Job 32

“I must speak so that I may find relief,” like a woman in labor, who, after bringing forth her offspring, is relieved from the pain of giving birth. And again, “my belly is in pain and does not open,” that is, I was in pain and could not find any respite, because I strongly desired to speak, but I abstained from it. Now I will break my voice and will make a revelation.

He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience. To be able to control one’s words is the greatest proof of wisdom, and [Elihu’s] ardor for God has enabled him to bear such an interior fire.

Why is it not said, But then, why did you not fight from the start together with us in order to defend God? He answers, I withdrew into my age, while I expected, he says, to hear you pronounce a beautiful and wonderful speech. Notice how he did not look for honors, how he conceded them the first rank, how he showed that even now he would not have spoken if they had not compelled him to do so.

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.

Since your speech has ceased, and you have not been able to reply to the words spoken to you, now you think you can be supported by this argument, so that you can say, what we tried to demonstrate with our points is confirmed by the judgment of God, that is, that he is guilty of a crime. In fact, divine revenge would have not had any right against him if it had not found any evil action in him.

“He has not directed his words against me, and I will not answer him with your speeches.” I was not involved, as you know, in his debate, nor did he provoke me to bitterness after assuming the intention to speak against me. Therefore, the words that I speak are not suggested by indignation but by reason.

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. For there are four marks by which every kind of pride of the arrogant is pointed out, either when they think that they possess any good quality from themselves, or if they believe that it is given them from above, yet that they have received it in consequence of their own merits, or unquestionably when they boast of possessing that which they have not, or when they despise others, and wish to appear the sole possessors of what they have. For he boasted that he possessed his good qualities from himself, to whom it is said by the Apostle, But what hast thou which thou didst not receive? why dost thou glory, as if thou hadst not received it? Again, the same Apostle warns us not to believe that any gift of grace is given us for our precedent deserts, when he says, By grace ye are saved through faith, and that not of yourselves, but it is the gift of God; not of works, lest any one should boast. Who says also of himself, Who before was a blasphemer, and a persecutor, and contumelious: but I obtained mercy. For in these words he plainly declares, that grace is not given according to desert, when he taught us both what he deserved of himself for his evil deeds, and what he obtained by God's benevolence. But again, some persons boast that they have that which they really have not, as the Divine Voice speaks of Moab by the Prophet; I know his pride and his arrogance, and that his virtue is not according to it. And as is said to the Angel of the Church of Laodicea, Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Some again wish, in contempt of others, to appear to be the sole possessors of the good qualities which they have. Whence also the Pharisee went down from the temple without being justified, because by ascribing to himself as if in a singular manner the merit of good works, he preferred himself to the suppliant publican. The holy Apostles also are warned against this sin of pride; for on returning from their preaching, and saying with pride, Lord, even the devils are subject to us through Thy name, to keep them from rejoicing in this singular gift of miracles, the Lord at once replied to them, saying, I beheld Satan as lightning falling from heaven. For he had himself said with special pride, I will exalt my throne above the stars of heaven, I will sit in the mount of the covenant, in the sides of the north; I will be like the Most High. And the Lord, in order to bring down pride in the hearts of His disciples, related with wondrous wisdom the judgment of downfal, which the prince of pride himself underwent, that they might learn, from the author of pride, what they had to apprehend from the sin of haughtiness. In the fourth kind of pride then, namely, the boasting of the sole possession of any thing it possesses, the mind of man equally suffers a fall. But it is in this that it approaches more closely to a resemblance of Satan, because whoever rejoices at the singular possession of any good thing, whoever wishes to appear more exalted than others, plainly imitates him who in despising the blessing of the society of Angels, and placing his seat at the north, and proudly desiring to be like the Most High, endeavoured by his evil longing to shoot up to some singular preeminence. Eliu then, though confessing that wisdom is given by God, yet falls in this species of pride, so as to rejoice that he is wiser than others, and foolishly to pride himself on possessing, as it were, a singular advantage.

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. Because in truth after the contests which arose with heretics, haughty men began to have place in the Church, puffed up with the pride of learning. For when more grievous contests commenced with the enemy, there were certainly required some subtle dart-points of thought, oppositions of arguments, and a more involved research of words. And while men of glowing genius invent these weapons to suit the circumstances, they are frequently puffed up with pride, and (as is generally the case in the sin of pride) they are themselves made to fall by the same subtle meanings with which they assail the foe, while in what they think aright concerning God, they seek not God's glory, but their own. And hence is it that though Eliu says many things aright, he is yet reproved by the Divine voice, as though he had stated errors. But when it is said that Eliu waited while Job was speaking, because they who were speaking were his elders, it is plain that he observed this respect to blessed Job not out of reverence for him, but for his friends; because, namely, haughty men though dwelling within Holy Church, despise that very body which they defend; and it is commonly the case that they pay greater respect to the abilities of those who are wise to an evil purpose, than to the simple life of the innocent; and that they shew greater regard to the eloquence of those without, than to the deserts of those within. And this, though they are opposed to both in opposite ways, as differing from the one in the soundness of their opinion, and from Holy Church in the perverseness of their character.

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. And was not Eliu a vessel without a cover, who had considered it to be his part to make a show of the wisdom which he possessed? For he who lays himself open by his desire of display, and is not covered by the veil of silence, is polluted as a vessel without cover or binding. But holy preachers consider that they are performing their part, if they rejoice in themselves at their own wisdom within, and if they outwardly keep back others from error. Nor do they so far go out of themselves in speaking, as to place the delight of their mind in an outward display of eloquent language. But they meditate on the benefits of wisdom in the secret of their heart, and there rejoice when they perceive it; and not when they are obliged to make it known amidst the snares of so many temptations. Although when they make known the good which they receive, yet charity steps in, and they rejoice at the progress of their hearers, and not at their own display. But the arrogant on gaining any knowledge think that they have gained nothing, if it so happens that they keep it concealed. For they place their happiness no where but in the praise of men. It is hence that the foolish virgins are said to have taken no oil in their vessels; because such as be arrogant, if perchance they keep themselves from any vices, cannot confine to their own consciences the credit of the glory. But Paul had taken oil in his own vessel, who said, Our glory is this, the testimony of our conscience. To carry then an empty vessel, is with a heart empty within to seek for the judgment of men's lips from without. Because Eliu, then, when seeking for glory from without, has not oil within his vessel, he well says, I will answer my part, and I will display my learning. And in the words which follow he shews what are his sufferings, from vain-glory raging within, saying,

They were afraid, they answered no more, they removed speech from themselves.

The friends of Job are well said to have been afraid of the words of Eliu, since frequently proud defenders of the Church, though they do not observe due order in what they say, yet confound the adversaries by the very virtue of their words.

Because therefore I have waited, and they have not spoken, they have stood, and have answered no more.

Wise men are accustomed to make it the limit of their speaking, to speak so far as to silence their adversaries. For they wish not to display their own powers, but to put down the teachers of heresy. But after it is said of the friends of Job, They were afraid, they answered no more, they removed speech from themselves, Eliu subjoins and says, I have waited, and they have not spoken; they have stood, and have answered no more. Even when they are already silent, he yet multiplies his words, because, being an arrogant man, and representing the character of the arrogant, he is in haste not merely to refute the arguments of his opponents, but to display his own wisdom.

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. For that which is confined within circumscribed limits has no claim to be considered lasting.

But, as I see, there is no one of you who can convince Job, and reply to his words. Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man.

Heretics, from the fact that they are wont to appear contemptible even to men, when they behold Holy Church reverenced by well-nigh all nations, endeavour to impugn the opinion entertained of her by every possible objection; and say that she enjoys all abundance of temporal goods, because the gifts of eternal rewards are taken from her. Eliu meets the objections of such people, by saying, Lest ye should perchance say, We have found out wisdom; God hath cast him down, not man. As if they who are found within the Church, but are yet faithful, should say against the heretics, Because ye see that the Church stands high in this world, through the high opinion of men, ye must believe that God hath not cast her aside. For her Redeemer well knows how to administer comfort to her as she is travelling on in this her journey, and to keep in store for her the rewards of heaven, when she arrives at her eternal home. In vain then do ye assert that God hath cast her down, and not man, when ye behold her venerated by almost all men; because the aid of worldly distinction is conferred on her in order that she may be assisted thereby in manifold ways to gain also the rewards of heaven.

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.

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. But I think I need only suggest in a few words, that Eliu was more wise, as long as he remained silent on account of his age, but that in despising a multitude of years in others, and setting himself above them, he shewed plainly his childish folly. For both greater age speaks, against his opinion, and wisdom is taught by multitude of years. Because, though length of life does not confer intelligence, yet it gives it much exercise by constant practice.

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.

He spake nothing to me, and I will not reply to him according to your word.

What is meant by his saying, He spake nothing to me? For does holy Church, when she detects haughty men within her, ever omit to instruct and reprove them by preachers of righteousness? She exercises these duties, and ceases not to exercise them daily. But let Eliu, who had heard blessed Job speaking openly, say, He spake nothing to me; because doubtless, all haughty men, though they hear indeed the words of Holy Church, yet pretend that they are not addressed to them, when they make light of correcting the sin of pride. Nor do they think that they are reproved for their pride, for they look on themselves as humble; and they also make light of reproof, when they count themselves much wiser even than their reprovers. But in saying, I will not answer him according to your words, he well says that he does not answer blessed Job with their speeches. For proud men within the pale of Holy Church reply against her, but yet not as heretics who are without. For they oppose her not by false teaching, but by evil living, because they do not think unworthily of God, as do heretics, but more highly than is necessary of their own selves.

Old men are not wise, neither do the aged understand judgment. Therefore I will say, Hearken to me, I will shew you my wisdom. For I waited for your words, I heard your wisdom, whilst ye were disputing in words: and as long as I thought that ye said something, I considered.

As far as regards the literal meaning, Eliu proves to us, when he speaks, how proudly he remained silent. For when he says, For I waited for your words, and I was thinking that ye would say something, he plainly shews that he remained silent, while the aged were speaking, rather with the desire of judging, than with the wish of learning from them. Though these expressions are even a better description of the conduct of proud men, who, when at length brought within Holy Church, are accustomed on looking at her opponents, to consider not so much the years of their age, as the intention of their words. For however older the heretics may be than these same haughty men, they boldly overbear those persons in whose words they reprove false doctrine.

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. For it is frequently the case that wise men, when they find that they are not listened to, impose silence on their lips. But frequently when they see that the sins of the ungodly gain strength when they are silent, and cease to reprove, they endure a kind of violence in their spirit, so that they burst forth in language of open reproof. And hence when the Prophet Jeremiah had imposed on himself silence in preaching, saying, I will not make mention of Him, nor speak any more in His Name; he immediately added, And there was made as it were a burning fire in my bosom, and shut up in my bones: and I was wearied, not being able to bear it; for I have heard the insults of many. For, seeing that he was not listened to, he wished to hold his peace; but when he beheld evil increasing, he no longer persisted in the same silence. For when he ceased to speak without, from being wearied of speaking, he felt a flame kindled within him by the zeal of charity. For the hearts of the just burn within them, when they behold the deeds of the ungodly gain strength from not being reproved, and they believe that they are themselves partakers in the guilt of those, whom they allow, by their own silence, to go on in iniquity. The prophet David, after he had imposed silence on himself, saying, I have set a guard upon my mouth, while the sinner stood against me. I was dumb, and was humbled, and kept silence even from good things: in the midst of his silence blazed forth with this zeal of charity, when he immediately subjoined; My sorrow was renewed, my heart grew hot within me, and in my meditation a fire shall flame out. His heart grew hot within him, because the flame of charity refused to burst forth in words of admonition. The fire burned in the meditation of his heart, because his reproof of the ungodly had ceased to flow on with the chiding of his lips. For the zeal of charity tempers itself with wonderful consolation, as it gains strength, when it bursts forth in words of reproof against the deeds of the ungodly, in order that it may not cease to reprove the faults which it cannot amend, lest it should convict itself of partaking in their sins, by consent of keeping silence.

But because certain vices frequently assume the guise of virtues, as, for instance, lavishness wishes to appear like pity, stinginess like frugality, cruelty like justice; in like manner, a desire for empty glory, being unable to keep itself within the bounds of silence, inflames like the zeal of charity, and the powerful desire of ostentation impels a person to speak without restraint, and the desire of display breaks out, as if with the wish of offering advice. For it cares not what good it can effect by its speaking, but what show it can make: nor is it anxious to correct the evil which it beholds, but to display the good which it feels. Hence Eliu also, swollen by the spirit of pride, and unable to keep himself within the barriers of silence, says, 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.

If we must understand this passage spiritually, by 'belly' he means the secret recesses of the heart. But by new wine is understood the warmth of the Holy Spirit, of which the Lord says in the Gospel, They put new wine into new skins. For when the Apostles were filled suddenly therewith, and were speaking in every tongue, it was said by the Jews, who knew not the truth and yet bare witness to it, These men are full of new wine. But by vessels we understand not inappropriately either consciences which are weak from their very estate of humanity, or certainly those earthly vessels of our bodies; of which the Apostle Paul says, We have this treasure in earthen vessels. But because Eliu, as we before observed, was so puffed up and swollen with pride, as though he were kindled within, to speak through the grace of charity, by the fire of the Holy Spirit, compares the spirit, which he felt within him when silent, to new wine without a vent. And he well says, Which bursts asunder new vessels, because the fire of the Holy Spirit is scarcely kept in by the new life, much less by the old. The new wine then bursts asunder new vessels, because by its violent heat it is too much even for spiritual hearts. I will speak, and I will take breath a little; I will open my lips and answer. He well says, I will take breath, for as it is a distress to the holy to behold wickedness, without amending it; so is it a heavy distress to the boastful, if they do not display the wisdom they possess. For they can scarcely endure the violence which boils within them, if they are rather behindhand in making known every thing which they think. And hence, when any good deed is taken in hand, all pride on account of it must first be overcome in the heart, lest, if it should proceed from the root of a bad motive, it should bring forth the bitter fruits of sin.

These then, who are as yet engaged in a contest with their sins, ought never to undertake to rule over others by exercising the office of preaching. And this is the reason, why, according to the command of the Divine dispensation, the Levites serve the tabernacle from their twenty-fifth year, but from their fiftieth become the guardians of the sacred vessels. For what is meant by the five and twentieth year, when youth is in its full vigour, but the contests against each separate sin? And what is expressed by the fiftieth, in which is signified also the rest of the Jubilee, but the repose of the mind within, when the contest has come to an end? But what is shadowed forth by the vessels of the tabernacle, except the souls of the faithful? The Levites, therefore, serve the tabernacle from their five and twentieth year, and take charge of the vessels from their fiftieth, to shew that they who endure, through pleasurable consent, the contest with sins which still assault them, should not presume to take the charge of others: but that when they have been successful in their contests with temptations, by which they are assured of inward tranquillity, they may then undertake the care of souls. But who can perfectly subdue these assaults of temptations, when Paul says, I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin? But it is one thing boldly to endure contests, another to be unnerved by them and overcome. In the first case virtue is kept in exercise, to secure it from being puffed up; in the other, it is quite quenched that it cease to be. He then who knows how to endure with boldness the temptation of the contest, even when he feels its shock, sits on high in the lofty citadel of peace. For he sees that the assaults of sin are, even when within him, subject to his power, since he does not yield his consent to them, from being overcome by any pleasure.

The words “but truly it is the spirit in mortals,” [indicate] a rational soul. The words “the breath of the Almighty that makes them intelligent,” [indicate] that if we need to find a superior wisdom in human beings, we will recognize it in those who have received the virtue from God.

As a consequence he excuses the fact that he is now going to begin to speak because he has experienced the fact that age is not the sufficient cause of wisdom, but rather divine inspiration, and so he says, "But as I see," that is, I consider, the effect, "the spirit," of God, "is in men," in as much as he operates in them. This is why he adds, "and the inspiration of the Almighty," by which he breathes the Holy Spirit into men, who "is the spirit of wisdom and understanding," (Is. 11:2) "gives understanding," of the truth which is the beginning of wisdom in those who are inspired.

He intends to excuse himself in the answer he will give, not only in their eyes, but also in the eyes of others, and therefore, he turns his discourse to others saying, "They have been terrified," to speak further lest they be more clearly convinced, "and they did not answer further," the arguments of Job. He shows that this silence was the result of their laziness, and not due to the effective character of the arguments of Job, saying, "and abstained from speaking by their own will," for they kept silence from negligence. For when someone is convinced by effective argument, he does not stop speaking by his own will, but rather is stopped from speaking by another.

Their principal arguments against Job were founded on the adversities of Job which they attributed to divine judgment which is not able to err. He consequently shows that this answer is not sufficient saying, "Lest perhaps you should say, 'We have found wisdom,'" a sufficiently wise response, "God (who cannot err) threw him down," into adversities, "and not man," who can deceive and be deceived.

So he also compares himself to new wine because of his youth, and therefore, from his great desire to speak he thinks there is danger which threatens unless he can express himself, and so he says, "I will speak and I will breathe a little," as if to say: In speaking words I will evaporate the interior ferment so that I can calm the anxiety of my desire.

He now shows what he wants to say continuing, "I will open my lips and I will answer."

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 unless the gas caused by fermenting new wine escapes in some opening, the gas is so increased inside that it sometimes breaks the casks.

Because although he was not aged, he nevertheless was confident that he was inspired by God. Therefore, he dared to speak, and so he says, "Therefore, I will speak." In his speech, he first induces them to listen on the authority of God, by whose inspiration he was speaking, and so he says, "Listen to me," so that they would not interrupt his discourse. To those listening he promises dogmas of science, and so he then says, "and I will show you, even I," although I am young, "my learning," from which I will answer the arguments of Job.

After the dispute between Job and his friends had ended, the argument of Eliud against Job is introduced. He uses more penetrating arguments against Job than the prior speeches and approaches nearer the truth. So Job does not answer him, although he still deviates a little from the truth and interprets the words of Job in the wrong sense, as we shall clearly see.

He begins by stating that the reason which moved him to speak was indignation against Job and against his friends. The text begins with the premise beforehand of the silence of the friends when it says, "So these three men about whom the text has already spoken, gave up answering Job." It is noteworthy here that the text would not call them men if it were not an actual event and only a made up parable. The text next indicates the cause of the silence saying, "because he seemed righteous to them." For Job had said many things in showing his own justice, which these men could not contradict.

As to his friends, the text continues, "Further, he was indignant against his three friends because they had not found a reasonable answer," with which they might respond to his words in which he asserted that he was righteous, "but they merely condemned Job," saying that he was evil.

The text therefore continues, "and Eliud, the son of Barachiel, the Buzite, answered," to the discourses and arguments of Job. In his anger he first excuses his former silence, both because of his age, "And he said, 'I am younger in years,'" and because of the old age of the others, and so he says, "and you are older." Young men ought to defer in reverence to their elders, and so he says, "on that account I lowered my head," as a sign of reverence and humility, "and I was reluctant to express my opinion to you," so as not to seem presumptuous in hindering the words of wiser men by my discourses.

In fact, someone who desires vainglory wants to show off his excellence clearly if he has it and therefore he shows that he has the greatest ability to answer when he says, "For I am full of words," as if to say: Abundant answers occur to me. Since the faculty does not suffice for a man to act unless he is aroused by something he says, "and the spirit of my womb confirms me." The womb is the place of conception, and so here the womb metaphorically means the intellect conceiving various intelligible objects. Therefore the spirit of the uterus is the will impelling man to manifest the conceptions of his heart by speech.

It seems probable that old men speak more wisely for two reasons. First, because young men from the fervor of the soul frequently propose many things without any order, whereas old men because of the gravity of age speak more maturely. So he says, "For I was hoping that a greater length of years would speak," with more seriousness and with greater effect. Second, because old men by the experience of a long life-time can experience many things, and consequently, speak with more wisdom. So the text continues, "and a great number of years," because of which one can acquire experience, "would teach wisdom," received from experience.

Since, therefore, they had failed, he says that he wants to make up for their defect, and so he says, "Therefore, as I waited," for a long time in deferring to them, "and as they did not speak," in answer to the discourses of Job, "I will answer for my part," because the defense of the truth is everyone's task, and each one should devote to it what he can as though from his part. However, he was not moved only by the zeal to defend the truth, but also by vainglory, and so he says, "and I will show my knowledge."

He shows that this inspiration is the special cause of wisdom on the basis of the fact that age does not perfectly cause wisdom. So he says, "It is not the old that are wise," as to the knowledge of divine truth, "nor the aged that understand what is right," as to the ordering of human acts.

He determines the end of his waiting by two things. First, from their decision, and so he says, "as long as you debated in your arguments," as long as it pleased you to argue against Job. Second, he determines the limit from the hope that he had in their wise teaching. He says, "and as long as I thought that you would say something I waited for you to speak." There is no need to listen any longer to someone on a subject when he does not hope he is going to say something useful. He saw that the words which they used against Job were not efficacious. First, certainly, because they were not able to convince him, and so he says, "But as I see it, there is no one who can argue with Job," and convince him with arguments. Second, because they could not resist his arguments, and so he then says, "and answer," sufficiently, "among you," from your understanding. Or this can mean there is no one, "among you," of your number to answer "his arguments," the arguments he uses against you.

He shows the measure he should observe in answering when he says, "I will not show respect of persons to any man." For one shows partiality in answering someone when he abandons the truth to defer to the man. He shows, therefore, he does not want to do this saying, "and I will not equate God with man." For the present dispute seemed to him to be of such a character that, if he should defer to man, he would not guard the reverence due to divine excellence.

He shows the reason he fears to do this saying, "Truly I do not know for how long I will live," in this mortal life, to be able to promise myself a long periods of time to do penance, "and if my maker will take me away after a little while," if he will take me by death to judgment. From this it is clear that Eliud agreed with Job in the fact that the retribution of sins was after death. Otherwise, it would seem vain to fear to offend God because of the proximity of death.

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)

He intended to answer more efficaciously, and so he then says, "He has spoken nothing to me," for he wants to show that he does not speak because he has been provoked, "and I will not answer him according to your discourses," because I will not follow your ways in answering him, but I will find another more effective way to respond.

But since it did not seem to him that reverence for someone should prejudice the truth, he, though younger, began to answer angrily the three elders, and so the text continues, "Since he had seen that the three could not answer," the arguments of Job, "he was violently angry," because he thought that the truth would perish by their laziness. So he wanted to defend the truth as he understood it in their place.

It was just that they listen to him because he had listened to them, and so he continues, "For I have waited," for a long time, "for your discourses," which you pronounced against Job. Since he thought he could discern what had been said well and what had not been said well he then says, "I have heard your practical arguments," as if to say: In listening I judged what in your words pertained to prudence. He had waited not a short, but a long time.

The text shows the reason why Eliud had previously not answered Job in anyway when it says, "Therefore Eliud waited for Job to speak," without contradicting his speeches, "because those who spoke were his elders," deferring to them as though to wiser men, and because their old age required it.