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The stage is clear, for Job and his three friends have sat down, and neither he nor they have any thing more to say; it is therefore very seasonable for a moderator to interpose, and Elihu is the man. In this chapter we have, I. Some account of him, his parentage, his presence at this dispute, and his sentiments concerning it, Job 32:1-5. II. The apology he made for his bold undertaking to speak to a question which had been so largely and learnedly argued by his seniors. He pleads, 1. That, though he had not the experience of an old man, yet he had the understanding of a man, Job 32:6-10. 2. That he had patiently heard all they had to say, Job 32:11-13. 3. That he had something new to offer, Job 32:14-17. 4. That his mind was full of this matter, and it would be a refreshment to him to give it vent, Job 32:18-20. 5. That he was resolved to speak impartially, Job 32:21,22. And he did speak so well to this matter that Job made no reply to him, and God gave him no rebuke when he checked both Job himself and his other three friends.
1-22
The Address of Elihu (1520 BC)
以利户的讲论（主前 1520 年）
¹ 于是这三个人因约伯自以为义，就不再回答他。 ² 那时布西人兰族巴拉迦的儿子以利户发怒了；他向约伯发怒，因约伯自以为义，不以神为义。 ³ 他又向约伯的三个朋友发怒，因为他们想不出回答的话来，仍以约伯为有罪。 ⁴ 以利户要与约伯说话，就等候他们，因为他们比自己年老。 ⁵ 以利户见这三个人口中无话回答，就发怒。
通常少年人是辩手，老年人是仲裁者；但此处老年人是辩手，作为对他们有失体统之激愤的责备，便有一位少年人被兴起作仲裁者。约伯有多位朋友在场，他们都是来探望他、领受教诲的。如今我们看见，
一、他三位朋友如今沉默的原因。他们不再回答他，由他说去，因为他自以为义。这是他们所说的不再多说之理由——因为与一个如此固执己见的人争辩无济于事（伯 32:1）。自恃聪明的人实在难以感化；凭神之手所造的愚顽人，比那自取的愚顽人还有指望（箴 26:12）。但他们并未公正地判断约伯：他在神面前实在是义人，并非仅仅在自己眼中看为义；所以他们以这事作为缄默的借口，不过是为了保全自己的颜面——正如脾性乖戾的辩手，在自己无法支持论点、又不肯承认无力自圆其说之时所常行的那样。
二、第四位以利户如今开口的原因。他名字以利户的意思是他是我的神。众人都已试图说服约伯却归于徒然，但他是我的神——他能也要作成这事，至终也实在作成了：惟独他能开通人的悟性。他被称为布西人——源于拿鹤的次子布斯（创 22:21）；他又属兰族——就是亚兰（有人如此解），叙利亚人或亚兰人便由此得名、由此命名（创 22:21）。迦勒底意译本作属亚伯兰族；如此推测他起初名为兰——崇高，继之亚伯兰——崇高之父，末后亚伯拉罕——多国之崇高父。以利户不如其余之人知名，所以在此被描述得更为详尽。
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以利户开口，是因为他发怒了，并以为自己有正当理由发怒。他对这场辩论作了观察之后，并非走开便暗中用恶毒论断之舌毁谤辩论双方，而是把他们要说的当面说出，使他们若有能耐便可自辩。（一）他对约伯发怒，因为他认为约伯论神的话未及所当有的敬畏；这也确是实情（伯 32:2）：他自以为义，不以神为义——那就是说，他在为自己在此受苦一事上开脱不义之嫌，比在神加他苦难一事上为神开脱不义之嫌，更费心劳神；似乎他更关心自己的尊荣，过于神的尊荣。其实他首先当称神为义、维护他的荣耀，自己的名声大可任其自行料理。请注意，蒙恩的心为神的尊荣而妒忌，当这尊荣被忽略、被搁置、或被干犯之时，便不能不怒。看见朋友冒犯神而向其发怒，并不违背温柔之律——基督曾对西门说：「撒但，退我后边去吧。」以利户承认约伯是善人，却在他以为他说错时不愿随他说：不肯告诉朋友他们的过错，是对朋友太大的恭维。（二）他对朋友们发怒，因为他认为他们待约伯并未及所当有的慈善（伯 32:3）：*他们想不出回答的话来，仍以约伯为有罪。*他们已判定他是假冒为善的人、是恶人，不肯撤回这一判决；却又不能加以证实，也不能反驳他所提自己纯正的证据。他们既不能立住前提，却仍紧抓结论。他们对他的论据无词以对，又不肯让步，不分是非黑白非要压服他不可；这就不公平了。极少有争端开始之时——更少有争端延续到这个地步之时——不是双方都有过失的。以利户身为仲裁者，不偏袒任何一方，对双方的错误和不当处置同样不悦。真心寻求真理的人，在判断辩论双方时必须如此不偏不倚：不因任何一方有不当之处便拒绝其真其善，也不因任何一方有真有善便袒护其不当之处；而当学会把宝贵的和下贱的分别出来。
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以利户开口，是因为他以为该说话了，如今终于轮到他（伯 32:4-5）。（一）他等候约伯的话说完，耐心听他到底，直等约伯的话止息。（二）他等候朋友们沉默，所以他不打岔约伯，也不抢在他们以先——并非因为他们比他更有智慧，而是因为他们比他年长；所以众人都期望他们先说话。以利户极其谦逊，绝不肯削减他们的特权。某些明确的尊卑次序规则必须遵守，以维持秩序。内在真实的尊荣固然随着真智慧与美德而来，但既然人人都以为自己或自己的朋友最有智慧、最为美德，这便不能为外在礼节上的尊荣提供明确的规则；所以外在礼节上的尊荣只能按年龄或职位的先后——长者之所以能要求这样的尊敬，是因为他们作晚辈时也曾如此付出；晚辈之所以当付出，是因为他们到了作长辈之时也必如此领受。
⁶ 布西人巴拉迦的儿子以利户回答说：我年轻，你们老迈，因此我退让，不敢向你们陈说我的意见。 ⁷ 我说，年长的当先说话，寿高的当以智慧教训人。 ⁸ 但人里面有灵，全能者的气息使人有聪明。 ⁹ 尊贵的不都有智慧，寿高的也不都能明白公平。 ¹⁰ 因此我说，你们要听我，我也陈说我的意见。 ¹¹ 看哪，我等候你们的话，侧耳听你们的辩论，要查究你们说什么。 ¹² 我留心听你们，看哪，你们中间无一人折服约伯，回答他的话。 ¹³ 免得你们说，我们已经寻得智慧；能胜过他的，是神，不是人。 ¹⁴ 约伯没有向我争辩，我也不用你们的话回答他。
此处以利户显然是：
一、一位极其谦逊谦虚的人。他虽是少年人、是有才能的人，却并不轻浮自信、自以为是：他的脸发光，自己却如摩西那样不知道——这使他的光越发灿烂。请众人——尤其是少年人——当作值得效法的榜样来观察：1. 他对自己和自己判断的不信任（伯 32:6）：「我年轻，所以我退让，不敢向你们陈说我的意见，唯恐我或显为错误，或作了不合身份的事。」他对所发生的一切观察入微，对所听的用心贴近，已经在心中对这事形成了判断。他既未因这事与自己无干而忽视它，也未因它繁难而回避它；然而这道理对自己无论如何清楚，他仍不敢贸然发表意见，因为他的意见与比他年长之人不同。请注意，在可疑的争辩上，我们当怀疑自己的判断，当快快地听别人的意见，慢慢地发表自己的——尤其当我们的意见与那些在学习与敬虔上为我们所敬重之人相左之时。2. 他对长辈的尊重，以及他对他们的厚望（伯 32:7）：我说，年长的当先说话。请注意，年龄和经验给人判断事物极大的优势——既因它们为人提供了更多供思想加工的素材，又因它们使那用以加工的官能成熟完善；所以老年人既当自己殷勤学习，又当殷勤教导别人（否则年龄的优势反成了他们的羞辱），而年轻人也当敬听他们的教训。与老门徒同住是好事（徒 21:16，多 2:4）。以利户的谦逊显于他对长辈之言的耐心聆听（伯 32:11-12）。他等候他们的话，如同对他们大有期望的人，与他对这些庄重之人所存的敬意相符。他侧耳听他们的理由，为要明白他们的意思，充分领会他们话语的宗旨与论据的力度。他殷勤谨慎地留心听；他如此行：（一）尽管他们迟缓，花了许多工夫搜索当说的话。他们虽然常常要寻话寻词，停顿犹豫，应答不敏，他却宽待这一点，侧耳听他们的理由——若是真有说服力，他并不因表达的缺陷而稍减其说服力。（二）尽管他们东拉西扯、毫无建树，他们中间无一人回答约伯的话，无一人说中要害折服他，他仍留心听他们，盼望他们至终能有所得。我们必须常常愿意听自己所不喜欢听的话，否则便不能凡事察验。他把自己对他们言论的耐心聆听作为恳求之理：〔1〕这使他有资格在自己的轮次上发言，并使他有权要求他们留心。此宽容我们彼此要求、彼此给予。听见的人可以说话，学过的人可以教导。〔2〕这使他能够对他们所说的话下判断。他既已观察他们的目标，便知道当如何回应。我们在非难弟兄之前，当彻底明白他们的心意；因为先听情由而回应的，便是他的愚妄和羞辱——这话也指那只听了一半便回答的人——这显出他既不相干又专横。
二、一位大有见识与胆识的人，既知道何时当说、怎样当说，又知道何时当默、怎样当默。他虽因尊重朋友而不以发言打岔，却因看重真理与公义（这是他更好的朋友），不肯以缄默出卖它们。他放胆提出：
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人是有理性的受造者，所以每一个人都有自己的判断力，并当在自己的轮次上获准言论自由。他所指与约伯相同（伯 12:2：但我也有聪明，像你们一样），不过他说得（伯 32:8）：但人里面有灵，略微谦逊些——一人与另一人同样有聪明，谁也不能宣称垄断了理性，或包揽了理性的全部交易。他的意思若是我有启示，像你们一样（如有人所解），便当加以证实；但若仅指我有理性，像你们一样，他们便不能否认，因为这是每个人的尊荣，如此主张并非僭妄，他们也不能反驳他的推论（伯 32:10）：所以你们要听我。在此学习：（一）灵魂是灵——本身非物质，也不依赖物质，能与非物质之事相交，而那些事并非感官的对象。（二）它是能明白的灵。它能发现并领受真理，能据此推理论说，并据此引导管治。（三）这能明白的灵在每个人里面；它是照亮一切生在世上的人的真光（约 1:9）。（四）是全能者的气息赐我们这能明白的灵；因为他是众灵之父、聪明之源。见创 2:7，传 12:7，亚 12:1。
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那些在尊荣和庄重上超过别人的，在知识与智慧上并不总是相应地超过别人（伯 32:9）：尊贵的不都有智慧——可惜他们不都有，否则他们便不会以尊荣害人，反要以智慧行更多的善。人当因智慧被尊崇；在尊位、有权的人也最需要智慧，并最有机会在其中长进；然而尊贵的人不总是有智慧，所以以盲从的信心附和任何人的教训都是愚妄。寿高的也不都能明白公平——他们也会错，所以不可指望把每一个思想都带入对他们的顺服；不，因此他们不可视被反驳为冒犯，倒当视被后辈指教为恩慈：所以我说，你们要听我（伯 32:10）。我们当愿意从各方面不如自己的人听道理，并加以顺服。眼目好的人在平地上能比眼目不好的人在最高山巅上看得更远。贫穷而有智慧的少年人，胜过老而不肯纳谏的愚顽王（传 4:13）。
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此时必须有人说些什么，好把这争端置于真实的光中——因为一切迄今所说的话只使它更加复杂纷乱（伯 32:13）：「我必须说话，免得你们说，我们已经寻得智慧，免得你们以为自己对约伯的论据是确凿无可反驳的，又以为约伯除了你们这一论据——神使他降卑，不是人——即借他非常的苦难显然可见神与他为敌，所以他必是恶人——之外，便不能被说服、被降卑。我必须向你们指出这是虚假的假设，并且约伯可不靠这假设而被说服。」或：「免得你们以为已找到了最智慧的办法——不再与他辩论，把他交给神去推倒。」当我们听见错误被提出、被坚持之时——尤其是以维护神之事业为名之时——便是当说话之时。当神的审判被援引以袒护人的骄傲、情欲、并对弟兄不公正不仁慈的论断之时，便是当说话之时；那时我们必须替神发言。
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他有些新内容要提出，并要努力以比迄今更妥善的方式处理这争辩（伯 32:14）。他想自己可以期望得着青睐的聆听；因为：（一）他不反驳约伯对自身纯正的申诉，反承认其为真，所以他并非以仇敌身份介入：「他没有向我争辩。我对他的主旨无话可驳，也与他的原则无分岐。我对他只有一点温和的责备，责他情急之言。」（二）他不重复他们的论据，也不照他们的原则行事：「我也不用你们的话回答他——不用同样的内容，因为我若只说所已经说过的，便当被斥为不相干而缄默；也不用同样的方式；我不向自己行那我在你们身上所不喜欢的乖僻。」已经充分处理过的事，智慧人便不再多加，除非能修改并改进已作的工夫；何必作已作之事呢？
¹⁵ 他们惊奇，不再回答，就闭口无言。 ¹⁶ 我岂因他们不说话、站住不再回答，便仍等候呢？ ¹⁷ 我也说，我当回答我的一份，我也要陈说我的意见。 ¹⁸ 因为我满怀言语，我里面的灵激动我。 ¹⁹ 看哪，我的胸怀如酒不出气，又如新皮袋快要破裂。 ²⁰ 我要说话，使我得以舒畅；我要开口回答。 ²¹ 我请你们不要看重人的情面，也不用人情奉承人。 ²² 我不懂得奉承人；若奉承，造我的主必快快把我除掉。
此处有三件事为以利户介入这已被如此精明博学的辩手们讨论过的争端而致歉：——
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台上已空，他并未闯入任何一方辩手之中：他们惊奇（伯 32:15）；他们站住不再回答（伯 32:16）。他们不仅自己不再说话，还站着不动，要看会中是否有人要发言——所以（如我们所说）他既有了余地，又得了公平机会。他们似乎对自己所说过的话也不甚满意，否则他们便会宣布散会，而不会站着等候可能进一步提出的意见。所以我说（伯 32:17）：*我也当回答我的一份。*我不能装作下定论；不，判断在于主，由他判定谁对谁错；但你们既各已表明意见，我也表明我的，便任它与众同受裁定。凡所献之言——即便出于最卑微之人——既如此谦虚地献上，便理当被公正地聆听与省察。我未见有何妨碍，可以假定以利户在此显明自己是本书的笔者，而他在此以史家的身份叙述事实：在他既已在前几节邀请众人留心之后，他们惊奇，他们停止了彼此耳语，并不非难他所要的言论自由，反而站住要听他要说的话——因他前言中所显的奇妙胆识与谦虚兼备而大为惊异。
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他焦急不安，几乎成了重担，要把他对此事的想法倾吐出来。他们必须容他说话，因为他忍不住；他默想时火就燃烧（诗 39:3），烧在他骨头里，如先知所说（耶 20:9）。乳母乳房胀满之时盼人吸吮，从未像以利户这样急切要发表他对约伯之案的意见（伯 32:18-20）。辩手们若有任何一位击中了他所认为的关节，他便乐于缄默；但他以为他们都未中，便急于一试身手。他以三事为恳求之理：（一）他有许多话要说：「我满怀言语，因我已仔细听了迄今所说的一切，并在其上自行反思。」老年人论到神的护理已经枯竭、用尽了积蓄之时，神能兴起别人——甚至少年人——并以造就他教会的内容充满他们；因为这题目永无穷尽，尽管论述它的人会枯竭。（二）他不得不说：「我里面的灵不仅指教我当说什么，也催促我去说；所以我若不得发泄（我的思绪如此翻腾），我便必像新酒正在发酵时的酒袋一样破裂（伯 32:19）。」请看善仆被禁声、被推到角落，是何等大的忧苦；他满怀内容，满怀基督，满怀天上之事，愿为别人的益处讲论这些事，却不可。（三）发表意见对他自己是舒畅和满足（伯 32:20）：我要说话，使我得以舒畅——不仅为减轻憋住思想的痛苦，更为得着按照自己地位和能力尽力行善的喜乐。善人得以自由地为神的荣耀和别人的造就而说话，是极大的舒畅。
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他决意竭尽一切自由与真诚，说他所信为真之话，不说他所以为讨人喜之话（伯 32:21-22）：请你们不要看重人的情面——像那些图利自己、不求公正的偏私审判官那样。「我决意不奉承人。」他不愿说他所不以为然的话——无论：（一）出于怜悯约伯，因他贫穷受苦，所以不把他的事说得比他所真实认为的更好，唯恐加增他的忧愁；「乃任他尽力担当，他必被告知真情。」受苦之人不可被奉承，当以诚信待之。人在患难之中，容让他犯罪便是最愚蠢的怜悯（利 19:17），因那是能加于他患难的最坏附加物。你不可在争讼的事上偏护穷人（出 23:3），也不可看重愁容过于怒容——以致为它枉法——因为那是看重人情。（二）出于恭维约伯的朋友们，因他们兴旺有声誉。不要期望他会说他们所说的话，除非他被说服他们说的是对的；也不可为他们的尊荣而称赞他们的主张。不，以利户虽是少年人，初得晋升，他却不肯为讨好权贵而以虚谎奉承。他的决意甚好——我不懂得奉承人；我从不惯用奉承之言；他为此决意所提出的理由也好——若奉承，造我的主必快快把我除掉。以圣洁的畏惧怕神的审判来约束自己，是好的。造我们的主，若我们行为不当，必在怒中把我们除掉。他恨恶一切伪善与奉承，并快快使说谎言的嘴哑口，又剪除奉承之舌（诗 12:3）。我们越看清神是我们造物主的威严，越畏惧他的怒气和公义，便越不致陷于有罪地惧怕或奉承人。
英文原文
The Address of Elihu (1520 BC)
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 Buzite, 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.
Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job's friends were present, that came to visit him and to receive instruction. Now here we have,
I. The reason why his three friends were now silent. They ceased to answer him, and let him have his saying, because he was righteous in his own eyes. This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative, Job 32:1. Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God's making) than of those who are fools of their own making, Pr 26:12. But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good.
II. The reasons why Elihu, the fourth, now spoke. His name Elihu signifies My God is he. They had all tried in vain to convince Job, but my God is he that can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite, from Buz, Nahor's second son (Ge 22:21), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Ge 22:21. Of the kindred of Abram; so the Chaldee-paraphrase, supposing him to be first called Ram—high, then Abram—a high father, and lastly Abraham—the high father of a multitude. Elihu was not so well known as the rest, and therefore is more particularly described thus.
1. Elihu spoke because he was angry and thought he had good cause to be so. When he had made his observations upon the dispute he did not go away and calumniate the disputants, striking them secretly with a malicious censorious tongue, but what he had to say he would say before their faces, that they might vindicate themselves if they could. (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (Job 32:2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's; whereas he should, in the first place, have justified God and cleared his glory, and then he might well enough have left his own reputation to shift for itself. Note, A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job to be a good man, and yet would not say as he said when he thought he said amiss: it is too great a compliment to our friends not to tell them of their faults. (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (Job 32:3): They had found no answer, and yet had condemned Job. They had adjudged him to be a hypocrite, a wicked man, and would not recede from that sentence concerning him; and yet they could not prove him so, nor disprove the evidences he produced of his integrity. They could not make good the premises, and yet held fast the conclusion. They had no reply to make to his arguments, and yet they would not yield, but, right or wrong, would run him down; and this was not fair. Seldom is a quarrel begun, and more seldom is a quarrel carried on to the length that this was, in which there is not a fault on both sides. Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both. Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile.
2. Elihu spoke because he thought that it was time to speak, and that now, at length, it had come to his turn, Job 32:4,5. (1.) He had waited on Job's speeches, had patiently heard him out, until the words of Job were ended. (2.) He had waited on his friends' silence, so that, as he would not interrupt him, so he would not prevent them, not because they were wiser than he, but because they were older than he, and therefore it was expected by the company that they should speak first; and Elihu was very modest, and would by no means offer to abridge them of their privilege. Some certain rules of precedency must be observed, for the keeping of order. Though inward real honour will attend true wisdom and worth, yet, since every man will think himself or his friend the wisest and worthiest, this can afford no certain rule for the outward ceremonial honour, which therefore must attend seniority either of age or office; and this respect the seniors may the better require because they paid it when they were juniors, and the juniors may the better pay because they shall have it when they come to be seniors.
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 (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, Ac 21:16, Tit 2:4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, Job 32:11,12. 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 (Job 12:2, 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 Ge 2:7, Ec 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 (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, Ec 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, Job 32:14. 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?
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 (Job 32:15); they stood still, and answered no more, Job 32:16. 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 (Job 32:17), "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 39:3), shut up in his bones, as the prophet speaks, Jer 20:9. 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, Job 32:18-20. 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," Job 32:19. 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 (Job 32:20): 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 32:21,22): "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 (Le 19:17), 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 (Ex 23:3), 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 me 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 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 12:3. 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.
场上的辩论已暂告段落，因约伯与他的三位朋友都已坐下，他和他们都再无话说；因此由一位调停者出面介入，正当其时，而以利户正是其人。在本章中我们有：I. 关于他的一些记载——他的家世、他出席这场辩论的经过，以及他对这场辩论的见解，约伯记 32:1-5。II. 他为自己大胆介入、就此已被前辈们详尽而博学地辩论过的问题发言，所作的辩白。他申辩说：1. 他虽没有老人的阅历，却仍有作为人的悟性，约伯记 32:6-10。2. 他已耐心听了他们所说的一切话，约伯记 32:11-13。3. 他有新的内容可以提出，约伯记 32:14-17。4. 他的心思满载此事，若能一吐为快，对他乃是舒畅，约伯记 32:18-20。5. 他决心要秉公直言，约伯记 32:21-22。而他在这一点上发言如此得当，以致约伯并未对他作出回应，当他责备约伯本人及其余三位朋友时， 神也未责备他。