In some ways, this is the most difficult portion of Job for me to understand. Elihu speaks more wisely than the older friends, but still presumes to know the reason for Job's suffering and therefore misapplies the knowledge of God that he points to. Yet he is not mentioned in the last chapter along with the other three in the rebuke given - there the criticism of the other friends is that they have not spoken right about God. This seems to fit, as Elihu's statements about God seem accurate and Scriptural, even though he still misunderstands Job's situation - the other 'friends' both misunderstand the situation and the character of God (Thinking God only operates by good->reward, wicked->suffering), whereas Elihu shows a deeper understanding and a proper focus on God in the midst of suffering.
Though willing to remain quiet while the elder friends talked, when he does speak, Elihu does still focus a lot on himself - most of Job 32 and the early part of 33 is him talking about himself. This lack of humility also seems to come through in 33:9, where he claims Job has said certain things, but Elihu quotes Job as saying more extreme things than were actually said. Often a problem in any communication where someone replies to what they think you have said (usually exaggerated) rather than what you have actually said - in this case Job has not actually claimed to be 'without transgression', with 'no iniquity', although Elihu is right that Job has claimed purity, blamelessness, and being 'in the right' - things God has confirmed, though unbeknown to either party. Again in chapter 36, Elihu claims to be 'perfect in knowledge' and to 'speak on God's behalf'. This lack of humility is shown in the world today frequently, where many claim to speak 'directly from God' either via a "word" or such like - very dangerous, because though his theology is right in many respects, Elihu is not speaking directly on behalf of God - or he would know that Job is indeed blameless.
There are a number of good points that Elihu raises that are sound. His point that God uses punishment for chastening, with a loving purpose reflects better God's character than previous arguments in the book on punishment - though chastening is not relevant to Job's situation. He also raises the point about how insignificant we are to God - nothing good or bad that we do can harm/help Him in itself, because He is so much greater than us. (And yet in His love and a desire for our good He exhorts us to righteousness. He seeks a relationship with us that we do not deserve, because He is relational, and chooses to be grieved and find pleasure in our disobedience and obedience respectively). Elihu reminds us that our focus should not be on ourselves and our own suffering, that it is still wrong to complain and question God, because we do not know His ways. And most importantly, he concludes his argument with a glorious focus on the importance of the centrality of God in our mindset, whether in the midst of suffering or gladness. His Majesty is far beyond all we can imagine and too often we do focus overly much on our own problems and circumstance.
Concluding with a hymn again:
Praise, my soul, the King of heaven;
to his feet thy tribute bring;
ransomed, healed, restored, forgiven,
evermore his praises sing:
Alleluia, alleluia!
Praise the everlasting King.
Praise him for his grace and favor
to our fathers in distress;
praise him still the same for ever,
slow to chide and swift to bless:
Alleluia, alleluia!
Glorious in his faithfulness.
Father-like, he tends and spares us;
well our feeble frame he knows;
in his hand he gently bears us,
rescues us from all our foes.
Alleluia, alleluia!
Widely yet his mercy flows.
Angels, help us to adore him;
ye behold him face to face;
sun and moon, bow down before him,
dwellers all in time and space.
Alleluia, alleluia!
Praise with us the God of grace.
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