Text -- Job 32:1-13 (NET)

V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech

32:1 So these three men refused to answer Job further, because he was righteous in his own eyes. 32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God. 32:3 With Job’s three friends he was also angry, because they could not find an answer, and so declared Job guilty. 32:4 Now Elihu had waited before speaking to Job, because the others were older than he was. 32:5 But when Elihu saw that the three men had no further reply, he became very angry.

Elihu Claims Wisdom

32:6 So Elihu son of Barakel the Buzite spoke up: “I am young, but you are elderly; that is why I was fearful, and afraid to explain to you what I know. 32:7 I said to myself, ‘Age should speak, and length of years should make wisdom known.’ 32:8 But it is a spirit in people, the breath of the Almighty, that makes them understand. 32:9 It is not the aged who are wise, nor old men who understand what is right. 32:10 Therefore I say, ‘Listen to me. I, even I, will explain what I know.’ 32:11 Look, I waited for you to speak; I listened closely to your wise thoughts,while you were searching for words. 32:12 Now I was paying you close attention, yet there was no one proving Job wrong, not one of you was answering his statements! 32:13 So do not say, ‘We have found wisdom! God will refute him, not man!’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 32:1

So they said: but they could not answer him.

Wesley: Job 32:2

Of the posterity of Buz, Nahor's son, Gen 22:21.

Wesley: Job 32:2

Or, of Aram; for Ram and Aram are used promiscuously; compare 2Ki 8:28; 2Ch 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.

Wesley: Job 32:2

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.

Wesley: Job 32:3

To Job's arguments as to the main cause.

Wesley: Job 32:3

As a bad man.

Wesley: Job 32:4

And his three friends.

Wesley: Job 32:6

Of being thought forward and presumptuous.

Wesley: Job 32:8

The spirit of God.

Wesley: Job 32:8

To whom he pleaseth.

Wesley: Job 32:9

What is just and right.

Wesley: Job 32:12

By solid and satisfactory answers.

Wesley: Job 32:13

God thus left you to your own weakness, lest you should ascribe the conquering or silencing of Job to your own wisdom.

Wesley: Job 32:13

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.

JFB: Job 32:1-6

And because they could not prove to him that he was unrighteous.

JFB: Job 32:2

Meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26).

JFB: Job 32:2

Meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters.

JFB: Job 32:2

Buz was son of Nahor, brother of Abraham. Hence was named a region in Arabia-Deserta (Jer 25:23).

JFB: Job 32:2

Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of persons. The particularity with which Elihu's descent is given, as contrasted with the others, led LIGHTFOOT to infer Elihu was the author of the book. But the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book.

JFB: Job 32:2

That is, was more eager to vindicate himself than God. In Job 4:17, Job denies that man can be more just than God. UMBREIT translates, "Before (in the presence of) God."

JFB: Job 32:3

Though silenced in argument, they held their opinion still.

JFB: Job 32:4

Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the friends who spoke.

JFB: Job 32:6

The root meaning in Hebrew is "to crawl" (Deu 32:24).

JFB: Job 32:7

That is, the aged (Job 15:10).

JFB: Job 32:8

Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22).

JFB: Job 32:9

Rather, "old" (Job 32:6). So Hebrew, in Gen 25:23. "Greater, less" for the older, the younger.

JFB: Job 32:9

What is right.

JFB: Job 32:10

Rather, "I say."

JFB: Job 32:10

Rather, "knowledge."

JFB: Job 32:11

Therefore Elihu was present from the first.

JFB: Job 32:11

Literally, "understandings," that is, the meaning intended by words.

JFB: Job 32:11

I waited until you should discover a suitable reply to Job.

JFB: Job 32:13

This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jer 9:23, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; Job 33:4, Job 33:6).

Clarke: Job 32:1

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

Clarke: Job 32:1

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 De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ ’ αυτων ; Because he appeared more righteous than themselves.

Clarke: Job 32:2

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

Clarke: Job 32:2

Elihu the son of Barachel the Buzite - Buz was the second son of Nahor, the brother of Abram, Gen 22:21

Clarke: Job 32:2

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 Jer 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

Clarke: Job 32:2

Because he justified himself rather than God - Literally, he justified his soul, נפשו naphhso , before God. He defended, not only the whole of his conduct, but also his motives, thoughts, etc.

Clarke: Job 32:3

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.

Clarke: Job 32:6

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.

Clarke: Job 32:7

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.

Clarke: Job 32:8

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: רוח היא באנוש ונשמת שדי תבינם 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, Gen 2:7 : "And God breathed into man’ s nostrils the breath of lives," נשמת חיים nishmath chaiyim , i.e., animal and intellectual, and thus he became a living soul, נפש חיה 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,"Joh 1:9. That afflatus is therefore still continued to אנוש enosh , man, in his wretched, fallen state; and it is by that Spirit, the רוח אלהים 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 ( αυτο το Πνευμα, Rom 8:16, the same words in Greek as the Hebrew רוח היא 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.

Clarke: Job 32:9

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.

Clarke: Job 32:11

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 De Rossi’ s MSS. The sense, however, is nearly the same

Clarke: Job 32:11

Whilst ye searched out what to say - עד תחקרון מלין ad tachkerun millin ; "Whilst ye were searching up and down for words."A fine irony, which they must have felt.

Clarke: Job 32:12

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

Clarke: Job 32:12

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

Clarke: Job 32:13

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

Clarke: Job 32:13

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.

Defender: Job 32:2

Elihu was considerably younger than Job and his three friends (Job 32:4, Job 32:6) and seems to have come to observe Job's situation because of its theological interest. He was evidently from a pious family - his name seems to mean "Jehovah is God" and his father's name, Barachel, means "Blessed be God." As a novice theologian, he was spiritually minded, with a high conception of God's majesty and righteousness, but he understood little of His grace and redemptive love. Although the terms "Buzite" and "Ram" are difficult to identify, it is possible that Buz was Abraham's nephew (Gen 22:21), and that the Buzite family was a unit in the tribe descended from Aram (assuming Ram is the same as Aram), one of the sons of Shem (Gen 10:22, Gen 10:23). Since Uz was a son of Aram, this would make Elihu a distant relative of Job's. All this is uncertain, but, in any case, Elihu lived in some region not too far from Uz, in order to be present to listen to the dialogue between Job and his three friends."

Defender: Job 32:8

Elihu is claiming that his words were divinely inspired, an attitude resulting probably from youthful arrogance against the older generation (an attitude not altogether absent among modern theological students). His wordy exposition of the whole situation, aside from his own extended boasting, consists mostly of rephrasing the same charges made by Eliphaz, Bildad and Zophar. Since these arguments were wrong (Job 42:7), it is absurd for Elihu to have claimed his words were inspired by God."

TSK: Job 32:1

to answer : Heb. from answering

righteous : Job 6:29, Job 10:2, Job 10:7, Job 13:15, Job 23:7, Job 27:4-6, Job 29:11-17, 31:1-40, Job 33:9

TSK: Job 32:2

kindled : Psa 69:9; Mar 3:5; Eph 4:26

Buzite : Gen 22:21

because : Job 10:3, Job 27:2, Job 34:5, Job 34:6, Job 34:17, Job 34:18, Job 35:2, Job 40:8; Luk 10:29

himself : Heb. his soul

TSK: Job 32:3

because : Job 32:1, Job 24:25, Job 25:2-6, Job 26:2-4

and yet : Job 8:6, Job 15:34, 22:5-30; Act 24:5, Act 24:13

TSK: Job 32:4

waited till Job had spoken : Heb. expected Job in words, Job 32:11, Job 32:12; Pro 18:13

elder : Heb. elder for days

TSK: Job 32:5

his wrath : Job 32:2; Exo 32:19

TSK: Job 32:6

I am : Lev 19:32; Rom 13:7; 1Ti 5:1; Tit 2:6; 1Pe 5:5

young : Heb. few of days

ye are : Job 15:10

durst not : Heb. feared, Job 15:7; 1Sa 17:28-30

TSK: Job 32:7

Job 8:8-10, Job 12:12; 1Ki 12:6-8; Psa 34:11, Psa 34:12; Pro 1:1-4, Pro 16:31; Heb 5:12

TSK: Job 32:8

the inspiration : Job 4:12-21, Job 33:16, Job 35:11, Job 38:36; Gen 41:39; 1Ki 3:12, 1Ki 3:28, 1Ki 4:29; Pro 2:6; Ecc 2:26; Dan 1:17, Dan 2:21; 1Co 2:10-12, 1Co 12:8; 2Ti 3:16; Jam 1:5

TSK: Job 32:9

Great : Jer 5:5; Mat 11:25; Joh 7:48; 1Co 1:26, 1Co 1:27, 1Co 2:7, 1Co 2:8; Jam 2:6, Jam 2:7

neither : Job 12:20; Ecc 4:13

TSK: Job 32:10

1Co 7:25, 1Co 7:40

TSK: Job 32:11

I waited for : Job 32:4, Job 29:21, Job 29:23

reasons : Heb. understandings, Instead of tevoonotheychem , nine manuscripts read techoonotheychem , ""your arguments;""but the sense is nearly the same.

whilst : Ad tachkeroon millin , ""whilst ye were searching for words;""a fine irony, which they must have felt. Job 5:27; Pro 18:17, Pro 28:11; Ecc 12:9, Ecc 12:10

what to say : Heb. words

TSK: Job 32:12

unto you : Weadeychem is rendered ""and your testimonies,""by the Syriac, Arabic, and LXX, and one of De Rossi’ s manuscripts (874) is so pointed as to require this reading.

behold : Job 32:3; 1Ti 1:7

TSK: Job 32:13

Lest : Gen 14:23; Jdg 7:2; Isa 48:5, Isa 48:7; Zec 12:7

We : Job 12:2, Job 15:8-10; Isa 5:21; Jer 9:23; Eze 28:3; 1Co 1:19-21, 1Co 1:27-29; 1Co 3:18

God : Job 1:21, Job 2:10, Job 4:9, Job 6:4, Job 19:6, Job 19:21; Joh 19:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 32:1

So these three men ceased to answer Job - Each had had three opportunities of replying to him, though in the last series of the controversy Zophar had been silent. Now all were silent; and though they do not appear in the least to have been convinced, or to have changed their opinion, yet they found no arguments with which to sustain their views. It was this, among other things, which induced Elihu to take up the subject.

Because he was righteous in his own eyes - Umbreit expresses the sense of this by adding, "and they could not convince him of his unrighteousness."It was not merely because he was righteous in his own estimation, that they ceased to answer him; it was because their arguments had no effect in convincing him, and they had nothing new to say. He seemed to be obstinately bent on maintaining his own good opinion of himself in spite of all their reasoning, and they sat down in silence.

Barnes: Job 32:2

Then was kindled the wrath - Wrath or anger is commonly represented as kindled, or as burning.

Of Elihu - The name Elihu ( אליהוא 'ĕlı̂yhû' ) means, "God is he;"or, since the word He ( הוא hû' ) is often used by way of eminence to denote the true God or Yahweh, the name is equivalent to saying, "God is my God,"or "my God is Yahweh."On what account this name was given to him, is now unknown. The names which were anciently given, however, were commonly significant, and it was not unusual to incorporate the name of God in those given to human beings. See the notes at Isa 1:1. This name was probably given as an expression of piety on the part of his parents.

The son of Barachel - The name Barachel ברכאל bârak'êl means "God blesses,"and was also probably given as expressive of the piety of his parents, and as furnishing in the name itself a valuable motto which the child would remember. Nothing more is known of him than the name; and the only propriety of remarking on the philology of the names arises from the fact that they seem to indicate the existence of piety, or of the knowledge of God, on the part of the ancestors of Elihu.

The Buzite - Buz was the second son of Nahor, the brother of Abraham, Gen 22:20-21. A city of the name Buz is mentioned in Jer 25:23, in connection with Dedan and Tema, cities of Arabia, and it is probable that Barachel, the father of Elihu, was of that city. If this name was given to the place after the son of Nahor, it will follow that Elihu, and consequently Job, must have lived after the time of Abraham.

Of the kindred of Ram - Of Ram nothing is certainly known. The Chaldee renders this גניסת מן אברחם , of the race of Abraham. Some have supposed that the Ram mentioned here is the same as the ancestor of David mentioned in Rth 4:19, and in the genealogical table in Mat 1:3-4, under the name of Aram. Others suppose that he was of the family of Nahor, and that the name is the same as ארם 'ărâm mentioned in Gen 22:21. Thus, by aphaeresis the Syrians are called רמים rammı̂ym , 2Ch 22:5, instead of ארמים 'ărammı̂ym , as they are usually denominated; compare 2Ki 8:29. But nothing certain is known of him who is mentioned here. It is worthy of observation that the author of the book of Job has given the genealogy of Elihu with much greater particularity than he has that of either Job or his three friends. Indeed, he has not attempted to trace their genealogy at all. Of Job he does not even mention the name of his father; of his three friends he mentions merely the place where they dwelt. Rosenmuller infers, from this circumstance, that Elihu is himself the author of the book, since, says he, it is the custom of the Turks and Persians, in their poems, to weave in, near the end of the poem, the name of the author in an artificial manner. The same view is taken by Lightfoot, Chronica temporum et ord . Text. V. T. A circumstance of this kind, however, is too slight an argument to determine the question of the authorship of the book. It may have been that Elihu was less known than either of the other speakers, and hence, there was a propriety in mentioning more particularly his family. Indeed, this fact is morally certain, for he is not mentioned, as the others are, as the "friend"of Job.

Because he justified himself - Margin, his soul. So the Hebrew; the word נפשׁ nephesh , soul, being often used to denote oneself.

Rather than God - Prof. Lee renders this, "justified himself with God;"and so also Umbreit, Good, and some others. And so the Vulgate renders it: - coram Deo. The Septuagint renders it, ἐναντίον κυρίου enantion kuriou - against the Lord; that is, rather than the Lord. The proper translation of the Hebrew ( מאלהים mē'ĕlôhı̂ym ) is undoubtedly more than God: and this was doubtless the idea which Elihu intended to convey. He understood Job as vindicating himself rather than God; as being more willing that aspersions should be cast on the character and government of God, than to confess his own sin.

Barnes: Job 32:3

Because they had found no answer, and yet had condemned Job - They held Job to be guilty, and yet they were unable to adduce the proof of it, and to reply to what he had said. They still maintained their opinion, though silenced in the argument. They were in that state of mind, not uncommon, in which they obstinately held on to an opinion which they could not vindicate, and believed another to be guilty, though they could not prove it.

Barnes: Job 32:4

Now Elihu had waited - Margin, as in Hebrew, expected Job in words. The meaning is plain, that he had waited until all who were older than himself had spoken.

Because they were elder than he - Margin, as in Hebrew, older for days. It appears that they were all older than he was. We have no means of determining their respective ages, though it would seem probable that Eliphaz was the oldest of the three friends, as he uniformly spoke first.

Barnes: Job 32:6

And Elihu - "said, I am young"Margin, few of days. The Hebrew is, "I am small ( צעיר tsâ‛ı̂yr ) of days;"that is, I am inexperienced. We have no means of ascertaining his exact age, though it is evident that there was a considerable disparity between them and him.

And ye are very old - ישׁישׁים yâshı̂yshiym . The word used here is probably derived from the obsolete root שוש , "to be white, hoary"; and hence, to be hoary-headed, or aged; compare 2Ch 36:17. The whole of the discourses of the friends of Job seem to imply that they were aged men. They laid claim to great experience, and professed to have had opportunities of long observation, and it is probable that they were regarded as sages, who, by the long observation of events, had acquired the reputation of great wisdom.

Wherefore I was afraid - He was timid, bashful, diffident.

And durst not show you mine opinion - Margin, feared. He had that diffidence to which modesty prompts in the presence of the aged. He had formed his opinion as the argument proceeded, but he did not deem it proper that one so young should interfere, even when he thought he perceived that others were wrong.

Barnes: Job 32:7

I said, Days should speak - The aged ought to speak. They have had the advantage of long observation of the course of events; they are acquainted with the sentiments of past times; they may have had an opportunity of conversing with distinguished sages, and it is to them that we look up for counsel. This was eminently in accordance with the ancient Oriental views of what is right; and it is a sentiment which accords with what is obviously proper, however little it is regarded in modern times. It is one of the marks of urbanity and true politeness; of the prevalence of good breeding, morals, and piety, and of an advanced state of society, when respect is shown to the sentiments of the aged. They have had the opportunity of long observation. They have conversed much with people. They have seen the results of certain courses of conduct, and they have arrived at a period of life when they can look at the reality of things, and are uninfluenced now by passion. Returning respect for the sentiments of the aged, attention to their counsels, veneration for their persons, and deference for them when they speak, would be an indication of advancement in society in modern times; and there is scarcely anything in which we have deteriorated from the simplicity of the early ages, or in which we fall behind the Oriental world, so much as in the lack of this.

Barnes: Job 32:8

But there is a spirit in man - This evidently refers to a spirit imparted from above; a spirit from the Almighty. The parallelism seems to require this, for it responds to the phrase "the inspiration of the Almighty"in the other hemistich. The Hebrew expression here also seems to require this interpretation. It is, הוא רוח rûach hû' , the Spirit itself; meaning the very Spirit that gives wisdom, or the Spirit of inspiration. He had said, in the previous verse, that it was reasonable to expect to find wisdom among the aged and the experienced. But in this he had been disappointed. He now finds that wisdom is not the attribute of rank or station, but that it is the gift of God, and therefore it may be found in a youth. All true wisdom, is the sentiment, is from above; and where the inspiration of the Almighty is, no matter whether with the aged or the young, there is understanding. Elihu undoubtedly means to say, that though he was much younger than they were, and though, according to the common estimate in which the aged and the young were held, he might be supposed to have much less acquaintance with the subjects under consideration, yet, as all true wisdom came from above, he might be qualified to speak. The word "spirit"here, therefore, refers to the spirit which God gives; and the passage is a proof that it was an early opinion that certain men were under the teachings of divine inspiration. The Chaldee renders it נבואתא רוח , a spirit of prophecy.

And the inspiration of the Almighty - The breathing"of the Almighty - שׁדי נשׁמה n^e shâmâh Shadday . The idea was, that God breathed this into man, and that this wisdom was the breath of God; compare Gen 2:7; Joh 20:22. Septuagint, πνοή pnoē , breath, breathing.

Barnes: Job 32:9

Great men are not always wise - Though wisdom may in general be looked for in them, yet it is not universally true. Great men here denote those who are distinguished for rank, age, authority.

Neither do the aged understand judgment - That is, they do not always understand it. The word judgment here means right, truth. They do not always understand what is the exact truth in regard to the divine administration. This is an apology for what he was about to say, and for the fact that one so young should speak. Of the truth of what he here said there could be no doubt, and hence, there was a propriety that one who was young should also be allowed to express his opinion on important subjects.

Barnes: Job 32:11

I gave ear to your reasons - Margin, "understandings."The meaning is, that he had given the most respectful attention to the views which they had expressed, implying that he had been all along present, and had listened to the debate.

Whilst ye searched out what to say - Margin, as in Hebrew, words. It is implied here that they had bestowed much attention on what they had said. They had carefully sought out all the arguments at their command to confute Job, and still had been unsuccessful.

Barnes: Job 32:12

There was none of you that convinced Job - There was no one to produce conviction on his mind, or rather, there was no one to reprove him by answering him - ענה מוכיח môkiyach ‛ânâh . They were completely silenced: and had nothing to reply to the arguments which he had advanced, and to his reflections on the divine government.

Barnes: Job 32:13

Lest ye should say, We have found out wisdom - That is, this has been permitted and ordered in such a manner that it might be manifest that the truths which are to convince him come from God and not from man. You were not permitted to refute or convince him, for if you had been you would have been lifted up with pride, and would have attributed to yourselves what belongs to God. This is in accordance with the entire drift of the book, which is to introduce the Almighty himself to settle the controversy when human wisdom failed. They could not arrogate to themselves the claim that they had found out wisdom. They had been completely silenced by Job; they had no power to drive him from his positions; they could not explain the divine dealings so as to settle the great inquiry in which they had been engaged. Elihu proposes to do it, and to do it in such a way as to show that it could be accomplished only by that wisdom which is from above.

God thrusteth him down, not man - These are the words of Elihu. The meaning is, "God only can drive Job from his position, and show him the truth, and humble him. The wisdom of man fails. The aged, the experienced, and the wise have been unable to meet his arguments and bring him down from the positions which he has taken. That work can be done only by God himself, or by the wisdom which he only can give."Accordingly Elihu, who proposes to meet the arguments of Job, makes no appeal to experience or observation; he does not ground what he says on the maxims of sages or the results of reflection, but proposes to adduce the precepts of wisdom which God had imparted to him; Job 33:4, Job 33:6. Other interpretations have, however, been given of this verse, but the above seems to me the most simple, and most in accordance with the scope of the passage.

Poole: Job 32:2

The Buzite of the posterity of Buz, Nahor’ s son, Gen 22:21 .

Of the kindred of Ram or of Aram ; for Ram and Aram are used promiscuously: compare 2Ki 8:28 , with 2Ch 22:5 Rth 4:19 Mat 1:3 . Others, of Abraham , who as he was called Abram , possibly was at first called only Ram . His pedigree is thus particularly described, partly for his honour, because his speech declares him to be both a wise and a good man; and principally to evidence the truth of this history, which otherwise might seem to be but a poetical fiction.

He justified himself rather than God he justified himself, not without reflection upon God, as dealing too severely with him, and denying him that hearing which he so passionately desired. He took more care to maintain his own innocency than God’ s glory.

Poole: Job 32:3

They had found no answer to Job’ s allegations and arguments, as to the main cause.

Had condemned Job as a hypocrite or ungodly, man.

Poole: Job 32:4

Elihu had waited with patience, as the word notes.

Till Job add, and his three friends , as appears from the following words. It is a synecdoche, whereof instances have been given before.

They were elder than he and therefore he expected more satisfaction from them, and gave them the precedency in the discourse; wherein he showed his prudence and modesty.

Poole: Job 32:6

To wit, of discovering my weakness and folly, and of being thought forward and presumptuous.

Poole: Job 32:7

Days i.e. multitude of days, by comparing the next clause of the verse. Or men of days , i.e. of many days or years, old men.

Should speak to wit, wisely and pertinently, as the next words limit it.

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 lay.

Poole: Job 32:8

But or, surely ; it must be confessed.

A spirit to wit, which gives him understanding, as is easily and fitly gathered out of the last words of the verse. And this is to be understood either,

1. Of the human spirit, or reasonable soul, which is in every man. So the sense of the place is, Every man, as a man, whether old or young, hath a reasonable soul, by which he is able in some measure to discern between good and evil, and to judge of men’ s opinions and discourses; and therefore I also may venture to deliver my opinion. Or,

2. Of the Spirit of God; the latter clause being explicatory of the former, according to the manner. So the sense is, I expected a true and full discovery of the truth in this controversy from persons of your years, wisdom, and experience. But upon second thoughts I consider that the knowledge of these deep and Divine mysteries is not to be had or expected from any man as such, though never so aged or wise; but only from God’ s Spirit, which alone knoweth the deep things of God. And this

Spirit he saith is

in man not in every man, for the words are not universal, but indefinite, and man in this branch is no larger than them who receive Divine inspiration in the next branch. And so the sense is, God is pleased to give his Spirit unto mankind, unto men of all ages and qualities, as tie pleaseth; and having given it in some measure to me, I may take the boldness to utter my thoughts.

The inspiration of the Almighty i.e. God’ s Spirit, or the gracious gifts thereof breathed or infused into man’ s soul by God.

Understanding to wit, in divine and spiritual matters, which are the matter of this debate and book.

Poole: Job 32:9

Great men i.e. men of eminency for age or learning, or dignity and power, such as Job’ s three friends seem to have been.

Judgment what is just and right; or the judgment of God, and the methods and reasons of his administrations.

Poole: Job 32:10

I said within myself, and now I say it with my mouth. Hearken to me ; thou, Job, especially, who art more nearly concerned, (to whom therefore he speaketh in the singular number,) and thy friends with thee.

Poole: Job 32:11

I waited with silence, and patience, and diligent attention; which therefore I now expect from you.

Your reasons or, reasonings , Heb. understandings ; or mind’ s ; the depth and strength of your discourses, your most intelligent and forcible arguments against Job; I searched and examined them to the bottom.

Whilst ye searched out what to say whilst 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.

Poole: Job 32:12

By solid and satisfactory answers to his assertions and allegations.

Poole: Job 32:13

Lest ye should say it is a defective speech, and may be thus supplied: Thus it was, or God thus left you to your own weakness, and mistakes, and impertinent discourses, lest ye should say , &c., i.e. lest you should ascribe the conquering or silencing of Job to your own wisdom, age, and experience; or lest you should boastingly say, We have discovered and said all that can or need be said in the cause, the sum and substance of the thing, that which may fully and finally end the controversy, which is contained in the following words.

God thrusteth him down, not man: these are alleged by Elihu, in the person of Job’ s three friends, or as their words. The sense is, The stupendous judgments which are upon Job have not been brought upon him by man solely and originally, for then there might have been some ground for Job’ s complaints, there might have been injustice or cruelty in them; but immediately by the hand of God, of that God, who being omniscient, and just, and true, and merciful, would never have dealt thus hardly with Job if he were not a hypocrite, and guilty of some very gross, though secret, sins; which is the ground-work of our discourses. But, saith Elihu, this argument doth not satisfy me, and therefore bear with me if I seek for better.

Haydock: Job 32:1

Himself. They thought it useless to say any more.

Haydock: Job 32:2

Buzite, a descendant of Buz, the son of Nachor, Genesis xxii. 21. (Calmet) ---

Of, &c. Septuagint, "of the country of Hus." ---

Ram. Chaldean, "Abraham;" (Menochius) or rather (Haydock) this is put for Aram. Symmachus, "Syria," 2 Paralipomenon xxii. 5. Some suppose that Eliu spring from Aram, the son of Esron, of the tribe of Juda. Others think that (Calmet) he was the same with Balaam. (St. Jerome; Ven. Bede) ---

He is never ranked among the friends of Job, as he perhaps did not come from a distance. His speech, or good intention, is not condemned by God; and Job seems to have acquiesced in what he said. (Calmet) ---

This silence of the latter might rather proceed from a just (Haydock) contempt, as Eliu said nothing to the purpose; many of his observations being palpably false, and others not at all controverted. Yet with his private spirit he comes forth, not much unlike Protestants and Puritans, who pretend that they will overturn the Catholic faith by arguments which have escaped the sagacity of all preceding ages! (Worthington) ---

God also did not let Eliu pass entirely unnoticed; but, in one line, showed his displeasure: (chap. xxxviii. 2.; Houbigant) as Job perhaps did likewise, by repeating the same decision, chap. xlii. 3. (Haydock) ---

Eliu vainly explains why he had not spoken before. He arraigns Job for asserting his own innocence, though the holy man only maintained that he was not punished thus for his crimes, according to the laws of vindictive justice; (chap. xxvii. 2.) much less did he pretend that he was juster than God, (chap. xxxv. 2.) as his adversary asserts; taking thence occasion to praise the divine wisdom and power, as if Job had called them in question. (Calmet) ---

God, whose eyes behold the smallest faults. (Menochius) ---

Hebrew, "rather on, or (Haydock) above God." (Calmet) ---

This young man, who was learned and proud, is the pattern of those hot disputants who set themselves above their elders. (St. Gregory xxiii. 2.) (Worthington)

Haydock: Job 32:3

Found. Hebrew, "produced an answer, but had still condemned Job;" (Haydock) or, "had made Job wicked," by giving him occasion to blaspheme, in order to defend his own righteousness. (Calmet) ---

Septuagint, "they took it for granted (or laid it down as a fact, Greek: ethento ) that he was a wretch." This was not true: (Haydock) but they had also doe their best to prove it. (Calmet) ---

Job. Almost all the Rabbins assert that the original copies read Jehova, "the Lord;" (Haydock) and that the Masorets changed it, to avoid the apparent blasphemy; as if the three friends had rendered themselves guilty by not answering Job. But the Chaldean, &c., are silent on this head, and Abenezra allows that the change is very doubtful. (Calmet)

Haydock: Job 32:6

Hanging. Hebrew, "I fest a reverential awe, (Septuagint, I was silent) and durst not shew," &c. (Haydock)

Haydock: Job 32:8

Spirit, which is communicated to the young, as well as to the old. (Menochius)

Haydock: Job 32:9

Aged: Greek: poluchronioi. Septuagint Rabbim, "the Rabbins," (Haydock) the "great ones," placed in authority. These are not always the wisest, as understanding is the gift of God, and not attached to rank. (Calmet)

Haydock: Job 32:11

Disputing. Hebrew, "searching out words," or arguments. (Haydock)

Haydock: Job 32:12

None. A notorious piece of arrogance, to esteem himself wiser than any of his own sect, or of his adversaries. (Worthington)

Haydock: Job 32:13

Man. You seem to think this a convincing proof that Job is guilty: (Ven. Bede; Haydock) but it is no such thing. You would fain excuse yourselves from saying any more, for fear of causing him pain, which is already very great; and you vainly imagine that you may thus leave him to be judged by God. We must however convince Job. (Calmet)

Gill: Job 32:1

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. ^f. 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 Isa 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.

Gill: Job 32:2

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 Jews ^g; 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, Gen 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, Jer 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 writers ^h; and some even take him to be Isaac, the son of Abraham ⁱ; Aben Ezra thinks he is the same with Ram the father of Amminadab, Rth 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, Gen 22:21; these names being used for one another, either by adding or removing a letter; see Mat 1:3; compared with Rth 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 writers ^k 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.

Gill: Job 32:3

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.

Gill: Job 32:4

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" ^l; 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.

Gill: Job 32:5

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.

Gill: Job 32:6

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" ^m; 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 language ⁿ, 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 commentator ^o 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.

Gill: Job 32:7

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.

Gill: Job 32:8

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. ^p; 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, 1Jo 5:20; but, better, the Spirit of God, by whom the Scriptures were inspired, and who is breathed into men, Joh 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.

Gill: Job 32:9

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, 1Co 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 versions ^q; 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.

Gill: Job 32:10

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.

Gill: Job 32:11

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" ^r; 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.

Gill: Job 32:12

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.

Gill: Job 32:13

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 2Co 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.''

Commentary -- Verse Notes / Footnotes

NET Notes: Job 32:1

¹ sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10) – both perhaps implying divine approval of his behavior and words.

² tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).

³ tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.

NET Notes: Job 32:2

¹ tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.

² tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”

³ tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.

⁴ tc The LXX and Latin versions soften the expression slightly by saying “before God.”

NET Notes: Job 32:3

¹ tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.

² tn The perfect verb should be given the category of potential perfect here.

³ tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.

NET Notes: Job 32:4

¹ tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.

² tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.

NET Notes: Job 32:5

¹ tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.

² tn Heb “that there was no reply in the mouth of the three men.”

NET Notes: Job 32:6

¹ tn Heb “answered and said.”

² tn The text has “small in days.”

³ tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).

⁴ tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.

NET Notes: Job 32:7

¹ tn Heb “days.”

² tn The imperfect here is to be classified as an obligatory imperfect.

³ tn Heb “abundance of years.”

NET Notes: Job 32:8

¹ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

NET Notes: Job 32:9

¹ tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.

NET Notes: Job 32:10

¹ tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

NET Notes: Job 32:11

¹ tn Heb “for your words.”

² tn The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.

NET Notes: Job 32:12

¹ tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”

² tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.

³ tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize – but could not prove Job wrong.

NET Notes: Job 32:13

¹ tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.

² tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.

Geneva Bible: Job 32:2

Then was kindled the wrath of Elihu the son of Barachel the ^{( a )} Buzite, of the kindred of ^{( b )} Ram: against Job was his wrath kindled, because he justified himself ^{( c )} rather than God.

^{( a )} Which came from Buz, the son of Nahor, Abraham's brother.

^{( b )} Or, as the Chaldee translation reads, Abram.

^{( c )} By making himself innocent, and by charging God of rigour.

Geneva Bible: Job 32:4

Now Elihu had waited till Job had spoken, because ^{( d )} they [were] elder than he.

^{( d )} That is, the three mentioned before.

Geneva Bible: Job 32:7

I said, Days ^{( e )} should speak, and multitude of years should teach wisdom.

^{( e )} Meaning, the ancient, who have experience.

Geneva Bible: Job 32:8

But [there is] a spirit in man: ^{( f )} and the inspiration of the Almighty giveth them understanding.

^{( f )} It is a special gift of God that man has understanding and comes neither from nature nor by age.

Geneva Bible: Job 32:11

Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out ^{( g )} what to say.

^{( g )} To prove that Job's affliction came for his sins.

Geneva Bible: Job 32:13

Lest ye should say, We have ^{( h )} found out wisdom: God thrusteth him down, not man.

^{( h )} Flatter yourselves as though you had overcome him.

Commentary -- Verse Range Notes

TSK Synopsis: Job 32:1-22

1 Elihu is angry with Job and his three friends.

6 Because wisdom comes not from age, he excuses the boldness of his youth.

11 He reproves them for not satisfying Job.

16 His zeal to speak.

MHCC: Job 32:1-5

Job's friends were silenced, but not convinced. Others had been present. Elihu was justly displeased with Job, as more anxious to clear his own character than the justice and goodness of God. Elihu was displeased with Job's friends because they had not been candid to Job. Seldom is a quarrel begun, more seldom is a quarrel carried on, in which there are not faults on both sides. Those that seek for truth, must not reject what is true and good on either side, nor approve or defend what is wrong.

MHCC: Job 32:6-14

Elihu professes to speak by the inspiration of the Holy Spirit, and corrects both parties. He allowed that those who had the longest experience should speak first. But God gives wisdom as he pleases; this encouraged him to state his opinion. By attention to the word of God, and dependence upon the Holy Spirit, young men may become wiser than the aged; but this wisdom will render them swift to hear, slow to speak, and disposed to give others a patient hearing.

Matthew Henry: Job 32:1-5

Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job's friends were present, that came to visit him and to receive instruction. Now here we have,

I. The reason why his three friends were now silent. They ceased to answer him, and let him have his saying, because he was righteous in his own eyes. This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative, Job 32:1. Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God's making) than of those who are fools of their own making, Pro 26:12. But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good.

II. The reasons why Elihu, the fourth, now spoke. His name Elihu signifies My God is he. They had all tried in vain to convince Job, but my God is he that can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite, from Buz, Nahor's second son (Gen 22:21), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Gen 22:21. Of the kindred of Abram; so the Chaldee-paraphrase, supposing him to be first called Ram - high, then Abram - a high father, and lastly Abraham - the high father of a multitude. Elihu was not so well known as the rest, and therefore is more particularly described thus.

1. Elihu spoke because he was angry and thought he had good cause to be so. When he had made his observations upon the dispute he did not go away and calumniate the disputants, striking them secretly with a malicious censorious tongue, but what he had to say he would say before their faces, that they might vindicate themselves if they could. (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (Job 32:2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's; whereas he should, in the first place, have justified God and cleared his glory, and then he might well enough have left his own reputation to shift for itself. Note, A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job to be a good man, and yet would not say as he said when he thought he said amiss: it is too great a compliment to our friends not to tell them of their faults. (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (Job 32:3): They had found no answer, and yet had condemned Job. They had adjudged him to be a hypocrite, a wicked man, and would not recede from that sentence concerning him; and yet they could not prove him so, nor disprove the evidences he produced of his integrity. They could not make good the premises, and yet held fast the conclusion. They had no reply to make to his arguments, and yet they would not yield, but, right or wrong, would run him down; and this was not fair. Seldom is a quarrel begun, and more seldom is a quarrel carried on to the length that this was, in which there is not a fault on both sides. Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both. Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile.

2. Elihu spoke because he thought that it was time to speak, and that now, at length, it had come to his turn, v. 4, 5. (1.) He had waited on Job's speeches, had patiently heard him out, until the words of Job were ended. (2.) He had waited on his friends' silence, so that, as he would not interrupt him, so he would not prevent them, not because they were wiser than he, but because they were older than he, and therefore it was expected by the company that they should speak first; and Elihu was very modest, and would by no means offer to abridge them of their privilege. Some certain rules of precedency must be observed, for the keeping of order. Though inward real honour will attend true wisdom and worth, yet, since every man will think himself or his friend the wisest and worthiest, this can afford no certain rule for the outward ceremonial honour, which therefore must attend seniority either of age or office; and this respect the seniors may the better require because they paid it when they were juniors, and the juniors may the better pay because they shall have it when they come to be seniors.

Matthew Henry: Job 32:6-14

Elihu here appears to have been,

I. A man of great modesty and humility. Though a young man, and a man of abilities, yet not pert, and confident, and assuming: his face shone, and, like Moses, he did not know it, which made it shine so much the brighter. Let it be observed by all, especially by young people, as worthy their imitation, 1. What a diffidence he had of himself and of his own judgment (Job 32:6): " I am young, and therefore I was afraid, and durst not show you my opinion, for fear I should either prove mistaken or do that which was unbecoming me."He was so observant of all that passed, and applied his mind so closely to what he heard, that he had formed in himself a judgment of it. He neither neglected it as foreign, nor declined it as intricate; but, how clear soever the matter was to himself, he was afraid to deliver his mind upon it, because he differed in his sentiments from those that were older than he. Note, It becomes us to be suspicious of our own judgment in matters of doubtful disputation, to be swift to hear the sentiments of others and slow to speak our own, especially when we go contrary to the judgment of those for whom, upon the score of their learning and piety, we justly have a veneration. 2. What a deference he paid to his seniors, and what great expectations he had from them, (Job 32:7): I said, Days should speak. Note, Age and experience give a man great advantage in judging of things, both as they furnish a man with so much the more matter for his thoughts to work upon and as they ripen and improve the facilities he is to work with, which is a good reason why old people should take pains both to learn themselves and to teach others (else the advantages of their age are a reproach to them), and why young people should attend on their instructions. It is a good lodging with an old disciple, Act 21:16; Tit 2:4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, Job 32:11, Job 32:12. He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job's words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim - This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious.

II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads,

1. That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did (Job 12:3, But I have understanding as well as you ) when he says (Job 32:8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (Job 32:10): Therefore hearken to me. Learn here, (1.) That the soul is a spirit, neither material itself nor dependent upon matter, but capable of conversing with things spiritual, which are not the objects of sense. (2.) It is an understanding spirit. It is able to discover and receive truth, to discourse and reason upon it, and to direct and rule accordingly. (3.) This understanding spirit is in every man; it is the light that lighteth every man, Joh 1:9. (4.) It is the inspiration of the Almighty that gives us this understanding spirit; for he is the Father of spirits and fountain of understanding. See Gen 2:7; Ecc 12:7; Zec 12:1.

2. That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom (Job 32:9): Great men are not always wise; it is a pity but they were, for then they would never do hurt with their greatness and would do so much the more good with their wisdom. Men should be preferred for their wisdom, and those that are in honour and power have most need of wisdom and have the greatest opportunity of improving in it; and yet it does not follow that great men are always wise, and therefore it is folly to subscribe to the dictates of any with an implicit faith. The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors: Therefore I said, hearken to me, Job 32:10. We must be willing to hear reason from those that are every way inferior to us, and to yield to it. He that has a good eye can see further upon level ground than he that is purblind can from the top of the highest mountain. Better is a poor and wise child then an old and foolish king, Ecc 4:13.

3. That it was requisite for something to be said, for the setting of this controversy in a true light, which, by all that had hitherto been said, was but rendered more intricate and perplexed (Job 32:13): "I must speak, lest you should say, We have found out wisdom, lest you should think your argument against Job conclusive and irrefragable, and that Job cannot be convinced and humbled by any other argument than this of yours, That God casteth him down and not man, that it appears by his extraordinary afflictions that God is his enemy, and therefore he is certainly a wicked man. I must show you that this is a false hypothesis and that Job may be convinced without maintaining it."Or, "Lest you should think you have found out the wisest way, to reason no more with him, but leave it to God to thrust him down."It is time to speak when we hear errors advanced and disputed for, especially under pretence of supporting the cause of God with them. It is time to speak when God's judgments are vouched for the patronizing of men's pride and passion and their unjust uncharitable censures of their brethren; then we must speak on God's behalf.

4. That he had something new to offer, and would endeavour to manage the dispute in a better manner than it had hitherto been managed, v. 14. He thinks he may expect a favourable hearing; for, (1.) He will not reply to Job's protestations of his integrity, but allows the truth of them, and therefore does not interpose as his enemy: " He hath not directed his words against me. I have nothing to say against the main scope of his discourse, nor do I differ from his principles. I have only a gentle reproof to give him for his passionate expressions."(2.) He will not repeat their arguments, nor go upon their principles: " Neither will I answer him with your speeches - not with the same matter, for should I only say what has been said I might justly be silenced as impertinent, - nor in the same manner; I will not be guilty of that peevishness towards him myself which I dislike in you."The controversy that has already been fully handled a wise man will let alone, unless he can amend and improve what has been done; why should he actum agere - do that which has been done already?

Keil-Delitzsch: Job 32:1-3

1-3 So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was kindled: against Job was his wrath kindled, because he justified himself at the expense of God. And against his three friends was his wrath kindled, because they found no answer, and condemned Job.

The name of the speaker is אליהוּא (with Mahpach ), son of בּרכאל (with Munach ) the buwziy (with Zarka ). The name Elihu signifies "my God is He,"and occurs also as an Israelitish name, although it is not specifically Israelitish, like Elijah (my God is Jehovah). Bârach'el (for which the mode of writing בּרכאל with Dag. implic. is also found) signifies "may God bless!"(Olsh. §277, S. 618); for proper names, as the Arabian grammarians observe, can be formed both into the form of assertory clauses ( ichbâr ), and also into the form of modal ( inshâ ); the name ברכאל is in this respect distinguished from the specifically Israelitish name בּרכיה (Jehovah blesseth). The accompanying national name defines the scene; for on the one side בּוּז and עוּץ , according to Gen 22:21, are the sons of Nahor, Abraham's brother, who removed with him (though not at the same time) from Ur Casdim to Haran, therefore by family Aramaeans; on the other side, בּוּז , Jer 25:23, appears as an Arab race, belonging to the קצוּצי פאה (comp. Jer 9:25; Jer 49:32), i.e., to the Arabs proper, who cut the hair of their heads short all round ( περιτρόχαλα , Herodotus iii. 8), because wearing it long was accounted as disgraceful (vid., Tebrâzi in the Hamâsa , p. 459, l. 10ff.). Within the Buzite race, Elihu sprang from the family of רם . Since רם is the name of the family, not the race, it cannot be equivalent to ארם (like רמּים , 2Ch 22:5, = ארמים ), and it is therefore useless to derive the Aramaic colouring of Elihu's speeches from design on the part of the poet. But by making him a Buzite, he certainly appears to make him an Aramaean Arab, as Aristeas in Euseb. praep . ix. 25 calls him Ἐλιοῦν τὸν Βαραξηιὴλ τὸν Ζωβίτην (from ארם צובה ). It is remarkable that Elihu's origin is given so exactly, while the three are described only according to their country, without any statement of father or family. It would indeed be possible, as Lightfoot and Rosenm. suppose, for the poet to conceal his own name in that of Elihu, or to make allusion to it; but an instance of this later custom of Oriental poets is found nowhere else in Old Testament literature.

The three friends are silenced, because all their attempts to move Job to a penitent confession that his affliction is the punishment of his sins, have rebounded against this fact, that he was righteous in his own eyes, i.e., that he imagined himself righteous; and because they now ( שׁבת of persons, in distinction from חדל , has the secondary notion of involuntariness) know of nothing more to say. Then Elihu's indignation breaks forth in two directions. First, concerning Job, that he justified himself מאלהים , i.e., not a Deo (so that He would be obliged to account him righteous, as Job 4:17), but prae Deo . Elihu rightly does not find it censurable in Job, that as a more commonly self-righteous man he in general does not consider himself a sinner, which the three insinuate of him (Job 15:14; Job 25:4), but that, declaring himself to be righteous, he brings upon God the appearance of injustice, or, as Jehovah also says further on, Job 40:8, that he condemns God in order that he may be able to maintain his own righteousness. Secondly, concerning the three, that they have found no answer by which they might have been able to disarm Job in his maintenance of his own righteousness at the expense of the divine justice, and that in consequence of this they have condemned Job. Hahn translates: so that they should have represented Job as guilty; but that they have not succeeded in stamping the servant of God as a רשׁע , would wrongly excite Elihu's displeasure. And Ewald translates: and that they had nevertheless condemned him (§345, a ); but even this was not the real main defect of their opposition. The fut. consec. describes the condemnation as the result of their inability to hit upon the right answer; it was a miserable expedient to which they had recourse. According to the Jewish view, ויּרשׁיעוּ את־איּוב is one of the eighteen תקוני סופרים ( correctiones scribarum ), since it should be וירשׁיעו את־האלהים . But it is not the friends who have been guilty of this sin of הרשׁיע against God, but Job, Job 40:8, to whom Elihu opposes the sentence אל לא־ירשׁיע , Job 34:12. Our judgment of another such tiqqûn , Job 7:20, was more favourable. That Elihu, notwithstanding the inward conviction to the contrary by which he is followed during the course of the controversial dialogue, now speaks for the first time, is explained by what follows.

Keil-Delitzsch: Job 32:4-5

4-6 And Elihu had waited for Job with words, for they were older than he in days. And Elihu saw that there was no answer in the mouth of the three men, then his wrath was kindled. And Elihu the son of Barachel the Buzite began, and said.

He had waited ( perf. in the sense of the plusquamperf., Ew. §135, a ) for Job with words ( בּדברים as elsewhere בּמלּים , בּמלּין ), i.e., until Job should have spoken his last word in the controversial dialogue. Thus he considered it becoming on his part, for they ( המּה , illi , whereas אלּה according to the usage of the language is hi ) were older ( seniores ) than he in days ( לימים as Job 32:6, less harsh here, instead of the acc . of closer definition, Job 15:10, comp. Job 11:9). As it now became manifest that the friends made no reply to Job's last speeches for want of the right solution of problem, and therefore also Job had nothing further to say, he believes that he may venture, without any seeming want of courtesy, to give utterance to his long-restrained indignation; and Elihu (with Mahpach ) the son of Barach'el ( Mercha ) the Buzite (with Rebia parvum ) began and spoke ( ויּאמר not with Silluk , but Mercha mahpach., and in fact with Mercha on the accented penult., as Job 3:2, and further).

Keil-Delitzsch: Job 32:6-7

6 b I am young in days, and ye are hoary,

Therefore I stood back and was afraid

To show you my knowledge.

7 I thought: Let age speak,

And the multitude of years teach wisdom.

It becomes manifest even here that the Elihu section has in part a peculiar usage of the language. זחל in the signification of Arab. zḥl , cogn. with Arab. dḥl , דּחל , to frighten back;

(Note: The lexicographers explain the Arab. zḥl by zâla ( זול ), to stand away from, back, to retreat, or tanahha , to step aside; Piel, Hiph., to push any one aside, place anything back; Hithpa., to keep one's self on one side; adj. זחל , זחיל , זחוּל , etc., standing back. Thus the town of Zahla in the plain of the Lebanon takes its name from the fact that it does not stand out in the plain, but is built close at the foot of the mountain in a corner, and consequently retreats. And zuhale (according to the Kamus ) is an animal that creeps backwards into its hole, e.g., the scorpion; and hence, improperly, a man who, as we say with a similar figure, never comes out of his hole, always keeps in his hole, i.e., never leaves his dwelling, as zuhal in general signifies a man who retires or keeps far from active life; in connection with which also the planet Saturn is called Zuhal , the retreating one, on account of its great distance from the rest. Slippery (of ground) is זחלוּל , because it draws the foot backwards ( muzhil ) by its smoothness, and thus causes the walker to fall. A further formation is זחלק , to be slippery, and to slip in a slippery place; beside which, זלק , a word of similar meaning, is no longer used in Syria. According to this Arabic primary notion of zḥl , it appears זחלי ארץ , Mic 7:17, is intended to describe the serpents not as creeping upon the earth, but as creeping into the earth (comp. the name of the serpent, achbi' at el -ard , those that hide themselves in the earth); but in Talmud. and Aram. זחל used of animals has the general signification to creep, and of water, to glide (flow gently down). The primary notion, to glide (to slip, creep, flow gently, labi ), is combined both in the derivatives of the root זח and in those of the root זל with the notion of a departing and retreating motion. - Wetzst. and Fl.)

and דּע for דּעת (here and Job 32:10, Job 32:17; Job 36:3; Job 37:16) occurs nowhere else in the Old Testament; על־כּן (comp. לכן , Job 42:3) is used only by Elihu within the book of Job. ימים , days = fulness of days, is equivalent to advanced age, old age with its rich experience. רב with its plural genitive is followed (as כל sa( d usually is) by the predicate in the plur.; it is the attraction already described by מספר , Job 15:10; Job 21:21, Ges. §148, 1.

Keil-Delitzsch: Job 32:8-10

8 Still the spirit, it is in mortal man,

And the breath of the Almighty, that giveth them understanding.

9 Not the great in years are wise,

And the aged do not understand what is right.

10 Therefore I say: O hearken to me,

I will declare my knowledge, even I.

The originally affirmative and then (like אוּלם ) adversative אכן also does not occur elsewhere in the book of Job. In contradiction to biblical psychology, Rosenm. and others take Job 32:8 as antithetical: Certainly there is spirit in man, but ... . The two halves of the verse are, on the contrary, a synonymous ("the spirit, it is in man, viz., that is and acts") or progressive parallelism) thus according to the accents: "the spirit, even that which is in man, and ... "). It is the Spirit of God to which man owes his life as a living being, according to Job 33:4; the spirit of man is the principle of life creatively wrought, and indeed breathed into him, by the Spirit of God; so that with regard to the author it can be just as much God's רוּח or נשׁמה , Job 34:14, as in respect of the possessor: man's רוח or נשׁמה . All man's life, his thinking as well as his bodily life, is effected by this inwrought principle of life which he bears within him, and all true understanding, without being confined to any special age of life, comes solely from this divinely originated and divinely living spirit, so far as he acts according to his divine origin and basis of life. רבּים are here (as the opposite of צעירים , Gen 25:23) grandes = grandaevi (lxx πολυχρόνιοι ). לא governs both members of the verse, as Job 3:10; Job 28:17; Job 30:24. Understanding or ability to form a judgment is not limited to old age, but only by our allowing the πνεῦμα to rule in us in its connection with the divine. Elihu begs a favourable hearing for that of which he is conscious. דּע , and the Hebr.-Aramaic הוּה , which likewise belong to his favourite words, recur here.

Keil-Delitzsch: Job 32:11-14

11 Behold, I waited upon your words,

Hearkened to your perceptions,

While ye searched out replies.

12 And I attended closely to you,

Yet behold: there was no one who refuted Job,

Who answered his sentences, from you.

13 Lest ye should say: "We found wisdom,

God is able to smite him, not man!"

14 Now he hath not arranged his words against me,

And with your sentences I will not reply to him.

He has waited for their words, viz., that they might give utterance to such words as should tend to refute and silence Job. In what follows, עד still more emphatically than ל refers this aim to that to which Elihu had paid great attention: I hearkened to your understandings, i.e., explanations of the matter, that, or whether, they came forth, (I hearkened) to see if you searched or found out words, i.e., appropriate words. Such abbreviated forms as אזין = אאזין (comp. מזין = מיזין for מעזין , Pro 17:4, Ges. §68, rem. 1, if it does not signify nutriens , from זוּן ) we shall frequently meet with in this Elihu section. In Job 32:12, Job 32:12 evidently is related as an antecedent to what follows: and I paid attention to you ( עדיכם contrary to the analogy of the cognate praep . instead of עדיכם , moreover for עליכם , with the accompanying notion: intently, or, according to Aben-Duran: thoroughly, without allowing a word to escape me), and behold, intently as I paid attention: no one came forward to refute Job; there was no one from or among you who answered (met successfully) his assertions. Every unbiassed reader will have an impression of the remarkable expressions and constructions here, similar to that which one has in passing from the book of the Kings to the characteristic sections of the Chronicles. The three, Elihu goes on to say, shall not indeed think that in Job a wisdom has opposed them - a false wisdom, indeed - which only God and not any man can drive out of the field ( נדף , Arab. ndf , discutere , dispellere , as the wind drives away chaff or dry leaves); while he has not, however ( ולא followed directly by a v. fin. forming a subordinate clause, as Job 42:3; Psa 44:18, and freq., Ew. §341, a ), arrayed ( ערך in a military sense, Job 33:5; or forensic, Job 23:4; or even as Job 37:19, in the general sense of proponere ) words against him (Elihu), i.e., utterances before which he would be compelled to confess himself affected and overcome. He will not then also answer him with such opinions as those so frequently repeated by them, i.e., he will take a totally different course from theirs in order to refute him.

Constable: Job 32:1--37:24

F. Elihu's Speeches chs. 32-37

Many critical scholars believe that a later editor inserted chapters 32-37 in the text of Job.¹³⁵ Most conservatives believe there is ample external and internal evidence indicating that this section of chapters fits into the argument of the book.

". . . the Elihu speeches (chaps. 32-37), which seemingly interrupt the argument of the book, actually set the stage for the Yahweh speeches. Elihu appears as a type of mediator (an impartial witness) who speaks on behalf of God (36:2) by rebuking the three friends (cf. 32:3, 6-14; 34:2-15; cf. 35:4) and by suggesting that Job needed to repent of his pride which developed because of his suffering (cf. 33:17; 35:12-16). He recommended that Job should exalt God's works which are evident in nature (36:24-37:18) and fear Him who comes in golden splendor out of the north (37:22-24). These basic ideas of Elihu are either assumed or developed by the Lord in His speeches."¹³⁶

Constable: Job 32:1-5

1. The introduction of Elihu 32:1-5

A short prose pericope (32:1-6a) breaks into the poetic body of the book. Its purpose is to introduce Elihu, as the prose prologue to the whole book (chs. 1-2) introduced the other characters.

Elihu may have been a relative of Abraham since a man named Buz was a descendant of Nahor, Abraham's brother (Gen. 22:20-21), and Elihu was a Buzite (cf. Jer. 25:23). A man named Ram (v. 2) was an ancestor of David (Ruth 4:19-22).

Elihu was angry. The writer mentioned his burning anger four times in these verses (vv. 2 [twice], 3, 5). He was angry with Job because Job considered himself right and God wrong. This is the meaning of "he justified himself before God" (v. 5). Furthermore he was angry with Job's three companions because they had failed to prove Job worthy of God's punishment (v. 3).¹³⁷

Constable: Job 32:6--34:1

2. Elihu's first speech 32:6-33:33

Before Elihu began presenting his views (ch. 33), he first had to gain the attention of his elders and to explain why he wanted to speak (32:6-22).

Constable: Job 32:6-22

Elihu's reasons for speaking 32:6-22

Elihu began by voicing his respect for Job's three friends (vv. 6-10). They were older than he, and for this reason he said he had refrained from speaking until now. However he had become convinced that advancing age does not always bring wisdom with it. Rather, wisdom comes from God. "A spirit in man" and "the breath of the Almighty" (v. 8) evidently refer to the Spirit of God (cf. Gen. 41:38-39; Exod. 31:3; Num. 27:18-21; Isa. 11:2; Dan. 5:11-12). Elihu was saying that Job's three friends were not wise. To get them to listen in spite of what he had just said he asked ten times that they pay attention to his words (vv. 10, 20; 33:1, 12, 31, 33; 34:2, 10, 16; 37:14).

"Almost all modern interpreters have found Elihu to be insufferably wordy. . . . This loquacious style to some degree makes all the speeches in chapter 3-41 difficult for the modern reader to appreciate."¹³⁸

"His professed modesty is belied by his self-importance and pomposity."¹³⁹

The ancients in the Near Eastern world esteemed rhetoric and elaborate wording.

Elihu proceeded to evaluate these three men further (vv. 11-14). They had failed to refute Job. They believed they were right and that since Job had failed to repent God was the only Person who could convince him that he was a sinner (v. 13). However, Job had not refuted Elihu who planned to use different arguments to persuade his hearers (v. 14).

Finally Elihu explained to Job why he wanted to speak (vv. 15-22). Among other reasons he was going to talk because his elders had fallen silent. The "spirit within" (v. 18) Elihu was probably his own human spirit, not the Holy Spirit, in view of what follows (vv. 19-20).

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 32 (Chapter Introduction)

Overview

Job 32:1, Elihu is angry with Job and his three friends; Job 32:6, Because wisdom comes not from age, he excuses the boldness of his youth; Job 32:11, He reproves them for not satisfying Job; Job 32:16, His zeal to speak.

Poole: Job 32 (Chapter Introduction)

CHAPTER 32

Elihu, Job’ s fourth friend, speaketh: he is angry with Job for justifying himself, and with his three friends for not satisfying, and yet condemning him, Job 32:1-5 . He excuseth his youth; but wisdom is from God, and not from age, Job 32:6-9 ; therefore he speaketh, being full of matter, and his spirit constraining him, without accepting any man’ s person, Job 32:10-22 .

i.e. Was self-conceited, and obstinately resolved to justify himself both against God and men; therefore they give him over as incorrigible.

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 32 (Chapter Introduction)

(Job 32:1-5) Elihu is displeased at the dispute between Job and his friends.

(Job 32:6-14) He reproves them.

(Job 32:15-22) He speaks without partiality.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 32 (Chapter Introduction)

The stage is clear, for Job and his three friends have sat down, and neither he nor they have any thing more to say; it is therefore very seasonable for a moderator to interpose, and Elihu is the man. In this chapter we have, I. Some account of him, his parentage, his presence at this dispute, and his sentiments concerning it (Job 32:1-5). II. The apology he made for his bold undertaking to speak to a question which had been so largely and learnedly argued by his seniors. He pleads, 1. That, though he had not the experience of an old man, yet he had the understanding of a man (Job 32:6-10). 2. That he had patiently heard all they had to say (Job 32:11-13). 3. That he had something new to offer (Job 32:14-17). 4. That his mind was full of this matter, and it would be a refreshment to him to give it vent (Job 32:18-20). 5. That he was resolved to speak impartially (Job 32:21, Job 32:22). And he did speak so well to this matter that Job made no reply to him, and God gave him no rebuke when he checked both Job himself and his other three friends.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 32 (Chapter Introduction)

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.