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Commentary on Job 32 verses 6–14
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, Act 21:16; Tit 2:4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, Job 32:11, Job 32:12. He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job's words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim - This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious.
II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads,
1.That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did (Job 12:3, 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 Gen 2:7; Ecc 12:7; Zac 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, Ecc 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, v. 14. He thinks he may expect a favourable hearing; for, (1.) He will not reply to Job's protestations of his integrity, but allows the truth of them, and therefore does not interpose as his enemy: "He hath not directed his words against me. I have nothing to say against the main scope of his discourse, nor do I differ from his principles. I have only a gentle reproof to give him for his passionate expressions." (2.) He will not repeat their arguments, nor go upon their principles: "Neither will I answer him with your speeches - not with the same matter, for should I only say what has been said I might justly be silenced as impertinent, - nor in the same manner; I will not be guilty of that peevishness towards him myself which I dislike in you." The controversy that has already been fully handled a wise man will let alone, unless he can amend and improve what has been done; why should he actum agere - do that which has been done already?
The words “but truly it is the spirit in mortals,” [indicate] a rational soul. The words “the breath of the Almighty that makes them intelligent,” [indicate] that if we need to find a superior wisdom in human beings, we will recognize it in those who have received the virtue from God.
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SUMMARY
Job 32:7 introduces Elihu, a new and younger participant in the prolonged debate, as he begins his discourse by articulating a deeply ingrained, traditional belief: that wisdom is inherently and naturally acquired through advanced age and extensive life experience. This statement serves as a rhetorically astute and polite opening for Elihu, acknowledging the conventional respect due to elders and the societal assumption that their long lives should have equipped them with profound insights, a premise he will soon subtly challenge by arguing for a superior, divinely-sourced understanding.
CONTEXT
Literary Context: Job 32:7 initiates a significant shift in the narrative of the Book of Job, ushering in the extensive speeches of Elihu, which span chapters 32-37. This new section follows the exhaustive and ultimately inconclusive dialogues between Job and his three friends—Eliphaz, Bildad, and Zophar—and Job's final, impassioned defense of his own righteousness in Job 29-31. Elihu, who has been a silent observer throughout the entire preceding exchange, is introduced as a younger man whose patience has finally worn thin with both Job's self-justification and the friends' inability to provide a satisfactory theological explanation or effective rebuke, as highlighted in Job 32:1-5. His opening statement in verse 7, acknowledging the traditional deference to age, establishes a respectful and measured tone, explaining his prior silence and meticulously preparing the ground for his subsequent, more challenging, and divinely-oriented arguments concerning the true nature of wisdom and God's justice.
Historical & Cultural Context: In the ancient Near East, as in many traditional societies, age was profoundly esteemed and often directly equated with wisdom, accumulated experience, and inherent authority. Longevity was widely perceived as a tangible blessing from God and a clear sign of divine favor, implying a lifetime of acquired knowledge, discernment, and sound judgment. Elders frequently served as venerated counselors and respected judges within their communities, their words carrying immense weight and influence. This pervasive cultural reverence for age is vividly reflected in various ancient wisdom traditions, legal codes, and societal norms. Elihu's initial statement in Job 32:7 skillfully taps into this deeply ingrained cultural value, demonstrating his awareness and respect for societal expectations, even as he prepares to subtly subvert the notion that wisdom is solely a product of human experience or the mere passage of time. His relative youth, in stark contrast to the advanced age of the other interlocutors, makes his respectful and deferential opening all the more strategically significant.
Key Themes: Job 32:7 strategically introduces several pivotal themes that Elihu will meticulously develop throughout his subsequent speeches. Foremost among these is the nature and ultimate source of wisdom, contrasting the conventional human understanding—which posits wisdom as gained primarily through age and extensive experience—with the divine wisdom that Elihu asserts is the true and ultimate source of profound understanding. This immediately establishes a crucial tension between human reasoning and divine revelation, a central theological concern in the book. The verse also subtly underscores the theme of deference and respect for elders, a common and deeply held value in ancient society, even as Elihu prepares to critique the inherent limitations of their human-derived wisdom. Furthermore, Elihu's discourse subtly introduces the overarching theme of God's justice and sovereignty, as he aims to provide a more comprehensive, nuanced, and theologically sound explanation for suffering than the simplistic retribution theology offered by Job's friends or Job's own self-righteous and limited perspective. His argument in Job 32:8 will immediately pivot to emphasize the Spirit of God as the true giver of understanding.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 32:7 masterfully employs Personification and Proverbial Language to articulate its central idea. The phrases "Days should speak" and "multitude of years should teach wisdom" are prime examples of Personification, where abstract concepts like "days" and "years" are endowed with human capabilities such as speaking and teaching. This literary device lends a sense of natural authority, inevitability, and active agency to the traditional belief that wisdom is an inherent outcome of advanced age. Furthermore, the verse is structured with the conciseness and balanced parallelism characteristic of Proverbial Language. Its succinct and memorable form gives it the ring of an established adage, reflecting a widely accepted cultural norm and a common understanding of wisdom's source. Elihu's strategic use of this proverbial form initially aligns him with conventional wisdom and societal respect, allowing him to gracefully enter the discourse before he introduces his more profound and divinely-oriented theological insights, thereby employing Anticipation to set the stage for his subsequent argument that true wisdom stems not from human experience alone, but from the Spirit of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's opening statement in Job 32:7, while seemingly a simple acknowledgment of the cultural reverence for age and experience as sources of wisdom, subtly prepares the ground for a profound theological correction that will redefine the ultimate source of true understanding. The broader biblical narrative consistently values the insights and counsel of elders, recognizing the practical wisdom gained through a lifetime of experience, as seen in passages like Proverbs 16:31. However, Scripture also emphatically asserts that true, divine wisdom is not solely a product of human longevity, intellectual prowess, or accumulated experience. Instead, it is fundamentally a gift from God, accessible through His Spirit and revealed truth. Elihu's subsequent argument in Job 32:8 directly addresses this crucial distinction, stating that "there is a spirit in man: and the inspiration of the Almighty giveth them understanding." This highlights a pivotal biblical tension: while human experience can indeed impart valuable practical knowledge and discernment, ultimate spiritual understanding of God's complex ways and purposes comes from an entirely divine source, transcending human age, status, or accumulated years.
REFLECTION AND APPLICATION
Job 32:7 provides a profound starting point for critical reflection on how we perceive, value, and acquire wisdom in our personal lives, families, and communities. While it is an undeniable truth that age and extensive experience often bring a depth of perspective, practical knowledge, and seasoned judgment that should be honored, sought after, and respected, Elihu's broader message in the chapters that follow serves as a crucial reminder: human wisdom, no matter how vast or deeply acquired, possesses inherent limitations. True, transformative wisdom—particularly in grappling with the profound complexities of suffering, understanding God's sovereign purposes, and navigating the mysteries of faith—ultimately flows from divine revelation and the direct inspiration of the Holy Spirit. This challenges us to cultivate a posture of profound humility, recognizing that God, in His infinite wisdom, can choose to speak through unexpected voices, regardless of their age, social status, or perceived experience. It encourages us to listen attentively and respectfully to the insights of elders, but also to remain open and receptive to fresh truth from younger generations, and, most importantly, to consistently and fervently seek wisdom directly from God Himself through prayer, diligent study of Scripture, and the guiding illumination of His Spirit.
Questions for Reflection
FAQ
What is the significance of Elihu's age in this context?
Answer: Elihu's youth is profoundly significant within the narrative of Job. The text explicitly states he was "younger than they" (Job 32:4) and patiently waited for the older, more established men to conclude their arguments. His opening statement in Job 32:7, acknowledging that "days should speak, and multitude of years should teach wisdom," serves as a polite and culturally appropriate deference to his elders, demonstrating his respect for societal norms. However, this also functions as a masterful rhetorical setup. By articulating the traditional view, Elihu establishes his credibility and respect before immediately challenging its limitations in Job 32:8, where he asserts that true understanding and wisdom come from the Spirit of God, not merely from the passage of time or human experience. His youth thus allows him to represent a fresh, divinely-inspired perspective that transcends the stalemated and ultimately inadequate human wisdom of Job and his three friends.
Does this verse contradict other biblical teachings about respecting elders?
Answer: No, Job 32:7 does not contradict other biblical teachings that emphasize respecting elders and valuing their wisdom. Passages such as Leviticus 19:32 ("Thou shalt rise up before the hoary head, and honour the face of the old man") and Proverbs 16:31 ("The hoary head is a crown of glory, if it be found in the way of righteousness") clearly affirm the honor and respect due to the aged. Elihu himself begins his discourse by explicitly acknowledging this traditional reverence. However, his subsequent argument clarifies that while age often brings invaluable experience and practical insight, it does not guarantee divine wisdom or infallible understanding, particularly concerning the complex and often mysterious ways of God. The verse therefore serves to qualify, rather than contradict, the general principle, emphasizing that the ultimate and true source of profound wisdom is God's Spirit, not merely human longevity or accumulated years.
CHRIST-CENTERED FULFILLMENT
Job 32:7, with its initial affirmation of age and experience as the primary sources of wisdom, finds its ultimate and most profound Christ-centered fulfillment in the very person of Jesus, who uniquely embodies divine wisdom in a manner that transcends all human categories and expectations. While Elihu points to the "spirit in man" and the "inspiration of the Almighty" as the true wellspring of understanding (Job 32:8), Christ is revealed in the New Testament as the very Wisdom of God incarnate (1 Corinthians 1:24). He was not an old man when He commenced His public ministry, yet His teaching and insights consistently confounded the wisest and most learned of His day, demonstrating a profound understanding that far surpassed the accumulated years and scholarly knowledge of the scribes and Pharisees (Luke 2:46-47). In Him, as the Apostle Paul declares, "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3), definitively proving that true wisdom is not merely a product of human experience, age, or intellectual pursuit, but is found supremely in a Person—the Son of God. Jesus's life, parables, and teachings consistently challenged and subverted conventional human wisdom, revealing God's upside-down kingdom where the last are first, the humble are exalted, and the foolishness of God is wiser than human wisdom (Matthew 5:3-12; 1 Corinthians 1:25). Thus, the ancient quest for wisdom, so poignantly articulated by Elihu, ultimately leads to Christ, who is Himself our wisdom, our righteousness, our sanctification, and our redemption (1 Corinthians 1:30).