Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
The verse belongs to Elihu's speeches in chapters 32-37, taken in the reading of chapters 32-34 where Elihu enters after Job's argument with his friends. The chapter is his admirable discourse coming after the three friends' last effort in Bildad's short speech to convince Job that he was a sinner deserving his condition. He thinks his wisdom will correct Job, but no answer is made to him.
The verse shows the three friends were angry because they had failed to answer his arguments yet had condemned him, for Job had defended his integrity so effectively that they could not convict him of sin, though his self-justification went too far. It shows Elihu's anger was directed at the three friends because they had failed to answer Job's arguments yet condemned him, their claim that suffering proved Job guilty misapplying a generally true principle that evil is ultimately punished and good rewarded, since affliction does not prove that a person is under God's displeasure. The friends' last effort neither helped Job nor convinced him of guilt but drew a bitter reply and provoked persistent self-justification under false accusation, and even Elihu's discourse did not help Job much, so the Lord Himself spoke for Job's sake and for all who should come after.
The verse belongs to Elihu's speeches in chapters 32-37, taken in the reading of chapters 32-34 where Elihu enters after Job's argument with his friends.
The chapter is his admirable discourse coming after the three friends' last effort in Bildad's short speech to convince Job that he was a sinner deserving his condition.
He thinks his wisdom will correct Job, but no answer is made to him.
The verse shows the three friends were angry because they had failed to answer his arguments yet had condemned him, for Job had defended his integrity so effectively that they could not convict him of sin, though his self-justification went too far.
It shows Elihu's anger was directed at the three friends because they had failed to answer Job's arguments yet condemned him, their claim that suffering proved Job guilty misapplying a generally true principle that evil is ultimately punished and good rewarded, since affliction does not prove that a person is under God's displeasure.
The friends' last effort neither helped Job nor convinced him of guilt but drew a bitter reply and provoked persistent self-justification under false accusation, and even Elihu's discourse did not help Job much, so the Lord Himself spoke for Job's sake and for all who should come after.