the 38th and following Chapter s. And he conceives, that the chief scope of the book, and the principal intention of Elihu, was, to convict Job of self-righteousness; and to instruct him, and all mankind, in the great doctrine of justification by faith: see Romans 3:21; Romans 3:31. We refer such of our readers as are desirous of knowing more respecting this opinion, to the work which is written in support of it. See also the Reflections.