Job — Chapter 32

Omiserunt autem tres viri isti

On the entrance of Elihu: The three friends have been silenced because they could not overcome Job in argument. Elihu son of Barachel the Buzite now appears. He was angry with Job because Job justified himself rather than God; and with the three friends because they had not found an answer and yet had condemned Job. Corderius discusses the identity and significance of Elihu extensively. He is not one of the original three friends; he is younger. His anger is double: against Job for apparent self-justification, and against the friends for condemning without proper argument. On v. 8: "But it is the spirit in man, the breath of the Almighty, that makes him understand" — Corderius reads this as an important principle: wisdom does not depend solely on age or accumulated experience but is ultimately a divine gift (spiritus Dei, inspiratio Omnipotentis). Even the young can have wisdom if God gives it. This is an implicit defense of prophetic inspiration over mere human tradition.

Iratus est Eliu filius Barachel Buzites

On the introduction of Elihu — his anger and its justification: Corderius discusses the character of Elihu in detail. He was angry for two reasons: (1) with Job, because Job justified himself rather than God; (2) with the three friends, because they condemned Job without providing adequate arguments. This double anger is spiritually significant: Elihu takes seriously both divine justice (defending God) and human truth (refusing to condemn Job without proof). He waited respectfully while the elders spoke (v. 4 — "he waited for Job to speak, because they were older than he"). Corderius draws the lesson of proper intellectual conduct: respect for elders and authority, patience in waiting for the right moment to speak, then clear and courageous speech when the moment comes. He identifies Elihu with the prophetic spirit that speaks beyond the usual channels: "the breath of the Almighty gives understanding" (v. 8) — Elihu has received a special divine illumination that enables him to speak more truly than the older men.

Junior sum tempore vos autem antiquiores

On Elihu's defense of youthful wisdom against the claims of age: "I am young in years, and you are aged; therefore I was timid and afraid to declare my opinion to you. I said 'Let days speak, and many years teach wisdom.' But it is the spirit in man, the breath of the Almighty, that makes him understand. It is not the old who are wise, nor the aged who understand what is right." Corderius develops the theology of charismatic wisdom: age and experience normally produce wisdom, but wisdom ultimately depends on the divine spirit (spiritus Dei, inspiratio Omnipotentis). Young people can have genuine wisdom if divinely enlightened; old people can be foolish if they have not cultivated the spirit's gifts. He cites examples: Daniel the youth judging wisely (Dan. 13:45-64), Timothy the young bishop (1 Tim. 4:12), Samuel who received divine revelation in childhood (1 Sam. 3). On v. 9: "it is not the old who are wise" — Corderius adds the qualification: ordinarily age brings wisdom; but the norm can be transcended by divine gift; and Elihu evidently has received such a gift, as his subsequent speeches demonstrate.

Plenus sum enim sermonibus et coarctat

On Elihu's fullness of speech: "For I am full of words; the spirit within me constrains me. Behold, my belly is like wine that has no vent; like new wineskins ready to burst." Corderius develops the image of the compressed speech that must burst forth. He notes the parallel with Job's own constraint at the opening of ch. 3 — just as Job could no longer hold back his lament after seven days, so Elihu can no longer hold back his response after listening to the long debate. The wineskin image (from Job in a non-wine-drinking culture) is a powerful analogy for intellectual and spiritual fullness that must express itself. On v. 21: "I will not show partiality to any man, nor will I flatter any person" — Corderius finds here a model of intellectual honesty: the true teacher neither flatters the powerful nor despises the weak, but speaks the truth without regard for persons. On v. 22: "for I do not know how to flatter, else my Maker would soon take me away" — fear of God grounds the commitment to truthfulness.