Job 32:18 Komentář

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, Job 32:22). 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.

INTRODUCTION TO JOB 32 Job's three friends being silenced, and having no more to say in reply to him, Elihu, of whose descent some account is given, a bystander and hearer of the whole dispute between them, rises up as a moderator, and expresses some anger both against them and Job, Job 32:1; he makes an apology for engaging in this controversy, by reason of his youth, and they being advanced in years, Job 32:6; but since there is a spirit in man, that gives understanding to men of every age, and old men are not always wise, he desires they would hearken to him while he delivered his sentiments on the subject in debate, Job 32:8; and hopes to be heard patiently, since he had waited until they had said all they had to say, and had closely attended to it, and which fell short of convincing Job; and this he was obliged to say, lest they should be wise in their own conceit, and attribute that to men which belongs to God, Job 32:11; he proposes to take a new method with Job, different from theirs; and now they hearing all this from a young man, they were filled with amazement, and struck with silence; and after he had waited a while to observe whether they would say anything or not, he determined to take his turn, and show his opinion also, Job 32:14; and the rather because he was full of arguments, he was desirous to propose them, and was uneasy until he had brought them out; and which he was resolved to do with all impartiality and integrity, Job 32:18.

For I am full of matter,.... Or "full of words" (y); not of mere words, such that have nothing solid and substantial in them; this is the character of a fool, Ecc 10:14; nor was Elihu a loquacious talkative man, as Job is charged to be, a man full of talk, Job 11:2; but he was full of words, which had fulness of matter in them, which were to the purpose, and contained strong reasonings and solid arguments; his mind was full of them, and he could easily fill his mouth with them, and was not easy until he had uttered them: so an able minister of the word may be said to be full of words, of the wholesome words of our Lord Jesus, of useful doctrines, when the word of Christ dwells richly in him, and he has a rich treasure in an earthen vessel, is full of the blessing of the Gospel of Christ; has a large knowledge of Gospel truths, a real experience of them in the heart, great gifts to express them to others, and is full of power and of the Spirit of God to declare them, as this good man was: the spirit within me constraineth me, or "the spirit of my belly" (z); alluding to wind pent up therein, which, unless expelled, gives great uneasiness and pain: he either means the Spirit of God within him, as in Job 32:8, by whom the prophets were inspired and spoke, by whom ordinary ministers of the word are qualified for their work, and by whom they are led into all truth, and who presses and obliges them to speak what they know; there is a necessity upon them to preach the Gospel wholly and faithfully, and a woe unto them if they do not: or else his own spirit, influenced and actuated by the Spirit of God; as the spirit of the Apostle Paul was stirred up in him to speak, when he saw the idolatry and superstition of the people of Athens, Act 17:16; so love to God and Christ, and the souls of men, the honour of God, and interest of religion, constrain the ministers of Christ to speak in his name, notwithstanding all the opposition made unto them, and reproach cast upon them. (y) "plenus sum sermonibus", V. L. Pagninus, Montanus, Tigurine version, Beza, Junius & Tremellius, Piscator. (z) "spiritus ventris mei", Beza, Junius & Tremellius, Cocceius, Schultens.

He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience. To be able to control one’s words is the greatest proof of wisdom, and [Elihu’s] ardor for God has enabled him to bear such an interior fire.

I am full of words, the spirit of my womb constraineth me. Behold, my belly is as new wine without a vent, which bursts in sunder new vessels. I will speak, and will take breath awhile; I will open my lips and answer. When boastful men observe that holy preachers speak eloquently, and are reverenced for their eloquence, they frequently imitate the loftiness of their language, and not their useful intention. They are far from loving what the others desire, but are especially anxious to gain great renown amongst men. For it is frequently the case that wise men, when they find that they are not listened to, impose silence on their lips. But frequently when they see that the sins of the ungodly gain strength when they are silent, and cease to reprove, they endure a kind of violence in their spirit, so that they burst forth in language of open reproof. And hence when the Prophet Jeremiah had imposed on himself silence in preaching, saying, I will not make mention of Him, nor speak any more in His Name; he immediately added, And there was made as it were a burning fire in my bosom, and shut up in my bones: and I was wearied, not being able to bear it; for I have heard the insults of many. For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer persisted in the same silence. For when he ceased to speak without, from being wearied of speaking, he felt a flame kindled within him by the zeal of charity. For the hearts of the just burn within them, when they behold the deeds of the ungodly gain strength from not being reproved, and they believe that they are themselves partakers in the guilt of those, whom they allow, by their own silence, to go on in iniquity. The prophet David, after he had imposed silence on himself, saying, I have set a guard upon my mouth, while the sinner stood against me. I was dumb, and was humbled, and kept silence even from good things: in the midst of his silence blazed forth with this zeal of charity, when he immediately subjoined; My sorrow was renewed, my heart grew hot within me, and in my meditation a fire shall flame out. His heart grew hot within him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of his heart, because his reproof of the ungodly had ceased to flow on with the chiding of his lips. For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence. But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, I am full of words, the spirit of my womb constraineth me; behold, my belly is as new wine without a vent which bursts in sunder new vessels. If we must understand this passage spiritually, by 'belly' he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the Gospel, They put new wine into new skins. For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. I will speak, and I will take breath a little; I will open my lips and answer. He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin. These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure.

In fact, someone who desires vainglory wants to show off his excellence clearly if he has it and therefore he shows that he has the greatest ability to answer when he says, "For I am full of words," as if to say: Abundant answers occur to me. Since the faculty does not suffice for a man to act unless he is aroused by something he says, "and the spirit of my womb confirms me." The womb is the place of conception, and so here the womb metaphorically means the intellect conceiving various intelligible objects. Therefore the spirit of the uterus is the will impelling man to manifest the conceptions of his heart by speech.

Elihu comes forward, and empresses his disapprobation both of Job and his three friends - with the one for justifying himself; and with the others for taking up the subject in a wrong point of view, and not answering satisfactorily - and makes a becoming apology for himself, vv. 1-22.

I am full of matter - מלים millim, "I am full of Words," or sayings; i.e., wise sentences, and ancient opinions. The spirit within me constraineth me - How similar to the words of St. Paul! The love of Christ constraineth us. Elihu considered himself under the influence of that Spirit of God which gives understanding, and felt anxiously concerned for the welfare both of Job and his friends.

SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young"). because, &c.--and because they could not prove to him that he was unrighteous.

"I am full of words," whereas the friends have not a word more to say. the spirit-- (Job 32:8; Job 33:4; Jer 20:9; Act 18:5).

18 For I am full of words, The spirit of my inner nature constraineth me. 19 Behold, my interior is like wine which is not opened, Like new bottles it is ready to burst. 20 I will speak, that I may gain air, I will open my lips and reply. 21 No, indeed, I will accept no man's person, And I will flatter no man. 22 For I understand not how to flatter; My Maker would easily snatch me away. The young speaker continues still further his declaration, promising so much. He has a rich store of מלּים, words, i.e., for replying. מלתי defective for מלאתי, like יצתי for יצאתי, Job 1:21; whereas מלוּ, Eze 28:6, is not only written defectively, but is also conjugated after the manner of a Lamed He verb, Ges. 23, 3, 74, rem. 4, 75, 21, c. The spirit of his inner nature constrains him, since, on account of its intensity and the fulness of this interior, it struggles to break through as through a space that is too narrow for it. בּטן, as Job 15:2, Job 15:35, not from the curved appearance of the belly, but from the interior of the body with its organs, which serve the spirit life as the strings of a harp; comp. Arab. batn, the middle or interior; bâtin, inwardly (opposite of zâhir, outwardly). His interior is like wine לא יפּתח, which, or (as an adverbial dependent clause) when it is not opened, i.e., is kept closed, so that the accumulated gas has no vent, lxx δεδεμένος (bound up), Jer. absque spiraculo; it will burst like new bottles. יבּקע is not a relative clause referring distributively to each single one of these bottles (Hirz. and others), and not an adverbial subordinate clause (Hahn: when it will explode), but predicate to בטני: his interior is near bursting like new bottles (אבות masc. like נאדות, Jos 9:13), i.e., not such as are themselves new (ἀσκοὶ καινοὶ, Mat 9:17, for these do not burst so easily), but like bottles of new wine, which has to undergo the action of fermentation, lxx ὥσπερ φυσητὴρ (Cod. Sinait.1 φυσητής) χαλκέως, i.e., חרשׁים whence it is evident that a bottle and also a pair of bellows were called אוב). Since he will now yield to his irresistible impulse, in order that he may obtain air or free space, i.e., disburdening and ease (וירוח לּי), he intends to accept no man's person, i.e., to show partiality to no one (vid., on Job 13:8), and he will flatter no one. כּנּה signifies in all three dialects to call any one by an honourable name, to give a surname, here with אל, to speak fine words to any one, to flatter him. This Elihu is determined he will not do; for לא ידעתּי אכנּה, I know not how to flatter (French, je ne sais point flatter), for כנּות or לכנּות; comp. the similar constructions, Job 23:3 (as Est 8:6), Job 10:16, Sa1 2:3; Isa 42:21; Isa 51:1, Ges. 142, 3, c; also in Arabic similar verbs, as "to be able" and "to prepare one's self," are thus connected with the fut. without a particle between (e.g., anshaa jef‛alu, he began to act). Without partiality he will speak, flattery is not his force. If by flattery he should deny the truth, his Maker would quickly carry him off. כּמעט followed by subjunct. fut.: for a little (with disjunctive accent, because equivalent to haud multum abest quin), i.e., very soon indeed, or easily would or might ... ; ישּׂני (as Job 27:21) seems designedly to harmonize with עשׂני.