Elihu is inflamed not because [Job] declared himself to be righteous but because he did that before the Lord, as he invoked him as his witness; or because he thought that [Job] brought an action against God. In fact, to justify oneself has no great importance in itself, but to do that with the intention of bringing an action against God is absolutely inopportune. . . . Now, if this is true, what an extreme act of impiety on the part of Job if he believed himself to be more righteous than God [and to be authorized to bring action against him]. What really happened? This was not Job’s thought at all. It is Elihu who believed so. Job did not speak with the idea that he was more righteous than God but with the idea that God was responsible for his afflictions. Therefore he did not reproach God for any injustice: it is Elihu who understood it so.

Though holy church is unquestionably older than its adversaries (for they went forth from it, not it from them, as is said of them by John, They went out from us, but they were not of us),^[1] yet Elihu is properly described as having been younger than these same adversaries. Because in truth after the contests that arose with the heretics, haughty people began to have place in the church, puffed up with the pride of learn190ing. For when more grievous contests commenced with the enemy, there were certainly required some subtle dart points of thought, opposition of arguments and a more involved research of words. And while people of glowing genius invent these weapons to suit the circumstances, they are frequently puffed up with pride, and (as is generally the case in the sin of pride) they are themselves made to fall by the same subtle meanings with which they assail the foe, while in what they think correctly concerning God, they seek not God’s glory but their own. Thus, while Elihu says many things correctly, he is yet reproved by the divine voice, as though he had stated errors.

Why is it not said, But then, why did you not fight from the start together with us in order to defend God? He answers, I withdrew into my age, while I expected, he says, to hear you pronounce a beautiful and wonderful speech. Notice how he did not look for honors, how he conceded them the first rank, how he showed that even now he would not have spoken if they had not compelled him to do so. ^[1] THE WISDOM OF HUMAN BEINGS. ISHO‘DAD OF MERV: The words but truly it is the spirit in mortals, [indicate] a rational soul. The words the breath of the Almighty that makes them intelligent, [indicate] that if we need to find a superior wisdom in human beings, we will recognize it in those who have received the virtue from God. ^[1]

As far as regards the literal meaning, Elihu proves to us, when he speaks, how proudly he remained silent. For when he says, For I waited for your words, and I was thinking that you would say something, he plainly shows that he remained silent, while the aged were speaking, with the desire of judging rather than with the wish of learning from them. Though these expressions are even a better description of the conduct of proud people, who, when at length brought within holy church, are accustomed to looking at its opponents to consider not so much the years of their age as the intention of their words. Regardless of how much older the heretics may be than these same haughty people, they boldly overbear those persons in whose words they reprove false doctrine.

Since your speech has ceased, and you have not been able to reply to the words spoken to you, now you think you can be supported by this argument, so that you can say, what we tried to demonstrate with our points is confirmed by the judgment of God, that is, that he is guilty of a crime. In fact, divine revenge would have not had any right against him if it had not found any evil action in him. He has not directed his words against me, and I will not answer him with your speeches. I was not involved, as you know, in his debate, nor did he provoke me to bitterness after assuming the intention to speak against me. Therefore, the words that I speak are not suggested by indignation but by reason.

The friends of Job are said to have been afraid of the words of Elihu, since frequently proud defenders of the church, though they do not observe due order in what they say, confound the adversaries by the very virtue of their words. It follows, Because therefore I have waited, and they have not spoken, they have stood and have answered no more. Wise people are accustomed to make it the limit of their speaking, to speak as far as silence to their adversaries, for they do not wish to display their own powers but to put down the false teachers. But after, it is said of the friends of Job, They are dismayed, they answer no more; they have not a word to say, Elihu subjoins and says, Because therefore I have waited, and they have not spoken, they have stood and have answered no more. Even when they are already silent, he yet multiplies his words, because, being an arrogant man and representing the character of the arrogant, he is in haste not merely to refute the arguments of his opponents but to display his own wisdom.

He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience. To be able to control one’s words is the greatest proof of wisdom, and [Elihu’s] ardor for God has enabled him to bear such an interior fire.

I must speak so that I may find relief, like a woman in labor, who, after bringing forth her offspring, is relieved from the pain of giving birth. And again, my belly is in pain and does not open, that is, I was in pain and could not find any respite, because I strongly desired to speak, but I abstained from it. Now I will break my voice and will make a revelation.

I will speak that I may open my lips and relieve myself. I do not conceal who I am anymore by turning my thoughts away from your betrayal. You do not keep silent because of your wisdom but for lack of truthful words. For truly I will not be awed because of man, nor indeed will I be confounded before a mortal, for I do not know how to admire persons. Truth is dear to me and of all things the most precious. In fact, I do not admire its mere appearance, after neglecting it, like you do. Nor do I become the betrayer of the righteous, after uselessly feeling ashamed of my ignominy. I am not accustomed to being pleasing to my friends; these sorts of gifts, in fact, are dangerous for those who give them and for those who receive them. And unless otherwise, even the moths would eat me. I would certainly demand this kind of punishment if I honored the mortals instead of the truth.