The Book of Job
Job 32
Chapter XXXII · Vol. II, p. 973
1 Elihu is angry with Job and his three friends. 6 Because wisdom cometh not from age, he excuseth the boldness of his youth. 11 He reproveth them for not satisfying of Job. 16 His zeal to speak.
1 So these three men ceased to answer1 Job, because he was arighteous in his own eyes.
1 Heb. from answering.
a ch.6.10; 9.29; 10.2,7; 13.15,23; 17.3; 19.25-27; 27.4-6; 31.1-40, with ch.7.20; 9.2,20,31-33.
2 Then was bkindled the wrath of Elihu2 the son of Barachel the cBuzite, of the kindred of Ram; against Job was his wrath kindled, because dhe justified himself3 rather than God.
2 Elihu, he is my God himself; Barachel, who blesses God; Buzite, despised, plundered; Ram, elevated, rejected. To the meaning of these names special attention is requested, as the exposition of the subsequent discourse greatly depends upon the description they afford of the speaker Elihu.—C.
c Ge 22.21.
d ch. 34. 5, 6; 35. 2, with Pr. 30. 12. Lu. 16. 15.
3 Heb. his soul.
3 Also against his three friends was his wrath kindled,4 because they had found no answer, and yet had condemned eJob.
e As a wicked hypocrite, ch. 5. 1, 2; 8.6; 15.34; 2. 5.?
4 Not a burning wrath to destroy, but a righteous and holy displeasure at their weakness and injustice. Even so Jesus was angry, being grieved at the hardness of men's hearts, Mar.3.5.—C.
4 Now Elihu had fwaited till Job had gspoken, because they were helder than he.
f Heb expected Job in words.
g 'After Job for a reply.'—M. Good.
h Heb. elder for days, ch.15.10.
5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
6 And Elihu the son of Barachel the Buzite answered and said, I am iyoung, and ye are very old; wherefore I was afraid, and jdurst not show you mine opinion.
i Heb. few of days.
j Heb. feared, Tit. 2.4,6. 1 Pe.5.5.
7 I said, kDays should speak, and multitude of years should teach wisdom.
k ch.8.8,9; 12.12. He. 5.12.
9 Great omen are not always wise; neither do the aged understand judgment.
A.M. cir. 2484. B.C. cir. 1520.
11 Behold, I waited for your words; I gave ear to your reasons,5 whilst ye searched out what to say.6
5 Heb. understandings.
6 Heb. words.
12 Yea, qI attended unto you; and, behold, there was none of you that convinced Job, or that answered his words;
q Pr.18.13, with ch. 22.5-9.
13 Lestr ye should say, We have found out wisdom: sGod thrusteth him down, not man.7
r Je.9.23; 10. 23. ch. 28.12,13,20,28.
s ch.5.1-4; 8.3-6; 11. 5; 15. 2-35; xviii. xx. xxii. with 2 Co.2.6,7.
7 God, not man, must bring him down (Boothroyd). In these words Elihu gives the first intimation of that dignity of Godhead with which, as we shall endeavour to show, he was invested, and in which he now appeared to Job as he had appeared to Abraham, Jacob, and Moses upon former occasions. See Ge.15.1-18; 17.1-22; 32.24-30. Ex.3. 2, &c. C.—The meaning of this verse is well expressed by Wordsworth: — 'It was providentially ordered by God himself that ye, who rely on your own intelligence, should not be able to answer Job, lest ye should say, We have found out wisdom.'—P.
14 Now he hath not directed his 8words against me: neither will I answer him with your speeches.
8 Or, ordered his words.
15 They were amazed; they answered no more; they left off speaking.9
9 Heb. they removed speeches from themselves.
16 When I had waited, (for they spake not, but stood still, and answered no more,)
17 I said, I will answer also my part; I also will show mine opinion.
20 I will speak, that I may be refreshed:6 I will open my lips and answer.
6 Heb. that I may breathe, Ro.15.32.
Notes
Ver. 1. He was resolutely bent to justify himself, let them say what they would. 2. He insisted too much upon his own vindication. Yea, not without reflecting upon the severity of God. 7, 8. Old men ought to instruct their inferiors in age in the matters of God. But I find that, whatever advantage old age may give for knowledge and experience, it is chiefly men's own rational soul, and the inspiring Spirit of God, which qualify them to apprehend the mysteries of religion and providence. 13. Lest you should think you have said all that needs to be said in the cause, and that God's immediate strokes upon Job are an evidence that he is a hypocrite.—14. Job hath given me no provocation to speak; nor will I use such weak reasoning and provoking language as you have done.—21. Do not expect that I should flatter you in your errors and mistakes out of respect to your age, gravity, or the like; for I am resolved to deal freely, plainly, and impartially with you.
Ver. 1. [The first three verses of this chapter are introductory. They explain the appearance of the new speaker upon the scene. Elihu, as it appears, had heard the whole controversy—alike the charges brought against Job and his reply. He observed both the illogical reasoning and its effect. Job was confirmed in his high idea of his integrity, while the friends were silenced. Elihu waited to the end of the discussion in hopes of hearing something calculated to convince Job of his real error. It was in vain. He heard nothing. The three friends failed to reply to Job; and Job justified himself in the sight of God. P.]
Ver. 8. ['But the Spirit in man it is, and the inspiration of the Almighty, that giveth him understanding.' Whatever opinion may be entertained regarding the person and character of Elihu, there can be no doubt that he here lays claim to divine inspiration. He acknowledges that all wisdom must come from God. P.]
Reflections.—In angry disputes there is ordinarily much to reprove on both sides. But when the disputants are warm they are loath to own that they have lost the cause. Yet it is much better to say nothing than to talk error and nonsense. When we have fault to find, it should be done before men, not behind their backs. A gracious heart is jealous for the honour of God, and cannot, unmoved, see him slighted. And it is highly commendable to show a holy indignation against sin and warmth in the cause of truth. In disputes it is proper that each should speak in his own order, and that each be animated by a true and discreet zeal for God. And it is extremely agreeable when great sense and courage are directed by great humility and modesty. In matters of doubtful disputation we ought to be diffident of our own judgment, and to be more swift to hear than to speak. Yet after we have given others a long and patient hearing it is but reasonable that we should be heard in our turn. And by-standers, who hear without prejudice, often see further into a dispute than those who have their minds blinded by passion. God deals very sovereignly in the disposal of knowledge or other gifts. Men may have rational souls and yet know little: but they ought to cultivate this distinguished privilege. All the wisdom of fallen men in spiritual matters is but darkness till the Spirit of God enlighten their mind.—And, alas! how often disputes are closed before the question be rightly stated or impartially handled! And hence the issue is so seldom a seeing eye to eye in the truth. They have therefore good right to speak who can set the cause of truth in a more convincing and striking light than had been formerly done. And they who speak for God ought to be earnest in their discourses, inflamed with zeal for his glory and the good of souls; and to be so impressed with his perfections and laws as to regard neither the fear nor the favour of men.