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Job 32:8
Verse
Context
Sermons
Paris Reidhead
Chuck Smith
Norman Grubb
W.F. Anderson
Mary Wilder TilestonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But there is a spirit in man - Mr. Good translates: - "But surely there is an afflation in mankind, And the inspiration of the Almighty actuateth them." Coverdale, thus: - Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge. I will now offer my own opinion, but first give the original text: רוח היא באנוש ונשמת שדי תבינם ruach hi beenosh venishmath shaddai tebinem. "The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand," How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this spirit he becomes capable of understanding and reason, and consequently of discerning Divine truth. The animal and intellectual lives are here stated to be from God; and this appears to be an allusion to man's creation, Gen 2:7 : "And God breathed into man's nostrils the breath of lives," נשמת חיים nishmath chaiyim, i.e., animal and intellectual, and thus he became a living soul, נפש חיה nephesh chaiyah, a rational animal. When man fell from God, the Spirit of God was grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue of the purposed incarnation and atonement of our Lord Jesus; hence, he is "the true Light that lighteth every man that cometh into the world," Joh 1:9. That afflatus is therefore still continued to אנוש enosh, man, in his wretched, fallen state; and it is by that Spirit, the רוח אלהים Ruach Elohim, "the Spirit of the merciful or covenant God," that we have any conscience, knowledge of good and evil, judgment in Divine things, and, in a word, capability of being saved. And when, through the light of that Spirit, convincing of sin, righteousness, and judgment, the sinner turns to God through Christ, and finds redemption in his blood, the remission of sins; then it is the office of that same Spirit to give him understanding of the great work that has been done in and for him; "for the Spirit itself (αυτο το Πνευμα, Rom 8:16, the same words in Greek as the Hebrew רוח היא ruach hi of Elihu) beareth witness with his spirit that he is a child of God." It is the same Spirit which sanctifies, the same Spirit that seals, and the same Spirit that lives and works in the believer, guiding him by his counsel till it leads him into glory. In this one saying, independently of the above paraphrase, Elihu spoke more sense and sound doctrine than all Job's friends did in the whole of the controversy.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
8 Still the spirit, it is in mortal man, And the breath of the Almighty, that giveth them understanding. 9 Not the great in years are wise, And the aged do not understand what is right. 10 Therefore I say: O hearken to me, I will declare my knowledge, even I. The originally affirmative and then (like אוּלם) adversative אכן also does not occur elsewhere in the book of Job. In contradiction to biblical psychology, Rosenm. and others take Job 32:8 as antithetical: Certainly there is spirit in man, but ... . The two halves of the verse are, on the contrary, a synonymous ("the spirit, it is in man, viz., that is and acts") or progressive parallelism) thus according to the accents: "the spirit, even that which is in man, and ... "). It is the Spirit of God to which man owes his life as a living being, according to Job 33:4; the spirit of man is the principle of life creatively wrought, and indeed breathed into him, by the Spirit of God; so that with regard to the author it can be just as much God's רוּח or נשׁמה, Job 34:14, as in respect of the possessor: man's רוח or נשׁמה. All man's life, his thinking as well as his bodily life, is effected by this inwrought principle of life which he bears within him, and all true understanding, without being confined to any special age of life, comes solely from this divinely originated and divinely living spirit, so far as he acts according to his divine origin and basis of life. רבּים are here (as the opposite of צעירים, Gen 25:23) grandes = grandaevi (lxx πολυχρόνιοι). לא governs both members of the verse, as Job 3:10; Job 28:17; Job 30:24. Understanding or ability to form a judgment is not limited to old age, but only by our allowing the πνεῦμα to rule in us in its connection with the divine. Elihu begs a favourable hearing for that of which he is conscious. דּע, and the Hebr.-Aramaic הוּה, which likewise belong to his favourite words, recur here.
Jamieson-Fausset-Brown Bible Commentary
Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22).
John Gill Bible Commentary
But there is a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though young, to declare his opinion, since there is a spirit in men, both young and old; and wherever that be, there is an ability to speak and a capacity of teaching wisdom; which is not tied to age; but may he found in young men as well as in old men: some by this understand the rational soul, or spirit, which is immaterial, immortal, is of God, and is in man; and the rather it is thought this is meant, because it is in every man, whereby he has knowledge of many things, natural and divine, and particularly is capable of trying and judging things, of discerning the difference between one thing and another, and of reasoning and discoursing upon them; and this being observed by Elihu, and he being conscious to himself of having such a spirit in him, was emboldened to engage in the debate, though a young man; but if such a spirit is meant, the words may be rendered to such a sense, verily, truly, indeed "there is such a rational spirit in man", which makes him capable of knowing many things, "but the inspiration of the Almighty", &c. (p); it is not owing to the rational powers and faculties of the soul of man, and the use of them, that a man becomes capable of teaching others wisdom; but to his soul or spirit being inspired by the Almighty; and such an one, be he young or old, that God breathes into, and he is under his inspiration, he is the man fit to engage in such work: though I rather think, that in this first clause the spirit of God is meant, and so Jarchi; who is an uncreated, infinite, and eternal Spirit; is of God, and is put into men; for he is not in men naturally, nor in everyone; and where he is, he is given, and there he abides; and it is from him men have their wisdom and knowledge; it is he that makes men know themselves, that searches the deep things of God, and reveals them to men, and that is the spirit of wisdom and revelation in the knowledge of Christ, and leads into all truth, as it is in him; though rather the spirit in his gifts, than in his spiritual saving grace, is here meant; and so does not point to every good man in common, but to such who are favoured with the gifts of the spirit superior to others; and so the Targum interprets it of the spirit of prophecy; and on whomsoever this rests, whether on young or old, he is fit to teach men wisdom: and the inspiration of the Almighty giveth them understanding; not the soul of man, or breath of God inspired by him, which is the candle of the Lord, searching the inward parts of men; for that leaves him without understanding of things of the greatest importance: rather, as the Targum, the Word of God, the essential Word, the Son of God, who gives an understanding of the best things, Jo1 5:20; but, better, the Spirit of God, by whom the Scriptures were inspired, and who is breathed into men, Joh 20:22; and is a spirit of understanding to them; for though a man has an understanding of natural things, yet not of things spiritual; to have an understanding of them is the special gift of God, and is in particular the work of the Spirit of God: Elihu now having some reason to believe that he had the Spirit of God, and was under his inspiration, and was favoured with knowledge and understanding by him, is encouraged, though young, to interpose in this dispute between Job and his friends, and declare his opinion on the matter in debate; and which leads him to make an observation somewhat different from his former sentiment, as follows. (p) So Vatablus, Beza.
Tyndale Open Study Notes
32:8-9 The spirit within people might not be the prophetic Spirit that Elihu later appeals to (33:14-15), as Eliphaz had done (4:12-17; cp. 32:18-20). This spirit might simply exist by virtue of creation (33:4; Gen 2:7; Acts 17:25).
Job 32:8
Elihu Rebukes Job’s Friends
7I thought that age should speak, and many years should teach wisdom. 8But there is a spirit in a man, the breath of the Almighty, that gives him understanding. 9It is not only the old who are wise, or the elderly who understand justice.
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Witness of the Spirit - Part 1
By Paris Reidhead4.3K28:28Witness Of The SpiritAssurance of SalvationJOB 32:8JHN 3:16JHN 3:24ROM 8:162CO 5:17GAL 4:4EPH 2:11PE 1:231JN 4:131JN 5:10Paris Reidhead emphasizes the significance of the witness of the Spirit in confirming one's relationship with God, drawing from John 3, 4, and 5 to illustrate how the Spirit assures believers of their eternal life. He stresses that true assurance comes from the Holy Spirit's testimony within us, rather than from external affirmations or mere profession of faith. Reidhead recounts personal experiences and historical insights, particularly from John Wesley, to highlight the importance of understanding the inner workings of the Spirit in awakening, convicting, and regenerating the human spirit. He encourages believers to guide those uncertain of their faith to seek the Spirit's confirmation through God's Word. Ultimately, the sermon underscores that only the Holy Spirit has the authority to affirm one's status as a child of God.
(Evidence of Eternal Life - Part 7) Witness of the Spirit
By Paris Reidhead2.3K43:17JOB 32:8ROM 8:16GAL 4:41JN 3:241JN 4:131JN 5:10
This sermon delves into the importance of the witness of the Spirit in confirming one's relationship with God. It emphasizes the need for genuine conversion experiences and the role of the Holy Spirit in convicting, awakening, and regenerating individuals. The speaker shares personal anecdotes and historical references to highlight the significance of true spiritual transformation and the dangers of false professions of faith.
(Through the Bible) Job 31-37
By Chuck Smith1.8K51:26JOB 32:8JOB 36:4JOB 36:7JOB 36:10JOB 36:24JOB 37:2In this sermon, the speaker shares a story about an interesting individual who was obsessed with timing everything. It is later revealed that this person was a bank robber and had been involved in various prison breaks. The speaker then transitions to discussing the book of Job and how Elohu, one of Job's friends, begins to speak. Elohu talks about God's greatness and how He is both mighty and wise. He also emphasizes that God does not overlook the wicked but gives justice to the poor. Elohu concludes by stating that there is a spirit in man and the inspiration of the Almighty gives understanding.
Job, 1975 Part 2
By Norman Grubb1.5K1:30:08JobJOB 3:5JOB 32:8JOB 34:10JOB 38:4JOB 42:5PRO 3:5HEB 11:1In this sermon, the preacher discusses various aspects of God's creation, focusing on animals such as hawks, peacocks, and unicorns. The preacher emphasizes God's power and wisdom in designing and controlling these creatures. The sermon also touches on the story of Job and how God challenges him to understand the complexity of creation. The preacher concludes by highlighting the importance of seeking wisdom and knowledge from God.
Distress of Job - Part 2
By W.F. Anderson73444:13JOB 4:7JOB 5:17JOB 6:14JOB 7:17JOB 8:3JOB 9:22JOB 10:2JOB 11:7JOB 12:13JOB 13:15JOB 14:14JOB 15:11JOB 16:2JOB 17:3JOB 19:25JOB 22:21JOB 23:10JOB 32:8JOB 33:4JOB 34:10JOB 35:10JOB 36:26JOB 37:5JOB 38:1JOB 38:4JOB 38:12JOB 38:31JOB 40:2JOB 40:8JOB 42:2The video is a sermon on the book of Job in the Bible. It begins by describing the structure of the book, with a prologue and three cycles of speeches between Job and his friends. The first cycle focuses on the nature of God and the belief that suffering is a result of sin. The second cycle discusses God's providence and how he deals with wicked people, while the third cycle addresses Job's innocence and the sins he may have committed. The sermon emphasizes the importance of reading different translations alongside the King James version to fully understand the poetic and dramatic nature of the book.
January 17. 1678. the Threefold State of Man.
By Jane Lead0GEN 3:23JOB 32:81CO 15:42GAL 6:7REV 21:2Jane Lead preaches about the threefold state humanity must pass through to recover the lost prerogative of power and purity. The first state is a rocky, ruinous ground of nature, void of goodness, where the curse of sin dwells. In this state, one must diligently work with the Spirit of God to prepare the ground for transformation, removing all obstacles of self-love, haughtiness, and earthly-mindedness. The second state involves spiritual fruitfulness and faithful labor to rectify and improve the internal world, leading to a good harvest despite facing challenges and trials. The final state reveals the potential for mortality to be transformed into a pure, incorruptible being through the divine seed within, resulting in a glorious, immortal spirit, soul, and body fit to dwell with Christ in a heavenly paradise.
Relationship With the Most High God
By Mary Wilder Tileston0JOB 32:8LUK 11:13JHN 4:241CO 2:10EPH 3:20Mary Wilder Tileston emphasizes the profound impact of personal communion with God through prayer, highlighting the boundless power that comes from being in union with the Almighty. She reflects on the influence and sympathy that humans can have on each other's spirits, pointing out that God, being a Spirit, can infinitely aid and uplift His children through intimate interaction. Tileston challenges the notion that God's presence is inaccessible, asserting that through prayer, we enter into a transformative fellowship with the Creator, enabling us to tap into limitless possibilities.
Loved With Everlasting Love Part 3
By Paris Reidhead0Sovereignty Of GodSalvation2SA 6:8JOB 32:8ISA 57:21EZK 18:20ACT 20:20ROM 10:10GAL 3:13GAL 4:5EPH 1:5JAS 2:19Paris Reidhead emphasizes the sovereignty of God in salvation as outlined in Ephesians, highlighting that the Father planned our salvation, the Son provided it, and the Holy Spirit perfects it, all for the ultimate purpose of glorifying God. He warns against a self-centered view of salvation, stressing that sin is a crime against God rather than merely a disease, and that true repentance and faith are essential for salvation. Reidhead explains the roles of the Holy Spirit in awakening, convicting, and leading to repentance, underscoring that genuine faith must come from the heart and not just intellectual assent. He concludes by affirming that the witness of the Spirit confirms our status as children of God, enabling us to call Him 'Abba Father.'
There Is a Spirit in Man, and the Breath of The
By F.B. Meyer0Divine WisdomInner LightJOB 32:8PSA 119:130PRO 2:6ISA 11:2JHN 14:17ROM 8:161CO 2:12EPH 1:17JAS 1:51JN 2:27F.B. Meyer emphasizes that true wisdom and understanding come not from age or intellect, but from the Spirit of God that breathes life into our souls. He illustrates this through Elihu's experience in Job, highlighting that the inner light and revelation from God surpass all human knowledge. Meyer encourages believers to open their spirits to the Divine Spirit, allowing God to fill them with understanding and insight that cannot be attained through mere intellectual pursuit. He draws on George Fox's testimony of discovering God's love and truth through direct revelation rather than through traditional means. Ultimately, the sermon calls for a deeper, more intimate relationship with God to truly know Him.
See, Hear, and Experience Jesus Christ
By Paris Reidhead0JOB 32:8PSA 27:4PSA 42:1JER 29:13JHN 4:23ACT 2:38ACT 17:28PHP 3:71JN 1:3Paris Reidhead preaches about the importance of seeking, knowing, and experiencing Jesus Christ in a personal, continuous, and intimate way. He emphasizes the need to move beyond just knowing about God to truly experiencing Him in daily life. Reidhead highlights the testimonies of the Apostle Paul and King David, who both expressed a deep desire to dwell in the presence of the Lord and to know Him intimately. He urges listeners to cultivate a life of continuous fellowship with God, seeking His face, and desiring to know Him more each day.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But there is a spirit in man - Mr. Good translates: - "But surely there is an afflation in mankind, And the inspiration of the Almighty actuateth them." Coverdale, thus: - Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge. I will now offer my own opinion, but first give the original text: רוח היא באנוש ונשמת שדי תבינם ruach hi beenosh venishmath shaddai tebinem. "The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand," How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this spirit he becomes capable of understanding and reason, and consequently of discerning Divine truth. The animal and intellectual lives are here stated to be from God; and this appears to be an allusion to man's creation, Gen 2:7 : "And God breathed into man's nostrils the breath of lives," נשמת חיים nishmath chaiyim, i.e., animal and intellectual, and thus he became a living soul, נפש חיה nephesh chaiyah, a rational animal. When man fell from God, the Spirit of God was grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue of the purposed incarnation and atonement of our Lord Jesus; hence, he is "the true Light that lighteth every man that cometh into the world," Joh 1:9. That afflatus is therefore still continued to אנוש enosh, man, in his wretched, fallen state; and it is by that Spirit, the רוח אלהים Ruach Elohim, "the Spirit of the merciful or covenant God," that we have any conscience, knowledge of good and evil, judgment in Divine things, and, in a word, capability of being saved. And when, through the light of that Spirit, convincing of sin, righteousness, and judgment, the sinner turns to God through Christ, and finds redemption in his blood, the remission of sins; then it is the office of that same Spirit to give him understanding of the great work that has been done in and for him; "for the Spirit itself (αυτο το Πνευμα, Rom 8:16, the same words in Greek as the Hebrew רוח היא ruach hi of Elihu) beareth witness with his spirit that he is a child of God." It is the same Spirit which sanctifies, the same Spirit that seals, and the same Spirit that lives and works in the believer, guiding him by his counsel till it leads him into glory. In this one saying, independently of the above paraphrase, Elihu spoke more sense and sound doctrine than all Job's friends did in the whole of the controversy.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
8 Still the spirit, it is in mortal man, And the breath of the Almighty, that giveth them understanding. 9 Not the great in years are wise, And the aged do not understand what is right. 10 Therefore I say: O hearken to me, I will declare my knowledge, even I. The originally affirmative and then (like אוּלם) adversative אכן also does not occur elsewhere in the book of Job. In contradiction to biblical psychology, Rosenm. and others take Job 32:8 as antithetical: Certainly there is spirit in man, but ... . The two halves of the verse are, on the contrary, a synonymous ("the spirit, it is in man, viz., that is and acts") or progressive parallelism) thus according to the accents: "the spirit, even that which is in man, and ... "). It is the Spirit of God to which man owes his life as a living being, according to Job 33:4; the spirit of man is the principle of life creatively wrought, and indeed breathed into him, by the Spirit of God; so that with regard to the author it can be just as much God's רוּח or נשׁמה, Job 34:14, as in respect of the possessor: man's רוח or נשׁמה. All man's life, his thinking as well as his bodily life, is effected by this inwrought principle of life which he bears within him, and all true understanding, without being confined to any special age of life, comes solely from this divinely originated and divinely living spirit, so far as he acts according to his divine origin and basis of life. רבּים are here (as the opposite of צעירים, Gen 25:23) grandes = grandaevi (lxx πολυχρόνιοι). לא governs both members of the verse, as Job 3:10; Job 28:17; Job 30:24. Understanding or ability to form a judgment is not limited to old age, but only by our allowing the πνεῦμα to rule in us in its connection with the divine. Elihu begs a favourable hearing for that of which he is conscious. דּע, and the Hebr.-Aramaic הוּה, which likewise belong to his favourite words, recur here.
Jamieson-Fausset-Brown Bible Commentary
Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Pro 2:6; Joh 20:22).
John Gill Bible Commentary
But there is a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though young, to declare his opinion, since there is a spirit in men, both young and old; and wherever that be, there is an ability to speak and a capacity of teaching wisdom; which is not tied to age; but may he found in young men as well as in old men: some by this understand the rational soul, or spirit, which is immaterial, immortal, is of God, and is in man; and the rather it is thought this is meant, because it is in every man, whereby he has knowledge of many things, natural and divine, and particularly is capable of trying and judging things, of discerning the difference between one thing and another, and of reasoning and discoursing upon them; and this being observed by Elihu, and he being conscious to himself of having such a spirit in him, was emboldened to engage in the debate, though a young man; but if such a spirit is meant, the words may be rendered to such a sense, verily, truly, indeed "there is such a rational spirit in man", which makes him capable of knowing many things, "but the inspiration of the Almighty", &c. (p); it is not owing to the rational powers and faculties of the soul of man, and the use of them, that a man becomes capable of teaching others wisdom; but to his soul or spirit being inspired by the Almighty; and such an one, be he young or old, that God breathes into, and he is under his inspiration, he is the man fit to engage in such work: though I rather think, that in this first clause the spirit of God is meant, and so Jarchi; who is an uncreated, infinite, and eternal Spirit; is of God, and is put into men; for he is not in men naturally, nor in everyone; and where he is, he is given, and there he abides; and it is from him men have their wisdom and knowledge; it is he that makes men know themselves, that searches the deep things of God, and reveals them to men, and that is the spirit of wisdom and revelation in the knowledge of Christ, and leads into all truth, as it is in him; though rather the spirit in his gifts, than in his spiritual saving grace, is here meant; and so does not point to every good man in common, but to such who are favoured with the gifts of the spirit superior to others; and so the Targum interprets it of the spirit of prophecy; and on whomsoever this rests, whether on young or old, he is fit to teach men wisdom: and the inspiration of the Almighty giveth them understanding; not the soul of man, or breath of God inspired by him, which is the candle of the Lord, searching the inward parts of men; for that leaves him without understanding of things of the greatest importance: rather, as the Targum, the Word of God, the essential Word, the Son of God, who gives an understanding of the best things, Jo1 5:20; but, better, the Spirit of God, by whom the Scriptures were inspired, and who is breathed into men, Joh 20:22; and is a spirit of understanding to them; for though a man has an understanding of natural things, yet not of things spiritual; to have an understanding of them is the special gift of God, and is in particular the work of the Spirit of God: Elihu now having some reason to believe that he had the Spirit of God, and was under his inspiration, and was favoured with knowledge and understanding by him, is encouraged, though young, to interpose in this dispute between Job and his friends, and declare his opinion on the matter in debate; and which leads him to make an observation somewhat different from his former sentiment, as follows. (p) So Vatablus, Beza.
Tyndale Open Study Notes
32:8-9 The spirit within people might not be the prophetic Spirit that Elihu later appeals to (33:14-15), as Eliphaz had done (4:12-17; cp. 32:18-20). This spirit might simply exist by virtue of creation (33:4; Gen 2:7; Acts 17:25).