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In the Jewish epic of Job, found in the Hebrew, and later, Christian Scriptures, Elihu is one of Job's antagonists. More accurately, he is the antagonist of Job's self-righteousness.
Geographical Background
According to the scripture, Elihu is one of Job's friends, descended from Nahor (Job 32:2, 34:1). He is said to have descended from Buz who may be from the line of Abraham (Genesis 20:20-21 mentions Buz as a nephew of Abraham). Buz occurs as a place name in Jeremiah 25:23 but is probably not what is referred to with Elihu.
Synopsis of Elihu's Monologues
He is mentioned in the Book of Job late in the text, chapter 32, and opens his discourse with more modesty than displayed by the other antagonists. Elihu differs from the other antagonists due to the fact that his monologues discuss divine providence, which he insists, however they appear to mortals, are full of wisdom and mercy; that the righteous have their share of prosperity in this life, no less than the wicked; that God is supreme, and that it becomes us to acknowledge and submit to that supremacy; since "the Creator wisely rules the world he made" and he draws instances of benignity from for example the constant wonders of creation and of the seasons. It deserves notice, that Elihu does not appear to have offended God by his sentiments for he is not commanded to repent and atone in the epilogue, unlike the other antagonists. Chapters 32 through 37 of the Book of Job consist entirely of Elihu's speech to Job. He is never mentioned again after the end of this speech.
Possible pseudonymity of the character
The speeches of Elihu (who is not mentioned in the prologue) are claimed to contradict the fundamental opinions expressed by the 'friendly accusers' in the central body of the poem, according to which it is impossible that the righteous should suffer, all pain being a punishment for some sin. Elihu, however, reveals that suffering may be decreed for the righteous as a protection against greater sin, for moral betterment and warning, and to elicit greater trust and dependence on a merciful, compassionate God in the midst of adversity. The status of Elihu's interrupting didactic sermon is brought further into question by his extremely sudden appearance and disappearance from the text; he is not mentioned in Job 2:11, in which Job's friends are introduced, nor is he mentioned at all in the epilogue, 42:7-10, in which God expresses anger at Job's friends. It is suggested that had Elihu appeared in the original source, his spirited and virtuous defence of the divine right to punish would have been rewarded by God in the conclusion, or at the very least mentioned. Additionally, Elihu's first spoken words are a confession of his youthful status, being much younger than the three canonical friends, including a claim to be speaking because he cannot bear to remain silent; it has been suggested that this interesting statement may have been symbolic of a 'younger' (that is to say, later and interpolating) writer, who has written Elihu's sermon to respond to what he views as morally and theologically scandalous statements being made within the book of Job, and creating the literary device of Elihu to provide what seemed to be a much-needed faith-based response to further refute heresy and provide a satisfying counter-argument, a need partially provided by God's ambiguous and unspecific response to Job at the end of the book.
