Job · Chapter 32

V. 1. Because-So they said: but they could not answer him.

Verse 1. These three men ceased to answer Job] They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God’s moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up. Because he was righteous tn his own eyes] The Septuagint, Syriac, Arabic, and Chaldee, all read, “Because he was righteous in THEIR eyes;” intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott’s collections; which, instead of בעיניו beeinaiv, in HIS eyes, has בעיניהם beeineyhem, in THEIR eyes. This is a reading of considerable importance, but it is not noticed by Deuteronomy Rossi. Symmachus translates nearly in the same way: Dia ton auton dikaion fainesqai epJ autwn; Because he appeared more righteous than themselves.

Verse 1. So these three men ceased to answer Job — Finding that he persevered in asserting that he was not guilty of any of the heinous crimes which they laid to his charge, they left off disputing with him; because he was righteous in his own eyes — So they said; but the fact was they could not answer him.

1. Righteous in his own eyes — The friends had failed to convince him of unrighteousness. On the contrary, in arraigning the rightness of the divine government, they conceived his object to be the establishment of his own righteousness. Seemingly about to retire from the field and leave Job to his vanity and obduracy, the friends console themselves, and excuse their pitiable defeat, by the solace that Job is “righteous in his own eyes.” The author apparently makes the remark in the interest of “the friends,” notwithstanding Hengstenberg’s view that he speaks in his own person. The words are significant in their bearing upon the solution of the problem of the book.

V. 2. The Buzite-Of the posterity of Buz, Nahor’s son, Genesis 22:21. Ram-Or, of Aram; for Ram and Aram are used promiscuously; compare 2 Kings 8:28 2Chronicles 22:5. His pedigree is thus particularly described, partly for his honour, as being both a wise and good man, and principally to evidence the truth of this history. He justified-Himself not without reflection upon God, as dealing severely with him, he took more care to maintain his own innocency, than God’s glory. The word Elihu signifies, my God is he. They had all tried in vain to convince Job: but my God is he who both can and will do it.

Verse 2. Then was kindled the wrath] This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job and his friends.

Elihu the son of Barachel the Buzite] Buz was the second son of Nahor, the brother of Abram, Genesis 22:21.

Of the kindred of Ram] Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jeremiah 25:23, which probably had its name from this family; and, as it is mentioned with Dedan and Tema, we know it must have been a city in Idumea, as the others were in that district. Instead of the kindred of Ram, the Chaldee has of the kindred of Abraham. But still the question has been asked, Who was Elihu? I answer, He was “the son of Barachel the Buzite, of the kindred of Ram:” this is all we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries where there are none. Some make him a descendant of Judah; St. Jerome, Bede, Lyranus, and some of the rabbins, make him Balaam the son of Beor, the magician; Bishop Warburton makes him Ezra the scribe; and Dr. Hodges makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of the book was to convict Job of self-righteousness, and to show the necessity of the doctrine of justification by faith! When these points are proved, they should be credited. Because he justified himself rather than God.] Literally, he justified his soul, wvpn naphhso, before God. He defended, not only the whole of his conduct, but also his motives, thoughts, &c.

Verses 2-4. Then was kindled the wrath of Elihu — Elihu, a new personage, here makes his appearance. Attentive, all the while, to the debate between Job and his friends, he utters not a word till both sides have done speaking; and then shows, that a stander-by may sometimes see further into a dispute than they who are eagerly engaged therein, and who, by having their passions raised to an undue height, are very apt to carry things to an extreme. The son of Barachel the Buzite — Of the posterity of Buz, Nahor’s son, Genesis 22:21; of the kindred of Ram — Or, Aram; for the names Ram and Aram are used promiscuously in the Hebrew, as the learned reader may see, by comparing 2 Kings 8:28, and 2 Chronicles 22:5. The land of Buz was doubtless somewhere in the neighbourhood of Job, as the posterity of Nahor settled in this country. His pedigree is thus particularly described, partly for his honour, as being both a wise and a good man, and principally to evidence the truth of this history. Because he (Job) justified himself rather than God — He justified himself not without reflection upon God, as dealing severely with him. He took more care to maintain his own innocence than God’s glory. The word Elihu signifies, My God is he. They had all tried in vain to convince Job, but My God is he, who both can and will convince him. Elihu was not a little provoked at the behaviour of Job for attempting so to vindicate himself as to leave an imputation of injustice on God’s providence. Also against his three friends was his wrath kindled — For charging Job with such atrocious crimes, and falling so miserably short, when they should have come to the proof, as not to be able to convict him of one of them. Now Elihu had waited — With patience and expectation, as the word hkj, chiccha, here used, means; till Job had spoken — And his three friends; because they were elder than he — Old age in those days was so highly honoured, that a young man scarcely dared to open his mouth before his elders. Elihu therefore begins with a very modest apology for his engaging in the dispute at all, drawn from his youth. He tells them he had waited a long while to hear what they would offer; but, finding they did not design to reply, he desired their leave to speak his opinion; a liberty, however, which he would not indulge himself in, if they were willing to make an answer, or could any way convict Job of what they had laid to his charge. He intimates that his intention was to attack him in a quite different manner from what they had done, for which reason he should not think himself at all obliged to answer the same arguments he had urged against them. But, at the same time, he declares it was not his intention to speak partially in his favour, since the acceptance of persons was a crime which he was sensible would be severely punished by the Almighty.

Verse 2. Elihu. The Greek copies read Elihuz, the same as they write Elijah. The critics refer us for his genealogy to Huz the son of Nahor; for Ram is thought to be Abraham; but a similarity of name does not prove affinity.—His wrath was kindled. In proof of this he charges Job, through misconstruction, with saying several things which Job never did say. He was angry also with Job’s three friends, because he saw they were vanquished. His speech contains little more than the old arguments new modified.

2. Elihu — My God is he, (Gesenius.) This name, together with that of his father, Barachel, “May God bless,” points to a religious line of descent, perhaps through Nahor, the brother of Abraham. Genesis 22:21. The Buzite — Huz and Buz, the names of two sons of Nahor, Abraham’s brother, thus reappear, the one in the name of Job’s country, and the other in that of the tribe to which Elihu belonged. “The circumstance of his belonging to the family of Buz was thus pointedly mentioned by the sacred writer to draw respectful attention to him, notwithstanding his youth, on account of his relationship to Abraham.” (Kitto, D.B.I.) Genealogical wastes like that of Genesis 22:21 are made to blossom, as one part of the Scripture thus interweaves itself with another. Kindred of Ram — Ewald and others think the word Ram may be interchangeable with the Aram mentioned in Genesis in connexion with Huz and Buz. Genesis 22:21. This may sufficiently account for the Aramaic forms of speech with which the language of Elihu is marked, and nullify all objections urged against Elihu on the ground of his Aramaisms. Rather than God — The same comparison as in Job 4:17, on which see note.

V. 3. No answer-To Job’s arguments as to the main cause. Condemned-As a bad man.

Verse 3. They had found no answer] They had condemned Job; and yet could not answer his arguments on the general subject, and in vindication of himself.

Verses 2-4. Then was kindled the wrath of Elihu — Elihu, a new personage, here makes his appearance. Attentive, all the while, to the debate between Job and his friends, he utters not a word till both sides have done speaking; and then shows, that a stander-by may sometimes see further into a dispute than they who are eagerly engaged therein, and who, by having their passions raised to an undue height, are very apt to carry things to an extreme. The son of Barachel the Buzite — Of the posterity of Buz, Nahor’s son, Genesis 22:21; of the kindred of Ram — Or, Aram; for the names Ram and Aram are used promiscuously in the Hebrew, as the learned reader may see, by comparing 2 Kings 8:28, and 2 Chronicles 22:5. The land of Buz was doubtless somewhere in the neighbourhood of Job, as the posterity of Nahor settled in this country. His pedigree is thus particularly described, partly for his honour, as being both a wise and a good man, and principally to evidence the truth of this history. Because he (Job) justified himself rather than God — He justified himself not without reflection upon God, as dealing severely with him. He took more care to maintain his own innocence than God’s glory. The word Elihu signifies, My God is he. They had all tried in vain to convince Job, but My God is he, who both can and will convince him. Elihu was not a little provoked at the behaviour of Job for attempting so to vindicate himself as to leave an imputation of injustice on God’s providence. Also against his three friends was his wrath kindled — For charging Job with such atrocious crimes, and falling so miserably short, when they should have come to the proof, as not to be able to convict him of one of them. Now Elihu had waited — With patience and expectation, as the word hkj, chiccha, here used, means; till Job had spoken — And his three friends; because they were elder than he — Old age in those days was so highly honoured, that a young man scarcely dared to open his mouth before his elders. Elihu therefore begins with a very modest apology for his engaging in the dispute at all, drawn from his youth. He tells them he had waited a long while to hear what they would offer; but, finding they did not design to reply, he desired their leave to speak his opinion; a liberty, however, which he would not indulge himself in, if they were willing to make an answer, or could any way convict Job of what they had laid to his charge. He intimates that his intention was to attack him in a quite different manner from what they had done, for which reason he should not think himself at all obliged to answer the same arguments he had urged against them. But, at the same time, he declares it was not his intention to speak partially in his favour, since the acceptance of persons was a crime which he was sensible would be severely punished by the Almighty.

3. Condemned Job — The only way they could justify God’s ways was to condemn Job.

V. 4. ‘Till Job-And his three friends.

Verses 2-4. Then was kindled the wrath of Elihu — Elihu, a new personage, here makes his appearance. Attentive, all the while, to the debate between Job and his friends, he utters not a word till both sides have done speaking; and then shows, that a stander-by may sometimes see further into a dispute than they who are eagerly engaged therein, and who, by having their passions raised to an undue height, are very apt to carry things to an extreme. The son of Barachel the Buzite — Of the posterity of Buz, Nahor’s son, Genesis 22:21; of the kindred of Ram — Or, Aram; for the names Ram and Aram are used promiscuously in the Hebrew, as the learned reader may see, by comparing 2 Kings 8:28, and 2 Chronicles 22:5. The land of Buz was doubtless somewhere in the neighbourhood of Job, as the posterity of Nahor settled in this country. His pedigree is thus particularly described, partly for his honour, as being both a wise and a good man, and principally to evidence the truth of this history. Because he (Job) justified himself rather than God — He justified himself not without reflection upon God, as dealing severely with him. He took more care to maintain his own innocence than God’s glory. The word Elihu signifies, My God is he. They had all tried in vain to convince Job, but My God is he, who both can and will convince him. Elihu was not a little provoked at the behaviour of Job for attempting so to vindicate himself as to leave an imputation of injustice on God’s providence. Also against his three friends was his wrath kindled — For charging Job with such atrocious crimes, and falling so miserably short, when they should have come to the proof, as not to be able to convict him of one of them. Now Elihu had waited — With patience and expectation, as the word hkj, chiccha, here used, means; till Job had spoken — And his three friends; because they were elder than he — Old age in those days was so highly honoured, that a young man scarcely dared to open his mouth before his elders. Elihu therefore begins with a very modest apology for his engaging in the dispute at all, drawn from his youth. He tells them he had waited a long while to hear what they would offer; but, finding they did not design to reply, he desired their leave to speak his opinion; a liberty, however, which he would not indulge himself in, if they were willing to make an answer, or could any way convict Job of what they had laid to his charge. He intimates that his intention was to attack him in a quite different manner from what they had done, for which reason he should not think himself at all obliged to answer the same arguments he had urged against them. But, at the same time, he declares it was not his intention to speak partially in his favour, since the acceptance of persons was a crime which he was sensible would be severely punished by the Almighty.

4. Waited till Job had spoken — Elihu had modestly stood in the background and “awaited Job with words.” Kitto (Pictorial Bible) tells us, that “at the present time, in Arabia, every one that pleases attends whenever a discussion is in progress. It is not courteous for any one to interpose until the original parties in the dispute have exhausted themselves: then any have a right to declare their views of the subject.” This custom may account for the fact that no other notice is taken of Elihu either before or after his speeches.

ELIHU’S FIRST ADDRESS. Job 32:6b — 33:33.

PREAMBLE SETTING FORTH AT LENGTH THE REASONS WHICH LED HIM, A YOUNG MAN, TO SPEAK. Job 32:6b — 33:7.

First section. — Elihu makes an apologetic and conciliatory address to all the disputants, in which he recognises the fact that superior knowledge is to be expected from those of advanced years; but he is not unmindful that the highest wisdom is the direct gift of the divine Spirit rather than the necessary endowment of old age. Verse 6b-10.

Verses 5-8. When Elihu saw, &c., then his wrath was kindled — When he saw that none of these three offered to reply, but sat as men that knew not what to say, he was not able to hold his peace any longer. With the next words the metre begins again, the preceding part of this chapter being in prose. I am young, and ye are very old — I have considered all this time my own youth and your aged experience; wherefore I was afraid — Of being thought forward and presumptuous, and so have hitherto forbore to interpose my opinion. I said, Days — That is, the multitude of days, or men of many days or years, old men; should speak — Namely, wisely and pertinently; and the multitude of years should teach wisdom — Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy is. But — Hebrew, ˆka, achen, surely; it must be confessed; there is a spirit in man — A rational soul, and therefore every man, as man, whether old or young, is able in some measure to discern between truth and falsehood, good and evil; and to judge of men’s opinions and discourses: and therefore I also may venture to deliver my opinion. And the inspiration of the Almighty giveth understanding — Instructeth this rational soul in the knowledge of divine things, when that inspiration is sincerely and earnestly asked of God, and received in humility and faith: in other words, I see that heavenly wisdom is not always the property of old age, but that God often imparts it to those that are younger. It is a divine gift, that depends not upon length of years, but is communicated through the influence of the Divine Spirit. It is this that enlightens the dark mind of man, and makes him wise unto salvation: and without this he is still involved in ignorance and error, sin and misery.

V. 6. Afraid-Of being thought forward and presumptuous.

Verse 6. I am young] How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.

Verses 5-8. When Elihu saw, &c., then his wrath was kindled — When he saw that none of these three offered to reply, but sat as men that knew not what to say, he was not able to hold his peace any longer. With the next words the metre begins again, the preceding part of this chapter being in prose. I am young, and ye are very old — I have considered all this time my own youth and your aged experience; wherefore I was afraid — Of being thought forward and presumptuous, and so have hitherto forbore to interpose my opinion. I said, Days — That is, the multitude of days, or men of many days or years, old men; should speak — Namely, wisely and pertinently; and the multitude of years should teach wisdom — Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy is. But — Hebrew, ˆka, achen, surely; it must be confessed; there is a spirit in man — A rational soul, and therefore every man, as man, whether old or young, is able in some measure to discern between truth and falsehood, good and evil; and to judge of men’s opinions and discourses: and therefore I also may venture to deliver my opinion. And the inspiration of the Almighty giveth understanding — Instructeth this rational soul in the knowledge of divine things, when that inspiration is sincerely and earnestly asked of God, and received in humility and faith: in other words, I see that heavenly wisdom is not always the property of old age, but that God often imparts it to those that are younger. It is a divine gift, that depends not upon length of years, but is communicated through the influence of the Divine Spirit. It is this that enlightens the dark mind of man, and makes him wise unto salvation: and without this he is still involved in ignorance and error, sin and misery.

6. I am young — That a young man should speak before such an assemblage would, with an Arabian, be an unpardonable presumption, or, as Scott calls it, “an astonishing phenomenon.” The prejudice of the Arab against youth resembled that of our own Indians. The repetitions of Elihu in his introductory remarks are due to his extreme embarrassment. I was afraid — The prime idea of the Hebrew is to creep, thence “creep along fearfully.” (Furst;) or, “He drew near with a fearful step,” (Gesenius.) Mine opinion — y[d, My knowledge. The frequent use of this ex-cathedra word is in harmony with the superhuman plane from which Elihu proposes to speak. Vs. 10, 17; Job 33:3; 36:3, 4.

Verse 7. Days should speak] That is, men are to be reputed wise and experienced in proportion to the time they have lived. The Easterns were remarkable for treasuring up wise sayings: indeed, the principal part of their boasted wisdom consisted in proverbs and maxims on different subjects.

Verses 5-8. When Elihu saw, &c., then his wrath was kindled — When he saw that none of these three offered to reply, but sat as men that knew not what to say, he was not able to hold his peace any longer. With the next words the metre begins again, the preceding part of this chapter being in prose. I am young, and ye are very old — I have considered all this time my own youth and your aged experience; wherefore I was afraid — Of being thought forward and presumptuous, and so have hitherto forbore to interpose my opinion. I said, Days — That is, the multitude of days, or men of many days or years, old men; should speak — Namely, wisely and pertinently; and the multitude of years should teach wisdom — Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy is. But — Hebrew, ˆka, achen, surely; it must be confessed; there is a spirit in man — A rational soul, and therefore every man, as man, whether old or young, is able in some measure to discern between truth and falsehood, good and evil; and to judge of men’s opinions and discourses: and therefore I also may venture to deliver my opinion. And the inspiration of the Almighty giveth understanding — Instructeth this rational soul in the knowledge of divine things, when that inspiration is sincerely and earnestly asked of God, and received in humility and faith: in other words, I see that heavenly wisdom is not always the property of old age, but that God often imparts it to those that are younger. It is a divine gift, that depends not upon length of years, but is communicated through the influence of the Divine Spirit. It is this that enlightens the dark mind of man, and makes him wise unto salvation: and without this he is still involved in ignorance and error, sin and misery.

7. Days should speak — See Sermon by Paley, in loc., on “The Advantages of Old Age.”

V. 8. Spirit-The spirit of God. Giveth-To whom he pleaseth.

Verse 8. But there is a spirit in man] Mr. Good translates:— “But surely there is an afflation in mankind,

And the inspiration of the Almighty actuateth them.”

Coverdale, thus:—

Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge.

I will now offer my own opinion, but first give the original text:tmvnw באנוש ayh רוח תבינם שדי ruach hi beenosh venishmath shaddai tebinem. “The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand,” How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this spirit he becomes capable of understanding and reason, and consequently of discerning Divine truth. The animal and intellectual lives are here stated to be from God; and this appears to be an allusion to man’s creation, Genesis 2:7: “And God breathed into man’s nostrils the breath of lives,” חיים נשמת nishmath chaiyim, i.e., animal and intellectual, and thus he became a living soul, hyj vpn nephesh chaiyah, a rational animal. When man fell from God, the Spirit of God was grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue of the purposed incarnation and atonement of our Lord Jesus; hence, he is “the true Light that lighteth every man that cometh into the world,” John 1:9. That afflatus is therefore still continued to vwna enosh, man, in his wretched, fallen state; and it is by that Spirit, the אלהים רוח Ruach Elohim, “the Spirit of the merciful or covenant God,” that we have any conscience, knowledge of good and evil, judgment in Divine things, and, in a word, capability of being saved. And when, through the light of that Spirit, convincing of sin, righteousness, and judgment, the sinner turns to God through Christ, and finds redemption in his blood, the remission of sins; then it is the office of that same Spirit to give him understanding of the great work that has been done in and for him; “for the Spirit itself (auto to pneuma, Romans 8:16, the same words in Greek as the Hebrew ayh jwr ruach hi of Elihu) beareth witness with his spirit that he is a child of God.” It is the same Spirit which sanctifies, the same Spirit that seals, and the same Spirit that lives and works in the believer, guiding him by his counsel till it leads him into glory. In this one saying, independently of the above paraphrase, Elihu spoke more sense and sound doctrine than all Job’s friends did in the whole of the controversy.

Verses 5-8. When Elihu saw, &c., then his wrath was kindled — When he saw that none of these three offered to reply, but sat as men that knew not what to say, he was not able to hold his peace any longer. With the next words the metre begins again, the preceding part of this chapter being in prose. I am young, and ye are very old — I have considered all this time my own youth and your aged experience; wherefore I was afraid — Of being thought forward and presumptuous, and so have hitherto forbore to interpose my opinion. I said, Days — That is, the multitude of days, or men of many days or years, old men; should speak — Namely, wisely and pertinently; and the multitude of years should teach wisdom — Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy is. But — Hebrew, ˆka, achen, surely; it must be confessed; there is a spirit in man — A rational soul, and therefore every man, as man, whether old or young, is able in some measure to discern between truth and falsehood, good and evil; and to judge of men’s opinions and discourses: and therefore I also may venture to deliver my opinion. And the inspiration of the Almighty giveth understanding — Instructeth this rational soul in the knowledge of divine things, when that inspiration is sincerely and earnestly asked of God, and received in humility and faith: in other words, I see that heavenly wisdom is not always the property of old age, but that God often imparts it to those that are younger. It is a divine gift, that depends not upon length of years, but is communicated through the influence of the Divine Spirit. It is this that enlightens the dark mind of man, and makes him wise unto salvation: and without this he is still involved in ignorance and error, sin and misery.

Ver. 8. A spirit in man. ayh jwr ruach hi, the Spirit himself is in poor frail man. The spirit of prophecy, as the Chaldaic reads. To this text St. Paul evidently alludes in Romans 8:16, “The Spirit itself beareth witness with our spirit.” It is this holy afflatus which is the true light that lighteth every man that cometh into the world. It is this endowment of divine grace which enables man to hear and see the gospel light, and which is the principle of regeneration in the heart.

8. But there is a spirit in man — Literally, But the Spirit, it is in mortal man; or, ayh jwr, the Spirit itself is, etc. The parallel, “inspiration of the Almighty,” requires us to understand by the “spirit in man,” the divine Spirit. The Hebrew regarded all physical and spiritual power as a divine inspiration. The word rendered man is enosh, mortal or decaying man. See note Job 4:17. Frail and perishable man has a capacity for God: the vessel may be fragile, (earthen, 2 Corinthians 4:7,) yet it may be not only the residence of the divine Spirit, but the medium through which it may act. Through faith in God Elihu is emboldened to speak upon a subject that has overtasked his superiors. The divine Spirit honoured his confidence by making him (St. Augustine says) “as superior in wisdom as he was in modesty.” The inspiration of the Almighty — ydv tmvn, same as in Job 33:4, where it is rendered “the breath of the Almighty,” which in both cases agrees with the Vulgate; while the Septuagint, in like manner, gives for each, pnoh, breath. The same Hebrew is used in Genesis 2:7 for breath of life, which leads Mercerus unhesitatingly to say that Elihu alludes to the first creation of man, when God breathed into man the breath of life. See note Job 33:4; also a sermon by Dr. Bushnell, in loc., on “The Spirit in Man,” and Eaton’s Bampton Lecture, (1872.)

V. 9. Judgment-What is just and right.

Verse 9. Great men are not always wise] This is a true saying, which the experience of every age and every country increasingly verifies. And it is most certain that, in the case before us, the aged did not understand judgment; they had a great many wise and good sayings, which they had collected, but showed neither wisdom nor discretion in applying them.

Verses 9, 10. Great men are not always wise — That is, men of eminence for age, or learning, or dignity and power, such as Job’s three friends seem to have been; neither do the aged (always) understand judgment — What is just and right; or the judgment of God, and the methods and reasons of his administrations. Therefore I said — Within myself, and I now say it with my mouth; Hearken to me — Thou Job especially, who art more nearly concerned, and thy friends with thee. I also will show my opinion — I will tell you what I think about this matter.

9. Great men are not… wise — Literally, not the great are wise, that is, (according to the Septuagint,) “the great in years.” Old age does not necessarily imply wisdom.

Verses 9, 10. Great men are not always wise — That is, men of eminence for age, or learning, or dignity and power, such as Job’s three friends seem to have been; neither do the aged (always) understand judgment — What is just and right; or the judgment of God, and the methods and reasons of his administrations. Therefore I said — Within myself, and I now say it with my mouth; Hearken to me — Thou Job especially, who art more nearly concerned, and thy friends with thee. I also will show my opinion — I will tell you what I think about this matter.

10. Show mine opinion — The original will bear a more modest rendering, I will declare my knowledge, even I.

Second section. — Directly and exclusively addressing the three friends, for the first and last time, (save in the incidental allusion of Job 35:4,) Elihu declares his surprise and indignation at their failure to answer Job, and shows that this was due to their dealing in personal invective as the ground of his refutation rather than in the impartial and inoffensive principles of right and reason, 11-14.

Verse 11. I waited for your words; I gave ear to your reasons] Instead of תבונותיכם tebunotheychem, your reasons, תכונותיכם

techunotheychem, your arguments, is the reading of nine of Kennicott’s and Deuteronomy Rossi’s MSS. The sense, however, is nearly the same. Whilst ye searched out what to say.] מלינ ˆwrqjt d[ ad tachkerun millin; “Whilst ye were searching up and down for words.” A fine irony, which they must have felt.

Verse 11. Behold, I waited for your words — With silence, patience, and diligent attention, which therefore I now expect from you. I gave ear to your reasons — Or, reasonings; Hebrew, µkytwnwbt, tebunotheichem, your understandings, or minds; the depth and strength of your discourses; your most intelligent and forcible arguments against Job. While you searched out what to say — While you put your inventions upon the rack, and studied to find out all that could be said against him, and to furnish yourselves with the most convincing words and reasons.

V. 12. Convinced-By solid and satisfactory answers.

Verse 12. Yea, I attended unto you] Instead of ועדיכם veadeychem, and unto you, one MS. reads the above letters with points that cause it to signify and your testimonies; which is the reading of the Syriac, Arabic, and Septuagint.

Behold, there was none of you that convinced Job] Confuted Job. They spoke multitudes of words, but were unable to overthrow his arguments.

Verses 12, 13. Yea, I attended unto you — I have duly considered all you have said; and behold, none of you convinced Job — I must pronounce you have not confuted him, nor advanced any thing to the purpose in answer to his defence of himself. Lest you should say, We have found out wisdom — God has thus left you to your own weakness and mistakes, and shown you your inability to convince him, or even to make good your own arguments by answering his objections, lest you should glory in your own wisdom; lest you should boastingly say, We have discovered and said all that need or can be said in the cause, and what may finally end the controversy; we have said, God thrusteth him down, not man, and by his dreadful judgments upon him, shows him to be a hypocrite, and to be guilty of some gross, though secret sins. Or, as the Hebrew, wnpdy la, eel jiddepennu, may be properly rendered, God must, or will, confute him, not man; “God only can sift him to the bottom, and know whether his pretences to piety have any thing real in them, or are only hypocritical.” But, says Elihu, this argument does not satisfy me, and therefore bear with me if I seek for a better.

V. 13. Left-God thus left you to your own weakness, lest you should ascribe the conquering or silencing of Job to your own wisdom. God-This is alleged by Elihu, in the person of Job’s three friends; the sense is, the judgments which are upon Job, have not been brought upon him by man originally, but by the hand of God, for his gross, though secret sins: but, saith Elihu, this argument doth not satisfy me, and therefore bear with me if I seek for better.

Verse 13. We have found out wisdom] We by dint of our own wisdom and understanding, have found out the true system of God’s providence; and have been able to account for all the sufferings and tribulations of Job. Had they been able to confute Job, they would have triumphed over him in their own self-sufficiency.

God thrusteth him down, not man.] This is no accidental thing that has happened to him: he is suffering under the just judgments of God, and therefore he must be the wicked man which we supposed him to be.

Verses 12, 13. Yea, I attended unto you — I have duly considered all you have said; and behold, none of you convinced Job — I must pronounce you have not confuted him, nor advanced any thing to the purpose in answer to his defence of himself. Lest you should say, We have found out wisdom — God has thus left you to your own weakness and mistakes, and shown you your inability to convince him, or even to make good your own arguments by answering his objections, lest you should glory in your own wisdom; lest you should boastingly say, We have discovered and said all that need or can be said in the cause, and what may finally end the controversy; we have said, God thrusteth him down, not man, and by his dreadful judgments upon him, shows him to be a hypocrite, and to be guilty of some gross, though secret sins. Or, as the Hebrew, wnpdy la, eel jiddepennu, may be properly rendered, God must, or will, confute him, not man; “God only can sift him to the bottom, and know whether his pretences to piety have any thing real in them, or are only hypocritical.” But, says Elihu, this argument does not satisfy me, and therefore bear with me if I seek for a better.

13. We have found out wisdom — Lest, in case the friends had succeeded they should triumph over their victory, God reserves to himself the glory of refuting Job: He alone (through Elihu) “can thrust him down.” The secret of their failure was their inordinate vanity, (Job 12:2.) On this account God would not employ them as his instruments. According to Hengstenberg, Elihu “gives the reason for freely reminding the friends of their insufficiency. He would free them from their illusion.” “Their want of success bears witness against themselves, and proves nothing against the possibility that a fresh disputant may conquer Job.” — Hitzig. Zockler and Dillmann err in their interpretation: “We have come upon such superior wisdom in Job that only God can drive him out of the field;” thus attributing to the friends not only a concession of defeat, but an acknowledgment of Job’s superior wisdom. On the contrary, they seemingly ascribe their failure to a moral perversion in Job which none but God can subdue. Elihu quietly intimates that the agent for the accomplishment of this result is he himself. Thrusteth him down — More correctly, putteth him to flight. ãdn is used also of the chasing away of smoke, chaff, etc. Psalm 1:4; 68:2.

Verse 14. He hath not directed] I am no party in this controversy; I have no party feeling in it: he has not spoken a word against me, therefore I have no cause of irritation. I shall speak for truth; not for conquest or revenge. Neither will I answer him with your speeches; your passions have been inflamed by contradiction, and you have spoken foolishly with your lips.

Verse 14. He hath not directed his words against me — I am not engaged in this dispute by any provoking words of Job, as you have been, which have excited your passions, and biased your judgments; but I speak merely from zeal for the vindication of God’s honour, and from love to truth and justice, and a sincere desire to administer to Job matter both of conviction and comfort. Neither will I answer him with your speeches — With such words or arguments as yours, either weak and impertinent, or opprobious and provoking. As Job did not direct any of his words against me, so I shall not trouble him with any of your replies.

14. He — Job. Directed — Better, arrayed. Ër[ is a military word used in a forensic sense, Job 13:18. With your speeches — Elihu will not argue in their offensive and passionate manner, as he has no hard blows dealt by Job to resent. He proposes to “limit his censure to Job’s answer in this dispute.” Elihu can enter the debate free from prejudice and animosity. Third section — He now turns and addresses another auditory, (probably the silent one from which he has so recently come, whom it is important also to conciliate, see note on ver. 4,) and gives in detail his reasons for speaking: 1) The complete discomfiture of the friends. 2) The divine and irresistible afflatus within him. 3) The spirit of impartiality by which he is animated. 4) An abiding sense of God’s fear, 15-22.

Verse 15. They were amazed] Mr. Good translates: “They (the speeches) are dissipated; they no longer produce effect; the words have flirted away from them.” Your words, being without proper reference and point, are scattered into thin air: there is nothing but sound in them; they are quite destitute of sense. But I prefer the words as spoken of Job’s friends. They took their several parts in the controversy as long as they could hope to maintain their ground: for a considerable time they had been able to bring nothing new; at last, weary of their own repetitions, they gave up the contest.

Verses 15, 16. They were amazed — Job’s three friends stood mute, like persons amazed, not knowing what to reply to his arguments, and wondering at his bold and confident assertions concerning his integrity, and his interest in the favour of God, under such terrible and manifest tokens, as they thought them, of God’s just displeasure against him. They answered no more — Although Job gave them just occasion to confute and reprove him for his intemperate speeches, and his presumptuous and irreverent expressions concerning God. When I had waited they spake not, &c. — Which he repeats as a strange and unreasonable thing, that they should be silent when they had such obligations to speak for the vindication both of God’s justice, and of their own truth and reputation.

15. They were amazed — The three friends are confounded.

Verse 16. When I had waited] I waited to hear if they had any thing to reply to Job; and when I found them in effect speechless, then I ventured to come forward.

Verses 15, 16. They were amazed — Job’s three friends stood mute, like persons amazed, not knowing what to reply to his arguments, and wondering at his bold and confident assertions concerning his integrity, and his interest in the favour of God, under such terrible and manifest tokens, as they thought them, of God’s just displeasure against him. They answered no more — Although Job gave them just occasion to confute and reprove him for his intemperate speeches, and his presumptuous and irreverent expressions concerning God. When I had waited they spake not, &c. — Which he repeats as a strange and unreasonable thing, that they should be silent when they had such obligations to speak for the vindication both of God’s justice, and of their own truth and reputation.

16. When I had waited — This may be regarded as a question. Should I wait because they speak not, because they stand still? etc.

Verse 17. I will answer also my part] yqlj אענה aaneh chelki, “I will recite my portion.” We have already seen that the book of Job is a sort of drama, in which several persons have their different parts to recite. Probably the book was used in this way, in ancient times, for the sake of public instruction. Eliphaz, Zophar, and Bildad, had recited their parts, and Job had responded to each: nothing was brought to issue. Elihu, a bystander, perceiving this, comes forward and takes a part, when all the rest had expended their materials: yet Elihu, though he spoke well, was incapable of closing the controversy; and God himself appears, and decides the case.

Verses 17, 18. I will answer also my part — I will take my turn and speak what they have omitted. I am full of matter — I have many things to say in this cause; the spirit within me constraineth me — My spirit, or soul, is so entirely dissatisfied with what hath hitherto been spoken, and so clearly apprehends what may silence Job and end the dispute, that it forceth me to speak. Or rather he means, that God’s Spirit had so enlightened his understanding by discovering the truth of the matter to him, and had so inspired him with zeal, that he was constrained thereby to plead God’s cause against Job. “As he was a young man,” says Heath, “he dared not claim much authority from his own sayings; but he claims it from the inspiration of the Almighty, by whose Spirit he was actuated, and whose oracles he was delivering.”

17. Mine opinion — Rather. My knowledge. “Elihu speaks more in the scholastic tone of controversy than the three.” — Delitzsch.

Verse 18. I am full of matter] מלים millim, “I am full of WORDS,” or sayings; i.e., wise sentences, and ancient opinions.

The spirit within me constraineth me.] How similar to the words of St. Paul! The love of Christ constraineth us. Elihu considered himself under the influence of that Spirit of God which gives understanding, and felt anxiously concerned for the welfare both of Job and his friends.

Verses 17, 18. I will answer also my part — I will take my turn and speak what they have omitted. I am full of matter — I have many things to say in this cause; the spirit within me constraineth me — My spirit, or soul, is so entirely dissatisfied with what hath hitherto been spoken, and so clearly apprehends what may silence Job and end the dispute, that it forceth me to speak. Or rather he means, that God’s Spirit had so enlightened his understanding by discovering the truth of the matter to him, and had so inspired him with zeal, that he was constrained thereby to plead God’s cause against Job. “As he was a young man,” says Heath, “he dared not claim much authority from his own sayings; but he claims it from the inspiration of the Almighty, by whose Spirit he was actuated, and whose oracles he was delivering.”

Ver. 18. I am full of matter, as Psalm 45:1; or the pythonesses, as illustrated in Isaiah 41:23.

18. The spirit within me — Literally, The spirit of my inward part, yncb. The experience of the prophets was similar to that of Elihu. Jeremiah 4:19; Amos 3. 8.

V. 19. Bottles-Bottles of new wine.

Verse 19. My belly is as wine which hath no vent] New wine in a state of effervescence.

Like new bottles.] Bottles, or rather bags, made of goat-skins. The head and shanks being cut off, the animal is cased out of the skin. The skin is then properly dressed; the anus and four shank holes properly tied up; and an aperture left at the neck or in some other place for the liquor to be poured in, and drawn out. One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butter, and also for various dry goods. I have mentioned this in another place. When the wine is in a state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; and if they be old, the new wine destroys them, breaks the old stitching, or rends the old skin. Our Lord makes use of the same figure, Matthew 9:17; where see the note. See Clarke “Matthew 9:17”.

Verses 19, 20. Behold, my belly — That is, my mind or heart; is as wine which hath no vent — Is as a bottle filled with wine. Or, my thoughts and affections work within me, like fermenting wine in a bottle, and must have utterance. An elegant similitude, as Mercer observes. The wine is here put, by a metonymy, for the bottle in which it is contained. It is ready to burst like new bottles — That is, bottles of new wine; for otherwise, the bottles being made of leather, those that were old were more liable to burst than such as were new. I will speak, that I may be refreshed — That I may ease my mind of those thoughts which now oppress it. I will open my lips, and answer — I will not utter impertinent words, but solid answers to Job’s arguments.

Ver. 19. New bottles. See note on Joshua 9:4. The LXX join the adjective, new, to wine; a liberty which does not disturb the sense. Some think Elihu refers to conjurors and ventriloquists, who seem to speak from their belly.

19. Belly — See note Job 15:2. “My inward part,” — bitni, same as in ver. 18. New bottles — These bottles (see Matthew 9:17) were commonly made of goat’s skin; sometimes, also, of ass or camel’s skin. New bottles were used for new wine, and yet they too sometimes burst under the fermentation. Burning with religions zeal, and, as he believes, divinely inspired, Elihu can no longer restrain his pent-up emotions — a thought most happily illustrated in the rush of words (“matter,” ver. 18) which marks his introduction. The mocking Jews applied the figure of the text to the apostles on the day of Pentecost: “These men are full of new wine:” in other words, like wine-skins, the apostles were bursting from excessive fermentation. Hardy remarks of a Buddhistic sectary, that such was the extent of his learning that he feared his body would burst from its expansion; and to prevent this misfortune he bound himself with an iron girdle. “This conceit arose,” says Hardy, “from the idea that the heart is the seat of the thoughts as well as of the affections.” — Manual of Buddhism, p. 256.

Verse 20. I will open my lips and answer.] In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will OPEN my mouth.

Verses 19, 20. Behold, my belly — That is, my mind or heart; is as wine which hath no vent — Is as a bottle filled with wine. Or, my thoughts and affections work within me, like fermenting wine in a bottle, and must have utterance. An elegant similitude, as Mercer observes. The wine is here put, by a metonymy, for the bottle in which it is contained. It is ready to burst like new bottles — That is, bottles of new wine; for otherwise, the bottles being made of leather, those that were old were more liable to burst than such as were new. I will speak, that I may be refreshed — That I may ease my mind of those thoughts which now oppress it. I will open my lips, and answer — I will not utter impertinent words, but solid answers to Job’s arguments.

20. I will speak — He carries on the metaphor in this verse; the bottle must be opened to save it from bursting. Be refreshed — The margin is more literal. In like manner, Young: —

“Good sense will stagnate:

Thoughts shut up want air.”

The spirit within constraineth him. The precursor of the apostle Paul in enthusiasm, sincerity, and tenaciousness of the truth, he cannot resist the divine constraint. His inner nature burns with the truths he waits to deliver; one, for instance — the sinner’s justification through the mercy of God; “the quintessence of all his words,” thereby anticipating the apostle in the doctrine of justification by faith, even as the morn anticipates the day.

Verse 21. Let me not-accept any man’s person] I will speak the truth without fear or favour.

Neither let me give flattering titles] I will not give epithets to any man that are not descriptive of his true state. I will not beguile him by telling him he is what he is not. hnka acanneh, from hnk canah, is generally supposed to signify to surname, to put a name to or upon a name, as the French word surnom implies. It means to give proud titles to persons who are worthless. It is well known that the Arabs make court to their superiors by carefully avoiding to address them by their proper names, instead of which they salute them with some title or epithet expressive of respect.— SCOTT. See below. Titles expressive of office, ecclesiastical, civil, or military, are always proper, and never forbidden, because they serve for distinction; but the Asiatic titles are in general bombastically and sinfully complimentary. The reader will find several specimens at the end of this chapter. See Clarke “Job 32:22”.

Verses 21, 22. Let me not accept any man’s person — So as, either from fear of, or respect to, any man, to speak otherwise than I think. Do not expect me to speak partially, or by way of flattery, to any one, but bear with my free and plain dealing. As he found himself under a strong impulse to speak, so he would deliver his opinion with all freedom, and without partial inclination to either side. For I know not to give flattering titles — That is, I have neither skill nor inclination to flatter Job nor any man, so as to corrupt the truth, or speak falsely for his sake. In so doing, &c. — If I should be guilty of that sin; my Maker would soon take me away — Namely, out of this world: God would quickly and sorely punish me for it. Or, without supplying the words, in so doing, which are not in the Hebrew, the sense is, I dare not flatter any man, because I must shortly die and go to judgment, to give an account of all my words and actions. “The more closely we eye the majesty of God,” says Henry, “as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.”

21. Accept any man’s person. — See note Job 13:8. Young as he is, Elihu will regard no one, but strive to be impartial. Job charged the friends with perverting the truth that they might please God, and thus “accept His person.”

V. 22. I know not-The more closely we eye the majesty of God as our maker, the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.

Verse 22. My Maker would soon take me away.] Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God of truth: I shall, therefore through his help, speak the TRUTH, the WHOLE TRUTH, and NOTHING BUT THE TRUTH.

WE find from the above that vain titles of ceremony, expressive of the most eminent qualities, were given to worthless men, from time immemorial; and no wonder, for hypocrisy entered into man at the same time that sin entered into the world.

Of the flattering titles used in the East, I shall give a few specimens from the [Arabic] Kooayid us Sultanet SHAH JEHAN, or, “The Rules observed during the Reign of the Mogul Emperor Shah Jehan.”

Speaking of the emperor, he is entitled,

“The SUN which illuminates the firmament in the universe of royalty and dominion; the MOON, which irradiates the sky of monarchy and felicity; the King who in pomp resembles Gem-sheed. His hand is boundless as the ocean in bestowing bounties, being the key of the gates of kindness and liberality!” Again:—

“The Sun of the heaven of prosperity and empire, the SHADOW OF GOD, the Asylum of the Universe, the splendour of whose instructive front causes light and gladness to the world and to mankind.”

“The just and vigilant Monarch; the Asylum of Truth, the Refuge of the World; the Diffuser of Light, the Solver of all human difficulties.”

“The Lord of the Age, who is endowed with such perfect excellence, both in internal and external qualifications, that on all occasions he holds fast the thread of good counsel, prudence, and purity of morals.”

“The faculty of apprehension is possessed by him in such a degree, that before the matter has scarcely obtained utterance he comprehends the purport, and gives answers with the tongue of inspiration.”

Addresses to Persons of Distinction

“Let them convey to the presence of glorious empire, the Sultan, in pomp like Solomon, the centre of the universe, powerful as heaven!”

“Let them who kiss the carpet of the palace, in pomp like heaven, convey this letter to his majesty, whose sight is as creative as alchymy, king of kings, the asylum of the world!”

“To the exalted presence, which gratifies the desires of all people, the most beneficent of the age, the vizier, protector of the universe, may the Almighty perpetuate his fortune!”

“May this letter be dignified in the presence of Naweeb Saheb, diffuser of benefits, of exalted pomp, the respectable, the discriminator of ranks! May his power increase!”

“Let them convey this to the perusal of his excellency, conversant in realities and mysteries, the support of excellencies, the cream of his contemporaries, and the cherisher of the poor!” These are a specimen of the flattering titles given in the East to persons in eminent stations. Their kings they clothe in all the attributes of the Deity, when both in their public and private character they are corrupt and unholy, rascals in grain, and the ruthless oppressors of suffering humanity. JOB

Verses 21, 22. Let me not accept any man’s person — So as, either from fear of, or respect to, any man, to speak otherwise than I think. Do not expect me to speak partially, or by way of flattery, to any one, but bear with my free and plain dealing. As he found himself under a strong impulse to speak, so he would deliver his opinion with all freedom, and without partial inclination to either side. For I know not to give flattering titles — That is, I have neither skill nor inclination to flatter Job nor any man, so as to corrupt the truth, or speak falsely for his sake. In so doing, &c. — If I should be guilty of that sin; my Maker would soon take me away — Namely, out of this world: God would quickly and sorely punish me for it. Or, without supplying the words, in so doing, which are not in the Hebrew, the sense is, I dare not flatter any man, because I must shortly die and go to judgment, to give an account of all my words and actions. “The more closely we eye the majesty of God,” says Henry, “as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.”

Ver. 22. My Maker would soon take me away. Hear this, oh christian minister, when the proud, when the blasphemer, when the seducer, and the avaricious are before you. If you flatter them, you destroy them, and God will soon take you away. Think how Paul reasoned before Felix.

22. Give flattering titles — This expression means to give proud titles to persons who are worthless. (Dr. Clarke.) The practice was common among the Orientals of addressing superiors with long and fulsome, and even divine, titles. The ancient Egyptian and Assyrian inscriptions abound in illustrations. In thus paying greater homage to the creature than the Creator, “his Maker would soon take him away.”