Verse-by-Verse Bible Commentary
Job 32:11

Clarke's Commentary

Verse Job 32:11. I waited for your words; I gave ear to your reasons — Instead of תבונותיכם tebunotheychem, your reasons, תכונותיכם techunotheychem, your arguments, is the reading of nine of Kennicott's and De Rossi's MSS. The sense, however, is nearly the same.

Whilst ye searched out what to say. — עד תחקרון מלין ad tachkerun millin; "Whilst ye were searching up and down for words." A fine irony, which they must have felt.

Bridgeway Bible Commentary

32:1-37:24

ELIHU’S ARGUMENTS

Reasons why Elihu must speak (32:1-22)

People came for various reasons to see Job. Many were merely curious, wanting to see the former leading judge, honoured citizen and respected wise man who was now decaying at the city garbage dump. Some came to mock, others to listen to the debate. Among this latter group was an intelligent young man named Elihu.
As the debate progressed, Elihu grew restless and angry. He was angry at Job for his self-righteous assertions, and angry at the three friends for their failure to prove Job wrong. He had remained silent while the more learned men spoke, but now that he sees they are either unable or unwilling to argue with Job further, he can keep quiet no longer (32:1-5).
Elihu begins by explaining that he has kept quiet out of respect for the three older men; but, he quickly adds, God gives wisdom to young men as well (6-10). He then rebukes the three friends. He has listened carefully to their speeches and has found that none has answered Job satisfactorily. He warns them against giving up the debate by thinking that further argument with Job is useless. If they think that only God can answer Job, then Elihu is the one through whom God will speak! But Elihu will answer Job with arguments different from theirs (11-14).
The friends may have been silenced, but Elihu feels that he must speak. He is like a wine bottle ready to burst (15-20). He will speak fairly and flatter no one (21-22).

Coffman's Commentaries on the Bible

"Behold, I waited for your words, I listened to your reasonings, Whilst ye searched out what to say. Yea, I attended unto you, And, behold, there was none that convinced Job, Or that answered his words among you. Beware lest ye say, We have found wisdom; God may vanquish him, not man: For he hath not directed his words against me; Neither will I answer him with your speeches."

"God may vanquish him, not man" Contrary to what Elihu seems to imply here, "Job's friends did not come to a conclusion that Job had a wisdom that only God could handle."Tyndale Old Testament Commentaries, op. cit., p. 247.

This verse is disputed, as regards its exact meaning; but Elihu apparently is saying here that, "God (speaking through Elihu) will drive him away, not man";International Critical Commentary, op. cit., p. 281. and again we have a suggestion that Elihu thought

"Neither will I answer him with your speeches" "The irony of this is that Elihu's position was much the same as that of the three friends."Tyndale Old Testament Commentaries, op. cit., p. 247.

Barnes' Notes on the Whole Bible

I gave ear to your reasons - Margin, “understandings.” The meaning is, that he had given the most respectful attention to the views which they had expressed, implying that he had been all along present, and had listened to the debate.

Whilst ye searched out what to say - Margin, as in Hebrew, words. It is implied here that they had bestowed much attention on what they had said. They had carefully sought out all the arguments at their command to confute Job, and still had been unsuccessful.

Smith's Bible Commentary

Chapter 32

So sitting nearby was a young man whose name was Elihu.

So these three men [Bildad, Zophar, and Eliphaz] cease to answer Job, because he was righteous in his own eyes. Then was kindled the wrath of Elihu against Job and his wrath was kindled, because he justified himself rather than God ( Job 32:1-2 ).

Now Job, in all of his complaints, was saying, "I am just in this. I am innocent." And he was justifying himself rather than God. Now, we oftentimes do this. It is important, though, that we justify God. I know that God is good. I know that God is righteous. I know that God is fair. I don't understand why God is doing this. You see, Job did not justify God in the issues by declaring, "Well, God is fair." He was actually saying, "God is unfair. He is unfair to me because I haven't done anything to deserve all of this." So Elihu, standing by, really became angry with Job because he sought to justify himself rather than to justify God. And he was also angry with Job's friends because they could not answer Job. They couldn't really pin anything on him, and yet, they were condemning him without being able to pin anything directly on him.

So he waited until Job had spoken, because they were older than he was. And when he saw that they were not answering, his wrath was kindled. And he said, I am young, and you're very old; wherefore I was afraid, and I dared not to show you my own opinion. I said, Days should speak, and the multitude of years should teach wisdom. But there is a spirit in man: and the inspiration of the Almighty gives them understanding. And great men are not always wise: neither do the aged understand judgment ( Job 32:4-9 ).

So far you're batting a thousand, Elihu. He's made some interesting observations. There is a spirit in man and the inspiration of the Almighty gives them understanding. He could see the anointing of God upon a man to give to the man wisdom and understanding. But great men are not always wise. Now you don't have to go very far to illustrate that truth. "And neither do the aged always understand judgment."

Therefore I said, Hearken to me; I'm going to show you my opinion ( Job 32:10 ).

And he spends a lot of time just telling us what he's going to say. He doesn't really say too much, but he spends a lot of time telling you what he's going to say.

"Hearken to my opinion."

Behold, I waited for your words; to give ear to your reasons, while you searched out what to say. Yes, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: Lest you should say, We have found out wisdom: God thrust him down, not man. Now he hath not directed his words against me: and neither will I answer him with your speeches. They were amazed, and they answered no more: they left off speaking. When I had waited, (for they spake not, but stood still, and answered no more,) I said, I will answer also my part; I will show you my opinion. For I am full of the matter, the spirit within me is forcing me. Behold, my belly is as wine which has no vent; it is ready to burst like new bottles. I will speak, that I may be refreshed: I will open my lips and answer. Let me not, I pray you, accept any man's person; neither let me give flattering titles unto man. For I know not to give flattering titles; in so doing my Maker would soon take me away ( Job 32:11-22 ).

Oh, I like this. God help me not to give flattering titles unto man. I heard flattering titles for so many years; I'm absolutely sick of flattering titles. "Ladies and gentlemen, let me present unto you, God's man for the hour," you know. And all of these flattering things that we say concerning man. He said, "Hey, I respect you fellows' age, but I don't respect man as such as far as bowing and catering and giving flattering titles and buttering up people, trying to butter them up with flattering titles. If I'm guilty of this then God's going to take me away, take my place away." My heart has been sickened by the way we have sought to elevate men even in the Christian community by flattering titles, declaring the greatness of their works and all. God help us. "

Dr. Constable's Expository Notes

Elihu’s reasons for speaking 32:6-22

Elihu began by voicing his respect for Job’s three friends (Job 32:6-10). They were older than he, and for this reason, he said, he had refrained from speaking until now. However, he had become convinced that advancing age does not always bring wisdom with it. Rather, wisdom comes from God. "A spirit in man" and "the breath of the Almighty" (Job 32:8) evidently refer to the Spirit of God (cf. Genesis 41:38-39; Exodus 31:3; Numbers 27:18-21; Isaiah 11:2; Daniel 5:11-12). Elihu was saying that Job’s three friends were not wise. To get them to listen in spite of what he had just said, he asked ten times that they pay attention to his words (Job 32:10; Job 32:20; Job 33:1; Job 33:12; Job 33:31; Job 33:33; Job 34:2; Job 34:10; Job 34:16; Job 37:14). He set himself up as still another wise man, wiser than his elders.

"Almost all modern interpreters have found Elihu to be insufferably wordy. . . . This loquacious style to some degree makes all the speeches in chapter 3-41 difficult for the modern reader to appreciate." [Note: Smick, "Job," p. 1002.]

"His professed modesty is belied by his self-importance and pomposity." [Note: Rowley, p. 207.]

The ancients in the Near Eastern world esteemed rhetoric and elaborate wording.

Elihu proceeded to evaluate these three men further (Job 32:11-14). They had failed to refute Job. They believed they were right, and that since Job had failed to repent, God was the only Person who could convince him that he was a sinner (Job 32:13). However, Job had not refuted Elihu, who planned to use different arguments to persuade his hearers (Job 32:14). Finally, Elihu explained to Job why he wanted to speak (Job 32:15-22). Among other reasons, he was going to talk because his elders had fallen silent. The "spirit within" (Job 32:18) Elihu was probably his own human spirit, not the Holy Spirit, in view of what follows (Job 32:19-20).

Gill's Exposition of the Whole Bible

Behold, I waited for your words,.... With great desire, with great eagerness and earnestness, in hope of meeting with arguments fully satisfying and convincing; he waited for them, as for the rain, and the latter rain, to be revived, refreshed, and edified therewith; and he patiently waited until they had done speaking:

I gave ear to your reasons, or "understandings" r; endeavoured to get into the sense and meaning of their words; not only attended to what they did say, but to what he thought they meant to say: some are not so happy in their expressions; and yet, by what they do say, with close attention it may be understood what they aim at, what is their drift and design; this Elihu was careful to attain unto, not barely to hear their words, but penetrate, if possible, into their meaning:

whilst ye searched out what to say; for they did not make their replies to Job immediately, and say what came uppermost at once, but they took time to think of things, and to search out for the most forcible arguments to refute Job, and strengthen their cause; it is very probable they made a pause at the end of every speech of Job's, and considered what was proper to be said in reply, and, perhaps, consulted each other.

r עד תבונותיכם "usque ad intellignetias vestras", Pagninus, Montanus, Cocceius, Schultens; "usque ad sensa vestra", Beza, Junius & Tremellius.

Henry's Complete Commentary on the Bible

      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; 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; 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,Acts 21:16; Titus 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 12:2; Job 12:2, But I have understanding as well as you) when he says (Job 32:8; 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; 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,John 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 Genesis 2:7; Ecclesiastes 12:7; Zechariah 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; 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; 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,Ecclesiastes 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; 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; 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?