Job 32

Job 32:1-5

Job and his friends having finished what they had to say, Elihu says as empire of the dispute. In this chapter, 1. A short account is given of his parentage and sentiments on the subject of their abjure, ver. 1—2. 2. He apologizes for presuming to speak after his elders, though he had not the experience of an old man, yet God had enjoyed him with understanding, ver. 6—10. 3. They had as soon attempted to convince Job, ver. 11—13. 4. He had something new to offer, ver. 14—17. 5. His mind was full of matter, and it would be a refreshment to give it west, ver. 18—20. 6. He was rejoiced to speak impartially, ver. 21, 22.

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

The warm dispute is closed. A silent pause ensued; either convinced of Job’s integrity, his friends ceased to answer, or crowning him obdtance to conviction, and righteous in his own eyes, they forebore to reply: but now a new personage appears. With silence he had listened to the knotty controversy, perceived the fallacy and falffood of the arguments on the one side, and the raftness and impatience on the other; and therefore rising with warmth, he prepares to reprove both for their perverse; Job’s friends, that they condemned him without evidence, and Job himself, that he justified himself rather than God; was more careful about his own reputation than God’s glory, and seemed more solicitous to vindicate himself than justify God, in the dispensations of his providence. Note, Vol. I.

(1.) In angry disputes, usually there is much to reprove on both sides. (2.) When we have fault to find, it should be done to men’s faces, and not behind their backs. (3.) A gracious heart is jealous for the honour of God, and cannot, unmoved, see him slighted. (4.) A holy indignation against evil, and warmth in the cause of truth, is so far from being condemnable, that it is highly commendable. We have he,

1. The name and family of this modern, Elihu, My God is he. Hence some have supposed him to be Christ, the son of Barachel, the abjure of God, of the kindred of Ram, the high and lofty one, the Buaite, defted and rejected of men; and to him other things in his speech and character may be applicable: but more generally he is supposed to be a descendant of Bua, the son of Nahor, Abraham’s brother, Gen. xxii. 21.

2. He was a young man, had far silent by till his elders had spoken, and waited till none made any farther reply. Note, Young men owe their elders deference, and though they may not yield implicit faith, or sacrifice truth to any difference of years, yet they will wait respectfully, till with propriety they may state their objections.

3. And Elihu the son of Barachel the Buaite answered, and said, I am young, and ye are very old; wherefore I was afraid, and durft 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 you 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. Lefty ye should say, We have found out wisdom: God thirufeth him down, not man. 14. Now he hath not directed his words against me: neither will I answer him with your speeches.

Job 32:6-14

Elihu having taken up the cause.

1. With great humility and modesty prefaces his discourse. He speaks of himself as diffident, because of his youth, and afraid to speak before his elders, v. 6, 7. He had attentively heard them out, in hopes that every new speech would throw light on the argument, and rectify the mistakes of the former; but he owns he was disappointed, v. 11, 12. and therefore he hopes he may, without presumption, beg an audience, and venture to speak his opinion on the subject, v. 10. Note, (1.) In matters of doubtful disputation, it becomes us to be diffident of our opinion, and more ready to hear the sentiments of our elders, than forwardly broach our own. (2.) Bighanish that hears, cool and unprejudiced, for farther often than those, who in the heat of dispute, have their judgment blinded by guffom. (3.) If we have given others a long and patient hearing, it is but reasonable we should be heard in our turn.

2. He mentions several reasons why he was emboldened now to speak. [1.] Because there is a spirit in man, a rational spirit, capable of judging and thinking, or rather that God puts his spirit in man, and the inspiration of the Almighty giveth him understanding, and then the youngest may be wise than the aged, v. 8. Note, (1.) Since we have a rational soul, the greater obligation lies on us to cultivate this distinguishing privilege. (2.) The wisdom of fallen man in spiritual matters, is darkened, till the Spirit of God enlightens his understanding. [2.] Because neither greatness nor grey hairs are always repositories of wisdom: it is right they should be, but we see they are not. [3.] Because as the matter stood, the dispute was as perplexed as ever, and their consort of their wise arguments groundless; for though what they pleaded was allowed to be true, God thirufeth him down, not man: yet it would not at all be evident from thence, that Job was a wicked man, or a hypocrite, as they inferred. Note, They who call God to patronize the conclusions of their folly or consciousness, deserve a sharp rebuke. [4.] Because he came cool and unprejudiced to the dispute, Job’s speeches were not directed against him; neither was he partial to either, but spake simply, with a view to the glory of God, and the elucidation of the truth. In order to which, he would not answer him with their inconclusive arguments, accusing him as wicked, or pleading his sufferings as a proof of guilt, but admitting his claim, and performing his integrity, he intended to shew how unbecomingly he had spoken of God, and how unjustifiable were his complaints and hard speeches, which reflected upon the mercy, justice, and providence of God, v. 14. Note, They have a right to speak, who can set the cause of truth in a light more convincing and thinking, than those who have gone before. Be it our care, that as Elihu, we do not disappoint the expectation we have raised.

change on his temper and disposition. (2.) And hide pride from men, by refraining the proud from their purposures, or that he may humble and subdue the spirit of his own people, our reluctant in their submission to his providential will. (3.) He keepeth back his soul from the pit, and his life from perishing by the guard; when he was on the brink of pretext and eternal ruin, he is warned, and plucked as a brand from the burning. Note, (1.) Proud resistance against the secret admonitions of God, is wilful rebellion, and will end in reprobacy. (2.) It is an unspeakable mercy to be visited with notices of our danger, and to have a faithful measure within. (3.) The soul who perishes will only have himself to blame, for God can say, I would have gathered you, and ye would not.

19. He is chastened also with pain upon his bed, and the multitude of his bones with throng pain: 20. So that his life abhorreth bread, and his soul dainty meat. 21. His flesh is consumed away, that it cannot be seen, and his bones that were not seen, thick out. 22. Yes, his soul draweth near unto the grave, and his life to the destroyers. 23. If there be a messenger with him, an interpreter, one among a thousand, to have unto man his uprightness: 24. Then he is gracious unto him, and faith, Deliver him from going down to the pit, I have found a ransom. 25. His flesh shall be fresher than a child: he shall return to the days of his youth. 26. He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy: for he will render unto man his righteousness. 27. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it prostrated me not; 28. He will deliver his soul from going into the pit, and his life shall see the light.

Job 32:19-28

Various ways hath God to speak to the souls of men, as here by his word and providence.

1. He affeeth man with disease; pain, universal as acute, seizes the body, v. 19. The appetite is lost, v. 20. Pining walls confluence him to a skeleton, v. 21. Death appears to fall view, and the grave opens to receive him, v. 22. Note, (1.) How soon may the foilett pillow no longer afford repole to the throbbing head? (2.) If we are able to relish our food, let us acknowledge the mercy, and not abuse it to luxury, lead God, as a just punishment, should bring us to loath even dainty meat. (3.) The strongest constitution is a feeble barrier against the wastes disease will make. Let not the strong man glory in his strength.

2. When affliction is laid on the body, God sends instruction to the soul. If there be a messenger with him, a godly minister, or rather that divine messenger sent from heaven, on purpose to teach men the way of salvation, an interpreter, able to expound the design of dark providences, and to open the foregivers with clearness and conviction to the conscience; one among a thousand, as such an able teacher may justify he reckoned, or is peculiarly refers to the great prophet, the chief of ten thousand, to form unto man his uprightness; either the uprightness of God or afflicting him, or the path of duty proper for his perfect condition, in order to the right improvement of the affliction, or, which is most preferable, the perfection of righteousness which is in him, who is the sinner’s substitute, Christ Jesus: the faith of which is the most solid support against all the tears of death, and the sweet means of comfort and safety. Note, (1.) Most people in sickness are much reader to send for the physician for their body, than the minister of God for their soul. (2.) The great endeavour of a wise interpreter is to lead the afflicted to a humbling acknowledgment of the righteousness of God in their sufferings, and to point the troubled soul to the transcendently glorious righteousness of Jesus, as their only hope against the condemnation of their sins.

3. The gracious effect which thereupon ensues, 1. To the soul pardon and redemption; Then he is gracious unto him, and faith, deliver him from going down to the pit, the pit of death, and hell the wages of sin, for I have found a ransom, have accepted the offering of the Redeemer in the sinner’s head. 2. To the body the restoration of health and ease; his flesh shall be fresher than a child’s, as if his life were again renewed; he shall return to the days of years, become healthy, vigorous, and strong. Note, (1.) None ever make the perfect righteousness of Jesus their plea, but hold pretext and eternal redemption to their souls. (2.) There is a ransom paid and accepted for God’s people, with which he declares himself well pleased and fastened. (3.) When God’s chastestments have answered their end, he is pleased often in mercy to remove them, and give health of body, as well as soul, to the believer.

4. The grateful returns such a person makes for the mercies he hath received, 1. In prayer and thanksgiving. He shall pray unto God for the continuance of his mercy and grace, and praise him for what he hath experienced, and he will be favourable un-

to him; will hear and answer him, and perfect the begun blefying; and he shall see his face with joy, God will lift up the light of his countenance, and fill the soul with divine confidations, for he will render unto man his righteousness, reform the comfort of an interest in the Redeemer’s righteousness, or deal with the person recovered according to the tenor of the covenant of grace, and as accepted in Jesus Christ the righteous. 2. He will give glory to God, by humble confession of his sins. He looketh upon men, and will justify God’s afflicting hand upon him, and will joy, I have sinned, and perverted that which was right, have justly offended the eternal Majesty, and is prostrated me not, I found no advantage nor comfort in the way of evil, therefore I will return to him from whom I have so greatly departed. Note, (1.) Sin is not only rebellion against God, but an offence against sound reason, as tending to our eternal ruin. (2.) They who are truly turned to God, will not be ashamed to acknowledge their sins before men. (3.) Every sinner will find the ways of iniquity utterly unprofitable; they neither bring him present peace, nor can secure for him the least support against a day of evil. 3. He encourages others by his own experience, to make their application to God, and expect the like mercy: He will deliver his soul from going down into the pit, or as the textual reading is, He hath delivered my soul from going down to the pit, hath saved me from death and hell, and his life, or my life, shall see the light, present prosperity and comfort, and eternal blessedness and glory. Note, (1.) We are bound for others good, as well as in gratitude to God, to speak of the things he hath done for our souls. (2.) They who have talked that the Lord is gracious, cannot but become advocates for him with others, to come and experience with them, how good the Lord is, and how blessed the man who porteth his trust in him.

These verses 27, 28. may also be interpreted of God’s regard to other sinners, in a like state of affliction, who, on their humble confession, are restored, and made to partake of his favour and regard.

29. Lo, all these things worketh God + oftentimes with man. 30. To bring back his soul from the pit, to be enlightened with the light of the living. 31. Mark well, O Job, hearkens unto me, hold thy peace, and I will speak. 32. If thou hast any thing to say, answer me: speak, for I desire to justify thee. 33. If not, hearken unto me; hold thy peace, and I shall teach thee wisdom.

Job 32:29-33

Elihu having shewn how God speaketh to man, here sums up the great purpose of all these dispensations.

1. They are all designed for man’s good, to bring back his soul from the paths of sin and ignorance, and thereby to rescue him from the pit of eternal misery; to be enlightened with the light of the living, to partake of the present blessings of Divine teaching and grace, in order to the better and more valuable possessions of the eternal inheritance among the divine in light. Note, (1.) Departure from God necessarily insists in eternal ruin, if we are not recovered. (2.) God leaves no man without admonition; if men perish, their ruin hath at their own door. (3.) If any sinner’s soul be recovered from the paths of the destroyers, he will wholly ascribe it to the foregoing and saving grace of God.

2. He concludes with a desire Job should mark well what he had said. He is ready to hear, if he hath ought to reply, and would take more pleasure in justifying than condemning him; but if he acknowledged the truth of what he had urged, he would proceed with his discourse; and doubted not but his attention to it would be repaid with wisdom and instruction, v. 31, 33. Note, (1.) A faithful friend never loves to find fault, and is happy to be undereived, if he hath been mistaken or misinformed. (2.) The wisest men are always the most willing to learn. Superficial attainments puff up, but solid wisdom humbles.