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So these three men ceased to answer Job, because he [was] righteous in his own eyes.

So these three men ceased to answer Job — They were as quiet as men are on a Sabbath, so the word importeth; they had tired themselves with talking, and now they were resolved to rest them, and the rather, because they judged there was little good to be done by aught that they should say; for Job was set.

Because he was righteous in his own eyes — And so there was no more hope of a fool than of him. Pertinacious they held him and contentious, self-conceited and opinionated; which, indeed, was a right character of themselves, if they could have seen it. He was only constant to himself, and to the truth; whereof he showed himself a stout and resolute champion. Only, as every pomegranate hath some rotten kernels in it; so Job had his frailties, his outbursts, caused by extremity of pain and excess of passion; for the which these three did him wrong to give him up for deplored and desperate.

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Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.

Then was kindled the wrath of Elihu — Or, Then burnt the nose of Elihu; a periphrasis of anger, which appeareth in the nose, eyes, and other parts of the body. Quis enim celaverit ignem? Who can hide fire? The Rabbis have a saying, that a man shows what he is becos, bechis, becagnas, by his purse, his cups, and his anger; which, if it be rash and unadvised, is a mortal sin, and not venial (as the Papists falsely infer from Matthew 5:22 ), dispossessing a man of his wit and reason, and disfiguring his body with fieriness of the face, swelling of the veins, stammering of the tongue, gnashing of the teeth, and many other impotent and unmanly behaviours. Hence angry men were counselled, in the heat of their fit, to look themselves in a glass, where they may see themselves swollen like a toad, glowing like a devil, … But Elihu’s anger was not of this kind. A fire it was, but the flame of God, as holy zeal is called, Song of Solomon 8:6 , a most vehement flame (as it is there rendered) kindled upon the hearth of his heart by the spirit of judgment and of burning, Isaiah 4:4 , and such as many waters could not quench, for the zeal is the extreme heat of all the affections; and the coals thereof are coals of fire, Song of Solomon 8:6 , only we must see that it burns clear and quick, without all smoke of sin; wherein, though Elihu somewhat faulted, yet, because he was right for the main, all was well taken. We are apt to mingle sin with our best actions, and so to plough with an ox and an ass. But God considers whereof we are made, and graciously lays the finger of mercy on the scars of our sins, as that painter in the story.

Of Elihu the son of Barachel the Buzite — Descended he was of good parents ( Fortes creantur fortibus, et bonis ) who gave him a good name, signifying, He is my God, or, My God is Jehovah; to remind him of his duty, whereunto we have need of all helps that may be. His father’s name, Barachel, signifieth, One whom God hath blessed; he hath blessed him indeed in so good a son, as could not but make him a glad father, Proverbs 10:1 . The Buzite he is called, either from his progenitor Buz, the son of Nahor, who was the brother of Abraham, and had by Milcah, Huz, his firstborn (of whom some think Job came), and Buz, his brother, Genesis 22:21 ; or else from his country, the city of Buz, a city of Idumea, Jeremiah 25:23 . Jerome will have this Elihu to be the same with Balaam, who, while young, was a prophet of God, and dealt thus divinely with Job, but afterwards, being corrupted by Balak, he became the devil’s boggyman. This I look upon as a Jewish tradition, not much to be credited. His pedigree is here more fully described, Ut certitudo historiae ostenderetur, saith Mercer, that we might not doubt the truth and certainty of the history so circumstanced; as also, because Elihu did better than the rest of Job’s friends, who proved no better than Satan’s instruments. How he came to make one among them we know not. It is conceived, that hearing about the going of the other three by consent to visit Job, he also went to hear their conferences, not doubting that he should thereby derive much benefit to his understanding. But failing in his expectation, and finding both parties incorrect in their discourses, he steps forth, and takes the boldness to interpose as an arbiter, or moderator, blaming both sides, and beginning, in the six following chapters, that determination of the difference between them, which God himself will afterwards finish. Meanwhile it is well observed by the learned Beza, that Elihu in blaming Job (as there was cause), doth for the most part interpret Job’s words far otherwise than he meant them; and moreover, that even in finding fault with those things that were justly to be found fault withal he kept not always that moderation that was meet; which is evident to godly men, and especially such as are of a more earnest nature and disposition; so hard a thing is it, even when we do well, not to offend on the one side or on the other. But if we consider how far Job, being thereto driven by the importunity of his accusers, and his most intolerable calamity, did range out of the right way, and how we are all given, even to the uttermost, to defend and maintain our credit and estimation, especially when we are therein touched by those men who ought, least of all others, to have done the same; we shall confess that it was very requisite and necessary for Job rather to be censured in this sharp manner, as he was, than after any milder sort; to the end he might the better acknowledge and humble himself before God; as always he had done, till, through the slanderous speeches of his friends, be was drawn into these altercations.

Of the kindred of Ram — E familia Syra, so Tremellius; as if Ram were put for Aram. The Chaldee saith, it is put for Abraham, who was first called Ram, secondly Abram, thirdly Abraham. But Elihu was of the family of Nahor rather than of Abraham; and Ram seemeth to have been some famous man of that family.

Because he justified himself rather than God — This he did not directly, et totidem verbis; but by consequence; and Elihu was kindled at it. It is a blessed thing to have a stomach for God, and to be blown up in his cause, as was Moses, Exodus 32:19-20 , Elijah with his Zelando zelavi, Phinehas, David, Christ, John 3:17 , the angel of Ephesus, Revelation 2:2 ; to be all on a light fire with love to God, and indignation against all that do him any dishonour by word or deed. Job had uttered some discontented speeches against God; which reflected upon his justice and goodness; he had also despaired of a restoration, and most earnestly wished for death, …, and thereby seemed to justify himself rather than God; this good Elihu could not brook.

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Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job.

Also against his three friends was his wrath kindled — True zeal is of a most masculine, disengaged, courageous nature; like fire, it catcheth on every side, and is impartial. Elihu was a man made all of fire, walking among stubble, as Chrysostom saith of Peter. And, surely, he that is not angry against sin, whether in himself or others, it is because either he knows it not or hates it not as he ought. He also kept within the bounds of modesty and moderation, and expressed himself without bitterness. We read of Idacius, that he would needs be doing with Salvianus and Instantius, both Priscillianists. But by his passionate and intemperate language he not only did not convert them, but made them worse (Sulp. Sever. l. ii., p. 171).

Because they had found no answer — They were gravelled and nonplussed, as the Popish doctors were oft by the martyrs, Philpot, Ridley, …, yea, by those of the weaker sort, as Anne Askew, Alice Driver, … The prolocutor in convocation, A. D. 1553, confessed that those dejected ministers (afterwards martyrs) had the word on their side, but the prelates in place the possession of the sword, and that was their best answer to the others’ arguments.

And yet had condemned Job — Condemned him for a wicked man, as the word signifieth. So the Popish doctors did innocent Cranmer of adultery, heresy, and treason; Philpot, of parricide, heresy, … To accuse was easy, but how shamefully failed they in the proof! These three, after they had also interested God himself in their rash accusation of Job, were forced to give him over.

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Now Elihu had waited till Job had spoken, because they [were] elder than he.

Now Elihu had waited till Job had spoken — Yea, though his speech was very long, yet he heard him out, though himself were with child to speak. Broughton rendereth it, waited to speak with Job; he would not thrust in till they had all done their discourses. This was his modesty, though a man of singular abilities. Raram facit virtus cum scientia mixturam. To blame then surely was Gregory, for thinking so ill and writing so harshly of this good young man, as if he had been proud and arrogant; descanting to that purpose upon his name, country, and kindred.

Because they were elder than he — And therefore ought of right to have the precedence of speech; though it appeareth, by all that followeth, that in this controversy he saw further into it, judged righter, and rebuked Job with more gravity and wisdom, than any of them; so that Job was fully convinced, and made no reply at all; no more than Jonah did when God set him down, Job 4:11: so forcible are right words.

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When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled.

When Elihu saw that there was no answer — And therefore Job looked upon himself as one that had won the day. St Austin professeth this was it that heartened him, and made him to triumph in his former Manichecism, that he met with feeble opponents, and such as his nimble wit was easily able to overturn. And when Carolostadius opposed Luther’s consubstantiation but weakly and insufficiently, Zuinglius said he was sorry that so good a cause, non satis humerorum haberet, lacked shoulders.

then his wrath was kindled — viz. From their coldness, like as Nehemiah 3:20 . Baruch repaired earnestly ( se accendit, he burst out into heat, angry with his own and others’ sloth); so Elihu here, when he saw that Job’s eloquence triumphed over their wisdom, and that their silence was a loud acknowledgment of their defeat, he grew more angry than before; and, transported with zeal, be saith to them very briskly,

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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.

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, Psalms 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 — 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.

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I said, Days should speak, and multitude of years should teach wisdom.

I said, Days should speak — This seems to have been a proverb in those days; and it ran much in Elihu’s mind. We use to say, that at meetings young men should be mutes, and old men vowels. Of Arsatius, who succeeded Chrysostom in the see of Constantinople, it is recorded (but nothing to his commendation) that at eighty years of age he was as eloquent as a fish and as nimble as a frog.

And multitude of years should teach wisdom — Heb. Should make known wisdom; sc. such as consisteth in the knowledge of God and of his will, of ourselves and of our duties. This is far beyond all that of the heathen sages, of the seven wise men of Greece, of Archimedes of Syracuse, who had a name in fame, saith Plutarch, not of human, but of a kind of divine wisdom. So had Socrates, so had Apollonius, of whom Philostratus saith, that he was non doctus, sed natus sapiens, not taught, but born a wise man, ουκ ανθρωπινης αλλα δαιμονιου τινος συνεσεως (Plut.). These all were the world’s wizards; and what they came, to see Romans 1:21-23 1 Corinthians 1:11 Lactantius truly telleth us (Instit. 1. 3, c. 30), in the name of the whole community of Christians, that all the wisdom of a man consisteth in this, to know God and worship him aright. And that these seniors should have taught and notified such wisdom Elihu had well hoped: but it proved otherwise.

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But [there is] a spirit in man: and the inspiration of the Almighty giveth them understanding.

But there is a spirit in man: and the inspiration of the Almighty — Or, Surely there is a spirit in man, but the inspiration, … Man hath a reasonable soul and a natural judgment, whereby he differeth from brute beasts; and not only so, but some there are that do animam excolere, as Cicero and Aristotle; they improve their natural abilities by art, and so go far beyond others in worth; differing from the unlearned as much almost as a man doth from a beast. Lo, such a spirit there is in some men; which yet amounteth not to wisdom without the concurrence of God’s good Spirit to sanctify all, as the altar sanctifieth the gold of the altar. If this be not attained unto, the wiser any man is the vainer he proveth, Romans 1:22 . The Lord knoweth the thoughts of those wise (even of the choicest and most picked men among them) that they are vain, 1 Corinthians 3:20 . And to such we may say, as Austin once wrote to a man of great parts, Ornari abs te diabotus quaerit, the devil desireth to be tricked up by thee.

And the inspiration of the Almighty giveth them understanding — He is the wise man, when all is done, whom, whether old or young, the Spirit of God, who acteth most freely, is pleased to imbreathe. And although arts and age be good helps to knowledge, yet they must be all taught of God that shall be wise unto salvation; and such as these, the older they grow the wiser they are, for the most part; and if young saints, they become old angels. True it is, that God is debtor to none; neither doth a longer life of itself deserve anything at God’s hands; because the longer they live the more sins they commit. But yet the promise is, that to him that hath shall be given, and he shall abound. "The righteous also shall hold on his way, and he that hath clean bands shall be stronger and stronger," Job 17:9 . Howbeit, some good men’s first days have been their best days; and they have suffered no small decays in their spiritual intellect; as did Solomon, Asa, Joash, and perhaps these three friends of Job, to whom this speech is directed. Certain it is that he is a rare and a happy man of whom it may be said, in a spiritual sense (as it was said of Moses), that, after long profession of religion, his sight is not waxed dim, nor his holy heat abated. The heathen sages have cause to admonish us to take heed of old age; as that which cometh not alone, but is itself a disease, and ever accompanied with many maladies, both of body and mind. Elihu seemeth to take this here for granted (experience sealing to it), that true wisdom dependeth not upon any man’s authority, power, learning, experience, or old age; but upon the inspiration of the Almighty, 2 Peter 1:21 2 Timothy 3:16 . And, therefore, the Holy Scriptures must needs be the storehouse of wisdom, the statute book of heaven, as being θεοπνευστος , imbreathed by God, as Paul speaketh, the very heart and soul of God, as Gregory.

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