Exegetical and Hermeneutical Commentary of 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 show you mine opinion.
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.
Fuente: The Cambridge Bible for Schools and Colleges
And Elihu – said, I am young Margin, few of days. The Hebrew is, I am small ( tsayr) 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 – yashyshiym. The word used here is probably derived from the obsolete root , to be white, hoary; and hence, to be hoary-headed, or aged; compare 2Ch 36:17. The whole of the discourses of the friends of Job seem to imply that they were aged men. They laid claim to great experience, and professed to have had opportunities of long observation, and it is probable that they were regarded as sages, who, by the long observation of events, had acquired the reputation of great wisdom.
Wherefore I was afraid – He was timid, bashful, diffident.
And durst not show you mine opinion – Margin, feared. He had that diffidence to which modesty prompts in the presence of the aged. He had formed his opinion as the argument proceeded, but he did not deem it proper that one so young should interfere, even when he thought he perceived that others were wrong.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To wit, of discovering my weakness and folly, and of being thought forward and presumptuous.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. was afraidThe root meaningin Hebrew is “to crawl” (De32:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Elihu the son of Barachel the Buzite answered and said,…. Since there was no answer in them, he takes upon him to give one himself; but first makes an apology on account of his youth:
I [am] young, and ye [are] very old; or “few of days”; a few days, comparatively speaking, had he lived in the world; or “small”, or “little as two days” m; he had been but a little time in it, and so could be thought to have but little knowledge and experience; whereas they were old, even very old; with them were the aged and the grayheaded, Job 15:10; in whom it might have been expected was much wisdom and knowledge:
wherefore I was afraid, and durst not show mine opinion; declare what knowledge he had of the things in dispute, lest it should appear mean, small, and contemptible; or give his sentiments concerning them, lest he should speak wrongly, and not only give offence, but do more harm than good: the first of these words, in the Arabic language n, as Aben Ezra observes, signifies to go back; it is used of worms, which, through fear, withdraw themselves from men; so mean an opinion had he of himself, and such a sense of his own weakness, that it not only kept him back, but even caused him to draw back, and keep out of the dispute, and at a distance from it, instead of being forward to engage in it: one Jewish commentator o paraphrases it
“I humbled myself as one that goes on his belly;”
referring to worms that go low and creep upon their belly, or to the prostrate posture of men that humble themselves to their superiors.
m “minimus ego diebus”, Montanus; “parvus diebus sum”, Mercerus. n “recessit suo loco”, Castel. col. 1036. o Sephorno.
Fuente: John Gill’s Exposition of the Entire Bible
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. in the signification of Arab. zhl , cogn. with Arab. dhl , , to frighten back;
(Note: The lexicographers explain the Arab. zhl by zala ( ), 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. , , , 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 , because it draws the foot backwards ( muzhil ) by its smoothness, and thus causes the walker to fall. A further formation is , to be slippery, and to slip in a slippery place; beside which, , a word of similar meaning, is no longer used in Syria. According to this Arabic primary notion of zhl , it appears , 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. 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 and in those of the root with the notion of a departing and retreating motion. – Wetzst. and Fl.)
and for (here and Job 32:10, Job 32:17; Job 36:3; Job 37:16) occurs nowhere else in the Old Testament; (comp. , Job 42:3) is used only by Elihu within the book of Job. , days = fulness of days, is equivalent to advanced age, old age with its rich experience. with its plural genitive is followed (as sa( d usually is) by the predicate in the plur.; it is the attraction already described by , Job 15:10; Job 21:21, Ges. 148, 1.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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,Act 21:16; Tit 2:4. Elihu’s modesty appeared in the patient attention he gave to what his seniors said, Job 32:11; Job 32:12. He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job’s words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim–This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious.
II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads,
1. That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did (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 2:7; Ecc 12:7; Zec 12:1.
2. That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom (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?
Fuente: Matthew Henry’s Whole Bible Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
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 , 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Elihu Gives the Reason for his Speaking
v. 6. And Elihu, the son of Barachel, the Buzite, answered and said, v. 7. I said, Days should speak, v. 8. But there is a spirit in man, v. 9. Great men are not always wise, v. 10. Therefore I said, Hearken to me, v. 11. Behold, I waited for your words, v. 12. Yea, I attended unto you, v. 13. lest ye should say, v. 14. Now, he hath not directed his words against me, v. 15. They were amazed, they answered no more; they left off speaking, v. 16. When I had waited, (for they spake not, but stood still and answered no more; v. 17. I said, I will answer also my part, v. 18. For I am full of matter, v. 19. Behold, my belly is as wine which hath no vent, v. 20. I will speak that I may be refreshed, v. 21. Let me not, I pray you, accept any man’s person, v. 22. For I know not to give flattering titles; in so doing my Maker would soon take me away,
Fuente: The Popular Commentary on the Bible by Kretzmann
(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. (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 shew 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. (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 shew 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.
The whole of these verses seems to be but as the preface to Elihu’s discourse. He bespeaks the favor of his hearers, and apologizeth for what he might offer; but, to conciliate their minds, he tells them, that he is bursting to deliver what he had to say, so important it is in his view. The frame of mind in Elihu, and the earnestness he felt to be useful in this controversy, may serve to teach how much a soul that is full of JESUS, and longs to go forth in his name and salvation, for the good of others, may be supposed to feel in his labour of love. To be shut up in a corner, and prohibited from speaking of the LORD, when we see souls perishing for lack of knowledge, what a grief must this be to faithful servants of the LORD JESUS! Jeremiah describes his state under this affliction, and saith, That the word of the LORD was in his heart, as a burning fire shut up in his bones, so that he was weary with forbearing, and could not stay. Jer 20:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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) , 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.
Wherefore I was afraid, and durst not show you mine opinion
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Job 32:6-10
Job 32:6-10
“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 show you mine opinion.
I said, Days should speak,
And multitude of years should teach wisdom.
But there is a spirit in man,
And the breath of the Almighty giveth them understanding.
It is not the great that are wise,
Nor the aged that understand justice.
Therefore I said, Hearken to me;
I also will show mine opinion.”
“The breath of the Almighty giveth them understanding” (Job 32:8). “This is Elihu’s claim that his `understanding’ comes from God Himself.” A little later, “He would also refer to a dream revelation (Job 33:14 f) rather similar to that of Eliphaz in Job 4:12 ff.” He seems to have been cocksure enough about his `wisdom.’ Elihu was correct in his conviction that age and worldly authority are not sure signs of wisdom. Rawlinson mentioned the ancient proverb, “With how little wisdom the world is governed.” But he also overlooked the fact that every young smart aleck who thinks he is wise or inspired is no sure source of wisdom either!
E.M. Zerr:
Job 32:6-7. Through respect for age, Elihu waited until Job and his three friends were done speaking. He thought that days (age) should produce the wisdom of experience, and so he waited to see what these older men would say.
Job 32:8. Inspiration is from a Hebrew word, and a part of Strong’s definition is “intellect.” The expression of Elihu means only that he intended on speaking with the mind or intellect that God has given to man.
Job 32:9-10. There are exceptions to about all rules. On that basis Elihu felt Justified to speak since these men who were older than he had not shown the wisdom expected of old age.
Fuente: Old and New Testaments Restoration Commentary
I am: Lev 19:32, Rom 13:7, 1Ti 5:1, Tit 2:6, 1Pe 5:5
young: Heb. few of days
ye are: Job 15:10
durst not: Heb. feared, Job 15:7, 1Sa 17:28-30
Reciprocal: 1Ki 3:7 – a little Job 8:8 – inquire Job 12:13 – him Psa 37:25 – I have Pro 16:31 – hoary Gal 2:6 – it maketh
Fuente: The Treasury of Scripture Knowledge
Job 32:6-14. Elihu had remained silent because of his youth. However wisdom is not a matter of age, but of Divine inspiration. Where the friends have failed, Elihu will succeed: there is no need to call in God.
Job 32:13 is a direct polemic against the poet, a strong assertion that the Divine speeches which follow had been better omitted (Peake).
Fuente: Peake’s Commentary on the Bible
2. Elihu’s first speech 32:6-33:33
Before Elihu began presenting his views (ch. 33), he first had to gain the attention of his elders and explain why he wanted to speak (Job 32:6-22).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Elihu’s reasons for speaking 32:6-22
Elihu began by voicing his respect for Job’s three friends (Job 32:6-10). They were older than he, and for this reason, he said, he had refrained from speaking until now. However, he had become convinced that advancing age does not always bring wisdom with it. Rather, wisdom comes from God. "A spirit in man" and "the breath of the Almighty" (Job 32:8) evidently refer to the Spirit of God (cf. Gen 41:38-39; Exo 31:3; Num 27:18-21; Isa 11:2; Dan 5:11-12). Elihu was saying that Job’s three friends were not wise. To get them to listen in spite of what he had just said, he asked ten times that they pay attention to his words (Job 32:10; Job 32:20; Job 33:1; Job 33:12; Job 33:31; Job 33:33; Job 34:2; Job 34:10; Job 34:16; Job 37:14). He set himself up as still another wise man, wiser than his elders.
"Almost all modern interpreters have found Elihu to be insufferably wordy. . . . This loquacious style to some degree makes all the speeches in chapter 3-41 difficult for the modern reader to appreciate." [Note: Smick, "Job," p. 1002.]
"His professed modesty is belied by his self-importance and pomposity." [Note: Rowley, p. 207.]
The ancients in the Near Eastern world esteemed rhetoric and elaborate wording.
Elihu proceeded to evaluate these three men further (Job 32:11-14). They had failed to refute Job. They believed they were right, and that since Job had failed to repent, God was the only Person who could convince him that he was a sinner (Job 32:13). However, Job had not refuted Elihu, who planned to use different arguments to persuade his hearers (Job 32:14). Finally, Elihu explained to Job why he wanted to speak (Job 32:15-22). Among other reasons, he was going to talk because his elders had fallen silent. The "spirit within" (Job 32:18) Elihu was probably his own human spirit, not the Holy Spirit, in view of what follows (Job 32:19-20).