Verse-by-Verse Bible Commentary
Job 32:8

Clarke's Commentary

Verse Job 32:8. But there is a spirit in man — Mr. Good translates: -

"But surely there is an afflation in mankind,

And the inspiration of the Almighty actuateth them."

Coverdale, thus: -

Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge.

I will now offer my own opinion, but first give the original text: רוח היא באנוש ונשמת שדי תבינם ruach hi beenosh venishmath shaddai tebinem. "The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand," How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this spirit he becomes capable of understanding and reason, and consequently of discerning Divine truth. The animal and intellectual lives are here stated to be from God; and this appears to be an allusion to man's creation, Genesis 2:7: "And God breathed into man's nostrils the breath of lives," נשמת חיים nishmath chaiyim, i.e., animal and intellectual, and thus he became a living soul, nephesh chaiyah, a rational animal.

When man fell from God, the Spirit of God was grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue of the purposed incarnation and atonement of our Lord Jesus; hence, he is "the true Light that lighteth every man that cometh into the world," John 1:9. That afflatus is therefore still continued to אנוש enosh, man, in his wretched, fallen state; and it is by that Spirit, the רוח אלהים Ruach Elohim, "the Spirit of the merciful or covenant God," that we have any conscience, knowledge of good and evil, judgment in Divine things, and, in a word, capability of being saved. And when, through the light of that Spirit, convincing of sin, righteousness, and judgment, the sinner turns to God through Christ, and finds redemption in his blood, the remission of sins; then it is the office of that same Spirit to give him understanding of the great work that has been done in and for him; "for the Spirit itself (αυτο το πνευμα, Romans 8:16, the same words in Greek as the Hebrew רוח היא ruach hi of Elihu) beareth witness with his spirit that he is a child of God." It is the same Spirit which sanctifies, the same Spirit that seals, and the same Spirit that lives and works in the believer, guiding him by his counsel till it leads him into glory. In this one saying, independently of the above paraphrase, Elihu spoke more sense and sound doctrine than all Job's friends did in the whole of the controversy.

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

"And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; Wherefore I held back, and durst not show you mine opinion. I said, Days should speak, And multitude of years should teach wisdom. But there is a spirit in man, And the breath of the Almighty giveth them understanding. It is not the great that are wise, Nor the aged that understand justice. Therefore I said, Hearken to me; I also will show mine opinion."

"The breath of the Almighty giveth them understanding" "This is Elihu's claim that his `understanding' comes from God Himself."International Critical Commentary, p. Job, p. 280. A little later, "He would also refer to a dream revelation (Job 33:14 f) rather similar to that of Eliphaz in Job 4:12 ff."Tyndale Old Testament Commentaries, op. cit., p. 247. He seems to have been cocksure enough about his `wisdom.' Elihu was correct in his conviction that age and worldly authority are not sure signs of wisdom. Rawlinson mentioned the ancient proverb, "With how little wisdom the world is governed."The Pulpit Commentary, op. cit., p. 521. But he also overlooked the fact that every young smart aleck who thinks he is wise or inspired is no sure source of wisdom either!

Barnes' Notes on the Whole Bible

But there is a spirit in man - This evidently refers to a spirit imparted from above; a spirit from the Almighty. The parallelism seems to require this, for it responds to the phrase “the inspiration of the Almighty” in the other hemistich. The Hebrew expression here also seems to require this interpretation. It is, הוא רוח rûach hû', the Spirit itself; meaning the very Spirit that gives wisdom, or the Spirit of inspiration. He had said, in the previous verse, that it was reasonable to expect to find wisdom among the aged and the experienced. But in this he had been disappointed. He now finds that wisdom is not the attribute of rank or station, but that it is the gift of God, and therefore it may be found in a youth. All true wisdom, is the sentiment, is from above; and where the inspiration of the Almighty is, no matter whether with the aged or the young, there is understanding. Elihu undoubtedly means to say, that though he was much younger than they were, and though, according to the common estimate in which the aged and the young were held, he might be supposed to have much less acquaintance with the subjects under consideration, yet, as all true wisdom came from above, he might be qualified to speak. The word “spirit” here, therefore, refers to the spirit which God gives; and the passage is a proof that it was an early opinion that certain men were under the teachings of divine inspiration. The Chaldee renders it נבואתא רוח, a spirit of prophecy.

And the inspiration of the Almighty - The breathing” of the Almighty - שׁדי נשׁמה n^eshâmâh Shadday. The idea was, that God breathed this into man, and that this wisdom was the breath of God; compare Genesis 2:7; John 20:22. Septuagint, πνοή pnoē, breath, breathing.

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

But [there is] a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though young, to declare his opinion, since there is a spirit in men, both young and old; and wherever that be, there is an ability to speak and a capacity of teaching wisdom; which is not tied to age; but may he found in young men as well as in old men: some by this understand the rational soul, or spirit, which is immaterial, immortal, is of God, and is in man; and the rather it is thought this is meant, because it is in every man, whereby he has knowledge of many things, natural and divine, and particularly is capable of trying and judging things, of discerning the difference between one thing and another, and of reasoning and discoursing upon them; and this being observed by Elihu, and he being conscious to himself of having such a spirit in him, was emboldened to engage in the debate, though a young man; but if such a spirit is meant, the words may be rendered to such a sense, verily, truly, indeed "there is [such a rational spirit] in man", which makes him capable of knowing many things, "but the inspiration of the Almighty", c. p it is not owing to the rational powers and faculties of the soul of man, and the use of them, that a man becomes capable of teaching others wisdom; but to his soul or spirit being inspired by the Almighty; and such an one, be he young or old, that God breathes into, and he is under his inspiration, he is the man fit to engage in such work: though I rather think, that in this first clause the spirit of God is meant, and so Jarchi; who is an uncreated, infinite, and eternal Spirit; is of God, and is put into men; for he is not in men naturally, nor in everyone; and where he is, he is given, and there he abides; and it is from him men have their wisdom and knowledge; it is he that makes men know themselves, that searches the deep things of God, and reveals them to men, and that is the spirit of wisdom and revelation in the knowledge of Christ, and leads into all truth, as it is in him; though rather the spirit in his gifts, than in his spiritual saving grace, is here meant; and so does not point to every good man in common, but to such who are favoured with the gifts of the spirit superior to others; and so the Targum interprets it of the spirit of prophecy; and on whomsoever this rests, whether on young or old, he is fit to teach men wisdom:

and the inspiration of the Almighty giveth them understanding; not the soul of man, or breath of God inspired by him, which is the candle of the Lord, searching the inward parts of men; for that leaves him without understanding of things of the greatest importance: rather, as the Targum, the Word of God, the essential Word, the Son of God, who gives an understanding of the best things, 1 John 5:20; but, better, the Spirit of God, by whom the Scriptures were inspired, and who is breathed into men, John 20:22; and is a spirit of understanding to them; for though a man has an understanding of natural things, yet not of things spiritual; to have an understanding of them is the special gift of God, and is in particular the work of the Spirit of God: Elihu now having some reason to believe that he had the Spirit of God, and was under his inspiration, and was favoured with knowledge and understanding by him, is encouraged, though young, to interpose in this dispute between Job and his friends, and declare his opinion on the matter in debate; and which leads him to make an observation somewhat different from his former sentiment, as follows.

p So Vatablus, Beza.

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?