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Matthew Henry |
J O B
CHAP. XXXII.
The stage is clear, for Job and his three friends have sat down, and
neither he nor they have any thing more to say; it is therefore very
seasonable for a moderator to interpose, and Elihu is the man. In this
chapter we have,
I. Some account of him, his parentage, his presence at this dispute,
and his sentiments concerning it,
II. The apology he made for his bold undertaking to speak to a question
which had been so largely and learnedly argued by his seniors. He
pleads,
1. That, though he had not the experience of an old man, yet he had
the understanding of a man,
2. That he had patiently heard all they had to say,
3. That he had something new to offer,
4. That his mind was full of this matter, and it would be a refreshment
to him to give it vent,
5. That he was resolved to speak impartially,
And he did speak so well to this matter that Job made no reply to him,
and God gave him no rebuke when he checked both Job himself and his
other three friends.
| The Address of Elihu. | B. C. 1520. |
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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,
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
and of the kindred of Ram, that is, Aram (so some),
whence the Syrians or Aramites descended and were denominated,
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,
(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,
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
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
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,
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,
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,
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,”
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
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 my 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 is 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.
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