his anger was kindled
Elihu's anger is directed at both Job and his friends. His anger towards the friends is because they failed to refute Job's arguments and thus did not uphold God's justice in Elihu's view. Anger in biblical terms often signifies a deep emotional response to perceived injustice or unrighteousness. Elihu's anger can be seen as a reflection of righteous indignation, a theme that appears throughout Scripture, such as in the actions of prophets who spoke against the injustices of their time. This phrase also foreshadows the divine speeches where God Himself will address Job, indicating that human anger and reasoning are ultimately insufficient without divine revelation. Elihu's role as a forerunner to God's voice can be seen as a type of Christ, who also came to correct misunderstandings and reveal divine truth.

– The word introduces a contrast, signaling a turning point in the flow of the conversation. Up to this moment, Job and his three friends have traded speeches, and a pause settles over the scene. “But” alerts us that something different is about to happen, much like the narrative pivot in Genesis 50:20 where Joseph says, “But God intended it for good.” The contrast here sets the stage for Elihu’s emergence with a fresh perspective.

– Elihu is not acting on rumor or hearsay; he observes the situation firsthand. Scripture often highlights the importance of seeing before speaking (Proverbs 18:13). Elihu’s careful observation mirrors the discernment commended in 1 Samuel 16:7, where the LORD looks on the heart rather than outward appearance. Elihu’s eyes take in the silence of the three friends, and what he sees shapes what he soon says.

– The focus shifts to Eliphaz, Bildad, and Zophar—the seasoned counselors who have already offered their lengthy arguments. Their earlier speeches claimed to uphold God’s justice (Job 4–25), yet they could not persuade Job, nor answer his final words (Job 31:40). Ecclesiastes 4:9–10 reminds us that “two are better than one,” yet even three men together can falter when their understanding is limited.

– Their silence is significant. It suggests exhaustion of human wisdom (cf. Isaiah 55:8–9) and underscores Job’s unresolved anguish. Silence after error can be a tacit admission of defeat, as seen when Jesus silences His critics (Luke 20:26). The friends’ inability to continue also fulfills Job’s earlier challenge in Job 13:5: “If only you would remain silent; for that would be your wisdom!” Ironically, silence now becomes their only option.

– Elihu’s righteous indignation flares, not petulant rage but zealous concern for God’s honor and Job’s welfare. Psalm 69:9 speaks of zeal that “consumes.” Likewise, Mark 3:5 records Jesus looking on in anger at hardened hearts. Elihu’s burning anger foreshadows his coming rebuke (Job 32:6–22), motivated by a desire to correct misunderstandings about God’s character. Ephesians 4:26 allows anger “yet do not sin,” and Elihu seeks that balance—passion harnessed to truth.

Job 32:5 marks the moment Elihu steps forward. He carefully observes the stalled debate, sees the three friends fall silent, and burns with zeal to speak God-honoring truth where others have failed. His righteous anger sets the stage for a new voice that will challenge both Job’s complaints and his friends’ simplistic theology, directing every listener back to the greatness and justice of the LORD.