I be," says Job, "to have such an opportunity to meet my accusers at the just tribunal of God!" 36. And let my opponent transcribe his memorial: Oh, if I would not carry it on my shoulders! 37. I would bind it round me as a crown".

The memorial of my steps would I place before him ; As one clear and confident', would I approach to him. The words of Job are ended; and they end, as we perceive, with a bold and unequivocal assertion, that, with respect to any accusation that could be brought against his moral and religious character, as the suggested cause of the calamities which had been brought upon him, he could appeal to God himself-should be delighted, could there be such an appeal. Without hesitation, as a man who had nothing to conceal, and who feared nothing that could be brought forth against him, would he enter the presence of his Judge. But, however confident, Job, we shall see, was mistaken. He said, in the face of his chastising Father, that he had no sin;" but "he deceived himself, and the truth was not in him."

"

a The ancient crowns were fillets of gold, or bands of jewels bound round the head, or round the turban.

b, clarus, certus, indubius.'

PART THE THIRD.

Elihu, inspired by the Spirit of God, appears as an Arbiter in the Dispute.

INTRODUCTION.

Chap. xxxii. Ver. 1. THEN these three men ceased replying to Job, because he was righteous in his own eyes. THEY still, probably, maintained their opinion, that some extraordinary crimes must have brought these, evidently providential, judgments upon Job; otherwise, on their hypothesis, they could not account for them, or reconcile them with the equity of the divine government. But since they had not been able to convict Job of any crime, and had now heard his solemn protestation of innocence, they have nothing more to offer. This leads to the introduction of a new character, a friend much more enlightened than the former three, and clearly claiming to speak by the inspiration of God. In him we shall expect to find a just arbiter in the dispute between Job and his three friends.

a

2. Then was kindled the anger of Elihu, the son of Barachel, the Buzite, of the families of Ram'. Against

a

Or, the warmth of displeasure excited in Elihu.

The solution of the etymons of these proper names affords but little satisfactory evidence of the origin of Elihu.

Job was his anger kindled, because he had justified himself before Elohim ".

3. Against his three friends was his anger kindled, because they found not an answer, yet had condemned Job.

Elihu, we are told generally, was highly displeased with both the parties in this dispute; with Job, to whom he is now proceeding particularly to address his discourse, because he had justified himself before,' or, rather than, God,' or in opposition to God, as the inflicter of these chastisements; with the three friends, because they had not answered Job as they should have done, when they pronounced him guilty. Elihu, it appears, had been present during the whole debate.

4. Now Elihu had waited with Job while they were speaking, because they were older than he in days.

5. But when Elihu perceived that there was no answer in the mouths of these three men, then was his anger kindled.

Either the narrator means, that Elihu had waited, and took no part in the debate all the time they were speaking, because of their years, till now that

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'My-God-is-he,' the son of the Blessed-of-God,' the Buzite, or, the despised one' of the families of Ram, the exalted.' From the names of Elihu and his father, we can only infer, that they were of a pious family, worshippers of El. If Ram, as some argue, be the same as Aram, he was the younger son of Shem, and gave his name to the ancient country of the Syrians; and it is probable, that it was his eldest son Uz, who had given his name to the country which Job inhabited. Buz is mentioned as the name of a country, Jer. xxv. 23: “ Dedan, Tema, and Buz, and all that are in the utmost corners, and all the kings of Arabia."

a

The Septuagint version renders, εναντιον Κυρίου, in opposition to, as the adverse party to the Lord.

they had nothing more to say; or, that he had waited, after Job had made his last speech, for their answer to it, and felt highly indignant that they found nothing to reply.

He does not, we shall find, blame the friends for condemning Job, or bringing him in guilty before God, inasmuch as he was visibly suffering under his chastising hand. Elihu condemns him too, and is satisfied that the Almighty has just, as well as wise, reasons for afflicting Job. He maintains, generally, the doctrine concerning a retributive Providence over the affairs of men in this present life, as the friends had advanced. What stirs up the warmth of his displeasure is, that they have supported the cause no better; and are now left without an answer in vindicating the ways of God. 6. And Elihu, the son of Barachel, the Buzite, answered and said:

I am young in days,

And ye are very aged men;

Therefore I shrunk back,

And was afraid to show my opinion to you.

7. I said, "Days should speak,

And the multitude of years should make known wisdom."

8. Nevertheless, the Spirit is that in man,

And the inspiration of Shaddai, which must instruct them.

9. The great in years' will not be wise, Nor the aged make known judgment.

10. Therefore I have said, Hearken unto me, I will show my opinion, even I.

a

18, nevertheless, the spirit itself in man, or which is in man, and the inspiration of Shaddai, must instruct them.'

11. Lo, I have attended to your words,

I have been listening all along to your instructions: 12. While you were searching out SAYINGS,

Even on you did I hang for instruction".

And lo, no one hath convinced Job,

No one of you hath answered his words!

13. Lest ye should say, "We have found out wisdom," El will dispel him, and not man.

Elihu's apology for his speaking among his seniors, as we shall see below, is his consciousness that he felt the inspiration of the Spirit of God. He had modestly listened in silence, with the full expectation that the aged friends of Job would give him the proper instructions that his case required, and disperse his mistaken reasonings with proper answers. This he expected, from their years and experience; but he had been disappointed. And now he feels fully convinced, that it is by a spirit of wisdom and revelation inspired from above, that the mind of man must be instructed in the things of God. The sayings of the ancients, beautiful and apposite as they sometimes were, had not humbled and carried conviction to the mind of the sufferer; nor had these aged counsellors been able to answer fully the objections of Job. Elihu infers from this, that it is the intention of God to magnify the word of revelation on this occasion, and to teach men the necessity of his holy inspiration; that the wisdom

a

I suspended myself.' GOOD.

Throughout have I pondered you.'

"There is not a corrector of Job." GoOD. One to set him right by arguments and proofs.