Exegetical and Hermeneutical Commentary of Job 32:15
They were amazed, they answered no more: they left off speaking.
15. they left off speaking ] lit. words have removed, or, are gone from them (Gen 12:8) they are reduced to silence.
Fuente: The Cambridge Bible for Schools and Colleges
15 22. Turning from the three friends Elihu seems to speak in soliloquy and present to his own mind the singular situation: the three friends are discomfited before Job and reduced to silence; this should not be; therefore he will express his convictions. His breast is filled with thoughts and emotions that will not be repressed: he must speak, that he may find relief. And he will speak fearlessly and in sincerity, not regarding the person of any man.
Fuente: The Cambridge Bible for Schools and Colleges
They were amazed – There also are the words of Elihu, and are designed to express his astonishment that the three friends of Job did not answer him. He says that they were completely silenced, and he repeats this to call attention to the remarkable fact that men who began so confidently, and who still held on to their opinion, had not one word more to say. There is some reason to suppose, from the change of person here from the second to the third, that Elihu turned from them to those who were present, and called their attention to the fact that the friends of Job were completely silenced. This supposition, however, is not absolutely necessary, for it is not uncommon in Hebrew poetry to change from the second person to the third, especially where there is any censure or rebuke implied; compare Job 18:4.
They left off speaking – Margin, removed speeches from themselves. The marginal reading accords with the Hebrew. The sense is the same as in the common version, though the Hebrew is more poetic. It is not merely that they ceased to speak, but that they put words at a great distance from them. They could say absolutely nothing. This fact, that they were wholly silent, furnished an ample apology for Elihu to take up the subject.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They, i.e. Jobs three friends, of whom he speaks some times, in the second, and here in the third person, directing his speech to Job and the auditors of this disputation.
Were amazed; they stood mute, like persons amazed, not knowing what to reply to Jobs arguments, and wondering at his bold and confident assertions of his integrity, and of his interest in God, under such sad and manifest tokens of Gods just displeasure against him.
They answered no more, although Job gave them just occasion to reprove and confute him for his intemperate speeches and presumptuous and irreverent expressions concerning God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Here Elihu turns from thefriends to Job: and so passes from the second person to the third; atransition frequent in a rebuke (Job 18:3;Job 18:4).
they left offWordswere taken from them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They were amazed,…. They were like persons thunderstruck, quite surprised and astonished to hear a young man talk after this manner:
they answered no more; as they had ceased to answer Job, they did not undertake to answer Elihu, who had plainly told them their arguments were not convincing, their answers were no answers, and that they had done a wrong thing in condemning Job without proof; and that which they thought their greatest wisdom, and strongest argument, had no wisdom nor strength in it; namely, which was taken from his sore afflictions by the hand of God:
they left off speaking; or words departed from them, as Jarchi; their speech left them, they seemed deprived of it: Mr. Broughton renders the whole,
“they shrink away, do speak no more, speeches be departed from them.”
Fuente: John Gill’s Exposition of the Entire Bible
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 passively, according to the sense: they have removed from them, i.e., are removed from them; but why may 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 , 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 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 , while the two , 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. 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 ), but in an intensive Kal signification (as for , 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 , to plough. It is perfectly consistent with Elihu’s diction, that beside 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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 (Job 32:21; Job 32:22): “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 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.
Fuente: Matthew Henry’s Whole Bible Commentary
(15) They were amazed.The force is given better by substituting the present tense, They are amazed, they answer no more: they have not a word to say.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Third section He now turns and addresses another auditory, ( probably the silent one from which he has so recently come, whom it is important also to conciliate, see note on Job 32:4,) and gives in detail his reasons for speaking: 1) The complete discomfiture of the friends. 2) The divine and irresistible afflatus within him. 3) The spirit of impartiality by which he is animated. 4) An abiding sense of God’s fear, Job 32:15-22.
15. They were amazed The three friends are confounded.
Job 32:15 They were amazed, they answered no more: they left off speaking.
Ver. 15. They were amazed ] As if they had seen Medusa’s head, Gr. Myth. One of the three Gorgons whose head, with snakes for hair, turned him who looked upon it into stone; she was slain by Perseus, and her head fixed on the gis or shield of Athene. or some such terrible spectacle, that had rendered 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 Rabbis speak (Pirkeaboth), the fruit and sense of wisdom, Amo 5:13 ; See Trapp on “ Amo 5:13 “ But in addition there is a sinful silence, which Luther wished never to be found guilty of, Modo impii silentii non arguar. And it is the devil, doubtless, 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 Job 32:15-22
Job 32:15-22
ELIHU EXPLAINS WHY HE WILL ANSWER JOB
“They are amazed, they answer no more:
They have not a word to say.
And shall I wait, because they speak not,
Because they stand still, and answer no more?
I also will answer my part,
I also will show mine opinion.
For I am full of words;
The spirit within me constraineth me.
Behold, my breast is as wine that hath no vent;
Like new wine-skins it is ready to burst.
I will speak, that I may be refreshed;
I will open my lips and answer.
Let me not, I pray you, respect any man’s person;
Neither will I give flattering titles to any man.
For I know not to give flattering titles;
Else would my Maker soon take me away.”
“They answer no more … they speak not” (Job 32:15-16). This refers, of course, to the fact that Eliphaz, Bildad and Zophar, being utterly unable to refute Job’s arguments, had at last, by their silence, acknowledged their defeat.
“I also will answer my part” (Job 32:17). A suggested meaning here is, “I will offer in reply the portion of knowledge that has fallen to me from God, and that portion will constitute a complete answer.” Elihu is convinced that he has the complete answer, but see Job 32:22, below.
“I am full of words” (Job 32:18). “None would dispute this.” In fact, Rowley wrote, that, “However these six chapters may have come to be incorporated into Job, these six chapters are intended to make Elihu look somewhat ridiculous, because he is so wordy, so self-important, and so unoriginal.”
“My spirit within me constraineth me” (Job 32:18). In context, the term “constraineth” is used in the sense of “compelleth”.
“My breast is … like new wine-skins which are ready to burst” (Job 32:19). We have used the alternative reading here from the margin of the American Standard Version. This passage also reveals the ignorance of Elihu and denies that he is, in any sense, `inspired of God.’ The simile Elihu is using here compares his words to `wine’ and his `belly’ to new wine-skins that are ready to burst from the fermenting wine. However, it is not the new wine-skins that burst from fermenting wine, but old wine-skins, as Jesus Christ himself stated in (Mat 9:17).
“Let me not … respect any man’s person” (Job 32:21). In this, Elihu gives himself another certificate, this time, for impartiality.” In the next verse he also claims that he does not flatter people with titles.
“I know not to give flattering titles; else would my Maker soon take me away” (Job 32:22). In this Elihu reveals that his theological position on sin and suffering is exactly that of the three friends who have been silenced. He believes that if he should sin in flattering people God would immediately (soon), in this present life, punish him by taking him away from the earth. This is exactly the same error that caused Eliphaz, Bildad and Zophar to brand Job as a gross sinner.
E.M. Zerr:
Job 32:15. They refers to the three friends and their utter failure to answer Job.
Job 32:16-17. After Job concluded his long speech, Elihu waited for a while to see if either of the three friends would reply. Silence reigned instead of speech and that prompted Elihu to enter the argument.
Job 32:18. Matter is from an original that means “words.” Elihu meant his spirit or intellect was urging him to speak.
Job 32:19-20. Belly is from BETEN and the part of Strong’s definition that applies here is, “the bosom or body of anything.” Wine was put in pouches (called bottles) made of skins of animals. As the wine began to ferment the skins would have to stretch and would burst if too old a skin were used. (Mat 9:17.) Elihu used the wine bottle or skin to compare his own being as filled with words and threatening to burst unless he could obtain relief by speaking.
Job 32:21-22. Elihu was evidently warning Job not to expect favorable words on account of any personal influence. The three friends had spoken unfavorably to Job and Elihu had rebuked them for it in Job’s hearing. Now it might be that Job would expect to hear an opposite kind of words; hence the remarks of this paragraph.
amazed: Job 6:24, Job 6:25, Job 29:22, Mat 7:23, Mat 22:22, Mat 22:26, Mat 22:34, Mat 22:46
left off speaking: Heb. removed speeches from themselves
Reciprocal: Neh 5:8 – held Mar 12:34 – And no 1Co 14:30 – let
Job 32:15-16. They were amazed Jobs three friends stood mute, like persons amazed, not knowing what to reply to his arguments, and wondering at his bold and confident assertions concerning his integrity, and his interest in the favour of God, under such terrible and manifest tokens, as they thought them, of Gods just displeasure against him. They answered no more Although Job gave them just occasion to confute and reprove him for his intemperate speeches, and his presumptuous and irreverent expressions concerning God. When I had waited they spake not, &c. 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 Gods justice, and of their own truth and reputation.
Job 32:15-22. If the friends have nothing to say, that is no reason for Elihus silence. He is full of words, and must give them vent. The fear of God will prevent his showing partiality.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible