โยบ 32:2 วิจารณ์

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.

Then was kindled the wrath of Elihu the son of Barachel the Buzite,.... Both against Job and his three friends, for reasons after given; who this person was is not easy to say; they debase him too much, who make him to be Balaam the soothsayer, according to the tradition of the Jews (g); for neither the time he lived in, nor his character, will agree with him; this man living before the times of Balaam; and being also a holy good man, which all his discourses show: and they too much exalt him who make him to be Christ; for though some phrases, being strained, may seem to agree with him, and some things in the signification of his name, and the names of his ancestors, may be thought to answer to him; Elihu signifying, "my God is he"; the son of Barachel, "the son of the blessed God"; of the kindred of Ram, of the high and holy line; the Buzite, one "despised" and reproached; yet there are other things that cannot be said of him, as particularly in Job 32:22; besides, the Messiah seems to be spoken of by him as another person, Job 33:23; it is very probable that he was one of Job's relations that was come to visit him in his melancholy circumstances, had been a bystander, and an hearer of the whole dispute between Job and his friends, with the management of which he was not a little displeased; he is described by his descent, when Job's other three friends are not, because he was a young man, and not known as they were: and this serves to show the truth of this history, that it is not a mere apologue, or moral fable, but a real fact; though who his father Barachel the Buzite was cannot easily be determined; it is probable he was a descendant of Buz, the son of Nahor, Abraham's brother, Gen 22:20; of this opinion are Aben Ezra and Ben Gersom; unless it can be thought he was so called from the city Buz, of which he might be an inhabitant, mentioned along with Dedan and Tema, Jer 25:23, places in Edom or Idumea, where or near to which Job lived: of the kindred of Ram; according to the Targum, of the kindred of Abraham, in which it is followed by other Jewish writers (h); and some even take him to be Isaac, the son of Abraham (i); Aben Ezra thinks he is the same with Ram the father of Amminadab, Rut 4:19; but he is abundantly too late for this man to be of his kindred; others take him to be the same with Aram, the son of Kemuel, a brother of Buz, Gen 22:21; these names being used for one another, either by adding or removing a letter; see Mat 1:3; compared with Rut 4:19; against Job was his wrath kindled, because he justified himself rather than God; not that he made himself more just than God, he could never think or say so, see Job 4:17; nor that he was just before him or by him; for he was so in an evangelic, though not in a legal sense; and Elihu would not have been displeased with him for asserting that; he did not deny that Job was a righteous man in the sight of God; nor that he was righteous, and in the right in the sight of God, with respect to the controversy between him and his friends; nor did he blame him for justifying himself from their charges; but that he justified himself "more" than God; so the Jewish writers (k) generally render it: he spent more time, and insisted longer on his own justification than upon the justification of God in the dealings of his providence with him; he was more careful of his own character and reputation than he was of the honour of God, and the glory of his justice; he said more for himself than he did for God; and this displeased Elihu; it gave this good man some concern, that, though Job did not directly charge God with unrighteousness in his dealings with him, yet by consequence; and he expressed himself in such language that would bear such a construction, whether it was his real sense or not; and to hear him complain so heavily of God, and at the same time enlarge so much on his own innocence, and to importune in so bold and daring a manner to have a hearing of his cause; these things being observed by Elihu, raised his choler and indignation. (g) T. Hieros. Sotah, fol. 20. 4. Hieron. Quaest. seu Traditiones in Gen. fol. 69. D. so Bolducius. (h) Jarchi, Bar Tzemach, &c. (i) T. Hieros. Sotah, fol. 20. 4. (k) Jarchi, Aben Ezra. Ben Gersom.

Elihu is inflamed not because [Job] declared himself to be righteous but because he did that before the Lord, as he invoked him as his witness; or because he thought that [Job] brought an action against God. In fact, to justify oneself has no great importance in itself, but to do that with the intention of bringing an action against God is absolutely inopportune.… Now, if this is true, what an extreme act of impiety on the part of Job if he believed himself to be more righteous than God [and to be authorized to bring action against him]. What really happened? This was not Job’s thought at all. It is Elihu who believed so. Job did not speak with the idea that he was more righteous than God but with the idea that God was responsible for his afflictions. Therefore he did not reproach God for any injustice: it is Elihu who understood it so.

And Eliu, the son of Barachel the Buzite, of the kindred of Ram, was wroth and indignant. The names either of himself, or of his parent, of his home, or kindred, furnish a mark of his own conduct. For Eliu being interpreted means, 'That my God,' or, 'God the Lord.' By whom, as we said to you, is designated the sound faith of proud men placed within the Church. Whence this very name of his is suited to them also. For though they live not according to the commandments of the Lord, they yet recognise God as their Lord, because in the truth of His flesh they realize also the form of the Godhead, as is said by the Prophet, Know ye that the Lord He is God. But Barachel, signifies when interpreted, 'The blessing of God,' but Buzite, 'contemptible.' And either of these expressions is well suited to proud preachers: because in the eloquence of their speech they enjoy the blessing of Divine Grace, but in their proud manners they shew that it is to be despised. For the gifts which they have received they render contemptible, by not knowing how to use them rightly. But he is fitly said to be also of the kindred of Ram. For Ram signifies 'lofty.' For lofty is the assembly of the faithful, which despises the low and abject things of this life. Lofty are they who can say with Paul, Our conversation is in heaven. Eliu therefore is said to be 'of the kindred of Ram,' because every haughty preacher within the bosom of the Church Catholic, is united to the holy People in the verity of the faith, however he may be separated from them in conduct by the sinfulness of his pride. It follows, But he was angry against Job, because he said he was just before God. Moreover against his friends was he wroth, because they had not found reasonable answers, but had merely condemned Job. It must be carefully observed, that he blames blessed Job for professing himself just before God, but his friends because in condemning him they gave no reasonable reply. For it is plainly inferred, from these marks, that in him are characterized the lovers of vain glory. For he convicts Job of presuming on his righteousness, his friends of making a foolish answer. For all lovers of vain glory, while they prefer themselves to all other, accuse some of folly, others of obtaining what they do not deserve: that is, they consider some to be ignorant, others to be evil livers. And though they may justly accuse of heresy all who are external to the Church, yet they despise those who are within for the meanness of their life, and pride themselves against the one from high notions of their sound faith, against the others as if from the merits of their good living. But Eliu is well said to reprove at one time blessed Job, and at another time his friends: because the lovers of vain glory, living at times within the pale of Holy Church, both crush her opponents by preaching the truth, and oppose the customs of the same Holy Church in boasting of their preaching. They overwhelm the opponents of the Church by the power of their words, they oppress Holy Church by the way in which they utter them. They assail the one by preaching the truth, the other by their sin of pride.

For both of these reasons, the silence of his friends and the fact that Job seemed to them to be righteous, Eliud, who stood by was agitated to anger. So the text continues, "But angry," in heart, "and indignant," in showing exterior signs of anger, "there was Eliud," which describes his name, "the son of Barachiel," which describes his anger, "The Buzite," described by his native land, and "of the family of Ram," which describes his tribe. This whole description suffices to show that this was an actual event. The text next explains the cause of his anger against Job first when it says, "He was angry against Job because he said he was just before God," according to divine testimony. This is especially against what Job said, "He knows my way," and later, "My feet followed in his steps." (23:10)

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.

Then was kindled the wrath - This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job and his friends. Elihu the son of Barachel the Buzite - Buz was the second son of Nahor, the brother of Abram, Gen 22:21. Of the kindred of Ram - Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jer 25:23, which probably had its name from this family; and, as it is mentioned with Dedan and Tema, we know it must have been a city in Idumea, as the others were in that district. Instead of the kindred of Ram, the Chaldee has of the kindred of Abraham. But still the question has been asked, Who was Elihu? I answer, He was "the son of Barachel the Buzite, of the kindred of Ram:" this is all we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries where there are none. Some make him a descendant of Judah; St. Jerome, Bede, Lyranus, and some of the rabbins, make him Balaam the son of Beor, the magician; Bishop Warburton makes him Ezra the scribe; and Dr. Hodges makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of the book was to convict Job of self-righteousness, and to show the necessity of the doctrine of justification by faith! When these points are proved, they should be credited. Because he justified himself rather than God - Literally, he justified his soul, נפשו naphhso, before God. He defended, not only the whole of his conduct, but also his motives, thoughts, etc.

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.

Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26). Barachel--meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters. Buzite--Buz was son of Nahor, brother of Abraham. Hence was named a region in Arabia-Deserta (Jer 25:23). Ram--Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of persons. The particularity with which Elihu's descent is given, as contrasted with the others, led LIGHTFOOT to infer Elihu was the author of the book. But the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book. rather than God--that is, was more eager to vindicate himself than God. In Job 4:17, Job denies that man can be more just than God. UMBREIT translates, "Before (in the presence of) God."