Job 32:2-4

Then was kindled the wrath of Elihu Elihu, a new personage, here makes his appearance. Attentive, all the while, to the debate between Job and his friends, he utters not a word till both sides have done speaking; and then shows, that a stander-by may sometimes see further into a dispute than they 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. The son of Barachel the Buzite Of the posterity of Buz, Nahor's son, Genesis 22:21; of the kindred of Ram Or, Aram; for the names Ram and Aram are used promiscuously in the Hebrew, as the learned reader may see, by comparing 2 Kings 8:28, and 2 Chronicles 22:5. The land of Buz was doubtless somewhere in the neighbourhood of Job, as the posterity of Nahor settled in this country. His pedigree is thus particularly described, partly for his honour, as being both a wise and a good man, and principally to evidence the truth of this history. Because he (Job) justified himself rather than God He justified himself not without reflection upon God, as dealing severely with him. He took more care to maintain his own innocence than God's glory. The word Elihu signifies, My God is he. They had all tried in vain to convince Job, but My God is he, who both can and will convince him. Elihu was not a little provoked at the behaviour of Job for attempting so to vindicate himself as to leave an imputation of injustice on God's providence. Also against his three friends was his wrath kindled 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. Now Elihu had waited With patience and expectation, as the word חכה, chiccha, here used, means; till Job had spoken And his three friends; because they were elder than he Old age in those days was so highly honoured, that a young man scarcely dared to open his mouth before his elders. Elihu therefore begins with a very modest apology for his engaging in the dispute at all, drawn from his youth. He tells them he had waited a long while to hear what they would offer; but, finding they did not design to reply, he desired their leave to speak his opinion; a liberty, however, which he would not indulge himself in, if they were willing to make an answer, or could any way convict Job of what they had laid to his charge. He intimates that his intention was to attack him in a quite different manner from what they had done, for which reason he should not think himself at all obliged to answer the same arguments he had urged against them. But, at the same time, he declares 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.