Elihu the son of Barachel the Buzite answered, “I am young, and you are very old; Therefore I held back, and didn’t dare show you my opinion.
Parallel Translations
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Elihu the son of Barachel the Buzite answered, “I am young, and you are very old; Therefore I held back, and didn’t dare show you my opinion.
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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.
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And Elihu the son of Barachel the Buzite answered and said: I am young, and ye are very old; wherefore I held back, and durst not declare you mine opinion.
Cross-references (8)
Passages linked to Job 32:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 15:10 With us are both the gray-headed and the very aged men, much elder than your father.
- 1 Timothy 5:1 Don’t rebuke an older man, but exhort him as a father; the younger men as brothers;
- Titus 2:6 Likewise, exhort the younger men to be sober minded.
- 1 Peter 5:5 Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another; for “God resists the proud, but gives grace to the humble.”
- Leviticus 19:32 “ ‘You shall rise up before the gray head and honor the face of the elderly; and you shall fear your God. I am Yahweh.
- 1 Samuel 17:28-30 Eliab his oldest brother heard when he spoke to the men; and Eliab’s anger burned against David, and he said, “Why have you come down? With whom have you left those few sheep in the wilderness? I know your pride, and the naughtiness of your heart; for you have come down that you might see the battle.” David said, “What have I now done? Is there not a cause?” He turned away from him toward another, and spoke like that again; and the people answered him again the same way.
- Job 15:7 “Are you the first man who was born? Or were you brought out before the hills?
- Romans 13:7 Therefore give everyone what you owe: if you owe taxes, pay taxes; if customs, then customs; if respect, then respect; if honor, then honor.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Job 32:6 And Elihu the son of Barachel the…
Job 32:6 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.
Ver. 6. I am young, and ye are very old] Yet was he nothing inferior to any of them in wit, piety, and learning; he had lived long in a little time, and was (as one saith of Macarius) μειρακιογερων, an "old" young man (Niceph.); as if he had been an Alban born, qui albo crine nascuntur, who come into the world hoar headed, as did Seneca; and thence had his name, as Cassiodorus thinketh, quod canus, quasi senior natus sit, Canitiem habent auspicium capillarum (Solin). Some young men are ripe early, and more ready headed than their ancients; as David was, Psa 119:100, and as Solomon was, a child king, but very wise; contrarily, his son and successor 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 beardless sages and greyheaded children. Not the ancient are wise, but the wise is ancient as Elihu will tell us in the next verses.
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Wherefore I was afraid, and durst not show you mine opinion] Heb. my knowledge; that is, the truth, so far as I understand it, siquid ego aut capio, aut sapio, if I have any judgment. 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 rendered, I was afraid and to show, are both Syriac. Elihu, by his family of Ram or Aram may seem to be that countryman, and to have a touch of that dialect, as Livy had of his Patavinity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain To wit, of discovering my weakness and folly, and…
To wit, of discovering my weakness and folly, and of being thought forward and presumptuous.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Elihu here appears to have been,
Elihu here appears to have been,
I. A man of great modesty and humility. Though a young man, and a man of abilities, yet not pert, and confident, and assuming: his face shone, and, like Moses, he did not know it, which made it shine so much the brighter. Let it be observed by all, especially by young people, as worthy their imitation, 1. What a diffidence he had of himself and of his own judgment (Job 32:6): "I am young, and therefore I was afraid, and durst not show you my opinion, for fear I should either prove mistaken or do that which was unbecoming me." He was so observant of all that passed, and applied his mind so closely to what he heard, that he had formed in himself a judgment of it. He neither neglected it as foreign, nor declined it as intricate; but, how clear soever the matter was to himself, he was afraid to deliver his mind upon it, because he differed in his sentiments from those that were older than he. Note, It becomes us to be suspicious of our own judgment in matters of doubtful disputation, to be swift to hear the sentiments of others and slow to speak our own, especially when we go contrary to the judgment of those for whom, upon the score of their learning and piety, we justly have a veneration. 2. What a deference he paid to his seniors, and what great expectations he had from them, (Job 32:7): I said, Days should speak. Note, Age and experience give a man great advantage in judging of things, both as they furnish a man with so much the more matter for his thoughts to work upon and as they ripen and improve the facilities he is to work with, which is a good reason why old people should take pains both to learn themselves and to teach others (else the advantages of their age are a reproach to them), and why young people should attend on their instructions. It is a good lodging with an old disciple, Act 21:16; Tit 2:4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, Job 32:11, Job 32:12. He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job's words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim - This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious.
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II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads,
1. That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did (Job 12:3, But I have understanding as well as you) when he says (Job 32:8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (Job 32:10): Therefore hearken to me. Learn here, (1.) That the soul is a spirit, neither material itself nor dependent upon matter, but capable of conversing with things spiritual, which are not the objects of sense. (2.) It is an understanding spirit. It is able to discover and receive truth, to discourse and reason upon it, and to direct and rule accordingly. (3.) This understanding spirit is in every man; it is the light that lighteth every man, Joh 1:9. (4.) It is the inspiration of the Almighty that gives us this understanding spirit; for he is the Father of spirits and fountain of understanding. See Gen 2:7; Ecc 12:7; Zac 12:1.
2. That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom (Job 32:9): Great men are not always wise; it is a pity but they were, for then they would never do hurt with their greatness and would do so much the more good with their wisdom. Men should be preferred for their wisdom, and those that are in honour and power have most need of wisdom and have the greatest opportunity of improving in it; and yet it does not follow that great men are always wise, and therefore it is folly to subscribe to the dictates of any with an implicit faith. The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors: Therefore I said, hearken to me, Job 32:10. We must be willing to hear reason from those that are every way inferior to us, and to yield to it. He that has a good eye can see further upon level ground than he that is purblind can from the top of the highest mountain. Better is a poor and wise child then an old and foolish king, Ecc 4:13.
3. That it was requisite for something to be said, for the setting of this controversy in a true light, which, by all that had hitherto been said, was but rendered more intricate and perplexed (Job 32:13): "I must speak, lest you should say, We have found out wisdom, lest you should think your argument against Job conclusive and irrefragable, and that Job cannot be convinced and humbled by any other argument than this of yours, That God casteth him down and not man, that it appears by his extraordinary afflictions that God is his enemy, and therefore he is certainly a wicked man. I must show you that this is a false hypothesis and that Job may be convinced without maintaining it." Or, "Lest you should think you have found out the wisest way, to reason no more with him, but leave it to God to thrust him down." It is time to speak when we hear errors advanced and disputed for, especially under pretence of supporting the cause of God with them. It is time to speak when God's judgments are vouched for the patronizing of men's pride and passion and their unjust uncharitable censures of their brethren; then we must speak on God's behalf.
4. That he had something new to offer, and would endeavour to manage the dispute in a better manner than it had hitherto been managed, v. 14. He thinks he may expect a favourable hearing; for, (1.) He will not reply to Job's protestations of his integrity, but allows the truth of them, and therefore does not interpose as his enemy: "He hath not directed his words against me. I have nothing to say against the main scope of his discourse, nor do I differ from his principles. I have only a gentle reproof to give him for his passionate expressions." (2.) He will not repeat their arguments, nor go upon their principles: "Neither will I answer him with your speeches - not with the same matter, for should I only say what has been said I might justly be silenced as impertinent, - nor in the same manner; I will not be guilty of that peevishness towards him myself which I dislike in you." The controversy that has already been fully handled a wise man will let alone, unless he can amend and improve what has been done; why should he actum agere - do that which has been done already?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Elihu the son of Barachel the Buzite answered…
And Elihu the son of Barachel the Buzite answered and said,.... Since there was no answer in them, he takes upon him to give one himself; but first makes an apology on account of his youth:
I am young, and ye are very old; or "few of days"; a few days, comparatively speaking, had he lived in the world; or "small", or "little as two days" (m); he had been but a little time in it, and so could be thought to have but little knowledge and experience; whereas they were old, even very old; with them were the aged and the grayheaded, Job 15:10; in whom it might have been expected was much wisdom and knowledge:
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wherefore I was afraid, and durst not show mine opinion; declare what knowledge he had of the things in dispute, lest it should appear mean, small, and contemptible; or give his sentiments concerning them, lest he should speak wrongly, and not only give offence, but do more harm than good: the first of these words, in the Arabic language (n), as Aben Ezra observes, signifies to go back; it is used of worms, which, through fear, withdraw themselves from men; so mean an opinion had he of himself, and such a sense of his own weakness, that it not only kept him back, but even caused him to draw back, and keep out of the dispute, and at a distance from it, instead of being forward to engage in it: one Jewish commentator (o) paraphrases it
"I humbled myself as one that goes on his belly;''
referring to worms that go low and creep upon their belly, or to the prostrate posture of men that humble themselves to their superiors.
(m) "minimus ego diebus", Montanus; "parvus diebus sum", Mercerus. (n) "recessit suo loco", Castel. col. 1036. (o) Sephorno.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Afraid - Of being thought forward and presumptuous.
Afraid - Of being thought forward and presumptuous.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. I am young] How young he was,…
Verse 6. I am young] How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And Elihu - “said, I am young” Margin, few…
And Elihu - “said, I am young” Margin, few of days. The Hebrew is, “I am small (צעיר tsâ‛ı̂yr) of days;” that is, I am inexperienced. We have no means of ascertaining his exact age, though it is evident that there was a considerable disparity between them and him.
And ye are very old - ישׁישׁים yâshı̂yshiym. The word used here is probably derived from the obsolete root שוש, “to be white, hoary”; and hence, to be hoary-headed, or aged; compare 2Ch 36:17. The whole of the discourses of the friends of Job seem to imply that they were aged men. They laid claim to great experience, and professed to have had opportunities of long observation, and it is probable that they were regarded as sages, who, by the long observation of events, had acquired the reputation of great wisdom.
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Wherefore I was afraid - He was timid, bashful, diffident.
And durst not show you mine opinion - Margin, feared. He had that diffidence to which modesty prompts in the presence of the aged. He had formed his opinion as the argument proceeded, but he did not deem it proper that one so young should interfere, even when he thought he perceived that others were wrong.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Hanging. Hebrew, "I fest a reverential awe, (Septuagint, I…
Hanging. Hebrew, "I fest a reverential awe, (Septuagint, I was silent) and durst not shew," &c. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain was afraid--The root meaning in Hebrew is "to crawl"…
was afraid--The root meaning in Hebrew is "to crawl" (Deu 32:24).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain ELIHU’S FIRST ADDRESS. Job_32:6 b — Job_33:33.
ELIHU’S FIRST ADDRESS. Job_32:6 b — Job_33:33.
PREAMBLE SETTING FORTH AT LENGTH THE REASONS WHICH LED HIM, A YOUNG MAN, TO SPEAK. Job_32:6 b — Job_33:7.
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First section. — Elihu makes an apologetic and conciliatory address to all the disputants, in which he recognises the fact that superior knowledge is to be expected from those of advanced years; but he is not unmindful that the highest wisdom is the direct gift of the divine Spirit rather than the necessary endowment of old age. Job_32:6-10.
6. I am young — That a young man should speak before such an assemblage would, with an Arabian, be an unpardonable presumption, or, as Scott calls it, “an astonishing phenomenon.” The prejudice of the Arab against youth resembled that of our own Indians. The repetitions of Elihu in his introductory remarks are due to his extreme embarrassment.
I was afraid — The prime idea of the Hebrew is to creep, thence “creep along fearfully.” (Furst;) or, “He drew near with a fearful step,” (Gesenius.)
Mine opinion — דעי, My knowledge. The frequent use of this ex-cathedra word is in harmony with the superhuman plane from which Elihu proposes to speak. Job_32:10; Job_32:17; Job_33:3; Job_36:3-4.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6–10. Elihu, being a youth, shrank from interfering in…
6–10. Elihu, being a youth, shrank from interfering in a dispute in which aged men were engaged; but he perceived that wisdom did not always accompany grey hairs; it is a gift of God, and, conscious of possessing it, he desires now to be heard.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) I am young.—The way in which Elihu comes…
(6) I am young.—The way in which Elihu comes forward is very interesting, and full of character. It gives us also a picture of the times and habits.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 6-22. The speech of Elihu now begins. In…
Vers. 6-22. The speech of Elihu now begins. In the present chapter, after a short apologetic exordium, excusing his youth (vers. 6-9), he addresses himself exclusively to Job"s friends. He has listened attentively to them, and weighed their words (vers. 11, 12). but has found nothing in them that confuted Job. They had not "found wisdom they had not "vanquished Job at the last they had been "amazed, and had not had a word more to say" (vers. 13-16). Elihu, therefore, will supply their deficiency; he has kept silence with difficulty, and is full of thoughts, to which he would fain give utterance (vers. 17-20). In all that he says he will show no favouritism he will "accept no man"s-person," "give no flattering titles," but express sincerely what he believes (vers. 21, 22). And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old. We can only guess at the exact ages of Job and his friends. From the fact that God at the last "gave Job twice as much as he had before", (Job_42:10) and the further fact that he lived, after he had recovered his prosperity, a hundred and forty years, (Job_42:16) it has been conjectured that he was seventy years of age at the time of his conference with his friends, and that he died at the age of two hundred and ten. But this clearly is quite uncertain. He may not have been much more than fifty when his calamities fell upon him. If this were so, the age of his friends need not have exceeded from sixty to seventy. Perhaps Elihu was himself not more than thirty. Wherefore I was afraid, and durst not show you mine opinion; rather, I held back and was afraid to utter what I knew in your presence. Elihu would have been thought unduly pushing and presumptuous if he had ventured to come forward until his seniors had ended their colloquy.
Vers. 6-22. The apology of Elihu.
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I THE REASONS OF HIS PREVIOUS RETICENCE. Elihu had been an earnest listener to the controversy Job waged with his three friends, "waiting for Job with words" (ver. 4), i.e. eager to pour out in speech the arguments that trembled on his lips; and now he declares that two things had restrained him from joining earlier in the discussion.
1. A modest respect for their superior age. He was but a young man (literally, "few of years"), while they were very old. Their venerable aspect had inspired him with such awe that he feared to utter his opinion in their presence. Young men in modern times are not always so deferential towards their elders. But seniores priores is a maxim which should be of universal application. While it is at all times unbecoming and impertinent for a youth to interrupt or precede an elder in conversation, it is a special mark of rudeness in religious discussion for an inexperienced Boy to "show his opinion" before men of mature years have delivered theirs. Jesus, at the age of twelve, among the doctors in the temple, was not delivering his convictions, but "hearing and asking them questions.
2. A lofty esteem for their superior knowledge. He considered that old age, with its rich experience, should have had wise and weighty thoughts immeasurably more worthy of being listened to than any crude sentiments and immature judgments that he could utter. A young man who thus accurately gauges the relative importance of the wisdom of age and the "opinions" of youth is a rare phenomenon. It is characteristic of youth, though born like a wild ass"s colt, to fancy itself as wise as Solomon. For the most part, the education of a lifetime is required to enable any one to gather successfully the ripe fruits of wisdom; and even then, the wisdom one gathers is chiefly this, that what one knows is as nothing in comparison to that of which one is ignorant. Occasional examples may be found of amazing talent, immense learning, extraordinary genius, in youth; but ripe wisdom, i.e. carefully verified, well-digested, skilfully arranged knowledge, is preeminently the property of age.
II THE MOTIVES FOR HIS PRESENT INTERFERENCE. In justification of his behaviour, he offers the following considerations.
1. That true wisdom in its ultimate analysis is an inspiration of Heaven. "Truly it is the spirit in man literally, "weak, feeble, mortal man, and the breath of Shaddai that giveth them i.e. man collectively understanding" (ver. 8). That is to say, human life in all its departments physical, intellectual, spiritual is not an evolution or development from dead matter, but is the creation of God"s Spirit. (Gen_2:7) It is the breath of the Almighty that sustains the thinking principle in man no less than the principle of purely animal existence. Hence wild, m, spiritual insight, intellectual penetration, religious understanding, has its origin rather from within than from without. It is dependent not so much (it at all) upon accidental circumstances, such as age, capacity, opportunity, as upon the quickening influence of the vitalizing and enlightening Spirit. Nay, it demonstrates the possibility of a supernatural communication of wisdom to whomsoever Shaddai wills, and upon whatsoever theme he may please. It proves that no man can justly, or without presumption, claim a monopoly of wisdom. The doctrine of Elihu, that all intelligence in man, and much more all spiritual understanding, proceeds from a Divine afflatus which breatheth when, where, and how it wills, was the doctrine of Pharaoh, (Gen_41:38) of Moses, (Exo_31:3) of Nehemiah, (Neh_9:20) of Isaiah, (Isa_11:2) of Christ, (Joh_16:13) of St. Paul, (1Co_2:10) and of St. John. (1Jn_2:20)
2. That true wisdom is not necessarily the property of age. "Great men are not always wise: neither do the aged understand judgment" (ver. 9). This was an advance upon the previous thought. Not only was wisdom not the property of age alone; the discourses to which he had listened had painfully convinced him it was not necessarily a characteristic of age at all. This witness is true. If juvenile witlings abound among all ranks and classes of society, there is unfortunately no lack of aged dullards. Partly through lack of capacity, partly from defective education, partly from long-continued negligence, many come to old age without acquiring wisdom, (Job_4:21) and sometimes without possessing common sense. It is not, therefore, wrong for young men of piety and culture to offer to instruct these persons in Divine truth or secular information; only even to such as these it becomes young men to manifest the courtesy and deference that are always due to age.
3. That in particular the old men before him had not displayed a high degree of wisdom. He had hearkened to their "understandings," i.e. their explanations of the subject-matter in dispute, and had carefully examined the replies with which they had endeavoured to convince and silence Job; but in no single instance had they fairly combated his position. It was not reasonable to say, "Lo! we have found out wisdom," and here it is: "God thrusteth him down, not man," so that from this his punishment we infer his guilt (ver. 13); because that was exactly the point at issue throughout the entire course of the discussion. Nor, again, was it reasonable to assert that their dogma was the absolute wisdom, though Job was of so obstinate a temper that only God could convince him, since obviously man could not. That, again, was to beg the question entirely; and, in default of argument, to abuse the plaintiff"s attorney. Job"s words must be fairly and honestly controverted. But these old preachers did not understand the business. A well-known interpretation of ver. 13 makes Elihu say that only God could overthrow Job, while he really means that only such uncommon genius as he (Elihu) possessed could vanquish a disputant so obstinate as Job (Umbreit); but this is putting the worst construction possible on language which may legitimately signify that in Elihu"s judgment Job"s position could not be turned by merely human wisdom, but demanded the light of inspiration such as he was about to shed upon the theme.
4. That the contribution he proposed to offer was entirely fresh and original. The position he intended to occupy was not one against which Job had already directed his attacks; nor had the arguments he designed to use in confutation of the patriarch occurred to any of the friends. The new thoughts Elihu proposed to introduce into the discussion related chiefly to the disciplinary character of affliction; and it is doubtful if such a view of life"s tribulations could have occurred to any one apart from Divine revelation. The interpretation which understands Elihu to say that, inasmuch as he had not been personally interested in the debate which Job and the friends had conducted, he was able both to deliver an impartial verdict on the point at issue, and to preserve a more equal temper than they, the friends, had been able to do, though perhaps admissible, is not so forcible or apt.
5. That the strength of his convictions would no longer admit of his keeping silence. So powerfully had the truth seized upon him, and so long had he endeavoured to restrain it, that now his soul (literally, "his belly," as the seat of spiritual emotions) seemed like a wine-skin on the eve of bursting through the fermentation of the liquor it contained (vers. 17-19). So every Heaven-born idea, to whomsoever it is first communicated, irresistibly strives after utterance. For a season the living thought may be kept in abeyance, carefully secluded from the world at large, but ultimately there comes a moment when it asserts its Heaven-granted supremacy over the mind of the man that has received it, and, refusing to be longer concealed, eventually drives that mind to speak forth the God-imparted message. So the Word of the Lord was in Jeremiah"s heart as a burning fire shut up in his bones. (Jer_20:9) So SS. Peter and John told the Sanhedrin they could not but speak the things which they had seen and heard. (Act_4:20) So St. Paul felt that necessity was laid upon him to preach the gospel. (1Co_9:16) So Mahomet proclaimed to the rude Arab tribes of a later day the sublime discovery of the unity of God; and Luther could not keep back the truth which God"s Spirit had flashed into his soul on Pilate"s Staircase, that "the just shall live by faith." So when God gives to any man prophet, poet, preacher, writer, inventor, discoverer, or man of genius generally, a new idea, it renders him uncomfortable until it has been liberated, brought to the birth, as it were, and sent forth to wander through the world on its Heaven-designed mission. If the possessor of such an idea would have ease and comfort in his soul, he must give it voice. As Elihu says, he must speak in order to be refreshed.
III THE CHARACTER OF HIS FORTHCOMING UTTERANCE. The two closing verses are by some understood to contain an additional reason for Elihu"s interposition, viz. that continued silence would evince such a mean and cowardly deference to merely human authority, that he could not hope to escape punishment for it at the hands of God ("Speaker"s Commentary;" Cox); but it seems preferable to view them as setting forth first the principles he intended to observe in his proposed interlocution, and, secondly, the reasons or arguments on which those principles were based (Delitzsch, Carey, Fry, etc.).
1. The principles he intended to observe. These were:
(1) The strictest impartiality as between man and man: "Let me not, I pray thee, accept any man"s person" (ver. 21). The acceptance of persons, or the favouring of the great at the expense of the small, of the rich at the expense of the poor, of the powerful at the expense of the weak, results either from moral cowardice, intellectual vanity, or personal dishonesty. Condemned in the Word of God, (Pro_18:5) it is specially unbecoming in the followers of Christ. (Jam_2:1) Charged by Job against the friends, (Job_13:8) it was a sin which Elihu felt it incumbent upon him to avoid.
(2) The directest honesty as regards the individual himself. "Neither let me give flattering titles to any man." Unlike his Oriental countrymen, Elihu would be guilty of no adulation or compliment to any man; but with simplicity and godly sincerity would deliver the sentiments with which he had been charged. So Elijah preached to Ahab, (1Ki_18:18) and the Baptist to Herod. (Mat_14:4) So did St. Paul preach the gospel at Corinth, (2Co_1:12) Thessalonica, (1Th_2:4) Athens, (Act_17:22) and elsewhere. So preached Luther to the princes of Germany, Latimer to Henry VIII of England, and John Knox to Mary Queen of Scots.
2. The reasons he alleged for his intended behaviour. These were extremely creditable to himself.
(1) He had not learnt the art of flattery. He possessed a soul too large, honest, and independent to reside in a courtier"s bosom. Adulation was abhorrent to his nature. Such souls are scarce. Yet there is no better mark of true spiritual nobility than an incapacity to either give or receive the honeyed words and fawning courtesies of flattery.
(2) he would certainly be punished if he did commit the wickedness alluded to punished, according to the interpretation of the last clause (Carey, Fry), with the richly merited contempt of God: "How little would my Maker esteem me! according to another rendering (Delitzsch, Cook, Cox), with some signal manifestation of his displeasure, as e.g. by sudden death.
Learn:
1. There is a time to speak and a time to keep silence, even in regard to the most sacred matters.
2. It is a high proof of wisdom to be able to recognize whence all wisdom comes.
3. It is proper to sift the opinions and doctrines of even the oldest and wisest of men; to prove all things, and hold last that which is good.
4. It would largely contribute to the world"s happiness if those who undertook to teach others never spoke until they were impelled by the force of inward conviction.
5. The men who move the world are those whose souls are illumined and inflamed by the light and fire of great ideas.
6. One of the greatest pleasures a human soul can enjoy on earth is that of propounding and diffusing new and lofty thoughts.
7. Sincerity of mind and heart is an indispensable qualification for the teacher whom God employs.
8. Want of fidelity to the truth and to those who hear is one of the greatest crimes a preacher can commit.
9. God despises and will punish those who yield to fear or favour.
10. God can easily remove those who are unfaithful to the trust they have received.
Youth and age.
Elihu speaks with becoming modesty in these words, although most of his discourse shows that he is perfectly self-confident, and full of contempt for the old censors of Job. He cannot but admit at least the conventional distinctions between the claims and dues of youth and age. Let us look at these distinctions.
I DEFERENCE IS DUE TO AGE. We all feel that this is appropriate, even though age does not always appear in a light that fully justifies its claims. On what grounds does this deference rest?
1. The experience of age. Certainly age has had opportunities of gaining wisdom that are not afforded to youth. Whether a good use has been made of those opportunities is another matter. Still, it is scarcely possible to pass through the world without learning something, if only from one"s own blunders.
2. The maturity of age. There is a certain rawness about youth. Apart from its acquisitions from without, the growth of the inner life of a man should ripen, and time should mellow his temperament.
3. The dignity of age. Age is not always dignified; still, the fatherly relation implies a certain rank that is only found with added years. We must respect the orderly arrangement that gives places of honour to years.
4. The achievements of age. The old hero may have become a feeble invalid. Yet he still wears the scars of the battles of bygone days, and we must respect him for what he has done.
5. The infirmities of age. These claim considerate and sympathetic treatment, not slighting and scornful disregard.
II MODESTY IS BECOMING IN YOUTH. This is especially fit on two grounds.
1. The claims of age. If these are to be respected, youth must stand back for a time. However it might desire to assert itself, youth here finds itself confronted by an obstacle that must not be rudely thrust aside. It may chafe against the restraints, and think them most unreasonable. Perhaps it would be well for the young to consider that they will be aged some day, and will need the consideration shown to age. Meanwhile their advantages are greater than those of the aged in many respects, so that the attempt to surround a naturally melancholy lot of increasing infirmities with honours is really a pathetic confession of the loss of many of the solid boons of life. The young need not envy the honours of age, seeing that they have the powers and opportunities and delights of the sunny spring-time of life.
2. The imperfection of youth. New and untried powers promise great things, hut they need regulating and guiding. It is possible to do immense harm by rushing forward ignorantly and without circumspection. It is wiser to begin quietly, and feel our way by degrees.
III NEITHER THE DEFERENCE DUE TO AGE NOR THE MODESTY BECOMING IN YOUTH SHOULD BE ALLOWED TO INTERFERE WITH DUTY. Old men should be careful not to suppress the generous enthusiasm of youth. They should rather mourn that they have lost it, if it is no longer with them. No venerable position can justify the obstruction of good works. The young have to learn to combine a suitable modesty with fidelity to truth and right. There will be no progress if the constitutional timidity of age is permitted to stand in the way of every proposed improvement. Deference does not mean absolute submission. After all, the consequences of actions are much more important to the young, who will live to reap them, than to the old, who will soon leave the world. The future is for the young; the young must be allowed to shape it. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Elihu Gives the Reason for his Speaking
Elihu Gives the Reason for his Speaking
v. 6. And Elihu, the son of Barachel, the Buzite, answered and said, opening his discourse with statements calculated to win the good will of all former speakers, I am young, and ye are very old, hoary with age; wherefore I was afraid, held back by diffidence and awe, and durst not show you mine opinion, make known the knowledge which he possessed concerning this matter.
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v. 7. I said, Days should speak, figuratively for, those full of days, the aged, and multitude of years should teach wisdom. It was the normal thing, the natural state of affairs, that older people should find the solution of difficulties, by virtue of their accumulated knowledge.
v. 8. But there is a spirit in man, or, "for all that the spirit is in mortal man"; and the inspiration of the Almighty giveth them understanding, the divine creative breath has given all men reason, and all, whether young or old, should use it in the proper manner.
v. 9. Great men are not always wise, that is, the great in years, the aged, have no monopoly of wisdom; neither do the aged understand judgment, being the only ones who know what is right and good.
v. 10. Therefore I said, Hearken to me, each one of his hearers being summoned to hear; I also will show mine opinion.
v. 11. Behold, I waited for your words, for real words, sound arguments on their part; I gave ear to your reasons, always waiting for some striking point that would refute Job, whilst ye searched out what to say, counter-arguments to the claims of Job.
v. 12. Yea, I attended unto you, he gave heed most eagerly, and, behold, there was none of you that convinced Job, who refuted his claims and convicted him of error, or that answered his words;
v. 13. lest ye should say, in trying to excuse their failure, We have found out wisdom; God thrusteth him down, not man, they had found such superior wisdom in Job that they were convinced of their own inability to cope with him; only God would be able to drive him off the field.
v. 14. Now, he hath not directed his words against me, Job had not arrayed arguments against Elihu, he had brought no facts which convinced Elihu of his innocence; neither will I answer him with your speeches, he would not use their line of argument at all, believing it to be the wrong form of attack.
v. 15. They were amazed, they answered no more; they left off speaking, words had fled away from them, had deserted them. This sentence has the force of an exclamation, caused by the surprise which Elihu felt because Job’s friends had been so easily confounded.
v. 16. When I had waited, (for they spake not, but stood still and answered no more; the sentence has the force of a question, Should I still wait, because they are unable to find the right arguments to refute Job?)
v. 17. I said, I will answer also my part, for his own person, I also will show mine opinion, throwing the weight of his opinion in the scales against Job.
v. 18. For I am full of matter, full of statements and arguments which he believes he can use, the spirit within me constraineth me, urging and impelling him to speak.
v. 19. Behold, my belly is as wine which hath no vent, the extracted juice of grapes in the process of fermentation, which threatens to burst its vessel; it is ready to burst like new bottles, skins but recently filled, where the wine is not yet settled.
v. 20. I will speak that I may be refreshed, that he might catch his breath once more, that he might have air again, that he might relieve the pressure of his speech by saying a few things which he had on his mind; I will open my lips and answer.
v. 21. Let me not, I pray you, accept any man’s person, he intended to show no partiality, neither let me give flattering titles unto man, he was unacquainted with the arts of complimentary speech.
v. 22. For I know not to give flattering titles; in so doing my Maker would soon take me away, for having become guilty of insincerity and hypocrisy. If men are sincere in seeking the glory of God, they may readily express their views. without fear or flattery.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 you are very old
you are very old
Here "you" is plural and refers to Job and his three friends. (See: Forms of You)
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Length of days should speak; a multitude of years should teach wisdom
These two lines mean the same thing. Elihu emphasizes that since older people are wiser than younger people, they should be the first to speak of what they know. AT: "He who has lived many years should speak; He would is older should teach wisdom" (See: Metonymy and Parallelism)
translationWords
day
year
wise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.