Know: Analyze Elihu’s speech from its promising beginning to its disappointing end.
Feel: Sense the vexing nature of the origin of evil and the impossibility of explaining it adequately.
Do: Approach the big questions of life with a good dose of humility, especially in answering them for other people.
Learning Outline:
Know: The Pitfalls of Youthful Anger
A What was hopeful about the beginning of young Elihu’s speech—a speech that is subsequently marred by impatience and anger?
B How does Elihu’s conclusion relate to the answers that the three other friends provided to Job’s suffering?
Feel: The Inexplicable
A How can we explain that the most perfect being ever created, Lucifer, turned his back on his Creator?
B In light of our answer to the preceding question, why, then, do we try again and again to explain the inexplicable, that is, the suffering in our lives and around us?
Do: Practicing Humility
A What is the opposite of humility, and where has it shown up in the great controversy?
B What role does our own humility play in the response to suffering and the pursuit of truth?
Summary: When Elihu appears on the scene, there seems to be a breeze of fresh air. He is young and angry, waiting for his turn to arrive. However, he also lacks humility, and at the end of the day his words are no different from the other friends. Evil remains inexplicable, and only a humble faith can give us hope.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Job 28:28, 32:1–5
Key Concept for Spiritual Growth: Elihu’s speech promises to be different, but he falls into the same theological trap of retribution theology as Job’s other friends. His words are angry, hurtful, and characterized by a spiritual pride that actually plays into the hands of God’s enemy, whose initial fall was caused by lack of humility and angelic pride. Only a humble approach to the question of suffering can provide honest answers that are grounded in the fear of the Lord.
Just for Teachers: As we look around our churches worldwide, we can perceive that there is a generational conflict playing out. Studies have shown that the church in North America is especially susceptible to not engaging Millenials (those reaching young adulthood around the year 2000). In other places in this world, there are a lot of young people in the church, but very few of them are participating in the leadership of the church, which is reserved for the old and experienced. Discuss with your class how the relationship between young and old (and the in-betweens) plays out in your local church.
Opening Discussion: Finally, some young blood with some new perspectives! Finally, somebody who will put things right and fight against the theological establishment! This is the feeling one gets when Elihu, the son of Barachel the Buzite, appears out of nowhere and angrily starts his discourse.
Anger often has been the motivating power of youth. Anger against the established opinions on war, racial segregation, economics, social injustice, and so on, has motivated protest movements worldwide that mainly have been spearheaded by younger generations. A lot of these movements also have brought positive changes to society. Elihu’s is not a political agenda but a theological one. His approach was anger paired with a good dose of impatience (Job 32:4, 5). His appearance definitely causes a stir.
How do you see the power of youth playing out in your church? What can the youth do that their elders cannot accomplish? What role does anger play here?
STEP 2—Explore
Just for Teachers: Ellen G. White has some significant statements about the “army of youth” in our church, which can be summarized in the following quote: “With such an army of workers as our youth, rightly trained, might furnish, how soon the message of a crucified, risen, and soon-coming Saviour might be carried to the whole world!”—Ellen G. White, Education, p. 271; compare Christian Service, p. 30. It would be interesting to see how this “army of youth” is present in your church. How visible is it, and in which direction is it marching? Read some of the other quotes in Christian Service to your class.
Bible Commentary
Elihu’s message spans six chapters in the book of Job (Job 32–37), the longest continuous speech of the whole book. It follows after Job’s words end (Job 31:40) and is motivated by a fourfold statement about his anger in the prose introduction to his speech (Job 32:1–5) that deserves a comment: Elihu understands Job’s plea of innocence as an attempt at arrogant self-justification. He is also angry with the three friends who fail to convince Job of his guilt. His whole speech is born out of anger, which isn’t a good point of departure for any argument, even if it is presented as holy and righteous wrath.
Elihu’s Speech (Review Job 32–37 with the class.)
Elihu’s appearance is marked by an illustrious ancestry that possibly connects him to Abraham (Buz was Abraham’s nephew, Gen. 22:21) and even makes him a forefather of David (Ram was an ancestor of David, Ruth 4:19). He is definitely a Hebrew in contrast to the three friends, who are Edomites. Thus, Elihu begins his speech by claiming direct divine inspiration (Job 32:6–10), which finally moves him to speak against the older and presumably wiser men (Job 32:11–22).
In chapter 33, Elihu sums up Job’s previous speeches and promises restoration to him if he listens to what he has to say. The suspense is almost unbearable at this point, and one expects the answers to all of Job’s sufferings. However, chapter 34 is almost anticlimactic in presenting Elihu’s solution, which, in the final analysis, coincides exactly with what the other three friends have suggested—God repays everybody in accordance to his or her deeds (Job 34:10–15). Retribution theology once more! And, worse, Elihu added rebellion to Job’s sins (Job 34:36, 37) in insisting on his innocence.
Chapters 35 and 36 paint a dismal picture of God, describing Him as a distant Being, far removed from the human sphere and not interested in the individual lives of humanity. Interestingly, Elihu uses storm imagery in the last chapter of his speech (Job 37), claiming that he speaks for God, only to stand corrected when Yahweh then really speaks, in chapters 38–41, out of the true divine storm (Job 38:1). At the end of Elihu’s speech one cannot but think: a lot of words, a lot of wind, but nothing substantial that could provide any answers—a big disappointment.
Consider This: Was Elihu’s angry approach justified? Why, or why not?
II. Nonsense (Review Ezekiel 28:12–17 with the class.)
Ezekiel 28, usually in connection with Isaiah 14, is used to study the origin of evil, as well as the fall of Satan. Indeed, the Bible study guide has studied these texts before in this context. However, there is one other aspect that arises from this epic lament that initially seems to describe the King of Tyre. (Tyre was a Phoenician city famous for its involvement in the cruel Mediterranean slave trade.) But then it turns toward a more universal and cosmic tone that goes far beyond the description of an earthly king. It becomes a description of Lucifer in heaven, the most perfect being ever created. The text does not leave any doubt about the incredible beauty of the “anointed cherub” who resides on the holy mountain of God. This scene is then set in stark contrast to the deepest fall a created being could ever experience. From the very presence of God into the depth of demonic depravity, Satan’s fate will eventually end in a lonely millennium and ultimate destruction (Revelation 20, 21).
This does not make sense! And this is exactly the point. Sin and suffering do not make any sense; they are nonsensical. We could rationalize them away, but to do so would be to excuse or defend sin. So, in this vein, all the intentions of the three friends, plus Elihu, to make sense of Job’s suffering are doomed to failure. As a matter of fact, God eventually declares them to have sinned themselves through their speeches. Maybe we, too, should no longer try to explain the nonsensical.
Consider This: Why could rationalizing sin and suffering eventually lead us into sin ourselves?
III. Humility and Truth (Review Psalm 45:4 and James 4:6 with the class.)
A beautiful coronation psalm wishes the following characteristics onto the newly crowned king: “truth, humility and justice” (Ps. 45:4, NIV). The pursuit of truth needs to be connected to humility, and only the humble will find truth, because he stands ready to be corrected. Elihu displays the opposite quality; that is, arrogance and pride; and it is exactly these that hinder him (and the three other friends) from coming any closer to truth. God gives grace to the humble but strongly opposes the proud (James 4:6). Pride brings us right back to the fallen cherub.
Consider This: Is it possible to claim to have the truth, as we as Seventhday Adventists sometimes do, and still be humble? Explain.
STEP 3—Apply
Just for Teachers: Elihu’s extended speech is a big disappointment, although it starts out promising. We need to find practical ways to help us avoid the trap Elihu fell into, otherwise we will also be going in circles.
Thought/Application Questions:
How can we differentiate righteous wrath from a self-righteous anger?
How can we keep from falling into the same trap as Elihu, who just rehashed the other friends’ arguments and added his self-righteous wrath to it?
STEP 4—Create
Just for Teachers: Elihu’s young radicalism was more illusion than reality, and his extended speech ends up being a big disappointment.
Class/Individual Activities:
Bring to class a beautiful container (for example, a silver cup with a lid) and let your students admire it. Then open it and show the inside of it, which should be prepared beforehand with some offensively rotten food. Read Matthew 23:27, 28 and discuss with your class their reaction when you opened the lid.
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Key Texts: Job 32:1–5, Ezekiel 28:12–17
The Student Will:
Learning Outline:
Summary: When Elihu appears on the scene, there seems to be a breeze of fresh air. He is young and angry, waiting for his turn to arrive. However, he also lacks humility, and at the end of the day his words are no different from the other friends. Evil remains inexplicable, and only a humble faith can give us hope.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Job 28:28, 32:1–5
Key Concept for Spiritual Growth: Elihu’s speech promises to be different, but he falls into the same theological trap of retribution theology as Job’s other friends. His words are angry, hurtful, and characterized by a spiritual pride that actually plays into the hands of God’s enemy, whose initial fall was caused by lack of humility and angelic pride. Only a humble approach to the question of suffering can provide honest answers that are grounded in the fear of the Lord.
Just for Teachers: As we look around our churches worldwide, we can perceive that there is a generational conflict playing out. Studies have shown that the church in North America is especially susceptible to not engaging Millenials (those reaching young adulthood around the year 2000). In other places in this world, there are a lot of young people in the church, but very few of them are participating in the leadership of the church, which is reserved for the old and experienced. Discuss with your class how the relationship between young and old (and the in-betweens) plays out in your local church.
Opening Discussion: Finally, some young blood with some new perspectives! Finally, somebody who will put things right and fight against the theological establishment! This is the feeling one gets when Elihu, the son of Barachel the Buzite, appears out of nowhere and angrily starts his discourse.
Anger often has been the motivating power of youth. Anger against the established opinions on war, racial segregation, economics, social injustice, and so on, has motivated protest movements worldwide that mainly have been spearheaded by younger generations. A lot of these movements also have brought positive changes to society. Elihu’s is not a political agenda but a theological one. His approach was anger paired with a good dose of impatience (Job 32:4, 5). His appearance definitely causes a stir.
How do you see the power of youth playing out in your church? What can the youth do that their elders cannot accomplish? What role does anger play here?
STEP 2—Explore
Just for Teachers: Ellen G. White has some significant statements about the “army of youth” in our church, which can be summarized in the following quote: “With such an army of workers as our youth, rightly trained, might furnish, how soon the message of a crucified, risen, and soon-coming Saviour might be carried to the whole world!”—Ellen G. White, Education, p. 271; compare Christian Service, p. 30. It would be interesting to see how this “army of youth” is present in your church. How visible is it, and in which direction is it marching? Read some of the other quotes in Christian Service to your class.
Bible Commentary
Elihu’s message spans six chapters in the book of Job (Job 32–37), the longest continuous speech of the whole book. It follows after Job’s words end (Job 31:40) and is motivated by a fourfold statement about his anger in the prose introduction to his speech (Job 32:1–5) that deserves a comment: Elihu understands Job’s plea of innocence as an attempt at arrogant self-justification. He is also angry with the three friends who fail to convince Job of his guilt. His whole speech is born out of anger, which isn’t a good point of departure for any argument, even if it is presented as holy and righteous wrath.
Elihu’s appearance is marked by an illustrious ancestry that possibly connects him to Abraham (Buz was Abraham’s nephew, Gen. 22:21) and even makes him a forefather of David (Ram was an ancestor of David, Ruth 4:19). He is definitely a Hebrew in contrast to the three friends, who are Edomites. Thus, Elihu begins his speech by claiming direct divine inspiration (Job 32:6–10), which finally moves him to speak against the older and presumably wiser men (Job 32:11–22).
In chapter 33, Elihu sums up Job’s previous speeches and promises restoration to him if he listens to what he has to say. The suspense is almost unbearable at this point, and one expects the answers to all of Job’s sufferings. However, chapter 34 is almost anticlimactic in presenting Elihu’s solution, which, in the final analysis, coincides exactly with what the other three friends have suggested—God repays everybody in accordance to his or her deeds (Job 34:10–15). Retribution theology once more! And, worse, Elihu added rebellion to Job’s sins (Job 34:36, 37) in insisting on his innocence.
Chapters 35 and 36 paint a dismal picture of God, describing Him as a distant Being, far removed from the human sphere and not interested in the individual lives of humanity. Interestingly, Elihu uses storm imagery in the last chapter of his speech (Job 37), claiming that he speaks for God, only to stand corrected when Yahweh then really speaks, in chapters 38–41, out of the true divine storm (Job 38:1). At the end of Elihu’s speech one cannot but think: a lot of words, a lot of wind, but nothing substantial that could provide any answers—a big disappointment.
Consider This: Was Elihu’s angry approach justified? Why, or why not?
Ezekiel 28, usually in connection with Isaiah 14, is used to study the origin of evil, as well as the fall of Satan. Indeed, the Bible study guide has studied these texts before in this context. However, there is one other aspect that arises from this epic lament that initially seems to describe the King of Tyre. (Tyre was a Phoenician city famous for its involvement in the cruel Mediterranean slave trade.) But then it turns toward a more universal and cosmic tone that goes far beyond the description of an earthly king. It becomes a description of Lucifer in heaven, the most perfect being ever created. The text does not leave any doubt about the incredible beauty of the “anointed cherub” who resides on the holy mountain of God. This scene is then set in stark contrast to the deepest fall a created being could ever experience. From the very presence of God into the depth of demonic depravity, Satan’s fate will eventually end in a lonely millennium and ultimate destruction (Revelation 20, 21).
This does not make sense! And this is exactly the point. Sin and suffering do not make any sense; they are nonsensical. We could rationalize them away, but to do so would be to excuse or defend sin. So, in this vein, all the intentions of the three friends, plus Elihu, to make sense of Job’s suffering are doomed to failure. As a matter of fact, God eventually declares them to have sinned themselves through their speeches. Maybe we, too, should no longer try to explain the nonsensical.
Consider This: Why could rationalizing sin and suffering eventually lead us into sin ourselves?
A beautiful coronation psalm wishes the following characteristics onto the newly crowned king: “truth, humility and justice” (Ps. 45:4, NIV). The pursuit of truth needs to be connected to humility, and only the humble will find truth, because he stands ready to be corrected. Elihu displays the opposite quality; that is, arrogance and pride; and it is exactly these that hinder him (and the three other friends) from coming any closer to truth. God gives grace to the humble but strongly opposes the proud (James 4:6). Pride brings us right back to the fallen cherub.
Consider This: Is it possible to claim to have the truth, as we as Seventhday Adventists sometimes do, and still be humble? Explain.
STEP 3—Apply
Just for Teachers: Elihu’s extended speech is a big disappointment, although it starts out promising. We need to find practical ways to help us avoid the trap Elihu fell into, otherwise we will also be going in circles.
Thought/Application Questions:
How can we differentiate righteous wrath from a self-righteous anger?How can we keep from falling into the same trap as Elihu, who just rehashed the other friends’ arguments and added his self-righteous wrath to it?STEP 4—Create
Just for Teachers: Elihu’s young radicalism was more illusion than reality, and his extended speech ends up being a big disappointment.
Class/Individual Activities:
Bring to class a beautiful container (for example, a silver cup with a lid) and let your students admire it. Then open it and show the inside of it, which should be prepared beforehand with some offensively rotten food. Read Matthew 23:27, 28 and discuss with your class their reaction when you opened the lid.