Job 32:22
For I do not know how to flatter, or my Maker would remove me in an instant.
Sermons
The Voice of Juvenile Self-ConfidenceR. Green Job 32:1-22
FlatteryW.F. Adeney Job 32:21, 22














Elihu promises to be frank and outspoken, not "accepting any man's person" in perversion of truth, and giving "flattering titles" to no man. This resolve would be very significant in the East, where personal rank counts for much even in courts of justice, and where a "flattering title" is given as a matter of course, especially when some favour is sought, even though it belies the true opinion held by the flatterer; e.g. Acts 24:2.

I. TEMPTATIONS TO FLATTERY.

1. To win favour. This is the lowest motive with which to flatter; it is without any valid I excuse; its character is wholly selfish.

2. To avoid harm. This is also a selfish motive; but it may be urged by fear and encouraged by weakness. The flattery of a tyrant is not creditable to anybody concerned; but it is one of the certain effects of tyranny on weak natures.

3. To give pleasure. Without any deep design of gain, agreeable people wish to please those with whom they are associated. A certain foolish kindness may help the flattery.

4. To express humility. Very humble people are tempted to ascribe good qualities to others in contrast with their own unworthiness.

II. THE SIN OF FLATTERY. Elihu justly repudiates the idea of flattering any one, though he does so with a needless ostentation of independence. Flattery is bad in many ways, and involves many evil things.

1. Falsehood. This is the very first element of flattery. You praise a man to his face beyond your true thoughts of him.

2. Cowardice. If the flattery is indulged in in order to propitiate a powerful tyrant, the flatterer humiliates himself, and appears in the miserable character of a cringing coward

3. Godlessness. Flattery of man tends to a disregard of the law and will of God. If the dignity and rank of a person is made too much of, he is really becoming to us almost a god; we are in danger of giving to him the deference which should only be offered to our Maker.

III. THE EVIL CONSEQUENCES OF FLATTERY.

1. The overthrow of justice. If a man "accepts persons" he will neglect justice. Instead of considering what is right and fair, the flatterer considers what is pleasant. Thus right and equity are set aside.

2. The destruction of confidence. Flattery is sure to be discovered, and the habit of flattering will be soon recognized. Then words of admiration cease to have any meaning. It becomes impossible to give true honour to a person, because this cannot be distinguished from the false honours which the sycophant heaps on his patron. It is no longer possible to know whether approval, support, and loyalty are maintained or not. Traitors hide under the cloak of flattery.

3. The anger of God. Elihu talks somewhat brusquely about his Maker taking him away. It is a trait of his self-confidence to be quite at home in speaking of God. Yet there is a truth in his words. God cannot endure falsehood and injustice. His favour is not won by flattery; the flattery of men is sure to be detected by God, and therefore the flatterer must lie under the disfavour of Heaven, even while he enjoys the favour of his earthly patron. - W.F.A.

For I am full of matter.
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.".

People
Barachel, Elihu, Job
Places
Uz
Topics
Able, Flatter, Flattering, Flattery, Honour, Maker, Names, Quickly, Skilled, Titles
Outline
1. Elihu is angry with Job and his three friends
6. Because wisdom comes not from age, he excuses the boldness of his youth
11. He reproves them for not satisfying Job
16. His zeal to speak

Dictionary of Bible Themes
Job 32:22

     5531   skill

Job 32:21-22

     5863   flattery

Library
"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Objection 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech
Saint Thomas Aquinas—Summa Theologica

The Sinner Arraigned and Convicted.
1. Conviction of guilt necessary.--2. A charge of rebellion against God advanced.--3. Where it is shown--that all men are born under God's law.--4. That no man hath perfectly kept it.--5. An appeal to the reader's conscience on this head, that he hath not.--6. That to have broken it, is an evil inexpressibly great.--7. Illustrated by a more particular view of the aggravations of this guilt, arising--from knowledge.--8. From divine favors received.--9. From convictions of conscience overborne.--10.
Philip Doddridge—The Rise and Progress of Religion in the Soul

Its Meaning
Deliverance from the condemning sentence of the Divine Law is the fundamental blessing in Divine salvation: so long as we continue under the curse, we can neither be holy nor happy. But as to the precise nature of that deliverance, as to exactly what it consists of, as to the ground on which it is obtained, and as to the means whereby it is secured, much confusion now obtains. Most of the errors which have been prevalent on this subject arose from the lack of a clear view of the thing itself, and
Arthur W. Pink—The Doctrine of Justification

Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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