Job 32:18

Job 32:18 For I am full of matter, the spirit within me constraineth me.

Ver. 18. For I am full of matter] Heb. Of words; such as are weighty and stuffy, steeped in mine understanding (as Plutarch saith Phocion’s words were), and very well digested. I am ειπειν δεινοτατος, in very good case to speak; as full of solid arguments as the moon is of light. Whether Elihu speaketh this arrogantly and from the flesh, or from the spirit, I determine not, saith Brentius here. But sure it is, that such words as these, howsoever they may seem arrogant and carnal, possunt tamen esse spiritualissima, yet they may be very spiritual, as Jer 4:1-31 Jer 20:1-18. And as sure it is, that we should be in company like full clouds or paps, that pain themselves with fulness till eased of their milk.

The spirit within me constraineth me] Heb. The spirit of my belly; that is, God’s Holy Spirit inhabiting mine heart, and exciting me to so good a work. "The love of Christ constraineth us," 2Co 5:14. It hath not only an impulsive, but a compulsive, faculty. Rumperer medius, si non erumperet sermo intra me conceptus, as Brentius here paraphraseth; I should even burst if I did not vent my conceptions, which, like a child in the womb at full time, or as wind in the bowels, want room, and press to come out, Psa 39:3 Jer 20:9. Sicut flatus in ventre conclusus magno impetu exitum quaerit: sic zelus mentis quaerit exitum per sermonem (Pisc.).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_32:18

For I am full of matter.

Ideas and expression

Sainte-Beuve remarks that the great art in speech, as in military service, is to gather, maintain, and bring to bear at once the greatest number of forces. Some generals can manage but few men and some speakers can handle but one or two ideas. There are writers who resemble Marshal Soubise: when he had all his troops gathered at his disposal he knew not what to do with them, and he dispersed them again that he might fight to better advantage. So I know of writers who, before writing, dismiss half their ideas because they can express them only one by one: it is pitiful. It shows that one is embarrassed by his very resources..

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

32:18-20 The length of Elihu’s speech (32:1–37:24) demonstrates that he truly was full of pent-up words. • Elihu probably thought the spirit (Hebrew ruakh) within him was prophetic urgency (32:8, 19-20; Ps 39:3), but the reader might find him full of wind (Hebrew ruakh; see study note on Job 15:2-3). • Like Zophar, Elihu must speak to find relief (cp. 20:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

I have conceived in my mind great store of reasons.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

"I am full of words," whereas the friends have not a word more to say.

the spirit-- (Job 32:8; Job 33:4; Jer 20:9; Act 18:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18–19. Elihu feels a crowd of thoughts and arguments fermenting in his bosom and pressing for utterance with a force not to be resisted. The word “belly” corresponds to the English “breast” or bosom. What stirs the spirit of Elihu is not only his eagerness to express his convictions on the question, but also indignation at the retreat and silence of the three friends.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I am full of matter,.... Or "full of words" (y); not of mere words, such that have nothing solid and substantial in them; this is the character of a fool, Ecc 10:14; nor was Elihu a loquacious talkative man, as Job is charged to be, a man full of talk, Job 11:2; but he was full of words, which had fulness of matter in them, which were to the purpose, and contained strong reasonings and solid arguments; his mind was full of them, and he could easily fill his mouth with them, and was not easy until he had uttered them: so an able minister of the word may be said to be full of words, of the wholesome words of our Lord Jesus, of useful doctrines, when the word of Christ dwells richly in him, and he has a rich treasure in an earthen vessel, is full of the blessing of the Gospel of Christ; has a large knowledge of Gospel truths, a real experience of them in the heart, great gifts to express them to others, and is full of power and of the Spirit of God to declare them, as this good man was:

the spirit within me constraineth me, or "the spirit of my belly" (z); alluding to wind pent up therein, which, unless expelled, gives great uneasiness and pain: he either means the Spirit of God within him, as in Job 32:8, by whom the prophets were inspired and spoke, by whom ordinary ministers of the word are qualified for their work, and by whom they are led into all truth, and who presses and obliges them to speak what they know; there is a necessity upon them to preach the Gospel wholly and faithfully, and a woe unto them if they do not: or else his own spirit, influenced and actuated by the Spirit of God; as the spirit of the Apostle Paul was stirred up in him to speak, when he saw the idolatry and superstition of the people of Athens, Act 17:16; so love to God and Christ, and the souls of men, the honour of God, and interest of religion, constrain the ministers of Christ to speak in his name, notwithstanding all the opposition made unto them, and reproach cast upon them.

(y) "plenus sum sermonibus", V. L. Pagninus, Montanus, Tigurine version, Beza, Junius & Tremellius, Piscator. (z) "spiritus ventris mei", Beza, Junius & Tremellius, Cocceius, Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For I am full of matter - Margin, as in Hebrew words.” The three friends of Job had been silenced. They had not one word more to say. Elihu says that the reverse was true of him. He was full of words, and felt constrained to speak. It was not because he forced himself to do it, nor because he did it as a mere matter of duty, but he was so impressed with the subject that it would be a relief for him to give utterance to his views.

The spirit within me - Referring, probably, to the conviction that it was the divine Spirit which urged him to speak; see the notes at Job 32:8; compare Job 33:4. A similar constraint in regard to the necessity of speaking, when under the influence of the Holy Spirit, is expressed in Jer 20:9, “His word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay;” compare Introduction to Isaiah, Section 7. The phrase “within me” is in the margin, as in Hebrew my belly - where the belly is spoken of as the seat of the mind; see Job 15:2. We speak of the head as the seat of the intellect, and the heart as the seat of the affections. The Hebrews were much in the habit of representing the region of the heart as the seat of all mental operations.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Me. And forces me to speak, Jeremias v. 24., and xx. 9. Thus Juvenal describes a great talker. Tunc immensa cavi spirant mendacia folles.---Conspuiturque sinus. (Sat. vi.) (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I am full of matter, i.e. I have many things to say in this cause.

The spirit within me; either my own spirit or soul, which is wholly dissatisfied with what hath been hitherto spoken, and clearly apprehends what may silence Job, and end the dispute; or God’s Spirit, which he hath put in me; the Spirit of understanding, which hath discovered the truth of the matter to me; and the Spirit of zeal, which urgeth me to plead God’s cause against Job.

Constraineth me; forceth me to speak. It is a metaphor from a man or woman whose belly is full with wind, or with a child, and is never at rest till it be emptied and eased of its burden.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. The spirit within me — Literally, The spirit of my inward part, בשׂני. The experience of the prophets was similar to that of Elihu. Jer_4:19; Amo_3:8.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For I am full of matter; literally, I am full of words; i.e. I have very much to say. The spirit within me constraineth me; literally, the spirit of my belly; i.e. "my inward feelings and emotions." Compare Zophar"s statements in Job_20:2:3; and Job"s own declarations in Job 13, that he must speak (vers. 13, 19). There is a state of internal excitement, when reticence becomes impossible.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

18 For I am full of words,

The spirit of my inner nature constraineth me.

19 Behold, my interior is like wine which is not opened,

Like new bottles it is ready to burst.

20 I will speak, that I may gain air,

I will open my lips and reply.

21 No, indeed, I will accept no man's person,

And I will flatter no man.

22 For I understand not how to flatter;

My Maker would easily snatch me away.

The young speaker continues still further his declaration, promising so much. He has a rich store of מלּים, words, i.e., for replying. מלתי defective for מלאתי, like יצתי for יצאתי, Job 1:21; whereas מלוּ, Eze 28:6, is not only written defectively, but is also conjugated after the manner of a Lamed He verb, Ges. 23, 3, 74, rem. 4, 75, 21, c. The spirit of his inner nature constrains him, since, on account of its intensity and the fulness of this interior, it struggles to break through as through a space that is too narrow for it. בּטן, as Job 15:2, Job 15:35, not from the curved appearance of the belly, but from the interior of the body with its organs, which serve the spirit life as the strings of a harp; comp. Arab. batn, the middle or interior; bâtin, inwardly (opposite of zâhir, outwardly). His interior is like wine לא יפּתח, which, or (as an adverbial dependent clause) when it is not opened, i.e., is kept closed, so that the accumulated gas has no vent, lxx δεδεμένος (bound up), Jer. absque spiraculo; it will burst like new bottles. יבּקע is not a relative clause referring distributively to each single one of these bottles (Hirz. and others), and not an adverbial subordinate clause (Hahn: when it will explode), but predicate to בטני: his interior is near bursting like new bottles (אבות masc. like נאדות, Jos 9:13), i.e., not such as are themselves new (ἀσκοὶ καινοὶ, Mat 9:17, for these do not burst so easily), but like bottles of new wine, which has to undergo the action of fermentation, lxx ὥσπερ φυσητὴρ (Cod. Sinait.1 φυσητής) χαλκέως, i.e., חרשׁים whence it is evident that a bottle and also a pair of bellows were called אוב). Since he will now yield to his irresistible impulse, in order that he may obtain air or free space, i.e., disburdening and ease (וירוח לּי), he intends to accept no man's person, i.e., to show partiality to no one (vid., on Job 13:8), and he will flatter no one. כּנּה signifies in all three dialects to call any one by an honourable name, to give a surname, here with אל, to speak fine words to any one, to flatter him. This Elihu is determined he will not do; for לא ידעתּי אכנּה, I know not how to flatter (French, je ne sais point flatter), for כנּות or לכנּות; comp. the similar constructions, Job 23:3 (as Est 8:6), Job 10:16, Sa1 2:3; Isa 42:21; Isa 51:1, Ges. 142, 3, c; also in Arabic similar verbs, as "to be able" and "to prepare one's self," are thus connected with the fut. without a particle between (e.g., anshaa jef‛alu, he began to act). Without partiality he will speak, flattery is not his force. If by flattery he should deny the truth, his Maker would quickly carry him off. כּמעט followed by subjunct. fut.: for a little (with disjunctive accent, because equivalent to haud multum abest quin), i.e., very soon indeed, or easily would or might ... ; ישּׂני (as Job 27:21) seems designedly to harmonize with עשׂני.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)