| Back to Home Page | Back
to Book Index |
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)