The Speeches of Elihu and the Lord (Job 32–41)

Introduction

The Book of Job stands as one of the most complex and profound works of biblical wisdom literature, grappling with the enigma of innocent suffering and the justice of God. After Job’s catastrophic losses (Job 1–2) and the lengthy debates with his three friends (Job 3–27), the book shifts into a new phase. Chapters 32–41 contain two major speech units: first, a series of speeches by a younger figure named Elihu (32–37), and then the climactic speeches of the Lord from the whirlwind (38–41).

These speeches radically alter the tone and trajectory of the book. Elihu introduces fresh theological arguments, reframing suffering as divine pedagogy and insisting on God’s transcendence. The Lord, however, goes beyond argument altogether, confronting Job with the vastness of creation and the limits of human wisdom. Together, these speeches challenge simplistic views of suffering, reorient Job’s perspective, and expand the book’s theological vision.

This lesson examines the Elihu speeches and the Lord’s whirlwind theophany in detail. We will consider their literary structure, theological content, ancient Near Eastern parallels, and enduring significance for theology and faith.

Elihu’s Speeches (Job 32–37)

Introduction to Elihu (32:1–22)

Elihu is introduced as a young man, son of Barakel the Buzite, who has been listening silently to Job and his three friends. His anger is kindled for two reasons:

1. Against Job, for justifying himself rather than God (32:2).

2. Against the friends, for failing to answer Job convincingly (32:3).

Elihu’s claim is striking: “It is the spirit in a mortal, the breath of the Almighty, that makes for understanding” (32:8). He does not rely on age or tradition but on inspiration from God’s Spirit. His speeches thus present themselves as divinely authorized, a fresh voice breaking into the stale debates.

Scholars debate Elihu’s role. Some argue his speeches were added later because he appears abruptly and is absent from the prologue and epilogue (Clines, 1989). Others see him as an integral bridge between the failed human debates and God’s theophany (Newsom, 2003). Either way, Elihu’s presence underscores that the problem of suffering requires a fresh perspective.

Elihu’s First Speech (Job 33): God Speaks Through Suffering

In Job 33, Elihu directly addresses Job, countering his claims of innocence and silence from God. Elihu insists God does speak — not always audibly, but through dreams, visions, and most importantly, suffering itself.

• Suffering as pedagogy: “God speaks… to turn them from wrongdoing, to keep them from pride, to preserve them from the pit” (33:14–18).

• Mediator imagery: Elihu envisions a “mediator, one among a thousand” who declares what is right and restores the sufferer (33:23–24).

This marks a shift: suffering is not mere punishment (as the friends argued), nor inexplicable injustice (as Job laments), but can be a means of divine instruction. Elihu reframes affliction as potentially redemptive, a call to humility and dependence on God.

Elihu’s Second Speech (Job 34): Defending Divine Justice

In Job 34, Elihu defends God’s justice. Job has implied that God wrongs him (34:5–9). Elihu responds: “Far be it from God to do wickedness, and from the Almighty to do wrong” (34:10).

He insists that God’s governance of the world is inherently just, even when inscrutable:

• “He repays mortals according to their deeds” (34:11).

• “If He should take back His spirit… all flesh would perish together” (34:14–15).

Elihu emphasizes God’s sovereignty as creator and sustainer. To accuse God of injustice is, in his view, to misunderstand God’s very nature.

Elihu’s Third Speech (Job 35): Human Limits and Divine Transcendence

Elihu challenges Job’s assertion that righteousness gains him nothing (35:3). He argues that human behavior does not affect God’s essence: “If you have sinned, what do you accomplish against Him? If you are righteous, what do you give Him?” (35:6–7).

The point is not to deny the value of righteousness but to stress God’s transcendence. Human actions do not manipulate God, as if piety were a bargaining chip. Rather, righteousness matters for human community and aligns one with divine order.

Elihu’s Fourth Speech (Job 36–37): God’s Majesty in Creation

Elihu concludes with a hymn-like meditation on God’s majesty revealed in creation. He points to storms, lightning, thunder, snow, and rain as manifestations of God’s greatness (36:27–37:24). God governs creation with wisdom beyond human comprehension.

Elihu’s rhetoric prepares for God’s own appearance in the whirlwind. His emphasis on divine transcendence, creation’s grandeur, and human smallness anticipates the themes of Job 38–41.

The Speeches of the Lord (Job 38–41)

The Whirlwind Theophany

God finally answers Job “out of the whirlwind” (38:1). The storm imagery recalls Sinai (Exod. 19) and other biblical theophanies. Job’s demand for an explanation is met not with a treatise on theodicy but with a barrage of rhetorical questions.

The First Speech: The Wonders of Creation (38:1–40:2)

God interrogates Job about the foundations of the earth, the boundaries of the sea, the paths of the stars, the instincts of wild animals. Examples include:

• “Where were you when I laid the foundation of the earth?” (38:4).

• “Do you know the ordinances of the heavens?” (38:33).

• “Who provides for the raven its prey?” (38:41).

These questions humble Job, reminding him of the vast complexity of creation. The point is not humiliation but reorientation: Job must recognize his finitude and trust divine wisdom.

Job’s First Response

Job responds briefly: “See, I am of small account; what shall I answer you? I lay my hand on my mouth” (40:4). His humility shows transformation, but God continues.

The Second Speech: Behemoth and Leviathan (40:6–41:34)

God describes two monstrous creatures: Behemoth (possibly a hippopotamus) and Leviathan (a sea monster, linked to ANE chaos myths). These beings symbolize chaos and power beyond human control.

• Behemoth: “Its bones are tubes of bronze, its limbs like bars of iron” (40:18).

• Leviathan: “Can you draw out Leviathan with a fishhook?” (41:1).

The implication: if Job cannot tame these creatures, how can he comprehend or control cosmic justice? Only God can master chaos.

Job’s Final Response

Job responds: “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself and repent in dust and ashes” (42:5–6). His repentance is not confession of hidden sin but acknowledgment of his limits before divine mystery. Job moves from demanding explanation to accepting encounter.

Theological Themes

Divine Sovereignty

Both Elihu and the Lord emphasize God’s sovereignty. Elihu insists God governs justly, and the Lord demonstrates power through creation. Together, they remind readers that God’s wisdom surpasses human comprehension.

Suffering Reframed

The Lord never explains Job’s suffering. Instead, the speeches shift the focus: the question is not “Why do I suffer?” but “Who is God?” The answer is found not in explanation but in encounter.

Creation Theology

The Lord’s speeches highlight creation — stars, weather, wild animals, monsters. God delights in a world that is vast, wild, and not centered on human beings. Wisdom requires humility within creation.

Ancient Near Eastern Context

The imagery of Leviathan resonates with ANE chaos myths, where gods battle sea monsters (e.g., Baal vs. Yam). Yet Job reinterprets this: Leviathan is not a rival deity but a creature under Yahweh’s control. This subverts polytheistic myths, affirming God’s unique sovereignty.

Contemporary Relevance

The Elihu and Lord speeches speak powerfully today:

• Against reductionism: They caution against simplistic explanations for suffering.

• For ecological theology: They highlight God’s delight in creation beyond human utility.

• For spiritual formation: They call believers to humility, awe, and trust in God amid unanswered questions.

Suggested Assignments

1. Exegetical Paper: Analyze Elihu’s first speech (Job 33:1–33) in 3,500 words. How does Elihu’s view of suffering differ from Job’s friends?

2. Research Project: In 4,000 words, study Behemoth and Leviathan. How do ANE parallels inform our reading, and how does Job redefine them?

3. Comparative Study: Compare Job 38–41 with Psalm 104 (a creation hymn). What similarities and differences emerge in their theology of creation?

4. Theological Reflection: Write a 3,000-word essay on how the Lord’s whirlwind speeches shape Christian responses to suffering.

5. Creative Assignment: Compose a 25-line poem inspired by Job 38–41. Provide a 1,500-word commentary connecting your imagery to biblical creation theology.

References

Balentine, S. E. (2006). Job. Smyth & Helwys.
Clines, D. J. A. (1989–2011). Job (Vols. 1–3). Word Biblical Commentary.
Hartley, J. E. (1988). The Book of Job. Eerdmans.
Janzen, J. G. (1985). Job. John Knox Press.
Newsom, C. A. (2003). The Book of Job: A contest of moral imaginations. Oxford University Press.
Seow, C. L. (2013). Job 22–42: Interpretation and commentary. Eerdmans.
Wilson, L. (2007). The Elihu speeches: A rhetorical-critical study. Journal for the Study of the Old Testament, 32(1), 107–125.