Jobchapter 32
22 verses · KJVJob book hub →
Key verse
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
It stands in scene A of the chapter, verses 1 to 5.
The chapter
Chapter summary
A fourth voice, unannounced until now: 'the wrath of Elihu the son of Barachel the Buzite' is kindled: against Job for justifying himself rather than God, and against the three friends for finding no answer and yet condemning him. He waited because they were older, but age has failed: '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' (32:7-8). Not one of you convinced Job. 'Behold, my breast is as wine which hath no vent; like new wine-skins it is ready to burst'. And he will give flattering titles to no man.
Context
Poetry · Unknown · Job overview
Where the chapter sits
Job 32 falls in Elihu: a younger voice (chapters 32–37). Four speeches. A late intervention, structurally unresolved: neither rebuked nor endorsed; Elihu's argument is theologically closer to YHWH's but stops short of the theophanic mode.
Before it: Job's closing defense, chapters 29–31. After it: YHWH speaks from the whirlwind, chapters 38–41.
The whole shape of Job→The world behind this chapter
Job 32The history
A fourth man has been present all along and the book has not mentioned him. Elihu is introduced with an unusually full pedigree, son of Barachel the Buzite, of the family of Ram. Buz was a son of Nahor, Abraham's brother, and Assyrian records name a north Arabian region called Bazu, which puts Elihu on the same tribal map as the other three.
The rest of the history, and what it meant to them
The reason he waited is stated plainly and it is a matter of manners, not modesty: they were older than he, and in that world age carried authority absolutely. Younger men in a village council listened. He says he was afraid and did not dare show his opinion, expecting that days should speak and multitude of years should teach wisdom.
His argument for speaking is the one that lets him past his own rule. There is a spirit in man, and the breath of the Almighty gives him understanding, great men are not always wise, and the aged do not always understand judgment. That claim, that insight comes from God's breath rather than accumulated years, is what gives a young man a hearing.
His description of his own pressure to speak is a wineskin image every hearer knew: his belly is like wine that has no vent, ready to burst like new bottles. Wine was stored and carried in sewn animal skins, and fermenting wine in a skin with no way to release the gas really did split the seams.
He is angry at all four men, at Job for justifying himself rather than God, and at the three friends because they had found no answer and yet condemned Job. He also promises what none of them managed: no flattering titles, and no taking sides by respect of persons.
What it meant to them
Elihu is the book's most argued-over figure. God neither commends him nor rebukes him at the end, and readers have long divided over whether he is a windy young man or the last honest voice before God speaks.
What the first hearers could not miss is the timing. The old wisdom has run out, and the answer that finally comes will not come from the elders' tradition at all, it will come out of a storm.
Sources cited
- John E. Hartley, The Book of Job
- John H. Walton, Victor H. Matthews & Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
A. Elihu the Younger Man, and His Kindled Wrath
1. (vv. 1-3)
a.these three men ceased to answer Job: The narrator closes the debate before Elihu speaks a word: these three men ceased to answer Job, because he was righteous in his own eyes, and the wrath that follows is kindled twice over, against Job for justifying himself rather than God, and against Eliphaz, Bildad and Zophar for finding no answer while still condemning him. Elihu the son of Barachel the Buzite, of the kindred of Ram, enters unannounced by any earlier chapter and unanswered by any later one. Henry reads the double kindling as the narrator's own judgment on the whole debate's failure, standing outside every speech that came before it. Davidson notes that the readings on Elihu himself divide from this entrance onward: many of the bench read him as a preparer sent to press the argument the friends could not close, while others read him as a young man left unanswered by Job and answered only by the Lord's arrival and by the silence that follows it.
Job 32:1, 3 voicesWhat preachers and commentators have said about this verse, in their own words.
Job 32:1
“These three men ceased to answer Job, because he seemed just in his own eyes. In the expression, because he seemed to be just in his own eyes, the author of this sacred history intended to refer to the opinion of Job's friends, and did not himself accuse him of being puffed up with pride.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
Job 32:1
“So these three men ceased to answer Job - Each had had three opportunities of replying to him, though in the last series of the controversy Zophar had been silent. Now all were silent; and though they do not appear in the least to have been convinced, or to have changed their opinion, yet they found no arguments with which to sustain their views. It was this, among other things, which induced Elihu to take up the subject.”
Job 32:1
“But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Job 32:2, 4 voices
Job 32:2
“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.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:2
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Job 32:2
“His pedigree is thus particularly described, partly for his honour, as being both a wise and good man, and principally to evidence the truth of this history. He justified - Himself not without reflection upon God, as dealing severely with him, he took more care to maintain his own innocency, than God's glory. The word Elihu signifies, my God is he.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Job 32:2
“Note, A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan, says Christ to Simon.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Job 32:3, 2 voices
Job 32:3
“Because they had found no answer, and yet had condemned Job - They held Job to be guilty, and yet they were unable to adduce the proof of it, and to reply to what he had said. They still maintained their opinion, though silenced in the argument. They were in that state of mind, not uncommon, in which they obstinately held on to an opinion which they could not vindicate, and believed another to be guilty, though they could not prove it.”
Job 32:3
“Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2. (vv. 4-5)
a.Now Elihu had waited till Job had spoken: Elihu had waited for the three friends to finish because they were elder, a patriarchal courtesy the text records before it explains his silence. His wrath is kindled only when he sees there was no answer in the mouth of these three men, not for lack of trying but for its actual failure to convince Job. Clarke reads verse 4's deference as proof Elihu is not simply an interrupter, but a man who kept the custom of age until the custom produced nothing. Wesley notes the wrath of verse 5 is directed at the outcome, an unanswered case, rather than at any single word the friends had spoken.
Job 32:4, 2 voices
Job 32:4
“Elihu therefore waited while Job was speaking, because they who were speaking were his elders. But when he had seen that the three were not able to answer, he was very wroth. Though Holy Church is unquestionably older than her adversaries, (for they went forth from her, not she from them, as is said of them by John, They went out from us, but they were not of us,) yet Eliu is properly described as having been younger than these same adversaries.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
Job 32:4
“Now Elihu had waited - Margin, as in Hebrew, expected Job in words. The meaning is plain, that he had waited until all who were older than himself had spoken. Because they were elder than he - Margin, as in Hebrew, older for days. It appears that they were all older than he was. We have no means of determining their respective ages, though it would seem probable that Eliphaz was the oldest of the three friends, as he uniformly spoke first.”
B. Elihu: Great Men Are Not Always Wise: I Am Full of Words
1. (vv. 6-9)
a.I am young, and ye are very old: opens Elihu's apology for having waited, and the deference he names, wherefore I was afraid, and durst not shew you mine opinion, is the same courtesy of verse 4 turned into speech. He restates the assumption he was raised on, days should speak, and multitude of years should teach wisdom, only to overturn it: there is a spirit in man, and the inspiration of the Almighty giveth them understanding. Great men are not always wise, neither do the aged understand judgment is the apology's edge, the claim that stands behind everything Elihu says next. Henry reads the line as true in itself and dangerous in Elihu's mouth alike, since it licenses the very speech that follows.
Job 32:6, 2 voices
Job 32:6
“And Eliu the son of Barachel, the Buzite, answered and said, I am younger in age, but ye are more ancient. I therefore held down my head, and feared to shew you my opinion. For I was hoping that greater age would speak, and that a multitude of years would teach wisdom. All these words, which are uttered by him through swelling pride, must be rather glanced at by the way than expounded more attentively. For whatsoever is deficient in solid gravity, needs not any elaborate exposition.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
Job 32:6
“I am young - How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:7, 2 voices
Job 32:7
“I said, Days should speak - The aged ought to speak. They have had the advantage of long observation of the course of events; they are acquainted with the sentiments of past times; they may have had an opportunity of conversing with distinguished sages, and it is to them that we look up for counsel. This was eminently in accordance with the ancient Oriental views of what is right; and it is a sentiment which accords with what is obviously proper, however little it is regarded in modern times.”
Job 32:7
In the discussion between Job and his three friends, Elihu was present, but though by far the wisest man, he remained quiet. Sometimes a still tongue proves a wise head. In our text he gives his reason for refraining from speech. He felt inclined to deliver his mind, but being the younger man he modestly said, "These gray-headed men ought to know better than I. Perhaps if I speak, I shall display my ignorance and they will say, "Be silent, boy, and let your fathers teach you."
Charles Spurgeon· written before 1892· The Metropolitan Tabernacle Pulpit, Sermon No. 3283: “The Voices of Our Days” (lightly modernized text, CCEL edition)Particular Baptist
Job 32:8, 2 voices
Job 32:8
“But, as I see, there is a spirit in man, and the inspiration of the Almighty giveth understanding. He would be right in saying this, did he not arrogate to himself this same wisdom above all others. For it is no slight condemnation for a man to boast within himself of that advantage which is given to him in common with others, to know whence he has received a good gift, and to know not how to use the good he has received.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
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.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:9, 2 voices
Job 32:9
“Great men are not always wise - Though wisdom may in general be looked for in them, yet it is not universally true. Great men here denote those who are distinguished for rank, age, authority. Neither do the aged understand judgment - That is, they do not always understand it. The word judgment here means right, truth. They do not always understand what is the exact truth in regard to the divine administration. This is an apology for what he was about to say, and for the fact that one so young should speak.”
Job 32:9
“Great--rather, "old" (Job 32:6). "Greater, less" for the older, the younger. judgment--what is right.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2. (vv. 10-14)
a.Therefore I said, Hearken to me: announces Elihu's opinion after he says he attended unto you and gave ear to your reasons while the three men searched for what to say. His complaint is precise: none of you that convinced Job, or that answered his words, so their failure is not gentleness but weakness, met by their own private conclusion that God thrusteth him down, not man. Elihu marks his distance from that shortcut by refusing it: he hath not directed his words against me, neither will I answer him with your speeches, a claim to a different approach rather than a different conclusion yet. Barnes reads the friends' unspoken verdict in verse 13 as the very move Elihu accuses them of, silencing the question with authority instead of argument.
Job 32:10, 2 voices
Job 32:10
“Therefore I said, hearken to me,.... Thou O Job, and every one of you his friends, for the word is singular; though I am but a young man, yet if I have the Spirit of God, and am under the inspiration of the Almighty, I may be able to say something to you worth your hearing: I also will show mine opinion; for though for a while he was timorous and fearful of doing it, lest he should mistake and expose himself, yet having duly weighed and considered the above things, he was determined to do it.”
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, Eccl. iv.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Job 32:11, 2 voices
Job 32:11
“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.”
Job 32:11
“Therefore Elihu was present from the first. reasons--literally, "understandings," that is, the meaning intended by words. whilst--I waited until you should discover a suitable reply to Job.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Job 32:12, 1 voice
Job 32:12
“Yea, I attended unto you - Instead of ועדיכם veadeychem, and unto you, one MS. reads the above letters with points that cause it to signify and your testimonies; which is the reading of the Syriac, Arabic, and Septuagint. Behold, there was none of you that convinced Job - Confuted Job. They spoke multitudes of words, but were unable to overthrow his arguments.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:13, 2 voices
Job 32:13
“Lest ye should say, We have found out wisdom - That is, this has been permitted and ordered in such a manner that it might be manifest that the truths which are to convince him come from God and not from man. You were not permitted to refute or convince him, for if you had been you would have been lifted up with pride, and would have attributed to yourselves what belongs to God. This is in accordance with the entire drift of the book, which is to introduce the Almighty himself to settle the controversy when human wisdom failed.”
Job 32:13
“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.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Job 32:14, 1 voice
Job 32:14
“He hath not directed - I am no party in this controversy; I have no party feeling in it: he has not spoken a word against me, therefore I have no cause of irritation. I shall speak for truth; not for conquest or revenge. Neither will I answer him with your speeches; your passions have been inflamed by contradiction, and you have spoken foolishly with your lips.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
3. (vv. 15-17)
a.They were amazed, they answered no more: marks the friends' silence as final rather than strategic, and Elihu narrates his own waiting through it, for they spake not, but stood still, and answered no more. He takes their silence as his opening rather than as a stopping point: I will answer also my part, I also will shew mine opinion. Delitzsch reads the repeated waited and shew mine opinion across these verses as Elihu building his own credibility on the debate's exhaustion, a case made stronger by contrast than by content so far.
Job 32:15, 1 voice
Job 32:15
“They were amazed - There also are the words of Elihu, and are designed to express his astonishment that the three friends of Job did not answer him. He says that they were completely silenced, and he repeats this to call attention to the remarkable fact that men who began so confidently, and who still held on to their opinion, had not one word more to say.”
Job 32:16, 2 voices
Job 32:16
“When one had waited,.... To observe whether they would make any reply to what he had said, or any objection to his engaging in the controversy: for they spake not; were as mute as fishes: but stood still; like statues, had no power to move, neither to sit down nor to depart, but were as if all life, sense, and motion, were gone from them: and answered no more; or not at all; for it does not appear that they had given him any answer before, as well as not now.”
Job 32:16
“When I had waited - I waited to hear if they had any thing to reply to Job; and when I found them in effect speechless, then I ventured to come forward.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:17, 2 voices
Job 32:17
“I will also answer my part, and I will display my knowledge. For every proud man considers this to be his part, if he does not so much possess, as make a show of, knowledge. For all proud men are anxious not to possess knowledge, but to make a display of it: against whom Moses well says, Every vessel which hath not a cover nor binding over it shall be unclean. For the covering or the binding is the reproof of discipline, and every one who is not kept under by it is rejected as an unclean and polluted vessel.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
Job 32:17
“I also will show mine opinion - In this language, as in Job 32:6, there is a delicate expression of modesty in the Hebrew which does not appear in our translation. It is אף־אני 'aph 'ănı̂y - even I. “Even one so young, and so humble as I, may be permitted to express my sentiments, when the aged and the great have nothing more to say.”
4. (vv. 18-22)
a.For I am full of matter: , the spirit within me constraineth me gives Elihu's own account of why he must speak, pictured next as wine that hath no vent, ready to burst like new bottles. He commits himself against partiality in the same breath he claims urgency: let me not accept any man's person, neither let me give flattering titles unto man. Gill reads the refusal of flattering titles as Elihu's promise to speak plainly to Job as he has not spoken plainly against the friends' error, and his closing line makes the promise a matter of conscience rather than manner, in so doing my maker would soon take me away. Clarke notes the verse anticipates Elihu's own directness in the chapters that follow, for better or worse depending on which reading of the man a reader holds.
Job 32:18, 2 voices
Job 32:18
“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.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
Job 32:18
“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.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:19, 2 voices
Job 32:19
“It is annoying to a man to not realize what he desires, and so he shows the anxiety which he suffered in silence by a comparison saying, "Behold my womb," my mind, "is like must," which ferments, and "without a vent breaks new casks." For …”
Thomas Aquinas· written before 1274· Commentary on Jobpatristic
Job 32:19
“Behold, my belly is as wine which hath no vent - Margin, as in Hebrew, “is not opened” - לאיפתח lo' yipâthach. The repherence is to a bottle, in which there is no opening, or no vent phor the phermenting wine to work itselph ophph. It is usual to leave a small hole in barrels and casks when wine, cider, or beer is phermenting. This is necessary in order to prevent the cask phrom bursting.”
Job 32:20, 1 voice
Job 32:20
“I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will Open my mouth.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:21, 3 voices
Job 32:21
“I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away. Most judiciously he does not make God equal to man, since he knows not how long he may continue, or when in the judgment of God be taken away. And he well says, After a while my Maker may take me away; for however long is the period of the present life, it is short, from the very fact, that it is not enduring.”
Gregory the Dialogist· written before 604· Morals on the Book of Job, Book XXIIIpatristic
Job 32:21
“Let me not, I pray you, accept any man's person,.... Neither the person of Job, because of his poverty and affliction, indulging too much to pity and commiseration, and affecting to get a good name from others for it; nor the persons of his three friends, on account of their wealth and grandeur; for neither the persons of the poor, nor of the rich, are to be regarded in judgment, or in the decision of any matter between them, but truth and justice are to be attended to; see Exo 23:”
Job 32:21
“Let me not, I pray you - This is not to be regarded as an address to them, or a prayer to God, but as an expression of his determination. It is similar to the phrase which we use when we say, “may I never do this;” implying the strongest possible purpose not to do it. Elihu means to say that on no account would he use partiality or flattery in what he said. Accept any man’s person - Treat any with partiality.”
Job 32:22, 2 voices
Job 32:22
“My Maker would soon take me away - Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God of truth: I shall, therefore through his help, speak the Truth, the Whole Truth, and Nothing but the Truth.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Job 32:22
“I know not - The more closely we eye the majesty of God as our maker, the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
The text of this chapter
This page carries no textual note on Job 32. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
This page draws on 11 works. Open for the list.
This page draws on A. B. Davidson, The Book of Job, Cambridge Bible; Adam Clarke; Albert Barnes; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 3283: “The Voices of Our Days” (lightly modernized text, CCEL edition); Franz Delitzsch, Biblical Commentary on the Book of Job; Gregory the Dialogist, Morals on the Book of Job, Book XXIII; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871); John Gill; John Wesley; Matthew Henry and Thomas Aquinas, Commentary on Job.
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