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Job Chapter
Thirty-two
New King James Version (NKJV)
INTRODUCTION TO JOB 32
Job's
three friends being silenced, and having no more to say in reply to him, Elihu,
of whose descent some account is given, a bystander and hearer of the whole
dispute between them, rises up as a moderator, and expresses some anger both
against them and Job, Job 32:1; he makes
an apology for engaging in this controversy, by reason of his youth, and they
being advanced in years, Job 32:6; but since
there is a spirit in man, that gives understanding to men of every age, and old
men are not always wise, he desires they would hearken to him while he
delivered his sentiments on the subject in debate, Job 32:8; and hopes
to be heard patiently, since he had waited until they had said all they had to
say, and had closely attended to it, and which fell short of convincing Job;
and this he was obliged to say, lest they should be wise in their own conceit,
and attribute that to men which belongs to God, Job 32:11; he
proposes to take a new method with Job, different from theirs; and now they
hearing all this from a young man, they were filled with amazement, and struck
with silence; and after he had waited a while to observe whether they would say
anything or not, he determined to take his turn, and show his opinion also, Job 32:14; and the
rather because he was full of arguments, he was desirous to propose them, and
was uneasy until he had brought them out; and which he was resolved to do with
all impartiality and integrity, Job 32:18.
Job 32:1 So
these three men ceased answering Job, because he was righteous in his
own eyes.
YLT
1And these three men cease
from answering Job, for he [is] righteous in his own eyes,
So these three men ceased to answer Job,.... His three
friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite,
who came to visit and comfort him under his afflictions; but unawares were led
into a controversy with him, occasioned by some rash and impatient expressions
of his; which controversy had been carried on between them a considerable time,
but now dropped; they grew weary of it, and now rested themselves as men do on
a sabbath, as the word signifies; they set themselves down, and made no reply
to Job's vindication of himself, not caring to give themselves any further
trouble, or labour the point any more and longer, perceiving it was all to no
purpose: or "and these three men ceased", &c. the last words of
the preceding chapter are, "the words of Job are ended", Job 31:40; and the
copulative "and" connects these with them, and shows that these men
also had done speaking; so that the dispute was closed between Job and them,
and the way was clear for another disputant that might think fit to enter, as
Elihu did, after mentioned
because he was righteous in his own eyes; some take
this to express the state of the question between them, rendering the words,
"that he was righteous", &c.F6כי
חוא צדיק "quod ille
(tantum) justus in oculis suis", Schmidt. . The notion his friends had of
him was, that he was righteous in his own account, and as he professed to be,
and might so seem to others; but was a wicked man, and an hypocrite, as his
afflictions showed; this point they had been labouring to prove, but, upon Job's
long and clear vindication of his integrity, they ceased to defend it: others
suppose the words to be an inference of Job's from their silence:
"therefore he was righteous", &c. they making no reply to him, he
concluded himself to be quit and clear of the charge they had brought against
him; but they rather, according to our version, contain a reason why they
ceased to answer him; because they thought him self-conceited, self-willed,
obstinate, and incorrigible; not open to conviction, stiffly insisting on his
own innocence, not allowing that he was guilty of any sin or sins, which were
the cause of his afflictions; otherwise, in the article of justification before
God, Job was no self-righteous man, nor was he so charged by his friends; to
say he was is to abuse his character, and is contrary to that which God himself
has given of him; nor would he have so highly commended him as to suggest there
was none like him on earth, when of all men in the world there are none more
abominable to God than a self-righteous man; see Isaiah 65:4. It is
contrary to Job's knowledge of and faith in Christ, as his living Redeemer, Job 19:25; and to
many clear and strong expressions, confessing his sin, disclaiming perfection,
and declaring himself no self-justiciary, Job 7:20.
Job 32:2 2 Then the wrath of Elihu,
the son of Barachel the Buzite, of the family of Ram, was aroused against Job;
his wrath was aroused because he justified himself rather than God.
YLT
2and burn doth the anger of
Elihu son of Barachel the Buzite, of the family of Ram; against Job hath his
anger burned, because of his justifying himself more than God;
Then was kindled the wrath of Elihu the son of Barachel the Buzite,.... Both
against Job and his three friends, for reasons after given; who this person was
is not easy to say; they debase him too much, who make him to be Balaam the
soothsayer, according to the tradition of the JewsF7T. Hieros.
Sotah, fol. 20. 4. Hieron. Quaest. seu Traditiones in Gen. fol. 69. D. so
Bolducius. ; for neither the time he lived in, nor his character, will agree
with him; this man living before the times of Balaam; and being also a holy
good man, which all his discourses show: and they too much exalt him who make
him to be Christ; for though some phrases, being strained, may seem to agree
with him, and some things in the signification of his name, and the names of
his ancestors, may be thought to answer to him; Elihu signifying, "my God
is he"; the son of Barachel, "the son of the blessed God"; of the
kindred of Ram, of the high and holy line; the Buzite, one "despised"
and reproached; yet there are other things that cannot be said of him, as
particularly in Job 32:22; besides,
the Messiah seems to be spoken of by him as another person, Job 33:23; it is
very probable that he was one of Job's relations that was come to visit him in
his melancholy circumstances, had been a bystander, and an hearer of the whole
dispute between Job and his friends, with the management of which he was not a
little displeased; he is described by his descent, when Job's other three
friends are not, because he was a young man, and not known as they were: and
this serves to show the truth of this history, that it is not a mere apologue,
or moral fable, but a real fact; though who his father Barachel the Buzite was
cannot easily be determined; it is probable he was a descendant of Buz, the son
of Nahor, Abraham's brother, Genesis 22:20; of
this opinion are Aben Ezra and Ben Gersom; unless it can be thought he was so
called from the city Buz, of which he might be an inhabitant, mentioned along
with Dedan and Tema, Jeremiah 25:23,
places in Edom or Idumea, where or near to which Job lived:
of the kindred of Ram; according to the Targum,
of the kindred of Abraham, in which it is followed by other Jewish writersF8Jarchi,
Bar Tzemach, &c. ; and some even take him to be Isaac, the son of AbrahamF9T.
Hieros. Sotah, fol. 20. 4. ; Aben Ezra thinks he is the same with Ram the
father of Amminadab, 4:19; but he is abundantly
too late for this man to be of his kindred; others take him to be the same with
Aram, the son of Kemuel, a brother of Buz, Genesis 22:21;
these names being used for one another, either by adding or removing a letter;
see Matthew 1:3;
compared with 4:19;
against Job was his wrath kindled, because he justified himself
rather than God; not that he made himself more just than God, he could never
think or say so, see Job 4:17; nor that
he was just before him or by him; for he was so in an evangelic, though not in
a legal sense; and Elihu would not have been displeased with him for asserting
that; he did not deny that Job was a righteous man in the sight of God; nor
that he was righteous, and in the right in the sight of God, with respect to
the controversy between him and his friends; nor did he blame him for
justifying himself from their charges; but that he justified himself "more"
than God; so the Jewish writersF11Jarchi, Aben Ezra. Ben Gersom.
generally render it: he spent more time, and insisted longer on his own
justification than upon the justification of God in the dealings of his
providence with him; he was more careful of his own character and reputation
than he was of the honour of God, and the glory of his justice; he said more
for himself than he did for God; and this displeased Elihu; it gave this good
man some concern, that, though Job did not directly charge God with unrighteousness
in his dealings with him, yet by consequence; and he expressed himself in such
language that would bear such a construction, whether it was his real sense or
not; and to hear him complain so heavily of God, and at the same time enlarge
so much on his own innocence, and to importune in so bold and daring a manner
to have a hearing of his cause; these things being observed by Elihu, raised
his choler and indignation.
Job 32:3 3 Also against his three
friends his wrath was aroused, because they had found no answer, and yet
had condemned Job.
YLT
3and against his three
friends hath his anger burned, because that they have not found an answer, and
condemn Job.
Also against his three friends was his wrath kindled,.... He did
not take part with either side, but blamed both, and took upon him to be a
moderator between them, and deal impartially with them: what highly displeased
him, and raised his spirit against the three friends of Job, was,
because they had found no answer; they were at a loss for
one, for a sufficient one; they had all of them been answering him in their
turns again and again, but with nothing to the purpose, not with anything
conclusive and convincing; and particularly they could find and give no answer
to Job's last vindication of himself:
and yet had condemned Job; as a very wicked man,
and an hypocrite, for no other reason but because he was afflicted; and they
still persisted in their sentiment, though Job had so fully cleared himself,
and put them to entire silence; this exasperated Elihu, to observe these men to
retain so unreasonable a sentiment, to pronounce such a rash sentence, and yet
could make no reply to Job's defence of himself. Jarchi says, this place is one
of the corrections of the Scribes, it having been formerly written
"God" instead of "Job"; as if the sense was, that Elihu was
provoked with them, because by their silence they had condemned the Lord, not
vindicating his honour and glory as became them; but Aben Ezra declares his
ignorance of that correction, and observes, that they that say so knew what was
hid from him.
Job 32:4 4 Now because they were
years older than he, Elihu had waited to speak to Job.[a]
YLT
4And Elihu hath waited
earnestly beside Job with words, for they are older than he in days.
Now Elihu had waited till Job had spoken,.... Made an
end of speaking, until he had thus expressed himself, "the words of Job
are ended", Job 31:40, and
waited likewise until his three friends had said all they had to say, and which
is here supposed and implied, as appears by what follows:
because they were elder than he; it may be
added, from the original text, "in", or "as two days"F12לימים "diebus", Beza, Montanus, Mercerus;
"quod ad dies", Schultens. ; they had lived longer in the world than
he, and therefore did not take upon him to speak till they had done; he, as
became a young man, was swift to hear, and slow to speak; that they were old
men, appears from what Eliphaz says, Job 15:10.
Job 32:5 5 When Elihu saw that there
was no answer in the mouth of these three men, his wrath was aroused.
YLT
5And Elihu seeth that there
is no answer in the mouth of the three men, and his anger burneth.
When Elihu saw that there was no answer in the mouth of these
three men,.... That could be called an answer; nay, when he perceived they
were quite nonplussed and silenced, though men of years and experience, and
reputed wise and knowing:
then his wrath was kindled; his spirit was stirred
up; his heart was hot within him; he burned with anger against those men; he
was all on fire, as it were, and wanted to vent his resentment.
Job 32:6 6 So Elihu, the son of
Barachel the Buzite, answered and said: “I am young in years, and you are
very old; Therefore I was afraid, And dared not declare my opinion to you.
YLT
6And Elihu son of Barachel
the Buzite answereth and saith: -- Young I [am] in days, and ye [are] age
Therefore I have feared, And am afraid of shewing you my opinion.
And Elihu the son of Barachel the Buzite answered and said,.... Since
there was no answer in them, he takes upon him to give one himself; but first
makes an apology on account of his youth:
I am young, and ye are very old; or "few
of days"; a few days, comparatively speaking, had he lived in the world;
or "small", or "little as two days"F13צעיר אני לימים
"minimus ego diebus", Montanus; "parvus diebus sum",
Mercerus. ; he had been but a little time in it, and so could be thought to
have but little knowledge and experience; whereas they were old, even very old;
with them were the aged and the grayheaded, Job 15:10; in whom
it might have been expected was much wisdom and knowledge:
wherefore I was afraid, and durst not show mine opinion; declare what
knowledge he had of the things in dispute, lest it should appear mean, small,
and contemptible; or give his sentiments concerning them, lest he should speak
wrongly, and not only give offence, but do more harm than good: the first of
these words, in the Arabic languageF14"recessit suo loco",
Castel. col. 1036. , as Aben Ezra observes, signifies to go back; it is used of
worms, which, through fear, withdraw themselves from men; so mean an opinion
had he of himself, and such a sense of his own weakness, that it not only kept
him back, but even caused him to draw back, and keep out of the dispute, and at
a distance from it, instead of being forward to engage in it: one Jewish
commentatorF15Sephorno. paraphrases it
"I
humbled myself as one that goes on his belly;'
referring
to worms that go low and creep upon their belly, or to the prostrate posture of
men that humble themselves to their superiors.
Job 32:7 7 I said, ‘Age[b] should
speak, And multitude of years should teach wisdom.’
YLT
7I said: Days do speak, And
multitude of years teach wisdom.
I said, days should speak,.... That is, men of
days, of many days, who have lived many days and years in the world: man in
common is but of few days, even the most that men arrive to are but few; and
some indeed are very few, in comparison of whom others may be said to be men of
days, or to have lived many days; and to such it belongs to speak, it is their
place, nor should they be prevented or interrupted; it should be allowed them
to speak, nor should they be hindered; and it is their duty to speak and
instruct juniors, and all that are under them; and it might be reasonably
expected, that when they speak it will be to the purpose, and to profit and
edification:
and multitude of years should teach wisdom; that is, such
over whom many have passed; these it may be thought, having had an opportunity
of making their observation on things, and of increasing experience, and of
treasuring up a stock of knowledge, they should be very capable of, and indeed
the only fit persons to teach others wisdom; either natural wisdom, or the
knowledge of natural things; or divine wisdom, the knowledge of God, of his perfections
and providences; and inward, spiritual, and evangelical wisdom, which lies in
the knowledge of a man's self; in the knowledge of God in Christ; in the
knowledge of Christ and of the Gospel of Christ, and the truths of it: this was
a sentiment Elihu had entertained of ancient men, and this had restrained him
from entering sooner into this debate between Job and his friends; they all
being his superiors in age, and, as from thence he judged, in wisdom and
knowledge also.
Job 32:8 8 But there is a spirit
in man, And the breath of the Almighty gives him understanding.
YLT
8Surely a spirit is in man,
And the breath of the Mighty One Doth cause them to understand.
But there is a spirit in man,.... This seems to be a
correction of his former sentiment; the consideration of which gave him
encouragement, though young, to declare his opinion, since there is a spirit in
men, both young and old; and wherever that be, there is an ability to speak and
a capacity of teaching wisdom; which is not tied to age; but may he found in
young men as well as in old men: some by this understand the rational soul, or
spirit, which is immaterial, immortal, is of God, and is in man; and the rather
it is thought this is meant, because it is in every man, whereby he has knowledge
of many things, natural and divine, and particularly is capable of trying and
judging things, of discerning the difference between one thing and another, and
of reasoning and discoursing upon them; and this being observed by Elihu, and
he being conscious to himself of having such a spirit in him, was emboldened to
engage in the debate, though a young man; but if such a spirit is meant, the
words may be rendered to such a sense, verily, truly, indeed "there is such
a rational spirit in man", which makes him capable of knowing many
things, "but the inspiration of the Almighty", &c.F16So
Vatablus, Beza. ; it is not owing to the rational powers and faculties of the
soul of man, and the use of them, that a man becomes capable of teaching others
wisdom; but to his soul or spirit being inspired by the Almighty; and such an
one, be he young or old, that God breathes into, and he is under his
inspiration, he is the man fit to engage in such work: though I rather think,
that in this first clause the spirit of God is meant, and so Jarchi; who is an
uncreated, infinite, and eternal Spirit; is of God, and is put into men; for he
is not in men naturally, nor in everyone; and where he is, he is given, and
there he abides; and it is from him men have their wisdom and knowledge; it is
he that makes men know themselves, that searches the deep things of God, and
reveals them to men, and that is the spirit of wisdom and revelation in the
knowledge of Christ, and leads into all truth, as it is in him; though rather
the spirit in his gifts, than in his spiritual saving grace, is here meant; and
so does not point to every good man in common, but to such who are favoured
with the gifts of the spirit superior to others; and so the Targum interprets
it of the spirit of prophecy; and on whomsoever this rests, whether on young or
old, he is fit to teach men wisdom:
and the inspiration of the Almighty giveth them understanding; not the soul
of man, or breath of God inspired by him, which is the candle of the Lord,
searching the inward parts of men; for that leaves him without understanding of
things of the greatest importance: rather, as the Targum, the Word of God, the
essential Word, the Son of God, who gives an understanding of the best things, 1 John 5:20; but,
better, the Spirit of God, by whom the Scriptures were inspired, and who is
breathed into men, John 20:22; and is
a spirit of understanding to them; for though a man has an understanding of
natural things, yet not of things spiritual; to have an understanding of them
is the special gift of God, and is in particular the work of the Spirit of God:
Elihu now having some reason to believe that he had the Spirit of God, and was
under his inspiration, and was favoured with knowledge and understanding by
him, is encouraged, though young, to interpose in this dispute between Job and
his friends, and declare his opinion on the matter in debate; and which leads
him to make an observation somewhat different from his former sentiment, as
follows.
Job 32:9 9 Great men[c] are not always
wise, Nor do the aged always understand justice.
YLT
9The multitude are not wise,
Nor do the aged understand judgment.
Great men are not always wise,.... Men of
grandeur and dignity, as Job's friends might be, the rich, the honourable, and
noble; the apostle is thought to refer to this, at least to express the
sentiment contained in it, 1 Corinthians 1:26;
or the great in quantity, the many, the multitude; and therefore are not to be
followed in principle or practice; or that are great in years, well stricken in
age, have lived long in the world, so some versionsF17רבים πολυχρονιοι,
Sept. "longaevi", V. L. Mr. Broughton renders it, "as men of not
great time may be wise, as the old understand the right." ; or are
doctors, teachers of others, masters in Israel, as Nicodemus, and yet ignorant;
all these may be wise in natural, civil, and worldly things, though this is not
always the case; but not wise and knowing in divine and spiritual things,
particularly in those respecting the causes and reasons of God's providential
dealings with men, afflicting the righteous, and suffering the wicked to
prosper, which is more fully explained in the next clause:
neither do the aged understand judgment; what is right
and wrong, the difference between truth and error, and particularly the
judgments of God, which are unsearchable, and his ways past finding out; even
so to understand them as to observe and acknowledge his sovereignty, wisdom,
truth, and faithfulness in them.
Job 32:10 10 “Therefore I say, ‘Listen
to me, I also will declare my opinion.’
YLT
10Therefore I have said:
Hearken to me, I do shew my opinion -- even I.
Therefore I said, hearken to me,.... Thou O Job, and
every one of you his friends, for the word is singular; though I am but a young
man, yet if I have the Spirit of God, and am under the inspiration of the
Almighty, I may be able to say something to you worth your hearing:
I also will show mine opinion; for though for a while
he was timorous and fearful of doing it, lest he should mistake and expose
himself, yet having duly weighed and considered the above things, he was
determined to do it.
Job 32:11 11 Indeed I waited for your
words, I listened to your reasonings, while you searched out what to say.
YLT
11Lo, I have waited for your
words, I give ear unto your reasons, Till ye search out sayings.
Behold, I waited for your words,.... With great desire,
with great eagerness and earnestness, in hope of meeting with arguments fully
satisfying and convincing; he waited for them, as for the rain, and the latter
rain, to be revived, refreshed, and edified therewith; and he patiently waited
until they had done speaking:
I gave ear to your reasons, or
"understandings"F18עד תבונותיכם "usque ad intellignetias vestras",
Pagninus, Montanus, Cocceius, Schultens; "usque ad sensa vestra",
Beza, Junius & Tremellius. ; endeavoured to get into the sense and meaning
of their words; not only attended to what they did say, but to what he thought
they meant to say: some are not so happy in their expressions; and yet, by what
they do say, with close attention it may be understood what they aim at, what
is their drift and design; this Elihu was careful to attain unto, not barely to
hear their words, but penetrate, if possible, into their meaning:
whilst ye searched out what to say; for they did not make
their replies to Job immediately, and say what came uppermost at once, but they
took time to think of things, and to search out for the most forcible arguments
to refute Job, and strengthen their cause; it is very probable they made a
pause at the end of every speech of Job's, and considered what was proper to be
said in reply, and, perhaps, consulted each other.
Job 32:12 12 I paid close attention to
you; And surely not one of you convinced Job, Or answered his words—
YLT
12And unto you I attend, And
lo, there is no reasoner for Job, [Or] answerer of his sayings among you.
Yea, I attended unto you,.... Very closely, with
great application and diligence, endeavouring to get, as it were, within them,
and thoroughly understand the meaning of what they said:
and, behold, there was none of you that convinced Job; which was not
owing to his obstinacy, but to want of proof in them, their words and
arguments; they had charged Job highly, as particularly Eliphaz, Job 22:5; but then
they failed in their proof; they produced nothing to support their allegations:
or that answered his words; the arguments
and reasons he gave in proof of his own innocence and uprightness, or the
instances he produced, showing that God often afflicted good men, and suffered
the wicked to prosper; and therefore no argument could be drawn from God's
dealings with men, proving they were either of this or the other character,
good or bad men.
Job 32:13 13 Lest you say, ‘We have
found wisdom’; God will vanquish him, not man.
YLT
13Lest ye say, We have found
wisdom, God doth thrust him away, not man.
Lest ye should say, we have found out wisdom,.... They were
left to themselves, and not directed to take the proper methods of convincing
Job, and answering his arguments; lest they should be wise in their own
conceits, and attribute too much to themselves; or Elihu told them this, that
they had not convicted Job, though they had condemned him, nor answered his
arguments, though they had left off speaking; and this he was obliged to say,
and that for the reason before observed: for all wisdom is of God, and not to
be found out or acquired by men; not natural wisdom, that is not of men, but of
God, and especially supernatural wisdom, or the knowledge of divine and spiritual
things, and the reason of God's dealings with the sons of men in the different
manner he does, see Job 28:12;
God thrusteth him down, not man: some think Elihu says
this in reference to himself, whom God would make use of as an instrument to
convince Job and answer his arguments; and that he would ascribe this not to
himself, but to God; they took a natural way to convince Job, which failed,
that they might not be proud of their own wisdom; he should take a more divine
and spiritual method, and, if he succeeded, he should give all the glory to
God, and ascribe nothing to himself: as in the conviction and conversion of a
sinner, though ministers are instruments, it is not by might or power of men,
but by the Spirit of the Lord of Hosts; it is God that thrusts down man from a
vain opinion he has of himself; that convinces him of sin, that takes him off
of his own righteousness, and humbles him, and lays him low at his feet: but
they rather seem to be the words of Job's friends, as related by Elihu; and the
sense is in connection with the former, either that they found it was the
wisest method they could take with Job to be silent, and leave him to himself,
lest they should add to his afflict; on; to which Jarchi inclines, who
paraphrases it,
"we
found wisdom by our silence, that we may not provoke him any more;'
which,
if their sense, shows more tenderness and compassion than they had hitherto
expressed, and answers pretty much to the advice given 2 Corinthians 2:6;
or else their meaning is, that they found it the best and wisest way to leave
him with God, he being so obstinate and incorrigible that none but God could
move him; it was not in the power of men, or of words used by men, to make him
sensible of things; or rather the meaning is, Elihu was obliged to tell them,
that none of them had convinced Job, or answered his arguments, lest they
should say, we have found out a wise and strong argument, proving the charge
brought against him, that he must be a wicked man and an hypocrite, since God
has so sorely afflicted him, and thrust him down from all his grandeur and
dignity; which no man could ever have done, and God would not, if he had not
been the man we suppose him to be; now Elihu's view is to observe to them, that
there was nothing in this argument convincing, in which they imagined so much
wisdom lay. Job's afflictions, indeed, were of God, and not men; and which he
often owns himself; but this was no proof or argument of his being a wicked
man: Mr. Broughton renders the words,
"the
Omnipotent doth toss him, not man.'
Job 32:14 14 Now he has not directed his
words against me; So I will not answer him with your words.
YLT
14And he hath not set in
array words for me, And with your sayings I do not answer him.
Now he hath not directed his words against me,.... That is,
Job had not directed his speech to him, or levelled his arguments against him;
he had not set himself and his words in battle array against him, as the word
signifies; he had not lashed and irritated him as he had them; and therefore he
came into the dispute calm and unprovoked, having nothing in view but truth,
the glory of God, and the good of Job; and therefore hoped for better success
than they had had:
neither will I answer him with your speeches; he proposed
to take a new and different method from them, as he did; for he never charges
Job with any sin or sins, or a course of living in a sinful manner, before
those afflictions came upon him, and as the cause of them; he only takes notice
of what was amiss in him since his afflictions, and what dropped from him in
the heat of this controversy, rash and unbecoming speeches, which reflected
upon the honour and justice of God; and if he made use of any words and
arguments similar to theirs, yet to another purpose, and in a milder and
gentler manner.
Job 32:15 15 “They are dismayed and
answer no more; Words escape them.
YLT
15(They have broken down,
They have not answered again, They removed from themselves words.
They were amazed,.... They were like persons thunderstruck,
quite surprised and astonished to hear a young man talk after this manner:
they answered no more; as they had ceased to
answer Job, they did not undertake to answer Elihu, who had plainly told them
their arguments were not convincing, their answers were no answers, and that
they had done a wrong thing in condemning Job without proof; and that which
they thought their greatest wisdom, and strongest argument, had no wisdom nor
strength in it; namely, which was taken from his sore afflictions by the hand
of God:
they left off speaking; or words departed from
them, as Jarchi; their speech left them, they seemed deprived of it: Mr.
Broughton renders the whole,
"they
shrink away, do speak no more, speeches be departed from them.'
Job 32:16 16 And I have waited, because
they did not speak, Because they stood still and answered no more.
YLT
16And I have waited, but they
do not speak, For they have stood still, They have not answered any more.)
When one had waited,.... To observe whether
they would make any reply to what he had said, or any objection to his engaging
in the controversy:
for they spake not; were as mute as fishes:
but stood still; like statues, had no power to move, neither
to sit down nor to depart, but were as if all life, sense, and motion, were
gone from them:
and answered no more; or not at
all; for it does not appear that they had given him any answer before, as well
as not now.
Job 32:17 17 I also will answer my
part, I too will declare my opinion.
YLT
17I answer, even I -- my
share, I shew my opinion -- even I.
I said, I will answer
also my part,.... Or take his turn in giving an answer to Job; what they had
given being quite insufficient and unsuitable:
I also will show mine opinion; knowledge, or sentiment;
this for a while he was fearful of doing, but, upon a thorough and serious
consideration of things, he determined upon it, and now repeats it, to assure
he would do it; the reasons of which follow.
Job 32:18 18 For I am full of words; The
spirit within me compels me.
YLT
18For I have been full of
words, Distressed me hath the spirit of my breast,
For I am full of matter,.... Or "full of
words"F25מלתי מלים
"plenus sum sermonibus", V. L. Pagninus, Montanus, Tigurine version,
Beza, Junius & Tremellius, Piscator. ; not of mere words, such that have
nothing solid and substantial in them; this is the character of a fool, Ecclesiastes 10:14;
nor was Elihu a loquacious talkative man, as Job is charged to be, a man full
of talk, Job 11:2; but he
was full of words, which had fulness of matter in them, which were to the
purpose, and contained strong reasonings and solid arguments; his mind was full
of them, and he could easily fill his mouth with them, and was not easy until
he had uttered them: so an able minister of the word may be said to be full of
words, of the wholesome words of our Lord Jesus, of useful doctrines, when the
word of Christ dwells richly in him, and he has a rich treasure in an earthen
vessel, is full of the blessing of the Gospel of Christ; has a large knowledge
of Gospel truths, a real experience of them in the heart, great gifts to
express them to others, and is full of power and of the Spirit of God to
declare them, as this good man was:
the spirit within me constraineth me, or "the
spirit of my belly"F26רוח בטני "spiritus ventris mei", Beza, Junius &
Tremellius, Cocceius, Schultens. ; alluding to wind pent up therein, which,
unless expelled, gives great uneasiness and pain: he either means the Spirit of
God within him, as in Job 32:8, by whom
the prophets were inspired and spoke, by whom ordinary ministers of the word
are qualified for their work, and by whom they are led into all truth, and who
presses and obliges them to speak what they know; there is a necessity upon
them to preach the Gospel wholly and faithfully, and a woe unto them if they do
not: or else his own spirit, influenced and actuated by the Spirit of God; as
the spirit of the Apostle Paul was stirred up in him to speak, when he saw the
idolatry and superstition of the people of Athens, Acts 17:16; so love
to God and Christ, and the souls of men, the honour of God, and interest of
religion, constrain the ministers of Christ to speak in his name,
notwithstanding all the opposition made unto them, and reproach cast upon them.
Job 32:19 19 Indeed my belly is
like wine that has no vent; It is ready to burst like new wineskins.
YLT
19Lo, my breast [is] as wine
not opened, Like new bottles it is broken up.
Behold, my belly is as wine, which hath no vent,.... Or,
"is not opened"F1לא יפתה "quod non est apertum", Pagninus, Michaelis,
Schultens. , like a bottle of wine, as Ben Gersom, which is stopped close, and
the wine in it new; which is most apt to ferment, and should have vent given
it; so the Targum,
"as
new wine, which is not opened:'
in
the same manner Jarchi and Bar Tzemach interpret it; in these words Elihu
illustrates, by a metaphor taken from new wine put into bottles and tightly
stopped, what he had before more literally and properly expressed, and so in
the following clause:
it is ready to burst like new bottles; or perhaps it
may be better rendered, "like bottles of new wine"F2כאבות חדשים "sicut utres
vino nova repleti", Piscator. ; for new bottles are not so apt to burst as
old ones, and especially when they have new wine in them; the bottles of the
ancients, and in the eastern countries, being made of skin, which better agrees
with what our Lord says, Matthew 9:17; by
his belly he means his mind, which was full of matter, and that matter he
compares to new wine in bottles, tightly stopped, which need vent, and are in
danger of bursting: the doctrine of the Gospel is like to wine, Song of Solomon 7:9;
to wine neat and clean, being free from all human mixtures; to wine of a good
flavour and pleasant taste, as the Gospel is to those whose taste is changed;
to generous wine, which revives, and refreshes, and comforts; all which effects
the doctrines of the Gospel have, when attended with a divine influence: and it
may be compared to new wine; not that it is a new and upstart doctrine, it is
the everlasting Gospel, made known immediately on the fall of Adam, and was
ordained before the world for our glory; but because it is newly, or of late,
under the Gospel dispensation, more clearly revealed: ministers of the word are
like vessels, into which it is put; they are but vessels, even earthly vessels,
and have nothing but what is put into them; and they are like vessels stopped
up, when they are straitened in themselves, or shut up by the Lord, that they
cannot come forth freely in their ministry, and when any outward restraint is
laid upon them by persecuting magistrates, and when there is no open door for
them in Providence; which gives them great pain and uneasiness, and, let the
consequence be what it will, they are weary of forbearing, and cannot stay, but
must speak the things they see and know; see Jeremiah 20:9.
Job 32:20 20 I will speak, that I may
find relief; I must open my lips and answer.
YLT
20I speak, and there is
refreshment to me, I open my lips and answer.
I will speak, that I may be refreshed,.... That his
mind might be made easy; the matter it was full of lay with much weight upon
it, pressed him hard, and gave him pain; and therefore he determines to speak
his mind, and disburden himself: so a minister of the word speaks sometimes to
the refreshment of others, the Gospel being a word in season to weary souls,
bread to the hungry, drink to the thirsty, even wine to them that are of an
heavy heart; and especially it is refreshing when the love of God is shed
abroad in the heart through it, and the presence of God is enjoyed under it;
and sometimes he speaks to the refreshment of himself with others, Romans 15:32; and
whether it be so, one or the other, yet a faithful minister eases his mind,
discharges his conscience, and is clear from the blood of all, when he truly
and fully declares the whole counsel of God, so far as he is acquainted with
it:
I will open my lips and answer; speak freely and boldly
what was upon his mind, and he had to say, and which he judged would be a
sufficient answer to Job; the opening of his lips is a phrase used by him in
allusion to the opening of a bottle, full of new wine, the metaphor before
expressed by him.
Job 32:21 21 Let me not, I pray, show
partiality to anyone; Nor let me flatter any man.
YLT
21Let me not, I pray you,
accept the face of any, Nor unto man give flattering titles,
Let me not, I pray you, accept any man's person,.... Neither
the person of Job, because of his poverty and affliction, indulging too much to
pity and commiseration, and affecting to get a good name from others for it;
nor the persons of his three friends, on account of their wealth and grandeur;
for neither the persons of the poor, nor of the rich, are to be regarded in judgment,
or in the decision of any matter between them, but truth and justice are to be
attended to; see Exodus 23:3. Elihu
was determined with himself not to respect the person of any, and he hopes that
Job and his friends would bear with him, and excuse him on that account:
neither let me give flattering titles unto men; he does not
mean titles of civil honour and respect, which belong to men, and are in common
use among men, according to the different stations of life, men are in; for
honour is to be given to whom it is due; and it is no piece of flattery to give
men their proper and usual titles, as it was not in the Evangelist Luke, and in
the Apostle Paul, Luke 1:3; but he
means such titles that do not belong to men, and are unsuitable unto them, and
only given them by way of flattery; as to call a man wise and prudent when he
is the reverse; or a holy, just, and good man, when he is a very wicked one.
Elihu was resolved not to act such a part, and he hopes the persons he had to
deal with would not take it amiss that he spake his mind plainly and freely,
and called a spade a spade; not must they or any other expect to be
complimented by him with the characters of wise and prudent, just and good, if
they did not appear to him to be so. According to Ben Gersom the sense is, that
he would not hide a man's name under epithets, but call him by his proper name;
he would not do as they had done by Job, who, under covert names, meant him; as
when they described a wicked man, and an hypocrite, designed him, but did not
say so express words; now Elihu suggests, that, should Job or they appear to
him to have acted a wrong part, he should tell them plainly of it, and say,
thou art the man.
Job 32:22 22 For I do not know how to
flatter, Else my Maker would soon take me away.
YLT
22For I have not known to
give flattering titles, In a little doth my Maker take me away.
For I know not to give flattering titles,.... He had
not been brought up in such a manner, nor taught to use them; he had not been
inured to them, nor did he know or approve of them; nor could he in conscience
give them;
in so doing, my Maker
would soon take me away; it being such a piece of wickedness, so abominable to him, and
so highly resented by him, that I might justly expect he would, as he could,
strike me dead at once; just as Ananias and Sapphira were struck dead for
lying, Acts 5:5, or he
knew that it would be but a short time at most, and he should be taken out of
the world by death, when he must appear before his Maker, his Judge, to whom he
must give an account of his words, as well as actions; the awe of this being
continually on his mind would not admit him to flatter any man. Some render it,
"will burn me"F3ישאני
"comburet me", Pagninus. , as in 2 Samuel 5:21; so
Aben Ezra and Ben Gersom, that is, in hell fire; see Psalm 12:2.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)