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英文原文
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)
以利戶的宣講（主前1520年）
¹ 於是這三個人，因約伯自以為義就不再回答他。
² 那時有布西人蘭族巴拉迦的兒子以利戶向約伯發怒；因約伯自以為義，不以神為義。
³ 他又向約伯的三個朋友發怒；因為他們想不出回答的話來，仍以約伯為有罪。
⁴ 以利戶要與約伯說話，就等候他們，因為他們比自己年老。
⁵ 以利戶見這三個人口中無話回答，就怒氣發作。
通常年輕人是辯論者，年長人是調停者；但在此，當年長人是辯論者時，作為對他們不合宜的激烈態度的責備，一個年輕人被興起擔任調停者。約伯的朋友中有好幾位在場，他們是來探望他、領受教導的。此處我們看到：
I. 他的三個朋友之所以此刻沉默的原因。他們不再回答他，任他說下去，*因約伯自以為義。*這是他們不再多說的理由——因為與一個如此固執己見的人辯論是徒然的（伯32:1）。自負的人確實難以被說服；聖經說，一個愚昧人（神所造的愚昧人）也比自以為有智慧的人更有指望（箴26:12）。但他們對約伯的判斷並不公平：他在神面前確實是義人，不只是自以為義；所以，他們把這當作沉默的理由只是為了保全自己的面子——正如暴躁的辯論者常在發現自己理虧時所做的那樣，他們不願承認自己無力辯贏。
II. 第四位——以利戶——此時開口的原因。他的名字以利戶的意思是他是我的神。他們都白白嘗試要說服約伯，但他是我的神——唯有他能夠也必將做到，最終也確實做到了：唯獨他能開啟人的心智。聖經說他是布西人，源於亞伯拉罕的兄弟拿鶴的長子烏斯的兄弟布斯（創22:21），又說他是蘭族的人。有人認為蘭就是亞蘭，亞蘭人由此得名（創22:21）。也有人認為是亞伯蘭族的人；加爾底亞意譯本如此主張，設想他先被稱為蘭（意為「高」），後被稱為亞伯蘭（意為「尊高的父」），最後被稱為亞伯拉罕（意為「多國的尊高之父」）。以利戶不像其餘幾位那樣出名，因此在此被更詳細地描述。
1. 以利戶之所以發言，是因為他發怒了，並認為自己有充分的理由發怒。當他對這場辯論作出觀察後，他沒有離去並暗中用惡毒挑剔的舌頭毀謗辯論者，而是要當著他們的面說出他該說的話，好讓他們若有能力可以為自己辯護。(1.) 他向約伯發怒，因為他認為約伯論到神時沒有表現出應有的敬畏；這實在是太對了（伯32:2）：*他自以為義，不以神為義，*即他花了更多的心思和力氣為自己擺脫「受此苦難即為不義」的指控，卻沒有同樣努力為神擺脫「使人受苦即為不義」的指控，彷彿他更關心自己的榮譽而非神的榮譽；然而他本應首先稱神為義、為他的榮耀辯護，然後大可任憑自己的名聲自行其是。請注意：蒙恩的心為神的榮耀而熱心，當神的榮耀被忽視或被置於次要地位、或受到任何損害時，就不能不發怒。當朋友得罪神時對他們發怒，並不違反溫柔的律法。基督對西門說：*撒但，退我後邊去吧！*以利戶承認約伯是個好人，卻不願在他認為他說錯了時附和他：不肯告訴朋友的過失，對朋友是太大的「恭維」。(2.) 他向約伯的朋友發怒，因為他認為他們對約伯不夠有愛心（伯32:3）：*他們想不出回答的話來，仍以約伯為有罪。*他們判斷他是假冒為善的人、是惡人，不願撤回對他的判決；然而他們既不能證明他如此，也不能反駁他所提出的正直證據。他們無法證實前提，卻堅持結論。他們對他的論據無話可說，卻不肯讓步，不論對錯都要壓倒他；這是不公平的。一場爭端開始時，更少有的情形是延續到如此地步，其中不可能沒有雙方的過失。以利戶作為調停者，不偏袒任何一方，而是對雙方的錯誤和失當同樣不滿。那些真心尋求真理的人，必須這樣在判斷上對辯論的雙方保持公正——不要因為某一方的過失就拒絕其中真實美好的部分，也不要因為其中真實美好的部分就為過失辯護，而要學會分別寶貴的和無價值的。
2. 以利戶之所以發言，是因為他認為到了該說話的時候了，如今終於輪到他（伯32:4-5）。(1.) 他一直等候約伯的講論，耐心聽他說完，直到約伯的話說盡了。(2.) 他也等候他朋友們的沉默，這樣，他既不會打斷約伯，也不會搶在他們前面——不是因為他們比他更有智慧，而是因為他們比他年長，所以與會者都期望他們先發言；以利戶非常謙遜，絕不願削減他們的特權。某些關於次序的規則必須被遵守，以維持秩序。雖然內在的真實榮譽必伴隨真正的智慧和美德，但因為每個人都會認為自己或自己的朋友最有智慧、最值得尊敬，這就不能為外在的禮儀性榮譽提供確定的準則——因此，後者必須取決於年齡或職分的長幼；年長者可以更好地要求這種尊重，因為他們作年幼時也曾如此行；年幼者也可以更好地給予尊重，因為他們將來年長時也必如此得著。
⁶ 布西人巴拉迦的兒子以利戶回答說：我年輕，你們老邁；因此我退讓，不敢向你們陳說我的意見。
⁷ 我說：年老的當先說話；壽高的當以智慧教訓人。
⁸ 但在人裡面有靈；全能者的氣使人有聰明。
⁹ 尊貴人不都有智慧；老年人也不都明白公平。
¹⁰ 因此我說：你們要聽我言；我也要陳說我的意見。
¹¹ 你們查究所要說的話；那時我等候你們的話，側耳聽你們的理論，
¹² 留心聽你們；誰知你們中間無一人折服約伯，駁倒他的話。
¹³ 你們切不可說：我們尋得智慧；神勝過他，人卻不能。
¹⁴ 約伯沒有向我爭辯；我也不用你們的話回答他。
以利戶在此顯明自己是：
I. 一個極其謙遜和謙卑的人。他雖然年輕且大有才能，卻不冒失、不自負、不自以為是；他的臉發光，卻像摩西一樣不知道——這反而使他的光更加明亮。所有人都當留意，尤其是年輕人，這值得效法：1. 他對自己和自己的判斷何等不自恃（伯32:6）：*我年輕，因此我退讓，不敢向你們陳說我的意見，*生怕我會證明自己是錯的，或做了不合宜的事。他對所發生的一切觀察入微，又全神貫注地聆聽，因此已在心中形成了判斷。他既沒有因為覺得與己無關而忽視，也沒有因為覺得錯綜複雜而退縮；然而，無論這事在他看來多麼清楚，他都不敢貿然發表意見，因為他的看法與那些年長的人不同。請注意：在有爭議的問題上，我們應當對自己的判斷存謹慎的態度，快快地聽別人的意見，慢慢地說自己的——尤其當我們與那些因學識和敬虔而配得我們敬重的人意見相左時。2. 他對長輩何等尊敬，對他們抱有何等大的期望（伯32:7）：我說：年老的當先說話。請注意：年齡和閱歷賦予人在判斷事物上極大的優勢——既因為它為人的思想提供了更多的素材，也因為它使要用來思考的官能更加成熟和完善——這是老年人當努力自己學習並教導別人的好理由（否則他們年齡的優勢反成了他們的羞辱），也是年輕人當聆聽他們教訓的好理由。與年長的門徒同住是好的（徒21:16，多2:4）。以利戶的謙遜表現在他耐心地傾聽長輩們所說的話（伯32:11-12）。他等候他們的話，如同對他們期望甚深的人，與他對這些莊重之人的看法相符。他側耳聽他們的理由，為要領會他們的意思，充分明白他們話語的用意和論據的力量。他勤勉而仔細地聆聽，而且——(1.) 儘管他們遲緩，花了大量時間搜索該說的話。即使他們常常要尋找材料和措辭，停頓猶豫，不善言辭，他也不以為意，仍側耳聽他們的理由——若這些理由真的有說服力，他不會因其表達上的不足而輕看。(2.) 儘管他們說了等於沒說，雖然他們中沒有一個人回答了約伯的話、說了適當的話來說服他，他仍然留心聽他們，盼望他們至終能理出個頭緒。我們必須常常願意聆聽我們不喜歡聽的話，否則就不能「凡事察驗」。他以耐心聆聽他們的講論為理由：[1.] 這使他有權在輪到他時自由發言，也有權要求他們留心聽。你們怎樣聽，也當怎樣被聽。聽過的人可以說話，學過的人可以教導。[2.] 這使他能對他們所說的作出判斷。他觀察到了他們的目標何在，因此知道該如何回應。讓我們在責備弟兄之前，先充分了解他們的想法；因為先訴情由的，似乎有理；但鄰舍來到，就察出實情——未聽先答的，或只聽了一半就回答的，是愚妄和羞恥，顯出他既不得體又專橫。
II. 一個大有見識和勇氣的人，既知道何時當說、如何說，也知道何時當靜默、如何靜默。他雖然因尊敬朋友而不以言語打斷他們，卻因敬重真理和公義（他更好的朋友）而不以沉默出賣它們。他勇敢地主張：
1. 人是理性的受造物，因此每個人都有自己的判斷力，在輪到他時應當被允許自由發言。他的意思與約伯所說的一樣（伯12:2：但我也有聰明，與你們一樣），他說（伯32:8）：但在人裡面有靈；只是他表達得更為謙遜——一個人與另一個人一樣有理解力，沒有人能壟斷理性或獨佔理性的專利。如果他的意思是我與你們一樣有啟示（如有人所理解的），他就必須加以證明；但如果他的意思只是我與你們一樣有理性，他們就不能否認，因為這是每個人的尊榮，聲稱擁有理性並非自負，他們也不能反駁他由此作出的推論（伯32:10）：因此你們要聽我言。在此我們可以學到：(1.) 靈魂是靈，既不是物質本身，也不依賴物質，而是能與屬靈的事物交往——這些事物不是感官的對象。(2.) 它是有理解的靈。它能發現和接受真理，能推論和思考，並據此引導和治理。(3.) 這有理解的靈在每個人裡面；這是照亮一切生在世上的人的真光（約1:9）。(4.) 是全能者的氣賜給我們這有理解的靈；因為他是萬靈的父，也是聰明的泉源。見創2:7，傳12:7，亞12:1。
2. 那些在地位和威嚴上超越別人的人，在知識和智慧上並不總是相應地超越別人（伯32:9）：尊貴人不都有智慧；若他們都有，那該多好，因為那樣他們就永遠不會用自己的偉大去傷害人，反而會用自己的智慧做更多善事。人應當因智慧而被提升，在尊榮和權位上的人最需要智慧，也最有機會增進智慧；然而，偉大的人並不總是智慧的，因此盲目地服從任何人的指示是愚妄的。老年人也不都明白公平；連他們也可能犯錯，因此不能期望人把每一個意念都順服於他們：不，因此他們不應把被反駁當作冒犯，反而應當把被晚輩指教視為善意的恩惠：因此我說：你們要聽我言（伯32:10）。我們必須願意聆聽那些在各個方面都不如我們的人所說的道理，並向其讓步。眼睛好的人在平地上能比眼睛不好的人站在最高的山頂上看得更遠。貧窮而有智慧的少年人，勝過年老不肯納諫的愚昧王（傳4:13）。
3. 有些話是非說不可的，好把這場爭論擺在正確的光照之下，因為迄今為止所說的一切只不過使它更加糾纏複雜（伯32:13）：「我必須說話，免得你們說：我們尋得智慧；免得你們以為自己反對約伯的論據是決定性的、無可反駁的，以為除了你們的這個論據之外，約伯不能用任何別的論據被說服和謙卑下來——即神勝過他，人卻不能，他非凡的苦難證明神是他的仇敵，因此他必定是惡人。我必須向你們指出這是一個錯誤的前提，約伯可以在不堅持這個前提的情況下被說服。」或者，「免得你們以為自己找到了最聰明的辦法——不再與他辯論，將他交給神去擊倒。」當我們聽到謬誤被提出和爭辯時，尤其是打著維護神事業的旗號時，就是該說話的時候了。當神的審判被用來為人的驕傲、情感以及對弟兄不公正、沒有愛心的論斷辯護時，就是該說話的時候了；那時我們必須替神發言。
4. 他有新的東西要提出，並要努力以比迄今為止更好的方式來處理這場辯論（伯32:14）。他認為自己可以期望得到善意的聆聽；因為：(1.) 他不會回應約伯對自己正直的宣告，而是承認其真實性，因此不以仇敵的身分介入：約伯沒有向我爭辯。我對他話語的主要內容無話可說，也不與他的原則相左。我只不過要對他激烈的言辭作一個溫和的責備。(2.) 他不會重複他們的論據，也不會根據他們的原則行事：我也不用你們的話回答他——不用同樣的內容，因為若我只是重複已說過的話，理當被當作無關緊要而遭到制止；也不用同樣的方式；我不會對他犯下我在你們身上所不喜歡的暴躁脾氣。一場已經被充分討論過的爭論，除非能加以修正和改進，否則智者會任其過去；何必做已經做過的事呢？
¹⁵ 他們驚奇，不再回答，便閉口無言。
¹⁶ 我豈因他們不說話、站住不再回答，仍舊等候呢？
¹⁷ 我也要回答我的一分子，我也要陳說我的意見。
¹⁸ 因為我滿懷言語，我裡面的靈激動我。
¹⁹ 我的胸懷如裝酒沒有出氣之孔，又如新皮袋快要破裂。
²⁰ 我要說話，使我舒暢；我要開口回答。
²¹ 請你們看著我，我若待人偏面，待人奉承，願我蒙羞。
²² 我不曉得奉承；若不然，願造我的神速速除掉我。
此處有三件事為以利戶介入這場已被如此敏銳而博學的辯論者充分討論過的爭論辯護：
1. 場面已經騰出，他沒有打斷任何一方：他們驚奇（伯32:15）；他們站住不再回答（伯32:16）。他們不僅自己不再說話，而且站在那裡，聽聽與會者中是否有人要發表意見，因此（如我們所說的）他有充分的空間和機會。他們似乎對自己所說的也不太滿意，否則就會宣佈散會，而不會站住等候進一步的發言。因此我說（伯32:17）：*我也要回答我的一分。*我不能妄圖作出最終判決；不，判斷在於主，由他決定誰是誰非；但你們各人既然都已表達了自己的意見，我也要表達我的，讓它與其餘的一起接受檢驗。當所提出的——即使是最卑微之人提出的——是以如此謙遜的方式提出時，理應被公正地聆聽和考慮。我認為不妨設想以利戶在此表明自己是本書的作者，他以史學家的身分在此寫作，敘述事實經過：在他先前的幾節經文中博得了他們的注意力之後，他們驚奇不已，不再彼此耳語，沒有反對他所要求的發言自由，而是站住聽他要說甚麼，因為他在開場白中所表現的膽識與謙遜的絕妙組合使他們大為驚訝。
2. 他心中不安，甚至痛苦，急於要傾吐他對此事的想法。他們必須容許他說話，因為他不能自已；他默想的時候，火就燃燒（詩39:3），閉塞在我骨中，如先知所言（耶20:9）。乳母乳房脹滿時渴望嬰兒吸吮，也遠不及以利戶渴望就約伯的情況發表意見那樣迫切（伯32:18-20）。如果辯論者中有人擊中了他認為正確的部位，他就會心甘情願地沉默；但當他認為他們全都錯失了，他就急切地想試一試身手。他的理由是：(1.) 他有許多話要說：*我滿懷言語，*因為他仔細聆聽了迄今為止所說的一切，並作出了自己的反思。當年長的人被掏空、用盡了他們的積蓄來論述神的護理時，神能興起別人——即使是年輕人——用充滿信息的話語來造就他的教會；因為這是一個永遠不會被窮盡的主題，儘管講論的人可能被窮盡。(2.) 他不得不說：我裡面的靈不僅指示我該說甚麼，更催促我去說；因此，我的胸懷如裝酒沒有出氣之孔，又如新皮袋快要破裂（伯32:19）。由此可見，一個好的傳道人被禁止發言、被推到角落裡，是何等大的痛苦；他滿懷信息，滿懷基督，滿懷天國的榮美，渴望為別人的益處講論這些事，卻不被允許。(3.) 傾吐自己的想法對他自己是一種釋放和滿足（伯32:20）：*我要說話，使我舒暢，*不僅為要減輕壓抑思想所帶來的痛苦，更為要享受盡自己的本分和力量去行善的喜樂。能自由地為神的榮耀和別人的造就而說話，對一個好人來說是極大的舒暢。
3. 他決心以最大的自由和真誠說出他認為是真實的話，而不是他認為能討人喜悅的話（伯32:21-22）：我若待人偏面——像那些以圖利自己而非行公義為目的的偏私法官那樣——我待人奉承。他決不奉承任何人。他不會說違背自己想法的話，不論是(1.) 出於對約伯的同情，因為他貧窮且在苦難中——不會把他的情況說得比他實際認為的更好，以免加重他的憂愁；「任憑他如何承受，他必被告知實情。」在苦難中的人不可被奉承，而要以信實待之。當人落在患難中時，任憑罪在他們身上滋生，是愚昧的憐憫（利19:17），因為那是能加給他們患難的最壞的附加物。你不可偏袒窮人在他的爭訟中（出23:3），也不可因人面帶愁容就比因人面帶威容更有所偏移，以至於為此枉法——那就是偏待人。或者(2.) 出於對約伯朋友的恭維，因為他們昌盛且有名望。不要期望他會說他們所說的話，除非他被說服他們說得對；也不可為了他們的尊嚴而為他們的指示喝采。不，雖然以利戶年輕且正在升遷之中，他也不會為了迎合權貴而掩飾真理。他所下的決心是好的——*我不曉得奉承；我從不慣於奉承的言語；*他為此決心所給的理由也是好的——若不然，願造我的神速速除掉我。以對神審判的聖潔敬畏來約束自己，是好的。造我們的那位若見我們行事不如所當行的，必在怒中將我們除掉。他恨惡一切虛偽和奉承，必快快使說謊的嘴唇啞口無言、剪除奉承的舌頭（詩12:3）。我們越是定睛於神作為我們造物主的威嚴，越是敬畏他的忿怒和公義，就越不容易犯上罪惡性地畏懼人或奉承人的過失。
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.
舞台已經空出，因為約伯和他的三個朋友都已坐下，他和他們都再沒有甚麼可說的了；因此由一位調停者介入正合其時，而以利戶就是那人。在本章中我們看到：I. 關於他的一些記述——他的家世、他在這場爭辯中的在場、以及他對此事的看法（Job 32:1-5）。II. 他為自己膽敢對一個已被長輩們如此廣泛而博學地辯論過的問題發言所作的辯護。他申辯說：1. 雖然他沒有年長者的閱歷，卻有人的悟性（Job 32:6-10）。2. 他已耐心聽完他們所說的一切（Job 32:11-13）。3. 他有新的話要說（Job 32:14-17）。4. 他的心思充滿了這事，讓他一吐為快對他是一種舒解（Job 32:18-20）。5. 他決意不偏不倚地發言（Job 32:21,22）。而他在這事上說得如此之好，以至於約伯沒有回答他，而當神責備約伯本人和其他三位朋友時，也沒有責備他。