Job 32:21

Let me not, I pray you— Elihu's apology for himself is, that he would not presume to interpose in the debate till they who were his elders had done speaking: I said, Days should speak, and multitude of years should teach wisdom, Job 32:7. But however, as God had given to every one their share of understanding, and as he then found in himself a strong impulse to speak, he would deliver his opinion with all freedom, and without flattery, or a partial inclination to either side. Let me not, I pray you, accept any man's person. Let me not be partial to any man; for know I not, if I should be partial, that my Maker would destroy me in a moment? Heath and Peters.

REFLECTIONS.—1st, The warm dispute was closed. A silent pause ensued: Job's friends ceased to answer; counting him obstinate against conviction, and righteous in his own eyes, they forebore to reply: but now a new personage appears. With silence he had listened to the knotty controversy, perceives the fallacy and falsehood of the arguments on the one side, and the rashness and impatience on the other; and therefore, rising with warmth, he prepares to reprove both for their perverseness; Job's friends, that they condemned him without evidence; and Job himself, that he justified himself rather than God; was more careful about his own reputation than God's glory, and seemed more solicitous to vindicate himself than to justify God in the dispensations of his providence. Note; (1.) In angry disputes there is usually much to reprove on both sides. (2.) When we have a fault to find, it should be done to men's faces, and not behind their backs. (3.) A gracious heart is jealous for the honour of God, and cannot, unmoved, see him slighted. (4.) A holy indignation against evil, and a temperate warmth in the cause of truth, are so far from being to be condemned, that they are highly commendable. We have,

1. The name and family of this moderator, Elihu, My God is he. Hence some have supposed him to be Christ, the son of Barachel, Blessed of God, of the kindred of Ram, the High and lofty One, the Buzite, despised and rejected of men; and to him other things in his speech and character may be applicable: but more generally he is supposed to be a descendant of Buz, the son of Nahor, Abraham's brother, Genesis 22:21.

2. He was a young man; had sat silent till his elders had spoken; and waited till none made any further reply. Note; Young men owe their elders deference; and, though they must not yield implicit faith, or sacrifice truth to any difference of years, yet they should wait respectfully till with propriety they may state their objections.

2nd, Elihu, having taken up the cause,
1. With great humility and modesty prefaces his discourse. He speaks of himself as diffident because of his youth, and afraid to speak before his elders. He had attentively heard them out, in hopes that every new speech would throw light on the argument, and rectify the mistakes of the former; but he owns that he was disappointed, and therefore hopes that he may, without presumption, beg an audience, and venture to speak his opinion on the subject. Note; (1.) In matters of doubtful disputation, it becomes us to be diffident of our own opinion, and more ready to hear the sentiments of our elders than forward to broach our own. (2.)

By-standers, who hear, cool and unprejudiced, often see farther than those, who, in the heat of dispute, have their judgment blinded by passion. (3.) If we have given others a long and patient hearing, it is but reasonable that we should be heard in our turn.
2. He mentions several reasons that emboldened him now to speak. [1.] Because there is a spirit in man, a rational spirit, capable of judging and thinking; or rather God puts his Spirit in man, and the inspiration of the Almighty giveth him understanding; and then the youngest may be wiser than the aged. Note; (1.) Since we have rational souls, the greater obligation lies on us to cultivate this distinguishing privilege. (2.) The wisdom of fallen man in spiritual matters is darkness, till the Spirit of God enlightens his understanding. [2.] Because neither greatness nor grey hairs are always repositories of wisdom; it is right that they should be, but we frequently see that they are not. [3.] Because, as the matter stood, the dispute was as far as ever from being settled; and their conceit of their wise arguments was groundless; for, though what they pleaded was allowed to be true, God thrusteth him down, not man; yet it would not be at all evident from thence, that Job was a wicked man, or a hypocrite, as they inferred. Note; They who call God to sanction the conclusions of their folly, or censoriousness, deserve a sharp rebuke. [4.] Because he came cool and unprejudiced to the dispute: Job's speeches were not directed against him, neither was he partial to either party, but spake simply, with a view to the glory of God, and the elucidation of the truth. In order to which, he would not answer Job with their inconclusive arguments, accusing him as wicked, or pleading his sufferings as a proof of guilt; but, admitting his claim, and presuming his integrity, he intended to shew how unbecomingly he had spoken of God, and how unjustifiable were his complaints and hard speeches, which reflected upon the mercy, justice, and providence of God. Note; They have a right to speak, who can set the cause of truth in a light more convincing and striking than those who have gone before. Be it our care, that, like Elihu, we act up to the expectations that we have raised.

3rdly, Silent with amaze, Job's friends attempted not to speak; attentive to what so young an orator could offer, when their store of argument was exhausted; while he, after waiting a while, proceeded,
1. To declare how full he was of the subject; as wine fermenting, he must speak or burst. Much he had to say; it was a burden to him to be longer silent; and, for relief of his own spirit, as well as their conviction, he was compelled to open his mouth. Note; They who speak for God should be earnest in their discourses, out of a heart big with zeal for God's glory, and the good of men's souls.

2. He professes to speak with impartial freedom, not sacrificing truth to compliment; neither because of Job's distress, through false compassion dealing unfaithfully with him; nor because of his friend's greatness, fearing to blame what was blameworthy in them: and thus he resolves to speak with an eye to God, who hates falsehood, and flattery. Note; (1.) The fear of God will set us above the fear of man. (2.) Compassion for the poor must no more influence us to be partial to them, than respect for the rich. Truth and justice must ever be the great considerations.