Job 32 commentary

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.

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.

If we are sure that the Spirit of God suggested what we are about to say, still we ought to refrain, till it comes to our turn to speak. God is the God of order, not of confusion. It is great refreshment to a good man, to speak for the glory of the Lord, and to edify others. And the more we consider the majesty of God, as our Maker, and the more we dread his wrath and justice, the less shall we sinfully fear or flatter men. Could we set the wrath Lord always before us, in his mercies and his terrors, we should not be moved from doing our duty in whatever we are called to do.

CHAPTER 32

Job 32:1-37:24. Speech of Elihu.

1-6. Prose (poetry begins with "I am young").

because, &c.--and because they could not prove to him that he was unrighteous.

7. Days--that is, the aged (Job 15:10).

8. Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, 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 (Pr 2:6; Joh 20:22).

9. Great--rather, "old" (Job 32:6). So Hebrew, in Ge 25:23. "Greater, less" for the older, the younger.

judgment--what is right.

10. Rather, "I say."

opinion--rather, "knowledge."

11. Therefore Elihu was present from the first.

reasons--literally, "understandings," that is, the meaning intended by words.

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

13. This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jr 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; 33:4, 6).

14. I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.

15. Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3, 4).

they left off--Words were taken from them.

17. my part--for my part.

opinion--knowledge.

18. "I am full of words," whereas the friends have not a word more to say.

the spirit--(Job 32:8; 33:4; Jr 20:9; Ac 18:5).

19. belly--bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (Mt 9:7).

20. refreshed--literally, "that there may be air to me" (1Sa 16:23).

21. "May I never accept," &c. Elihu alludes to Job's words (Job 13:8, 10), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (Pr 24:23).

22. take me away--as a punishment (Psa 102:24).

These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God's moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up.

Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;" intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott's collections; which, instead of בעיניו beeinaiv, in His eyes, has בעיניהם beeineyhem, in Their eyes. This is a reading of considerable importance, but it is not noticed by De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ' αυτων; Because he appeared more righteous than themselves.

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

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

Of the kindred of Ram - Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in 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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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

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

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

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

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

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

I am full of matter - מלים millim, "I am full of Words," or sayings; i.e., wise sentences, and ancient opinions.

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

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

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

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

Let me not - accept any man's person - I will speak the truth without fear or favor.

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

My Maker would soon take me away - Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God of truth: I shall, therefore through his help, speak the Truth, the Whole Truth, and Nothing but the Truth.

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

Of the flattering titles used in the East, I shall give a few specimens from the (Arabic) Kooayid us Sultanet Shah Jehan, or, "The Rules observed during the Reign of the Mogul Emperor Shah Jehan."

Speaking of the emperor, he is entitled, "The Sun which illuminates the firmament in the universe of royalty and dominion; the Moon, which irradiates the sky of monarchy and felicity; the King who in pomp resembles Gem-sheed. His hand is boundless as the ocean in bestowing bounties, being the key of the gates of kindness and liberality!" Again: - "The Sun of the heaven of prosperity and empire, the Shadow of God, the Asylum of the Universe, the splendor of whose instructive front causes light and gladness to the world and to mankind." "The just and vigilant Monarch; the Asylum of Truth, the Refuge of the World; the Diffuser of Light, the Solver of all human difficulties." "The Lord of the Age, who is endowed with such perfect excellence, both in internal and external qualifications, that on all occasions he holds fast the thread of good counsel, prudence, and purity of morals." "The faculty of apprehension is possessed by him in such a degree, that before the matter ha s scarcely obtained utterance he comprehends the purport, and gives answers with the tongue of inspiration."

Addresses to Persons of Distinction "Let them convey to the presence of glorious empire, the Sultan, in pomp like Solomon, the center of the universe, powerful as heaven!" "Let them who kiss the carpet of the palace, in pomp like heaven, convey this letter to his majesty, whose sight is as creative as alchymy, king of kings, the asylum of the world!" "To the exalted presence, which gratifies the desires of all people, the most beneficent of the age, the vizier, protector of the universe, may the Almighty perpetuate his fortune!" "May this letter be dignified in the presence of Naweeb Saheb, diffuser of benefits, of exalted pomp, the respectable, the discriminator of ranks! May his power increase!" "Let them convey this to the perusal of his excellency, conversant in realities and mysteries, the support of excellencies, the cream of his contemporaries, and the cherisher of the poor!"

These are a specimen of the flattering titles given in the East to persons in eminent stations. Their kings they clothe in all the attributes of the Deity, when both in their public and private character they are corrupt and unholy, rascals in grain, and the ruthless oppressors of suffering humanity.

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

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

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

'Till Job - And his three friends.

Afraid - Of being thought forward and presumptuous.

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

Judgment - What is just and right.

Convinced - By solid and satisfactory answers.

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

Bottles - Bottles of new wine.

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

1. SO these three men ceased to answer Job, because he was righteous in his own eyes .

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

Marginal references: Heb. from answering.

2. Then was kindled the wrath of Elihu the Son of Barachel the Buzite of the kindred of Ram : against Job was his wrath kindled, because he justified himself rather than God .

Of the Posterity of Buz, Nabours Son, Gen. 22. 21.

Or, of Aram; for Ram and Aram are used promiscuously; comp. 2 Kings 8. 28. with 2 Chron. 22. 5. and Ruth. 4. 19. with Mat. 1. 3. Others, of Abraham, who as he was called Abram possibly was at first called onely Ram. His Pedegree 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 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.

Marginal references: Heb. his Soul.

3. Also against his three friends was his wrath kindled, because they had found no answer , and yet had condemned Job .

To Iob's allegations and arguments as to the main cause.

As an Hypocrite or ungodly Man.

4. Now Elihu had waited till Job had spoken, because they were elder than he ▪

With Patience, as the word notes.

Add, and his three Friends,, as appears from the following words: It is a Synecdoche, whereof instances have been given before.

And therefore he expected more satisfaction from them, and gave them the precedency in the discourse. Wherein he shewed his prudence and modesty.

Marginal references: Heb. Expected Iob in words.; Heb. Eld [illegible: 1+ letters]or da[illegible: 1+ letters]s.

6. And Elihu the son of Barachel the Buzite, answered and said, I am young, and ye are very old, wherefore I was afraid , and durst not shew you mine opinion.

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

Marginal references: Heb. [illegible: 1 word] of [illegible: 1 word].; Heb. [illegible: 1+ letters]ared.

7. I said, Days should speak , and multitude of years should teach wisdom .

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.

To wit, wisely and pertinently, as the next words limit it.

Should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversie lay.

Marginal references: Ch. 12. 12.

8. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding .

Or, surely: It must be confessed.

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 humane 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 mens 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 controversie 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 onely 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 he pleaseth; and having given it in some measure to me, I may take the boldness to utter my thoughts.

i. e. God's Spirit, or the gracious Gifts thereof breathed or i[illegible: 1+ letters]fused into man's Soul by God.

To wit, in divine and spiritual matters, which are the matter of this Debate and Book.

Marginal references: Ch. 35. 11. & 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17. & 2. 21. Jam. 1. 5.

9. Great men are not always wise: neither doth the aged understand judgment .

i. e. Men of eminency for age or learning, or dignity and power, such as Iob's three Friends seem to have been.

What is just and right: Or the judgment of God, and the methods and reasons of his administrations.

10. Therefore I said , Hearken to me : I also will shew mine opinion.

Within my self, and now I say it with my mouth.

Thou Iob especially, who art more nearly concerned (to whom therefore he speaketh in the Singular Number) and thy Friends with thee.

11. Behold, I waited for your words: I gave ear to your reasons , whilest ye searched out what to say .

With silence and patience, and diligent attention: which therefore I now expect from you.

Or, reasonings. Heb. understandings, or minds, the depth and strength of your Discourses, your most intelligent and forcible Arguments against Iob; I searched and examined them to the bottom.

Whilest you put your Inventions upon the rack, and studied to find out all that could be said against him, and to furnish your selves with the most convincing words and reasons.

Marginal references: Heb. understandings.; Heb. words.

12. Yea, I attended to you: and behold, there was none of you that convinced Job , or that answered his words:

By solid and satisfactory answers to his Assertions and Allegations.

13. Lest ye should say , We have found out wisdom: God thrusteth him down, not man .

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 Iob to your own wisdom, age, and experience: Or lest you should [illegible: 1+ letters]astingly [illegible: 1 word] ▪ We have discovered and said all that can or n[illegible: 1+ letters]d [illegible: 1+ letters]e said in the Cause, the sum and substance of the thing, that which may fully and finally end the Controversie, which is contained in the f[illegible: 1+ letters] lowing words.

These are alledged by E[illegible: 1+ letters]ihu in the person of [illegible: 1 word] three Friends, or as their words. The sense is, The [illegible: 1 word] judgments which are upon Iob, have not been brought upon him by man solely and originally, for then there might have been some ground for Iob'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 mercifull, would never have dealt thus hardly with Iob, if he were not an Hypocrite and guilty of some very gr[illegible: 1+ letters]ss, though secret [illegible: 1 word]: which is the ground-work of our discourses. But, [illegible: 1+ letters]aith El[illegible: 1+ letters], this Argument doth not satisfie me, and therefore bear with me if I seek for better.

14. Now he hath not directed his words against me : neither will I answer him with your words .

I am not engaged in this discourse by any provoking words of Iob as you have been, which hath drawn forth your passions, and byassed your judgments, but meerly from zeal for the vindcation of God's honour and love to truth and justice, and a [illegible: 1+ letters] cere desire to administer to Iob matter both of conviction and of comfort.

i. e. with such words or arguments as yours, either weak and impertinent, or fierce and opprobricus.

Marginal references: Heb. [illegible: 1 word] ▪

15. They were amazed , they answered no more , they left off speaking.

i. e. Iob's three Friends, of whom he speaks sometimes in the second, and here in the third person, directing his speech to Iob, and the Auditors of this disputation.

They stood mute like persons amazed, not knowing what to reply to Iob's arguments, and wondring at his bold and confident assertions of his [illegible: 1+ letters]ntegrity, and of his interest in God, under such sad and manifest tokens of God's just displeasure against him.

Although Iob gave them just occasion to reprove and confute him for his intemperate speeches, and presumptuous and irreverent expressions concerning God.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

16. When I had waited, (for they spake not, but stood still; and answered no more ;)

Which he repeats as a strange and unreasonable thing that they should be silent when they had such obligations to speak for the vindication both of God's justice, and of their own truth and reputation.

17. I said, I will answer also my part , I also will shew mine opinion.

I will take my turn and speak what they have omitted.

18. For I am full of matter , the spirit within me constraineth me .

i. e. I have many things to say in this cause.

Either my own Spirit or Soul, which is wholly dissatisfied with what hath been hitherto spoken, and clearly apprehends what may silence Iob and end the dispute. Or, God's Spirit which he hath put in me, the Spirit of Understanding, which hath discovered the truth of the matter to me, and the Spirit of Zeal, which urgeth me to plead God's Cause against Iob.

Forceth me to speak: It is a Metaphor from a man or woman whose Belly is full with Wind or with a Child, and is never at rest till it be emptied and eased of its burden.

Marginal references: Heb. [illegible: 1 word].; Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

19. Behold, my belly is as wine which hath no vent, it is ready to burst like new bottles :

i. e. My mind or heart, which is oft called a man's belly, as Iob 15. 35. Psalm 40. 8. Hab. 3. 16. Io[illegible: 1+ letters]. 7. 38.

As new Wine pent up close in a Bottle, as the following words explain and determine it. The Wine is here put for the Bottle in which it is, by a common Metonymy.

i. e. Bottles of new Wine, by the same general Figure; for otherwise old Bottles are most apt to burst; Matthew 9. 17.

Marginal references: Heb. is [illegible: 1 word] [illegible: 1 word].

20. I will speak, that I may be refreshed , I will open my lips, and answer .

That I may ease my mind of those thoughts which now oppress it.

I will not utter impertinent words, but solid answers to Iob's arguments.

Marginal references: Heb. [illegible: 1 word] I [illegible: 1 word] [illegible: 1 word] ▪

21. Let me not, I pray you, accept any mans person : neither let me give flattering titles unto man z.

Do not expect that I should out of fear or respect to any of you speak partially, but bear with my free and plain dealing with you all.

x As I shall not censure and reproach Iob as an Hypocrite or profane person, which you have done, so neither shall I flatter him, but faithfully reprove him for his exorbi[illegible: 1+ letters]ant speeches of God.

22. For I know not to give flattering titles : in so doing , my maker would soon take me away.

i. e. I have neither skill nor will to flatter Iob or any man so as to debauch my Conscience, or corrupt the Truth, or speak falsly for his sake.

i. e. If I should be guilty of that sin, God would quickly and [illegible: 1+ letters]orely punish me [illegible: 1+ letters]or it. Or, without this supplement, My Maker will quickly take me away; to wit, out of this world. I dare not [illegible: 1+ letters]atter any man, because I consider I must shortly die and go to judgment, to give an account of all my words and actions.

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.

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).

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;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.

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.

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.

Job 32:15-17 15  They are amazed, they answer no more,

Words have fled from them. 16  And I waited, for they spake not,

For they stand still, they answer no more. 17  Therefore I also will answer for my part,

I will declare my knowledge, even I.

In order to give a more rapid movement and an emotional force to the speech, the figure asyndeton is introduced in Job 32:15, as perhaps in Jer 15:7, Ew. §349, a. Most expositors render העתּיקוּ passively, according to the sense: they have removed from them, i.e., are removed from them; but why may העתיק not signify, like Gen 12:8; Gen 26:22, to move away, viz., the tent = to wander on (Schlottm.)? The figure: words are moved away (as it were according to an encampment broken up) from them, i.e., as we say: they have left them, is quite in accordance with the figurative style of this section. It is unnecessary to take והוחלתּי, Job 32:16, with Ew. (§342, c) 2 and Hirz. as perf. consec. and interrogative: and should I wait, because they speak no more? Certainly the interrog. part. sometimes disappears after the Waw of consequence, e.g., Eze 18:13, Eze 18:24 (and will he live?); but by what would והוחלתי be distinguished as perf. consec. here? Hahn’s interpretation: I have waited, until they do not speak, for they stand ... , also does not commend itself; the poet would have expressed this by עד לא ידברו, while the two כי, especially with the poet’s predilection for repetition, appear to be co-ordinate. Elihu means to say that he has waited a long time, surprised that the three did not speak further, and that they stand still without speaking again. Therefore he thinks the time is come for him also to answer Job. אענה cannot be fut. Kal, since where the 1 fut. Kal and Hiph. cannot be distinguished by the vowel within the word (as in the Ayin Awa and double Ayin verbs), the former has an inalienable Segol; it is therefore 1 fut. Hiph., but not as in Ecc 5:19 in the signification to employ labour upon anything (lxx περισπᾶν), but in an intensive Kal signification (as הזעיק for זעק, Job 35:9, comp. on Job 31:18): to answer, to give any one an answer when called upon. Ewald’s supposedly proverbial: I also plough my field! (§192, c, Anm. 2) does unnecessary violence to the usage of the language, which is unacquainted with this הענה, to plough. It is perfectly consistent with Elihu’s diction, that חלקי beside אני as permutative signifies, “I, my part,” although it might also be an acc. of closer definition (as pro parte mea, for my part), or even - which is, however, less probable - acc. of the obj. (my part). Elihu speaks more in the scholastic tone of controversy than the three.

Job 32:18-22 18  For I am full of words,

The spirit of my inner nature constraineth me. 19  Behold, my interior is like wine which is not opened,

Like new bottles it is ready to burst. 20  I will speak, that I may gain air,

I will open my lips and reply. 21  No, indeed, I will accept no man’s person,

And I will flatter no man. 22  For I understand not how to flatter;

My Maker would easily snatch me away.

The young speaker continues still further his declaration, promising so much. He has a rich store of מלּים, words, i.e., for replying. מלתי defective for מלאתי, like יצתי for יצאתי, Job 1:21; whereas מלוּ, Eze 28:6, is not only written defectively, but is also conjugated after the manner of a Lamed He verb, Ges. §§23, 3, 74, rem. 4, 75, 21, c. The spirit of his inner nature constrains him, since, on account of its intensity and the fulness of this interior, it struggles to break through as through a space that is too narrow for it. בּטן, as Job 15:2, Job 15:35, not from the curved appearance of the belly, but from the interior of the body with its organs, which serve the spirit life as the strings of a harp; comp. Arab. batn, the middle or interior; bâtin, inwardly (opposite of zâhir, outwardly). His interior is like wine לא יפּתח, which, or (as an adverbial dependent clause) when it is not opened, i.e., is kept closed, so that the accumulated gas has no vent, lxx δεδεμένος (bound up), Jer. absque spiraculo; it will burst like new bottles. יבּקע is not a relative clause referring distributively to each single one of these bottles (Hirz. and others), and not an adverbial subordinate clause (Hahn: when it will explode), but predicate to בטני: his interior is near bursting like new bottles (אבות masc. like נאדות, Jos 9:13), i.e., not such as are themselves new (ἀσκοὶ καινοὶ, Mat 9:17, for these do not burst so easily), but like bottles of new wine, which has to undergo the action of fermentation, lxx ὥσπερ φυσητὴρ (Cod. Sinait.1 φυσητής) χαλκέως, i.e., חרשׁים whence it is evident that a bottle and also a pair of bellows were called אוב). Since he will now yield to his irresistible impulse, in order that he may obtain air or free space, i.e., disburdening and ease (וירוח לּי), he intends to accept no man’s person, i.e., to show partiality to no one (vid., on Job 13:8), and he will flatter no one. כּנּה signifies in all three dialects to call any one by an honourable name, to give a surname, here with אל, to speak fine words to any one, to flatter him. This Elihu is determined he will not do; for לא ידעתּי אכנּה, I know not how to flatter (French, je ne sais point flatter), for כנּות or לכנּות; comp. the similar constructions, Job 23:3 (as Est 8:6), Job 10:16, 1Sa 2:3; Isa 42:21; Isa 51:1, Ges. 142, 3, c; also in Arabic similar verbs, as “to be able” and “to prepare one’s self,” are thus connected with the fut. without a particle between (e.g., anshaa jef‛alu , he began to act). Without partiality he will speak, flattery is not his force. If by flattery he should deny the truth, his Maker would quickly carry him off. כּמעט followed by subjunct. fut.: for a little (with disjunctive accent, because equivalent to haud multum abest quin), i.e., very soon indeed, or easily would or might ... ; ישּׂני (as Job 27:21) seems designedly to harmonize with עשׂני.

The Address of Elihu. (b. c. 1520.)

1 So these three men ceased to answer Job, because he was righteous in his own eyes. 2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. 3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. 4 Now Elihu had waited till Job had spoken, because they were elder than he. 5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.

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, v. 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, Prov. xxvi. 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. xxii. 21), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Gen. xxii. 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 (v. 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 (v. 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.

6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. 7 I said, Days should speak, and multitude of years should teach wisdom. 8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. 9 Great men are not always wise: neither do the aged understand judgment. 10 Therefore I said, Hearken to me; I also will show mine opinion. 11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. 12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: 13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man. 14 Now he hath not directed his words against me: neither will I answer him with your speeches.

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 (v. 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, (v. 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, Acts xxi. 16; Tit. ii. 4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, v. 11, 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 (ch. xii. 3, But I have understanding as well as you) when he says (v. 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 (v. 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, John i. 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. ii. 7; Eccl. xii. 7; Zech. xii. 1.

2. That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom (v. 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, v. 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, Eccl. iv. 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 (v. 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?

15 They were amazed, they answered no more: they left off speaking. 16 When I had waited, (for they spake not, but stood still, and answered no more;) 17 I said, I will answer also my part, I also will show mine opinion. 18 For I am full of matter, the spirit within me constraineth me. 19 Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. 20 I will speak, that I may be refreshed: I will open my lips and answer. 21 Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. 22 For I know not to give flattering titles; in so doing my maker would soon take me away.

Three things here apologize for Elihu's interposing as he does in this controversy which had already been canvassed by such acute and learned disputants:—

1. That the stage was clear, and he did not break in upon any of the managers on either side: They were amazed (v. 15); they stood still, and answered no more, v. 16. They not only left off speaking themselves, but they stood still, to hear if any of the company would speak their minds, so that (as we say) he had room and fair play given him. They seemed not fully satisfied themselves with what they had said, else they would have adjourned the court, and not have stood still, expecting what might further be offered. And therefore I said (v. 17), "I will answer also my part. I cannot pretend to give a definitive sentence; no, the judgment is the Lord's, and by him it must be determined who is in the right and who is in the wrong; but, since you have each of you shown your opinion, I also will show mine, and let it take its fate with the rest." When what is offered, even by the meanest, is offered thus modestly, it is a pity but it should be fairly heard and considered. I see no inconvenience in supposing that Elihu here discovers himself to be the penman of this book, and that he here writes as an historian, relating the matter of fact, that, after he had bespoken their attention in the foregoing verses, they were amazed, they left off whispering among themselves, did not gainsay the liberty of speech he desired, but stood still to hear what he would say, being much surprised at the admirable mixture of boldness and modesty that appeared in his preface.

2. That he was uneasy, and even in pain, to be delivered of his thoughts upon this matter. They must give him leave to speak, for he cannot forbear; while he is musing the fire burns (Ps. xxxix. 3), shut up in his bones, as the prophet speaks, Jer. xx. 9. Never did nurse, when her breasts were gorged, so long to have them drawn as Elihu did to deliver his mind concerning Job's case, v. 18-20. If any of the disputants had hit that which he thought was the right joint, he would contentedly have been silent; but, when he thought they all missed it, he was eager to be trying his hand at it. He pleads, (1.) That he had a great deal to say: "I am full of matter, having carefully attended to all that has hitherto been said, and made my own reflections upon it." When aged men are drawn dry, and have spent their stock, in discoursing of the divine Providence, God can raise up others, even young men, and fill them with matter for the edifying of his church; for it is a subject that can never be exhausted, though those that speak upon it may. (2.) That he was under a necessity of saying it: "The spirit within me not only instructs me what to say, but puts me on to say it; so that if I have not vent (such a ferment are my thoughts in) I shall burst like bottles of new wine when it is working," v. 19. See what a great grief it is to a good minister to be silenced and thrust into a corner; he is full of matter, full of Christ, full of heaven, and would speak of these things for the good of others, but he may not. (3.) That it would be an ease and satisfaction to himself to deliver his mind (v. 20): I will speak, that I may be refreshed, not only that I may be eased of the pain of stifling my thoughts, but that I may have the pleasure of endeavouring, according to my place and capacity, to do good. It is a great refreshment to a good man to have liberty to speak for the glory of God and the edification of others.

3. That he was resolved to speak, with all possible freedom and sincerity, what he thought was true, not what he thought would please (v. 21, 22): "Let me not accept any man's person, as partial judges do, that aim to enrich themselves, not to do justice. I am resolved to flatter no man." He would not speak otherwise than he thought, either, (1.) In compassion to Job, because he was poor and in affliction, would not make his case better than he really took it to be, for fear of increasing his grief; "but, let him bear it as he can, he shall be told the truth." Those that are in affliction must not be flattered, but dealt faithfully with. When trouble is upon any it is foolish pity to suffer sin upon them too (Lev. xix. 17), for that is the worst addition that can be to their trouble. Thou shalt not countenance, any more than discountenance, a poor man in his cause (Exod. xxiii. 3), nor regard a sad look any more than a big look, so as, for the sake of it, to pervert justice, for that is accepting persons. Or, (2.) In compliment to Job's friends, because they were in prosperity and reputation. Let them not expect that he should say as they said, any further than he was convinced that they say right, nor applaud their dictates for the sake of their dignities. No, though Elihu is a young man, and upon his preferment, he will not dissemble truth to court the favour of great men. It is a good resolution he has taken up—"I know not to give flattering titles to men; I never used myself to flattering language;" and it is a good reason he gives for that resolution—in so doing my Maker would soon take me away. It is good to keep ourselves in awe with a holy fear of God's judgments. He that made us will take us away in his wrath we do not conduct ourselves as we should. He hates all dissimulation and flattery, and will soon put lying lips to silence and cut off flattering lips, Ps. xii. 3. The more closely we eye the majesty of God as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.

CHAP. XXXII. Verſe 1. So theſe three men ceaſed to anſwer Job]

THey were as quiet as men are on a Sabbath, ſo the word importeth: they had tired themſelves with talking, and now they were reſolved to reſt them, and the rather, becauſe they judged there was little good to be done by ought that they ſhould ſay; for Job was ſet.

Becauſe he was righteous in his own eyes] And ſo there was no more hope of a fool then of him. Pertinacious they held him and contentious, ſelf-conceited and opinionate; which indeed was a right character of themſelves, if they could have ſeen it. He was only conſtant to himſelfe, and to the truth; whereof he ſhewed himſelf a ſtout and reſolute Champion. Only, as every Pomgranate hath ſome rotten kernels in it; ſo Job had his frailties his outburſts, cauſed by extremitie of pain, and exceſs of paſſion; for the which theſe three did him wrong to give him up for deplored and deſperate.

Verſe 2. Then was kindled the wrath of Elihu] Or, Then burnt the noſe of Elihu; a Periphraſis of anger, which appeareth in the noſe, eyes, and other parts of the body; — Qun enim celaverit ignem? Who can hide fire? The Rabbins have a ſaying, that a man ſhewes what he is becos, bechis, becagnas, by his purſe, his cups, and his anger; which if it be raſh and unadviſed, is a mortal ſin, and not venial, (as the Papiſts falſely infer from Matth 5.22.) diſpoſſeſſing a man of his wit and reaſon, and disfiguring his body with fierineſſe of the face, ſwelling of the veines, ſtammering of the tongue, gnaſhing of the teeth, and many other impotent and unmanly behaviours. Hence angry men were counſelled, in the hear of their fit, to look themſelves in a glaſſe, where they may ſee themſelves ſwolne like a toad, glowing like a divel, &c. But Elihues anger was not of this kind. A fire it was, but the [illegible: 1 word] of God, as holy Zeal is called, Cant. 8.6. a moſt vehement flame, (as it is there rendred) kindled upon the hearth of his heart by the ſpirit of judgement and of burning, Iſai. 4.4. and ſuch as many waters could not quench, for this zeal is the extreme heat of all the affections; and the coales thereof are coales of fire, Cant. 8.6. only we muſt ſee that it burn clear and quick, without all ſmoak of ſin; wherein, though Elihu ſomewhat faulted, yet, becauſe he was right for the main, all was well taken. We are apt to mingle ſin with our beſt actions, and ſo to plow with an Oxe and an Aſſe. But God conſiders whereof we are made, and graciouſly layes the finger of mercy on the ſcars of our ſinnes, as that Limner in the Story.

Of Elihu the ſon of Barachel the Buzite] Deſcended he was of good parents (Fortes creantur fortibus & bonis) who gave him a good name, ſignifying, He is my God, or, My God is Jehovah; to inmind him of his duty, whereunto we have need of all helps that may be. His fathers name Barachel, ſignifyeth, One whom God hath bleſſed: He had bleſſed him indeed in ſo good a ſon, as could not but make him a glad father, Prov. 10.1. The Buzite he is called, either from his Progenitor Buz, the ſon of Nahor, who was the brother of Abraham, and had by Milcah, Huz his firſt-born (of whom ſome think Job came) and Buz his brother, Gen. 22. 21.Tradit in Gen. Or elſe from his country, the City of Buz, a City of Idumea, Jer. 25.23. Hierom will have this Elihu to be the ſame with Balaam, who whiles young, was a Prophet of God, and dealt thus divinely with Job, but afterwards being corrupted by Balac, he became the Divels Spelman. This I look upon as a Jewiſh tradition, not much to be credited. His pedigree is here more fully deſcribed, Ʋt certitudo h[illegible: 1 letter]ſt ria oſtenderetur, ſaith Mercer; That we might not doubt of the truth and certainty of the hiſtory ſo circumſtanced: as alſo, becauſe Elihu did better then the reſt of Jobs friends, who proved no better then Satans inſtruments. How he came to make one amongſt them, we know not. It is conceived, that hearing of the going of the other three by conſent to viſit Job, he alſo went to hear their conferences, not doubting but that he ſhould thereby very much benefit his underſtanding But failing in ſome ſort of his expectation, and finding both parties out in their diſcourſes, he ſteps forth, and takes the boldneſſe to interpoſe as an Arbiter, or Moderator, blaming both ſides, and beginning, in the ſix following Chapters, that determination of the difference betwixt them, which God himſelf will afterwards finiſh. Mean-while it is well obſerved by learned Beza, Beza [illegible: 1 letter]rafa[illegible: 2 letters] this chap. that Elihu in blaming Job (as there was cauſe) doth for the moſt part interpret Jobs words far otherwiſe then he meant them; and moreover, that even in finding fault with thoſe things that were juſtly to be found fault withal, he kept not alwayes that moderation that was meet; which is evident to godly men, and eſpecially ſuch as are of a more earneſt nature and diſpoſition; ſo hard a thing is it even when we do well, not to offend on the one ſide or on the other. But if we conſider how far Job, being thereto driven by the importunity of his Accuſers, and his moſt intolerable calamity, did range out of the right way, and how we are all given, even to the uttermoſt, to defend and maintain our credit and eſtimation, eſpecially when we are therein touched by thoſe men, who ought, leaſt of all others to have done the ſame: We ſhall confeſſe, that it was very requiſite and neceſſary for Job rather to be cenſured in this ſharp manner, as he was, then after any milder ſort; to the end he might the better acknowledg and humble himſelf before God; as alwayes he had done, till through the ſlanderous ſpeeches of his friends, he was drawn into theſe altercations.

Of the kindred of Ram [illegible: 1 letter] E familia Syra, ſo Tremellius; as if Ram were put for Aram. The Chaldee ſaith, it is put for Abraham, who was firſt called R[illegible: 1 letter]m. ſecondly Abram, thirdly, Abraham. But Elihu was of the family of N[illegible: 1 letter]hor, rather then of Abraham; and Ram ſeemeth to have been ſome famous man of that family.

Becauſe he juſtified himſelf rather then God] This he did not directly, & totidem verbis; but by conſequence; and Elihu was kindled at it. It is a bleſſed thing to have a ſtomack for God, and to be blown up in his Cauſe, as was Moſes Exod. 22. Eliah with his Zelando zelavi, Phinehas, David, Chriſt, Job. 3.17. the Angel of Epheſus, Rev 22. To be all on a light fire, with love to God, and indignation againſt all that do him any diſhonour by word or deed. J[illegible: 1 letter]b had uttered ſome diſcontented ſpeeches againſt God; which reflected upon his Juſtice and Goodneſſe; he had alſo deſpaired of a reſtauration, and moſt earneſtly wiſhed for death, &c. and thereby ſeemed to juſtifie himſelfe rather then God; this good Elihu could not brook.

Verſe 3. A[illegible: 1 letter]ſo againſt his three friends was his wrath kindled] True zeal is of a moſt maſculine, diſ-ingaged couragious nature: like fire it catcheth on every ſide, and is impartial. Elihu was a man made [illegible: 1 letter]ll of fire, walking among ſtub[illegible: 1 letter]le. as Ch[illegible: 1 letter]yſoſ[illegible: 1 letter]om ſaith of Peter: And ſurely, he that is not angry againſt ſin, whether in himſelf or others, it is becauſe either he knowes it not, or hates it not as he ought. He alſo kept within the bounds of modeſty and moderation, and expreſſed himſelfe without bitterneſſe. We read of Idacius, that he would needs be doing with S[illegible: 1 letter]lvianus and Inſtantius, both Priſcillianiſts. Sulp. Sever. l. 2. p. 17 1. But by his paſſionate and intemperate language, he not only not converted them, but made them worſe.

Becauſe they had found no anſwer] They were gravelled and non-pluſt,Act. & Mon. as the Popiſh Doctors were oft by the Martyrs, Philpot, Ridley &c. yea by thoſe of the weaker ſort, as Anne Askew. Alice Driver &c. Speed. 11 45. ex Grafton Hollinſ[illegible: 1 letter]cad, &c. The Prolocutor in Convocation, Anno 1553 confeſſed that thoſe dejected Miniſters (afterwards Martyrs) had the Word on their ſide, but the Prelates in place the poſſeſſion of the ſword, and that was their beſt anſwer to the others Arguments.

And yet had condemned Job] condemned him for a wicked man, as the word signifieth. So the Popiſh Doctors did innocent Cranmer of Adultery, Hereſie and Treaſon: Philpo[illegible: 1 letter] of Parricide, Hereſie, &c. To accuſe was eaſie, but how ſhamefully failed they in the proof? Theſe three after they had alſo intereſted God himſelfe in their raſh accuſation of Job were forced to give him over.

Verſe 4. Now Elihu had waited till Job h[illegible: 1 letter]d ſpoken] Yea, though his ſpeech was very long, yet he heard him out, though himſelf were with child to ſpeak. Broughton rendreth it, waited to ſpeak with Job; he would not thruſt in till they had all done their diſcourſes. This was his modeſty, though a man of ſingular abilities. Raram facit virtus cum ſcientia mixturam: To blame then ſurely was Gregory, for thinking ſo ill, and wrighting ſo harſhly of this good young man, as if he had been proud, and arrogant: deſcanting to that purpoſe upon his Name, Countrey, and Kindred.

Becauſe they were elder than he] And therefore ought of right to have the precedency of ſpeech: though it appeareth by all that followeth, that in this controverſie he ſaw further into it, judged righter, and rebuked Job with more gravity, and wiſdom then any of them, ſo that Job was fully convinced, and made no reply at all: no more than Jo[illegible: 1 letter]ah did, when God ſet him down, chap. 4.11. ſo forcible are right words.

Verſe 5. When Elihu ſaw that there was no anſwer] And therefore Job looked upon himſelf, as one that had won the day. St. Auſtin profeſſeth this was it that heartened him, and made him to triumph in his former Manichiſme, that he met with feeble opponents, and ſuch as his nimble wit was eaſily able to over-turn. And when Caroloſtadius oppoſed Luthers Conſubſtantiation but weakly and inſufficiently, Zuinglius ſaid he was ſorry, that ſo good a cauſe, non ſatis humerorum haberet, wanted ſhoulders.

Then his wrath was kindled] viz. From their coldneſs; like as Nehem. 3.20. Baruc repaired earneſtly, (ſe accendit, he burſt out into heat, angry with his own, and others ſloth:) So Elihu here, when he ſaw that Jobs eloquence triumphed over their wiſdom; and that their ſilence was a loud acknowledgement of their defeat, he grew more angry than before; and tranſported with zeal, he ſaith [illegible: 1 letter]o them very briskly;

Verſe 6. I am young, and ye are very old] Yet was he nothing inferiour to any of them in wit, piety,Niceph. and learning: he had lived long in a little time, and was (as One ſaith of Macarius) [non-Latin text not transcribed] an old-young-man; as if he had been an Alban-born, qui albo crine naſcuntur, Caniciem habent auſpicium capillarum. Solin. who come into the world hoar-headed, as did Seneca; and thence had his name, as Caſſiodorus thinketh, quòd canus, quaſi ſenior natus ſit. Some young men are ripe betime, and more ready-headed than their ancients: as David was, Pſal. 119.100. and as Solomon was, a child-King, but very wiſe: contrarily, his ſon and ſucceſſour Rehoboam entered into the Kingdom at a ripe age; yet Solomon was the man, and Rehoboam the child. Age is no juſt meaſure of wiſdom. There are beard-leſs ſages, and gray-headed children. Not the Ancient are wiſe, but the wiſe is Ancient; as Elihu will tell us in the next verſes.

Wherefore I was afraid, and durſt not ſhew you mine opinion] Heb. My knowledge; that is, the truth, ſo far as I underſtand it; ſiquid ego ant [illegible: 2 letters]pio, ant ſapio; if I have any judgement. Thus he delivers himſelf in modeſt terms; uſing many prefaces. And if hereafter he ſeem to boaſt, and ſet up himſelf above the reſt, as he doth, it is out of his zeal for God, whoſe honour he ſeeketh, and not his own. The words here rendred, I was afraid, and to ſhew, are both Syriack. Elihu, by his family of Ram or Aram, may ſeem to be that country-man; and to have a touch of that dialect, as Livy had of his Patavinity.

Verſe 7. I ſaid, Dayes ſhould ſpeak] This ſeems to have been a Proverb in thoſe dayes; and it ran much in Elihu's mind. We uſe to ſay, That at meetings young men ſhould be Mutes, and old men Vowels: Of Arſatius, who ſucceeded Chryſoſtom in the Sea of Conſtantinople, Antonin. tit. 10. c. 9. it is recorded (but nothing to his commendation) that at eighty years of age, he was as eloquent as a Fiſh, and as nimble as a Frog.

And multitude of years ſhould teach wiſdom] Heb. Should make known wiſdom: ſc. ſuch as conſiſteth in the knowledge of God and of his will, of our ſelves and of our duties. This is far beyond all that of the Heathen Sages, of the Seven wiſe Men of Greece, [non-Latin text not transcribed] Plut. of Archimedes of Syracuſe, who had a name and ſame, ſaith Plutarch, not of humane, but of a kind of divine wiſdom: So had Socrates, ſo had Apollonius, of whom Philoſtratus ſaith, that he was non doctus, ſed natus ſapicus, not taught, but born a wiſe man. Theſe all were the worlds wizards; and what they came to, ſee Rom. Inſtit. l. 3. c. 30. 1. & 1 Cor. 1. & 2. Lactantius truly telleth us, in the name of the whole community of Chriſtians, That all the wiſdom of a man conſiſteth in this, to know God and worſhip him aright. And that theſe Seniours ſhould have taught and notified ſuch wiſdom, Elihu had well hoped: but it proved otherwiſe.

Verſe 8. But there is a ſpirit in man, and the inſpiration of the Almighty] Or, Surely there is a ſpirit in man, but the inſpiration, &c. Man hath a reaſonable ſoul, and a natural judgement, whereby he differeth from bruit beaſts: And not only ſo, but ſome there are that do animam excolere, as Tully and Ariſtotle; they improve their natural abilities by art, and ſo go far beyond others in worth; differing from the unlearned as much almoſt, as a man doth from a beaſt. Lo, ſuch a ſpirit there is in ſome men: which yet amounteth not to wiſdom, without the concurrence of Gods good ſpirit to ſanctifie all, as the altar ſanctifieth the gold of the altar. If this be not attained unto, the wiſer any man is, the vainer he proveth, Rom. 1.22. The Lord knoweth the thoughts of thoſe wiſe (even of the choiceſt and moſt pickt men amongſt them) that they are vain, 1 Cor. 3.20. And to ſuch we may ſay, as Auſtin once wrote to a man of great parts, Ornari abs te diabolus quarit, the Devil deſireth to be tricked up by thee.

And the inſpiration of the almighty giveth them underſtanding] He is the wiſe man, when all's done, whom (whether old or young) the ſpirit of God, who acteth moſt freely, is pleaſed to imbreath. And although Arts and Age be good helps to knowledge; yet they muſt be all taught of God that ſhall be wiſe unto ſalvation: and ſuch as theſe, the elder they grow, the wiſer they are, for moſt part; and if young ſaints, they become, old angels. True it is, that God is debter to none: neither doth a longer life, of it ſelf, deſerve any thing at Gods hands: becauſe the longer they live, the more ſins they commit. But yet the promiſe is, that to him that hath ſhall be given, and he ſhall abound. The righteous alſo ſhall hold on his way; and he that hath clean hands, ſhall be ſtronger and ſtronger, Job 17.9. Howbeit, ſome good mens firſt dayes, have been their beſt dayes: and they have ſuffered no ſmall decayes in their ſpiritual-intellectuals: as did Solomon, Aſa, Joaſh, and perhaps theſe three friends of Job, to whom this ſpeech is directed. Certain it is, that he is a rare and a happy man, of whom it may be ſaid in a ſpiritual ſenſe (as it was ſaid of Moſes) that after long profeſſion of Religion, his ſight [illegible: 1 word] waxed dim, nor his holy heat abated. The Heathen Sages have cauſe to admoniſh us, to take heed of old age: as that which cometh not alone, but is it ſelf a diſeaſe, and ever accompanied with many maladies, both of body and mind. Elihu ſeemeth to take this here for granted (experience ſealing to it) that true wiſdom dependeth not upon any mans authority; power, learning, experience, or old age: but upon the inſpiration of the Almighty. And therefore they holy Scriptures muſt needs be the ſtore-houſe of wiſdom,2. Pet. 1.21. 2 Tim. 3.16. the Statute-book of Heaven, as being [non-Latin text not transcribed], imbreathed by God, as Paul ſpeaketh; the very heart and ſoul of God, as Gregory.

Verſe 9. Great men are not alwayes wiſe] Rabbies are not the Grandees of the Earth: they who ſeem to be ſomewhat, Gal. 2.6. and take it ill if they be not ſo accounted, theſe are not alwayes wiſe, or theſe are none of the wiſeſt. Non ſunt ſapientes Magiſtri. ſo Brentius reads it.Brent. Our Maſters (at ſunt Magiſtri noſtri Pariſienſes) have not ingroſſed all the wiſdom: And why? Spiritus non eſt alligatus Ra[illegible: 1 letter]binorum authoritati, & magiſtrorum noſtrorum capitiis, &c. the ſpirit of knowledge, and of the fear of the Lord, is in no wiſe bound to ſuch, nor are his gifts held captive by any, but freely diſtributed according to the good pleaſure of his will, who worketh all, and in all. Paphnutius was wiſer than the whole Council, John Wicliffe, than the Univerſity of Oxford. Daniel, than all the Magicians of Babylon. Patres [illegible: 1 letter]gondicum venia. Auguſtine being oppreſſed with the authority of the Fathers, ſaith, he regardeth not Quis, but Quid; who ſpeaketh a thing, but what he ſpeaketh.

Neither do the aged underſtand judgement] Prudence is not proper to old age: and though knowledge be the daughter of time, it doth not alwayes fall out, that the moſt aged, are the moſt learned. Wiſdom doth not ever lean upon a ſtaffe, nor look through ſpectacles. Experience giveth us to ſee both old fools and young wiſe men, ſome of each ſort. When the state of Venice once ſent two young men Ambaſſadours to the Emperour Frederike 4. and he being offended at their age, refuſed to admit them, they did him to know, That if the Venetians had valued men by their gravity and well-grown beards, as the only wiſe men, they would, doubtleſſe, have ſent on their Embaſſie, a paire of well-bearded Goa[illegible: 1 letter]es: For, Si prolixa facit ſapitnem barba, quid obſtat Barbatus p[illegible: 1 letter]ſſit quin caper eſſe Plato?

Verſe 10. Therefore I ſaid, Hearken to me. This he ſpeaks by way of apoſtrophe to Job, Nunquam à te niſi doctior redeo. with whom he would fain ingratiate, that he might the better prevaile to convince him of his courſe dealing with God, whoſe cauſe he wholly pleadeth. [illegible: 1 word] had hoped to have learned much by this conference held by ſuch heads: But finding it otherwiſe,T[illegible: 1 letter]nominatim & notanter, Job. he grows to a Semper ego amditor tantum? Hearken to me another while, that God may hearken to you. Hearken I ſay, all of you: but thou, Job eſpecially; for with thee lyeth my main buſineſs.

I alſo will ſhew mine opinion] He ſaith not my judgement, (that might ſavour of arrogancy in ſo young a man) but mine opinion, or knowledge; I will offer my thoughts, judge you of them as you pleaſe. See verſe 6. Elihu was far from the ſpirit of Bacon the Carmelite, who would endure no gueſſing, or doubtings and was therefore called Doctor Reſolutiſſimus; as requiring that every one ſhould think as he thought: this was too Magiſterial.

Verſe 11. Behold, I wayted for your words] Whileſt you had any thing to ſay, I was ſilent, and no way troubleſome, or obſtreperous. This he ſpeaketh to Jobs friends, who had free liberty to ſpeak whiles they would, without interruption; and ſhould therefore now be content to hear (though perhaps what they would not) if God thereby might be glorified, and Job better convinced.

I gave care to your reaſons] Heb. To your underſtandings: Vſque. ad intelligentias voſtras, Vt cum dicitur, Redite uſque ad me, Joel. 2. to the utmoſt of your beſt arguments, and moſt elaborated demonſtrations; for the which you had eviſcerated your brains, and well nigh cracks your ſconces, but all to no purpoſe: ſith you hover in generals, and, declining that which was the main matter in queſtion, (like lapwings that cry fartheſt off from the neſt) you brought only ſuch reaſons as were not cogent, and uſed ſuch diſcourſes as did me coelum, nec terram attingere, never come at the buſineſs: which was no better then laborious loſſe of time.

Verſe 12. Yea, I attended unto you] Et uſque ad vos perpendebam; I throughly weighed your words, and rightly conſidered them, (as our Mr. Bradſhaw was wont to do at the Miniſters meetings, and was there-hence called the Weighing Divine) that you may not think I anſwer the matter before I underſtand it, as fools do to their ſhame, Prov 18.13.Sanctius in cap. 40. Ezek. in argum. or that I ſpeak evil of the things I know not, as thoſe in Peter, 2 Epiſt 2.12. daring to reprehend what I do not comprehend, as did that Popiſh Expoſitour who calleth Ezekiels deſcription of the Temple, Inſulſam deſcriptionem, an abſurd deſcription.

And behold there was none of you that convinced Job, or that anſwered his words] And yet they thought they had done both effectually: and that it was meerly his ſtubbornneſs, to ſtand out againſt them. Ready they were to give him up for uncounſelable; and to turn him over to God with a Non-convertetur, he is paſt our cure, we can do no good on him; none but God can put him out of his good conceit of himſelf, &c. Out of all this, a good Interpreter maketh theſe following Concluſions: 1. That we muſt diligently hear and weigh what things are ſpoken by others, before we proceed to cenſure them. 2. That we muſt not paſs a cenſure upon any one part of a ſpeech, but take it all together, ere we make judgement of it. 3. That when we have weighed every thing well and wiſely, we muſt not countenance any errour; but freely utter what we do truly and rightly think of it. 4. That we may think things ſufficiently refuted by the learned, which yet had need to be further inquired into. 5. That one younger man may ſee further ſometimes into a matter, then many others of longer ſtanding and experience. 6. That men may be eſteemed obſtinate, and opinionative, who are nothing leſs. 7. That multitude and antiquity are but ciphers in Divinity, &c.

Verſe 13. Loſt ye ſhould ſay, we have found out wiſdom] Or, See that ye ſay not, we need not ſearch out words; as verſe 11. For, we have found out wiſdom, rem acu pertigimus, We have hit the nail on the head, and ſaid ſufficient to convince him, if any reaſon would do it, whilſt we affirm that

God thruſteth him down (as it were with a thump on the back,) and not man] Who might do amiſſe, but ſo cannot God; who for as much as he fighteth againſt Job, toſſing him (as a Tennis ball, or as the wind doth a withered leafe) from one affliction to another, who can doubt but that he holdeth him a wicked man? This ſaith Elihu, is a very weak way of reaſoning; therefore never pleaſe your ſelves in it as convincing. Hoc argumentum tam facilè dilustur quam vulpes comeſt pyrum, as one merrily phraſed it. There is no judgement to be made of a perſon or cauſe by the good or evil ſucceſſe of things, ſith none out of hell, ever ſuffered more then Gods deareſt children: witneſſe that little Book of Martyrs, Hebr. 11. Neither have any ſped better here, then thoſe worſt of men, Turks, Papiſts, Perſecutors, &c.

Verſe 14. Now he hath not directed his ſpeech againſt me] And ſo I have no particular edge or grudge againſt him, he hath no reaſon to think that I come prejudicated or exaſperated. This Elihu ſpeaketh purpoſely, to get within Job; that he might the better perſwade with him. We muſt endeavour to preſerve in the party with whom we would prevaile, an opinion of our love and good affection to him; for elſe we ſhall loſe all our ſweet words, ſith man is a croſs and crabbed creature; duci vult, trahi non vult; lead him you may, drag him you muſt not.

Neither will I anſwer him with your ſpeeches] But with better: He ſhall have from me ſoft words and hard Arguments; I will come over him in a milder manner, and to better purpoſe; whilſt, moved merely by a zeal for Gods glory, I ſhall ſhew him his miſcarriages, not in mine own words, but in Gods. That's a true ſaying of learned Junius, Perſonatae reprehenſiones frigent; plerimumque intereſt ex animo omnia, ut conſcientia fert animuſque, facias; an de induſtria.

Verſe 15. They were amazed] As if they had ſeen Meduſa's head, or ſome ſuch terrible ſpectacle that had rendred them dumb. Talkative enough they have been, when there was no ſuch neceſſity; but now that they might ſpeak to ſome purpoſe, they ſtand like ſtocks, and are mute as fiſhes, whereby they bewray their ignorance and folly. Silence in ſome caſes is ſepes ſapientiae, as the Rabbins ſpeak,Pirke aboth. the fruit and fence of wiſdome, Amos 5.13. See the Note there. But withal there is a ſinful ſilence, which Luther wiſhed never to be found guilty of.Modò impii ſilentii non arguar. Luth. And it is the divel doubtleſſe that gaggeth people, when being called to ſpeak of, or for God, as theſe friends of Job were at this time, they anſwer no more,

They leave ſpeaking.] The deſert a good Cauſe, or betray it by a cowardly ſilence. It may be feared the ſpirit of faith is no indweller, where the door of the lips move not right, 2 Cor. 4.13. He ſpeaks thus of thoſe three ſeniors in a third perſon, by way of irony and contempt, turning his talk to the by-ſtanders, whereof its likely, there were many: or (as Tremellius thinketh) to Job, with whom he ſeeketh to ingratiate.

Verſe 16 When I had waited, for they ſpake not, but ſtood ſtill] Or, Seeing I have waited, but they have not ſpoken, &c. Nothing appears but a dumb ſhew, a deep ſilence, ſuch as Elihu much marvelled at, and therefore ſetteth it forth in many words, all to one purpoſe. See verſe 15.

Verſe 17. I ſaid, I will anſwer alſo my part] It is a vertue to be forward and forth putting in that which is good; and a vice to be ſhye and ſhame faced. A Chriſtian ſhould catch at opportunities of doing and receiving good, he ſhould be ready to every good work: as the buſie Bee, ſo ſoon as ever the Sun breaks forth, gets abroad to gather honey and wax.

I alſo will ſhew my opinion] Heb. My knowledg, as verſe 6. and ſo the Vulgar readeth it. Hereupon Gregory taking Elihu, (but not well) for an arrogant perſon, ſheweth, that ſuch love to vaunt themſelves, and out of oſtentation to ſet forth their good parts to publick view; and are therein like unto a veſſel without a cover, touching which the Law ſaith, that it ſhall be counted unclean. Thus He. But to utter a mans knowledge for the benefit of others, as good Elihu did, is not pride, but zeal, however the world cenſure it: And they have, doubtleſſe, an heavy account to make, who hide their talents; and having a great treaſure of rare abilities, will not be drawne to impart them; the canker of theſe mens great skill, ſhall be a ſwift witneſs againſt them. Vile latens virtus. —

Verſe 18. For I am full of matter] Heb. Of words; ſuch as are weighty and ſtuffy, ſteep'd in mine underſtanding (as Plutark ſaith Phocions words were) and very well digeſted. I am [non-Latin text not transcribed], in very good caſe to ſpeak; as full of ſolid Arguments as the Moon is of light. Whether Elihu ſpeaketh this arrogantly and from the fleſh, or from the Spirit, I determine not, ſaith Brentius here. But ſure it is, that ſuch words as theſe, howſoever they may ſeem arrogant and carnal, Poſſunt tamen eſſe ſpiritualiſſima, yet they may be very ſpiritual, as Jer. 4. and 20. And as ſure it is, that we ſhould be in company like full clouds or paps, that pain themſelves with fulneſs, till eaſed of their milk.

The Spirit within me conſtraineth me] Heb. The ſpirit of my belly; that is, Gods Holy Spirit inhabiting mine heart, and exciting me to ſo good a work: The love of Chriſt conſtraineth us, 2 Cor. 5.14. It hath not only an impulſive, but a compulſive faculty.Sicu[illegible: 1 letter] flatus in ventre concluſus magno impetu exitum quaerit: ſic zelus mentis quaerit exitum per ſermonem. Piſc. Rumperer medius, ſi non erumperet ſermo intra me conceptus, as Brentius here paraphraſeth; I ſhould even burſt, if I did not vent my conceptions, which (like a child in the womb at full time, or as wind in the bowels) want room, and preſſe to come out, Pſal. 39.3. Jer. 20.9.

Verſe 19. Behold my belly is as wine which hath no vent] By this elegant ſimilitude, Elihu illuſtrateth what he had ſaid before; wherein (as Merlin well obſerveth) he compareth words ſhut up in the mind of him, that would faine utter them, to new wine, not yet throughly purged, the ſoul to bottles, ſilence to the ſtopple, which keeps in the wine, grief hereupon to the breaking of thoſe bottles, ſpeech to the opening of them, by taking away the ſtopple of ſilence. And although in this Diſcourſe, Elihu may ſeem to lay on more words then the matter requireth, yet he doth not: for he ſaith no more then the Pſalmiſt doth, Pſal. 45.1. and Jeremiah, chap. 6.11. and the Apoſtles. Act. 4.20. We cannot but ſpeak, &c. And whereas Gregory ſaith, that all this came from pride in Elihu, Chryſoſtom praiſeth him rather (and therein he is in the right) for his zeal, which will have a vent, or the heart will cleave; as the waters undermine, when they cannot overflow. As for that which is urged againſt Elihu, that God ſaith of him, as of a Reprobate and one whom he knew not, Who is this that darkneth counſel by words without knowledg? ch. 38.2. It is plain that God ſpeaketh there, not of Elihu, but of Job. and ſo Job underſtood and applyed it, chap. 42.2. And that God ſpeaketh not of Jobs ſacrificing for him, as for the other three, makes more for his praiſe then elſe; and ſhewes, that he had ſpoken of God the thing that was right, which they had not done, chap. 42.7.

Verſe 20. I will ſpeak that I may be refreſhed] Heb. That I may breath; This many Martyrs did; though to the loſſe of their precious lives: as thoſe that came to the Tribunals, and cryed out; Chriſtiani ſumus, We are Chriſtians, hang us, burn us, ſtone us, &c. Modo Jeſum noſtrum nanciſcamur, ſo that we may get our Jeſus. And when they were told that they were put to death, Non pro fide, ſed pro obſtinatione; not for their Religion, but for their obſtinacy; Tertullian anſwered, Pro hac obſtinatione fidei morimur; For this Religious obſtinacy we gladly dye. As for thoſe that made not a good confeſſion, but either denied or diſſembled their Religion, for politick reſpects, what a deal of unreſt found they in their conſciences, till they had better declared themſelves, or revoked their recantations; as Bilney, Bainhum, Benbridg, Abbes, Sharp, beſides Origen, and all thoſe of old? Let a man ſpeak boldly and freely in a good Cauſe when called to it, and he ſhall be refreſhed: for as every flower hath its ſweet ſmell, ſo hath every good word and work its comfort.

I will open my lips and anſwer] Viz. Freely and fully, as Eph. 6.19. with great a lacrity of ſpirit and vehemency of ſpeech. Some kind of anſwer a man may make, though he open not his lips: as he did, who being asked what mans life was? preſently turned his back, and went his way. Theadoret alſo upon Matth. 5.2. obſerveth that our Saviour taught ſometimes, when yet he opened not his mouth; viz. by holy life, and wondrous works.

Verſe 21. Let me not, I pray you, accept any mans perſon] q.d. This leave you muſt give me, or at leaſt wiſe I muſt take it, ſith my life lyeth upon it to be impartial and plain-dealing, laying the blame where it lights, and ſparing the paines of pleaſing and Paraſitical Poems of oratorical, and rhetorical inſinuations. Nihil loquar ad gratiam, &c. I ſhall know no man after the fleſh in this buſineſſe, nor look on any face. If Job found this fault with his other three friends, chap. 13.7. he ſhall have no cauſe ſo to do with me: but as a right Moderatour, I will hear Arguments ſpeak, and not perſons; I will ſhut out my friend, or my ſeniour, and ſpeak the truth in love. Diem hominis non deſideravi, ſaith Jeremy, chap. 17. And if I yet pleaſe men, I am no more the ſervant of Chriſt, Gal. 1.10. See the Note there.

Neither let me give flattering Titles] Praenomen aut cognomen, thoſe that ſeeme to be ſomewhat, whatſoever they be, it ſhall make no matter to me; God accepteth no mans perſon, Gal. 2.6. I ſhall call a ſpade, a ſpade, tell every one their owne without circumlocution, and not ſooth or ſmooth up any man (though never ſo great) in his ſinful practices. Semper Auguſtus, In v[illegible: 2 letters]a Alp[illegible: 1 letter]on is a Title ſtill given to the Germane Emperours: But Sigiſmund, once Emperour (when a fellow flattered him above meaſure, and extolled him to the Skies) gave the Flatterer a good box on the eare, and when he asked, Why ſwi[illegible: 2 letters] you me? He anſwered, Why claweſt thou me?

Verſe 22. For I know not to give, &c.] I have as little Art in it ('tis out of my road) as heart to it: For,

In ſo doing my Maker ſhould take me away] i.e. Kill me and ſend me packing to Hell. He would ſoon ſnatch me away: he would burn me, as ſome render it; ſo dangerous is the ſinne of flattery. A Preacher called Conſtantine the Great,Euſeb. de vita Conſt. l. 4. c. 4. Bleſſed to his face, but he went away with a check. What will God ſay to ſuch, think we?