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Job 36:8-23 Notes

Job 36:1-33 - EXPOSITION

OVERVIEW: The two chapters, Job 36:1-33; Job 37:1-24, form a single discourse, and ought not to have been separated; or, at any rate, not so unskilfully as they are, in the middle of a description of a thunderstorm. They constitute a final appeal to Job, who is exhorted to submission, resignation, and patience, in consideration of God's inscrutability, and of his perfect justice, wisdom, and strength. Job 36:1-33 begins with a short preface (Job 36:1-4), in which Elihu seeks to prove his right to offer counsel to Job, after which God's justice is demonstrated (verses 5-16), and Job warned that his petulance may lead to his complete destruction (verses 17-25). Finally, in illustration of God's might and unsearchableness, the description of a thunderstorm is commenced (verses 26-33), which is carried on into the next chapter.

Job 36:1, Job 36:2

Elihu also proceeded, and said, Suffer me a little, and I will show thee that I have yet to speak on God's behalf; literally, that there are yet words for God. The controversy, i.e; is not exhausted; there is yet much that may be urged on God's behalf, in respect of the charges thou hast made against him.

Job 36:3

I will fetch my knowledge from afar. In neither case does the performance justify the pretentious character of the preface. Elihu's arguments are, for the most part, trite and commonplace. And will ascribe righteousness to my Maker. I will show, i.e; that God is righteous and just (comp. Job 34:10, Job 34:12).

Job 36:4

For truly my words shall not be false: he that is perfect in knowledge is with thee. The words sound arrogant; but perhaps Elihu does not mean any more than W pledge himself to speak truthfully, and to say only what he has perfect knowledge of. It is clear that he speaks of himself, net of God (Stanley Loathes). in the second clause of the verse, as in the first.

Job 36:5

Behold, God is mighty. The preface over, the argument to prove God's justice begins. First, he "is mighty." How unlikely that any one who is mighty-nay, almighty-should be unjust! Next, he despiseth not any. Job has wrongly charged him with "despising the work of his own hands." In truth, he despises nothing that he has made. "Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered" (Matthew 10:29, Matthew 10:30). Much less, then, is any man despised. Moreover, God is mighty in strength and wisdom; or rather, in strength of undertaking' and therefore above the weakness of being unjust.

Job 36:6

He preserveth not the life of the wicked. There is no special providence over the life of the wicked, as Job had supposed, or pretended to suppose (Job 21:7; comp. Job 12:6). On the contrary, God "overturneth" wicked men "in the night, so that they are destroyed; he striketh them as wicked men in the open sight of others" (Job 34:25, Job 34:26). But giveth right to the poor. The poor and afflicted, the meek and humble, God vindicates. They are his special charge. So far is he from favouring the ungodly.

Job 36:7

He withdraweth not his eyes from the righteous. Under no circumstances does God cease to keep an eye upon the righteous, as Job had seemed to imply when he exclaimed, "Oh that I were as in months of old, in the days when God preserved me!" or "watched me!" (Job 29:2). "The eyes of the Lord are" always "upon the righteous, as his ears are open unto their cry" (Psalms 34:15). With kings are they on the throne. In some cases, God shows his care of the righteous by "setting them with princes, even with the princes of his people" (Psalms 113:8), raising them, that is, to high station, and making them companions of the great of the earth. Yea, he doth establish them for ever, and they are exalted. They are permanently established in their high positions, like Joseph and Mordecai and Daniel; and they are exalted to the highest pitch of prosperity.

Job 36:8

And if they be bound in fetters, and be holden in cords of affliction. On the other hand, there are doubtless eases where the righteous suffer adversity-are even "bound in fetters," and "holden in cords of affliction" (Genesis 39:20; Jeremiah 40:1 : Daniel 3:21; Matthew 14:3; Acts 12:6; Acts 16:24; Acts 24:27, etc.). But even here God's vigilance is not relaxed. On the contrary, he watches with the utmost care over their afflictions, apportioning them according to the needs of each, and making every possible effort, by means of them, to work their reformation (see the two following verses).

Job 36:9

Then he sheweth them their work. God, by his chastisements, makes men see what has been faulty in their life's work, in what respects they have been negligent, where they have lapsed into actual sin. Signal afflictions are a call to men to "consider their ways," and search out the nature of their offences. Some afflictions, as sickness and imprisonment, by depriving men of active employment, almost force them to engage in such a retrospect. And their transgressions that they have exceeded; rather, and their transgressions' wherein they have behaved themselves proudly (compare the Revised Version). In all sin, as it is a contempt of God's Law, there is an element of pride. The temptation to pride especially besets those whose conduct is, in outward appearance, correct and virtuous.

Job 36:10

He openeth also their ear to discipline. It is the especial merit of Elihu's theory of suffering that he views it as far less penal than disciplinary and restorative. Job's sufferings especially he views in this light. Instead of looking upon Job, like his other friends, as a heinous sinner, upon whom Go, I is taking vengeance, he regards him as a person who is being chastised, in love, for some fault or faults that he has committed, to his ultimate advantage and improvement. This, though not exactly the truth, is far nearer the truth than the view taken by the other three "friends." And commandeth that they return from iniquity. God's chastisements are to be viewed as commands to men to "go and sin no more."

Job 36:11

If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures (comp. Job 12:13-19; Jeremiah 7:23; Jeremiah 26:13). Under the old covenant, prosperity was promised to the righteous, and even to the repentant, frequently, and in the most definite terms. Under the new, when any such promise is made, it is carefully guarded (Mark 10:30); while in many passages the promise is of an opposite character-the righteous are told to expect tribulations and persecutions (John 16:33; Acts 14:22; 2 Timothy 3:12 : Hebrews 12:1-11; 1 Peter 4:12, 1 Peter 4:13, etc.).

Job 36:12

But if they obey not, they shall perish by the sword. Not, necessarily, by a material sword, but by the sword of God's vengeance, which slays in a thousand different manners, piercing through all obstacles, and reaching to the heart and spirit. And they shall die without knowledge. Either without knowing that they are about to die, or in their wilful ignorance of God's intentions in chastising them.

Job 36:13

But the hypocrites in heart heap up wrath. In his vindication of God's justice, Elihu here passes from the case of the righteous (Job 36:7) to that of the "hypocrites," or rather the ungodly. They, he says, "heap up wrath," i.e. "treasure up to themselves wrath against the day of wrath" (Romans 2:5), continually intensify God's anger against them, and, as it were, lay in a store of it, which will one day be outpoured upon them. They cry not when he bindeth them. They do not cry to him, they do not deprecate his anger, when they first find themselves bound with the "cords of affliction" (Job 36:8), but allow his wrath to increase and accumulate.

Job 36:14

They die in youth; literally, their sold dieth in youth. The result is that, while they are still young, the vital strength of their soul is sapped; they "come to a premature end, like youths who have destroyed the spring of life by licentiousness" (Cook). And their life is among the unclean. (On the particular "uncleanness" intended, see Deuteronomy 23:17.)

Job 36:15

He delivereth the poor in his affliction; rather, he delivereth the afflicted by his affliction (see the Revised Version). Elihu recurs to what he had said in Job 36:10 with respect to the discipline of affliction. The bulk of the afflictions sent by God are, according to him, intended to act medicinally. If the afflicted man receives them aright, they are the very means of his deliverance (comp. Psalms 119:67, Psalms 119:71; Hebrews 12:11). And openeth their ears in oppression; rather, by suffering. Their sufferings lead them to God, cause them to pay more attention to his Word, lead them to open their ears to his inward voice.

Job 36:16

Even so would he have removed thee out of the strait into a broad pine, where there is no straitness; and that which should be set on thy table should be full of fatness. Another quite different interpretation has been proposed by Ewald, and adopted by Dillmann and Canon Cook, who suppose Elihu to speak, not of what would have happened to Job under certain circumstances, but of what had actually happened to him, and render, "Thee moreover hath thy unbounded prosperity seduced from listening to the voice of affliction, and the ease of thy table which was full of fatness." But the rendering of the Authorized Version, which is substantially that of Schultens and Rosenmuller, is still upheld by many scholars, and has been retained by our Revisers. If we adopt it, we must understand Elihu as assuring Job that he too would have been delivered and restored to his prosperity, if he had accepted his afflictions in a proper spirits and learnt the lesson they were intended to teach him (see verses 9, 10).

Job 36:17

But thou hast fulfilled the judgment of the wicked; i.e. but, as thou hast not so acted, the result has been different. Thy hardness and impenitence have brought upon thee the judgments reserved by God for the wicked-judgment and justice take hold on thee-thou art suffering the just penalty of thy obstinacy.

Job 36:18

Because there is wrath, beware lest he take thee away with his stroke. The original is exceedingly obscure, and three or four quite distinct renderings have been proposed; but one of the latest critics (Professor Stanley Loathes) prefers to all the other translations that of the Authorized Version. Job is threatened by Elihu with a coming judgment which shall remove him from the earth altogether. Then a great ransom cannot deliver thee. Once let destruction fall, and there is no longer any place for ransom. Nothing can then deliver thee from thy just punishment.

Job 36:19

Will he esteem thy riches! rather, Will thy riches suffice? (Revised Version); or Will they stand the shock of battle? (Schultens). Will they be a sufficient strength to thee in the time of trouble? No, not gold. This rendering is now generally given up, and the words, lo betsar ( לא בצר), are taken in connection with the preceding sentence, thus: Will thy riches suffice' that thou be not in distress? or, in other words, Will they keep thee out of trouble? If not, will all the forces of thy strength suffice to do so? Assuredly, nothing will avail against the "stroke" of God (Job 36:18).

Job 36:20

Desire not the night, when people (rather, peoples) are cut off in their place. This is an allusion to Job's repeatedly expressed desire to be cut off at once, and laid in the grave (Job 6:9; Job 7:15; Job 14:13, etc.). Elihu holds that such a desire is wrongful. It certainly implies a want of complete resignation to the Divine will.

Job 36:21

Take heed, regard not iniquity; i.e. be on thy guard. Whilst thou art careful to preserve thy integrity and faith in God, do not fall into sin in other respects-as by impatient desires, or proud thoughts, or rash accusations of God. For this hast thou chosen rather than affliction. Rather than acquiesce in thy afflictions and bear them patiently, thou hast elected to murmur, to complain, to question the justice of God, and speak overboldly concerning him. There is some ground for Elihu's condemnation; but it is excessive; it fails to make allowance for the extremity of Job's sufferings, and the disturbing influence of extreme suffering on the mind and judgment. It is, at any rate, more severe than God's judgment upon his servant (Job 38:2; Job 42:7).

Job 36:22

Behold, God exalteth by his power; rather, behold, God doeth loftily in his power (see the Revised Version). Who teacheth like him? This has been called "the key-note of Elihu's whole discourse" (Cook). The entire providential government of the world by God he views as didactic, as a series of moral lessons addressed to men by their Maker (see Job 33:14, Job 33:16; Job 35:11; Job 36:9, etc.). If the lessons intended are taken to heart, then all goes well with men; if they are rejected, then very sad and terrible results follow (Job 36:12).

Job 36:23

Who hath enjoined him his way? (comp. Job 34:13). While God is thus the universal and all-perfect Teacher, there are some who would fain instruct him, dictate the course which he ought to pursue, improve and amend his universe. Something of this spirit has appeared in Job's remonstrances, which seem to insinuate that the Divine government of the world might be carried on better than it is (see Job 9:22-24; Job 10:3; Job 13:20-26; Job 16:11-17, etc.). Elihu's intention is to reprove Job for his presumption. Or who can say, Thou hast wrought iniquity? Job has not said this; but he has gone near to saying it (Job 9:24; Job 10:3; Job 21:7-26; Job 24:2-12, etc.); compare the comment on Job 34:5-12.

Job Chapter 36 Commentary

36:1 - 37:24: Elihu had agreed with his 3 co-counselors that Job had sinned, if nowhere else, in the way he questioned God (33:12), by seeing his suffering as indicating God is unjust (34:34-37), and by feeling that righteousness had no reward (chapter 35). In this final answer to Job, he turned to focus mostly on God rather than the sufferer (verse 2).

Verses 1-25: Elihu continues by expounding the grace of God to men: He opposes wicked men (verses 5-6); exalts righteous men (verse 7); tries to bring sinners to repentance (verses 8-12), and delivers those who suffer unjustly (verse 15). Before such a God, Job must repent of his sins and praise the omnipotent God (verses 17-25).

Job 36:1 "Elihu also proceeded, and said,"

It is not easy to acquit Elihu of some of the "arrogance" he was so ready to ascribe to Job. He professes very great zeal for God, but it is hard to see that some of his great professions are warranted. For instance, he says in verse 2:

Verses 2-4: The phrase "knowledge from afar" conveys Elihu's mistaken assertion that his words were directly from God.

Job 36:2 "Suffer me a little, and I will show thee that [I have] yet to speak on God's behalf."

Give me thy patient attention but a little longer.

"I will show thee that I have yet to speak on God's behalf": That I have not yet said all that can be said to justify God's dispensations toward thee.

Elihu acted as if he was fighting in behalf of God against Job. Job was not opposed to God, and never had been. Elihu was not through saying things that he thought might benefit in answering what he called Job's charges against God. Job really had placed no charges against God. Job just wanted to know what he had done to cause all of the calamity that had come upon him.

Job 36:3 "I will fetch my knowledge from afar, and will ascribe righteousness to my Maker."

From remote times, and places, and things. I will not confine my discourse to any particular case, but will justify God by declaring his great and glorious works of creation and providence, both in the heaven and the earth, and the manner of his dealings with men in other parts and ages of the world. These are the chief heads of the following discourse, and therefore the best comment upon this general expression.

"And will ascribe righteousness to my Maker": I will prove and maintain this truth, that God is righteous in all his ways.

Everyone who is a true believer (including Job), know that righteousness belongs to God. He was trying to prove to Job that God was righteous and Job already knew that He was righteous. Job also knew that we could put on the righteousness of God through belief in the Lord.

Job 36:4 "For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee."

"He that is perfect in knowledge": Elihu made what appeared to be an outrageous claim in order to give credibility to his remarks.

This was an extremely egotistical statement. Perhaps he said this to impress on Job that he was telling the truth.

Verses 5-12: Elihu began by repeating the thought that though God sends trouble, He is just and merciful (verse 6); He watches over the righteous (verse 7); He convicts them of sin (verses 8-9); He teaches them to turn from it (verse 10), and rewards their obedience (verse 11), or punishes their rebellion (verses 12-14).

Job 36:5 "Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom."

His greatness doth not cause him (as the greatness of men causes them), to despise or oppress such as are mean.

"He is mighty in strength and wisdom": His strength is guided by wisdom, and therefore cannot be employed to do anything unbecoming him, or unjust toward his creatures, either of which would be an instance of folly.

Job fully agreed that God was mighty. He also agreed that God was just in his dealings with man. Job also knew that God had great love for all men. He is not a respecter of persons, and does not esteem one over another. God's strength is greater than any other, and He is the source of all wisdom. All of these things were stated by Elihu to prove that God was just. Job had not questioned whether God was just or not.

Job 36:6 "He preserveth not the life of the wicked: but giveth right to the poor."

There is no special providence over the life of the wicked, as Job had supposed, or pretended to suppose (Job 21:7; compare Job 12:6). On the contrary, God "overturneth" wicked men "in the night, so that they are destroyed; he striketh them as wicked men in the open sight of others" (Job 34:25-26).

"But giveth right to the poor": The poor and afflicted, the meek and humble, God vindicates. They are his special charge. So far is he from favoring the ungodly.

Elihu had said that he would say new things that would convince Job. All of these statements, Job himself had already given.

Job 36:7 "He withdraweth not his eyes from the righteous: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted."

Under no circumstances does God cease to keep an eye upon the righteous, as Job had seemed to imply when he exclaimed, "Oh that I were as in months of old, in the days when God preserved me!" or "watched me!" (Job 29:2). "The eyes of the Lord are" always "upon the righteous, as his ears are open unto their cry" (Psalm 34:15).

"But with kings are they on the throne": In some cases, God shows his care of the righteous by "setting them with princes, even with the princes of his people" (Psalm 113:8), raising them, that is, to high station, and making them companions of the great of the earth.

"Yea, he doth establish them for ever, and they are exalted": They are permanently established in their high positions, like Joseph and Mordecai and Daniel; and they are exalted to the highest pitch of prosperity.

God exalts and God brings down. There is no argument with that. Job had mentioned earlier that he had been under the watchful eye of the LORD, before all of these calamities came. Job was not judging God. He just wanted to understand what was happening.

Job 36:8 "And if [they be] bound in fetters, [and] be holden in cords of affliction;"

On the other hand, there are doubtless cases where the righteous suffer adversity. And are even "bound in fetters," and "holden in cords of affliction" (Gen. 39:20; Jer. 40:1; Dan. 3:21; Matt. 14:3; Acts 12:6; 16:24; 24:27). But even here God's vigilance is not relaxed. On the contrary, he watches with the utmost care over their afflictions, apportioning them according to the needs of each, and making every possible effort, by means of them, to work their reformation.

Job 36:9 "Then he showeth them their work, and their transgressions that they have exceeded."

God, by his chastisements, makes men see what has been faulty in their life's work. In what respects they have been negligent, where they have lapsed into actual sin. Signal afflictions are a call to men to "consider their ways," and search out the nature of their offences. Some afflictions, as sickness and imprisonment, by depriving men of active employment, almost force them to engage in such a retrospect.

"And their transgressions that they have exceeded": Rather, and their transgressions wherein they have behaved themselves proudly (compare the Revised Version). In all sin, as it is a contempt of God's Law, there is an element of pride. The temptation to pride especially besets those whose conduct is, in outward appearance, correct and virtuous.

Elihu along with Job's friends, were relating difficulties in this life with being out of fellowship with God. This is absolutely not true. All of the apostles who followed Jesus, except for one, were believed to have died a martyr's death. That in itself discredits the theory that Elihu had here. These apostles suffered for doing good, not for doing wrong. Stephen was stoned to death for preaching the gospel. Those who are looking for just good times when they come to the Lord, have come to Him for the wrong reason.

2 Timothy 2:12 "If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:"

We must be extremely careful ourselves about coming to Christ, because we think it will eliminate our problems.

Job 36:10 "He openeth also their ear to discipline, and commandeth that they return from iniquity."

I.e. He enableth and inclineth them to hearken to what God speaks by the rod, who would not hear in the time of their prosperity.

"To discipline": Or, to instruction, i.e. to receive instruction. Or, to chastening, i.e. to hear the rod, and who
hath appointed it, as is said (Micah 6:9).

"Commandeth": Either by his word or Spirit accompanying the affliction, and discovering the mind and will of God in this dispensation.

"That they return from iniquity": Which is the chief cause of their calamity.

Job 36:11 "If they obey and serve [him], they shall spend their days in prosperity, and their years in pleasures."

God's admonition and command.

"They shall spend their days in prosperity": They shall be restored to their former prosperity, and shall live and die in it. This he says according to the tenor of God's promises, especially in the Old Testament state of the church, and according to the common course of God's providence in those days, which Elihu and other good men had observed.

"And their years in pleasures": Abounding in worldly comforts, and delighting themselves in the love and favor of God thereby manifested to them.

We must be careful to remember that these statements were made by Elihu. This did not happen for any of the prophets of old, and certainly is not the criteria for a perfect life on earth now. In the old covenant, there were blessings that went with obedience to God and curses for disobedience, but that did not mean that was a blanket policy. God judges the heart more than he judges the actions of people. Many people who are wonderful, God fearing people are poor.

Job 36:12 "But if they obey not, they shall perish by the sword, and they shall die without knowledge."

Elihu argued that some people, like Job, do not learn from God's rebuke and instruction; they do not turn to Him, and as a result, they eventually "perish".

To disobey God is to say that He is not Lord. Your Lord tells you everything to do. The only thing that God will not forgive is a person dying not believing in Him.

Job 36:13 "But the hypocrites in heart heap up wrath: they cry not when he bindeth them."

The words rather mean the godless or profane in heart.
"They cry not": That is, cry not for help.

"When he bindeth them": That is, (as in Job 36:8), he has been speaking especially of one kind of affliction, like that, namely, of Joseph.

There was much truth mingled in with the false accusations of Elihu here. Notice in this, he mentioned the hypocrisy was in the heart. This statement is true. Hypocrisy is showing the world one thing and having an entirely different feeling in your heart. Hypocrites store up the wrath of God for themselves.

Job 36:14 "They die in youth, and their life [is] among the unclean."

Literally, their soul dies in youth. The result is that, while they are still young, the vital strength of their soul is sapped. They "come to a premature end, like youths who have destroyed the spring of life by licentiousness".

"And their life is among the unclean": On the particular "uncleanness" intended, (see Deut. 23:17.)

This was Elihu's opinion. Many hypocrites live to be very old.

Job 36:15 He delivereth the poor in his affliction, and openeth their ears in oppression."

"Openeth their ears in oppression": This was a new insight and perhaps the most helpful thing Elihu said. He went beyond all that had been said about God's using suffering to chasten and bring repentance. He was saying that God used suffering to open men's ears, to draw them to Himself. But as long as Job kept complaining, he was turning to iniquity rather that drawing near to God in his suffering (verses 16-21).

We discussed earlier, that Job was the champion of the poor. Elihu said that suffering for one's sins leads to God.

Job 36:16 "Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness."

It is possible to understand this verse somewhat otherwise, and the sense may perhaps be improved. Elihu may be speaking, not of what God would have done, but of what He has done. "Yea, also He hath removed thee from the mouth of an adversary, even case and abundance in the place of which there was no straitness, and that which came down upon thy table full of fatness. But thou art full of the judgment of the wicked, therefore justice and judgment take hold on thee." "God, in His mercy, saw that thou wast in danger, and He removed the cause of temptation, and thy chastisement would have been of short duration hadst thou been submissive and resigned. But thou hast been bold and daring, like the wicked, and hast reaped the judgment of the wicked."

It appears that Elihu was trying to say that Job would have been delivered from this terrible calamity he had been in, if he had accepted that calamity in the right spirit, and repented of his sins.

Job 36:17 "But thou hast fulfilled the judgment of the wicked: judgment and justice take hold [on thee]."

I.e. but, as thou hast not so acted, the result has been different. Thy hardness and impenitence have brought upon thee the judgments reserved by God for the wicked.

"Judgment and justice take hold on thee": Thou art suffering the just penalty of thy obstinacy.

It seems that every few verses Elihu went back to telling Job he deserved all of the punishment that had come upon him. He was saying here, that God had judged Job, and now all of this calamity was the just punishment from God.

Job 36:18 "Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee."

To wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God's wrath against thee.

Therefore, look to thyself, and reconcile thyself to God by true repentance whilst thou may, and before sentence be executed upon thee.

"Beware": This is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases (as Gen. 3:22; 11:4; 42:4; Isa. 36:8; see the like also Matt. 25:9; Acts 5:39).

"With his stroke": Properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their anger by clapping their hands, or stamping with their feet.

"Then a great ransom cannot deliver thee": For if once God's wrath take hold of thee, and sentence be executed upon thee before thou dost repent and humble thyself to thy judge. Neither riches, nor friends, no, nor any person or thing in heaven and earth, can redeem thee; no ransom or price will be accepted for thee.

In this particular verse, he was saying that Job had gone too far. Elihu thought that God should have just killed Job. Elihu told Job there was danger of getting to the point where nothing could ransom him.

Job 36:19 "Will he esteem thy riches? [no], not gold, nor all the forces of strength."

Rather: Will thy riches suffice? (Revised Version). Or will they stand the shock of battle? Will they be a sufficient strength to thee in the time of trouble? "No, not gold". This rendering is now generally given up, and the words, lo betsar are taken in connection with the preceding sentence, thus: will thy riches suffice that thou be not in distress? Or, in other words: Will they keep thee out of trouble? If not, will all the forces of thy strength suffice to do so? Assuredly, nothing will avail against the "stroke" of God (verse 18).

Gold and other riches will not be of help to Job or anyone else, if the wrath of God came. Job's riches could not take away the terrible disease in his body. The wealth could not bring his children back to life.

Job 36:20 "Desire not the night, when people are cut off in their place."

The night of death, which Job had often desired, for then thou art irrecoverably gone. Take heed of thy foolish and often-repeated desire of death, lest God inflict it upon thee in anger.

"When people are cut off in their place": By which individuals, and even whole nations and bodies of people, are sometimes cut off in wrath, in their several places where they are. Or, are suddenly taken away before they can remove out of the place where the stroke of God finds them. Or, in the place where they are settled and surrounded with all manner of comforts and friends, all which cannot prevent their being cut off.

Job wanted God to take his life and end his suffering. Job had no desire to kill himself. He wanted God to end his life. Job knew that life and death should be in the hands of God, not in the hands of man. Elihu told Job not to even desire to die.

Job 36:21 "Take heed, regard not iniquity: for this hast thou chosen rather than affliction."

Hebrew, al teepen, look not to it. Namely, with an approving or desiring eye, as this expression is used (Prov. 23:31).

"This hast thou chosen rather than affliction": Thou hast chosen rather to quarrel with God, and censure his judgments, than humbly and quietly submit to them, and wait upon God by faith and prayer for deliverance in his due time and appointed way.

Elihu thought that Job should not complain, or even desire to die. He thought Job should just patiently accept his affliction as just punishment from God.

Verses 36:22 - 37:24: Instead of complaining and questioning God, as Job had been doing, which was sin (as Job will later confess in 42:6), he needed to see God in his suffering and worship Him. 33:24).

Job 36:22 "Behold, God exalteth by his power: who teacheth like him?"

The rest of Elihu's speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon, as the tempest, or hurricane, or whirlwind; out of which the Lord ultimately spake (Job 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu's speech. The points are that;
(1) God is the source of greatness;
(2) That there is no teacher like Him (Job 36:22);
(3) That He is absolute as well as almighty (Job 36:23); and
(4) That He is unsearchable and eternal (Job 36:26).

Elihu thought God was teaching Job a lesson in these calamities. He thought if Job would accept his punishment, God would eventually restore him. He also thought that it was by His power that God ruled.

Job 36:23 "Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?"

Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan which he ought to pursue? The idea is, that God is supreme and independent; no one has advised him, and no one has a right to counsel him. Perhaps also, Elihu designs this as a reproof to Job for having complained so much of the government of God, and for being disposed, as he thought, to "prescribe" to God what he should do.

"Or, who can say, thou hast wrought iniquity?" This may be said of every man, but it cannot be said of God by any without sin. For, as there is no iniquity in his nature, there can be none in his works. Not any in his works of providence, no, not in the afflictions of his people. Just and true are all his ways.

Of course, no one can say this to God. The thing was, Job had never said this to God. He was being accused of things he had never done. Elihu accused Job of trying to teach God a better way.

Job 36 - Elihu teaches about God

v1 Elihu continued:

v2 Listen further! And on behalf of God, I will teach you more. v3 My knowledge is great. I will explain about God, who is my maker. And I will prove that God is fair.

v4 Know this: my words are true. And my knowledge is perfect.

v5 God is powerful. But he does not hate people. He is strong. And he is wise. v6 He does not allow evil people to live. But he protects poor people. v7 He always looks after good people. He makes them as important as kings. He will always give honour to good people.

Chapter 36

Verses 1-4

Elihu was bold when he spoke these words. But we do not think that he was proud. Elihu was speaking by God's Holy Spirit (Job 32:8). In other words, Elihu's knowledge came from God (Job 36:22). Elihu was not merely explaining his own ideas.

Whenever someone explains their own ideas, that person will make many mistakes. But God's knowledge is perfect (Job 37:16). And often in the Bible, God sent men to speak his words (Isaiah 6:8-9; Jeremiah 1:4-10; Exodus 4:14-16). These men did not speak their own ideas. They spoke God's words by the Holy Spirit (2 Peter 2:21).

Verses 5-7

Although God is powerful, he is not like an evil ruler. An evil ruler uses his power to cause trouble for people. But God uses his great power to do good things. He is a fair judge. He punishes evil people who hate him. But he helps good people who trust him. He gives to them the honour that they deserve.

God teaches men not to be proud

v8 But suppose that a man has great troubles. And that man cannot avoid his problems. v9 God will show that man's errors to the man. God will explain that the man is proud and evil. v10 God will warn that man to stop his evil behaviour.

v11 That man should obey God. And the man should serve God. Then God will help the man to be calm. And the man will be glad for the rest of his life.

v12 But suppose that the man refuses to obey God. Then, that man will die a cruel death. And he will die because of his lack of knowledge.

Verses 8-10-------------------------------------------------------------------------------------------------------------

God is kind. He is even kind to people who are proud and evil.

Elihu described a man whose attitudes were terrible. This man was both proud and evil. Job's friends thought that God would kill such a man as a punishment. Job agreed that God should punish that man. But Job thought that God would not punish that man. And Job did not understand why.

Elihu explained that God wants such a man to stop his evil behaviour. God wants the man to change his life and to trust God. So God may cause troubles that make the man think about his life. And God may warn the man.

Verses 11-12

God gives an opportunity for people to confess their evil deeds to him. God wants them to trust him. But God does not force anybody to change. In the end, God will be the judge of everybody.

God punishes wicked people but he cares about poor people

v13 Wicked people are angry. When God punishes them, they do not ask him to help them. v14 So, they die when they are young. They are among those that men hand over for an evil life.

v15 But God teaches poor people while they are suffering. And God speaks to them by means of their troubles.

Verses 13-14

Some people refuse to listen when God warns them. These people are wicked. We can be confident that God will punish them.

In verse 14, Elihu mentioned men whom other people hand over for an evil life. These men belonged to a cruel religion. During a ceremony, they had to have sex with other men. They had a terrible life. And Elihu said that wicked people deserve such a terrible fate.

Verse 15

God helps good people who suffer. He was teaching Job, even while Job was suffering. Job was learning about heaven (Job 19:25-27) and hell (Job 26:5-6). Job was learning about wisdom (chapter 28). Job was learning to trust God (Job 12:4). And Job was even learning about Jesus (Job 16:19-21).

God cares about Job

v16 God will take you, Job, from this place, where you suffer. And God will lead you to a good place. There, you will enjoy the best food.

v17 But now, you suffer the punishment that wicked people deserve. And you cannot escape from your troubles.

v18 Do not allow money to tempt you! Do not allow a secret gift to tempt you! v19 Even your great wealth could not prevent your troubles. All your efforts could not protect you.

v20 Do not hope for death, when people lose everything.

v21 And do not choose evil behaviour! It is better to suffer troubles than to behave in an evil way. But Job, you seem to think otherwise.

Verse 16

Job thought that he was merely waiting to die. But God had wonderful plans for Job.

Verse 17

Job did not deserve these troubles. But while Job was suffering, God was making Job into a better person (1 Peter 1:6-7; Job 23:10). Soon God would rescue Job (chapter 42). Soon God would answer Job, and Job's troubles would end. But at this time, Job had to be patient (James 5:10-11). This does not mean that Job could do nothing. When we suffer, we should pray for help (James 5:13). We should ask other people to pray too (James 5:14-15). If we have done evil things, we should confess them (James 5:16). And we should always pray with confidence (James 1:6-8; James 5:17-18).

Verses 18-21

Elihu had almost finished his advice for Job. But in these verses, Elihu warned Job about three dangerous ideas:

· In verses 18-19, Elihu spoke about money. Many people fail to obey God because of money (Matthew 6:24; 2 Timothy 4:10). Job's friends thought that God gives money to good people. And that, if God rescued Job, Job would become wealthy again. These ideas are wrong. Our security should always come from God, not money. Many good Christians are not rich (James 2:5). But if we are wealthy, we must not trust our money.

· Verse 20 is a difficult verse to translate. We think that Elihu was speaking about death. Job often said that he wanted to die (Job 10:18-22; Job 17:13-16). He merely wanted his troubles to end. But this attitude was not good. Paul knew that after death, he would go to heaven. And he knew that heaven is a much better place than earth. But Paul wanted to be a loyal servant of God. So he was happy to do God's work on earth, although he would have to wait for heaven (Philippians 1:20-25). And Paul explained that death is not a good thing. Death is like an enemy of God. In the end, God will defeat death (1 Corinthians 15:55-57). In other words, nobody will die in heaven. And in the end, God will change his people on this earth so that they will not die (1 Corinthians 15:50-52).

· Verse 21 Sometimes an evil person seems to have a better life than a good person. Sometimes Job suggested that an evil person's life was better than his. But these are unwise ideas. We must always think about God. God has a plan for our lives. God never wants anyone to do evil things. We must not allow money or anything else to tempt us. 'It is better to suffer troubles than to behave in an evil way.' Read Luke 6:20-26.

God is great

v22 God is great. And he is powerful. He is the best teacher. v23 Nobody can guide God! Nobody can say to God, 'Your actions are wrong.' v24 Remember to praise God for his work. And praise him with songs.

v25 Every person sees God's good work. They stare from a far place to see God's work. v26 God is so great that we cannot explain him. We cannot even count his age.

Verses 22-24

Many people advise their friends about God. And perhaps such people speak well. But their words are only ideas. They never guide their friends to have a real experience of God.

Elihu did not want to make this mistake. So he did not continue to speak about Job. Instead, Elihu spoke about God. He told Job and his friends that God would teach them. God is the best teacher (verse 22). Elihu warned them not to try to control God. God is always right. So they should trust him completely (verse 23). Elihu reminded them to praise God. God deserves our honour (verse 24).

Verses 25-26

Soon, the men would have an experience of God's greatness. They would watch a powerful storm. Afterwards, God would speak.

EXTRA COMMENTARY-Then Elihu focuses-in on the righteous and how God treats them.

7 He [withdraweth/takes off] not his eyes from the righteous:
but with kings are [they/the righteous] on the throne;

yea, he doth establish them for ever,
and they are exalted.

So, not only does God not despise the righteous poor and afflicted people of this world, not only does he give them justice - but Elihu says that it's as if God puts them on thrones alongside kings! God exalts them! And Elihu says that God does this for that kind of person forever!

But sometimes life is hard for these people. And Elihu says as much next. Sometimes those righteous whom God exalts - well, they experience affliction.

8 And if they be bound in [fetters/chains],
and [be holden/are caught/are held captive] [in/by the] cords of affliction;

9 Then he [sheweth/declares to/reveals to] them [their work/what they have done], and their transgressions [,] that they [have exceeded/have magnified themselves/they were behaving proudly].

So, Elihu says that there are times - and he's not saying that this is always the case necessarily - but sometimes a righteous person - whom God is so concerned about - sometimes a person like that is afflicted. Yes, Elihu says, that does happen in this life.

And when it happens, God is often gracious to let that righteous person know what sin he committed - how that person was acting proudly, for example.

And Elihu continues to paint the picture of God drawing a righteous man who has sinned back to himself graciously.

10 He [openeth also their ear/reveals this] [to/for] [discipline/instruction/correction], and commandeth that they return from [iniquity/evil].

So, that's what Elihu says about the righteous. God exalts them and favors them. But at the same time, he's not going to ignore any sin that we commit.

Well, so that's God's approach to them. But how the righteous react to God's treatment of them can take two different paths.
Here's the first way that a righteous individual can respond to God's painful dealings with him.

11 If they obey and serve him,

they shall [spend/end/live out] their days in prosperity, and their years in [pleasures/pleasantness].

And by the way, that is of course how things end up for Job. He does obey and serve in response to God's dealings with him. And he does end up spending the rest of his days in prosperity and pleasure.

But here's the other possibility in terms of how the righteous will respond to God's chastening of them.

12 But if they [obey not/do not hear/refuse to listen],

they [shall perish by the sword/pass over the river of death], and [they shall die/expire] without knowledge.

So, that's the second way that those who seem to be righteous can take to God's painful dealings with them.

And such a person will prove that he's not really righteous, but rather he's given another term to describe him if he responds poorly to God's chastening.

13 [But the/The] [hypocrites/godless] [in/at] heart [heap up/lay up/nourish] [wrath/anger]: they cry not [when/even when] he bindeth them.

14 They die in [i.e., their...] youth, and their life [is/perishes/ends] among the [unclean/cult prostitutes/male cultic prostitutes].

So, someone who appears to be righteous shows himself to actually be a godless hypocrite by not crying out to God when he's in trouble.

And I want to emphasize that for us. God wants us to cry out to him in our afflictions. It's not something that he wants us to grit our teeth and bear silently. He wants us to call out to him in those difficult times that he brings into our lives.

Because if a person doesn't do that - doesn't call out to God - Elihu says that that person is heaping up wrath. And God will sometimes kill a person like that when they're young. Their end is totally shameful.

On the other hand though...

15 He delivereth the [poor/afflicted] [in/by] [his/their] affliction[s],
[and openeth their ears/he reveals himself to them] [in/by their] [oppression/suffering].

So, Elihu is saying that Job should take heart. God uses oppression and suffering to open our ears to his voice. And Elihu gives Job hope that God will deliver him even in the midst of his afflictions.

And that's the positive message that he continues into verse 16.

16 [Even so/Then indeed/And surely] [would he have removed/he enticed/he drew] thee out of the [strait/mouth of distress] into a broad place, where there is no straitness;
and that which should be set on thy table should be full of fatness.

So, Elihu holds out hope that God can and will deliver Job out of his situations that feel constricting and confining and uncomfortable - and that God will lead him out into a free, open, broad space as it were.

But God hasn't done that for Job just yet. And Elihu thinks that that's because Job has been focused on the wrong thing.

17 But thou [hast fulfilled/were full of/are preoccupied with] the judgment [of/due] the wicked: judgment and justice take hold [on/of] thee.

So, because Job has been so concerned about the kind of treatment he thinks that he should be receiving and comparing that to what wicked men deserve, Elihu says that judgement and justice have taken told of him.

And that's likely saying that God had brought judgement and justice upon Job - because Elihu goes on to talk about wrath in the next verse - perhaps the wrath that comes with God's judgement and justice.

18 Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.

NAU Job 36:18 "Beware that wrath does not entice you to scoffing;
And do not let the greatness of the ransom turn you aside.

NET Job 36:18 Be careful that no one entices you with riches; do not let a large bribe turn you aside.

So, Elihu says that Job needs to be careful. God is already bringing some level of judgement and justice to bear on him. And if Job isn't careful - if he doesn't stop being so preoccupied with what the wicked deserve versus what he deserves - then there's this wrath from God that might be ratcheted-up and there's a real possibility that God will take Job away with the stroke of his discipline.

And if that were to happen, there's no ransom - no amount of money - that can deliver Job.

And that's what Elihu reemphasizes in the next verse.

19 Will [he esteem thy riches/your riches keep you from distress/your wealth sustain you so that you would not be in distress]?
[no, not gold, nor/even] all [the forces of strength/your might efforts].

So, nothing can deliver Job from God's wrath. So, Elihu's message to Job is to stop aggravating God by his constant comparing of his situation to what wicked people deserve.

And then Elihu seems to say that Job's concern that others be judged is a dangerous preoccupation.

20 [Desire/Look for/Long for] not the [cover of the...] night,
[when people are cut off in their place/when people vanish in their place/to drag people away from their homes].

So, Elihu makes it sound as if Job is waiting for the cover of night in order to drag people off from their place. That's Elihu's way of saying that that's what Job's extreme concern that the wicked get their judgement in this life right away - amounts to.

And that might seem like an extreme statement - like, would Job really drag people away at night? But Elihu finishes this sub-section in this chapter by saying that Job has turned to evil in his affliction in other ways - so what he said is not so far-fetched.

21 [Take heed/Be careful], [regard not iniquity/do not turn to evil]:
[for this/for because of this] hast thou [chosen rather than/been tested by] affliction.

So, Elihu warns Job here. He pleads with him not to turn to doing evil. Elihu thinks that Job has already turned to it in his heart - and the prime example of that turning to evil for Elihu is when Job started questioning God's justice in this world.

In Elihu's mind, Job has chosen evil rather than to just take his affliction in stride.

And next time, we'll pick up our study with the next verse as Elihu extols God's awesome power.
________________________________________
What does your mind go to when you're suffering? Do you question God's goodness? Do you start to think that he might be dealing unjustly with you?

Well, as we've seen, the biblical character Job has allowed his mind to wander in these directions.

And if you're guilty of doing the same thing that Job has done - questioning God's goodness and justice when you're suffering - well, the man named Elihu is going to tell you what to think about.

The big point that he makes in our text today is that when we're suffering and tempted to question God's character - we need to consider his work. We need to think about what God does. And when we do that, we can see that his work is ultimately beyond our understanding.

And what we need to learn from that is that if his work - which we can see - is beyond our understanding... then what else of what he's doing - in your life - might be beyond your understanding?

So, let's turn our attention to Job, chapter 36 once more.

We'll pick up Job 36 with the 22nd verse.

Job 36 Commentary: God is a powerful teacher

And it's here that Elihu wants to remind Job that God is a powerful teacher.

22 Behold, God [exalteth by/is exalted in] his power:
who [teacheth/is a teacher] like him?

And this reminds us that one of Elihu's main points through these few chapters in which he's been speaking has been that God teaches us through our sufferings.

In addition, Elihu has maintained that God is sovereign. God himself brings the suffering to teach us. And he is both exalted in his power and he can exalt a person - when he pleases and in his perfect timing.

Job 36 Commentary: God is an unfailing sovereign

Elihu also wants to remind Job that God is an unfailing sovereign.

23 Who hath [enjoined/appointed/prescribed for] him his way[s]?
or [who can say/who has said/said to him], ['] Thou hast [wrought iniquity/done wrong/done what is wicked]? [']

So, no one has assigned God his tasks. God doesn't have a supervisor. He is sovereign.

And you might know some people who - if left alone with no one to supervise them - they would do wrong. Well, of course, God is not that way. He has no supervisor - and yet even if he did, no one would ever be able to accuse him of doing wrong because he would never be inclined to do wrong.

Job 36:1-33 -Commentary.

1, 2. Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God ( Isaiah 9:13 , Jeremiah 5:3 ). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness ( Job 36:2 ). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 32:18-20 ). There are Chaldeisms in this verse, agreeably to the view that the scene of the book is near the Euphrates and the Chaldees.

3. from afar--not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness--whereas Job ascribed unrighteousness ( Job 34:10 Job 34:12 ). A man, in enquiring into God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove them to be so; such a one will never be disappointed [BARNES].

4. I will not "speak wickedly for God," as the friends ( Job 13:4 Job 13:7 Job 13:8 )--that is, vindicate God by unsound arguments.
he that is perfect, &c.--Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends ( Job 21:34 ).

5. Rather, "strength of understanding" (heart) the force of the repetition of "mighty"; as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially in "His strength of understanding," whereby He searches out the most minute things, so as to give to each his right. Elihu confirms his exhortation ( Job 35:14 ).

6. right . . . poor--He espouses the cause of the afflicted.

7. ( 1 Peter 3:12 ). God does not forsake the godly, as Job implied, but "establishes," or makes them sit on the throne as kings ( 1 Samuel 2:8 , Psalms 113:7 Psalms 113:8 ). True of believers in the highest sense, already in part ( 1 Peter 2:9 , Revelation 1:6 ); hereafter fully ( Revelation 5:10 , Job 22:5 ).
and they are--that they may be.

8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.

9. work--transgression.
that . . . exceeded--"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.

10. ( Job 33:16-18 Job 33:23 ).

11. serve--that is, worship; as in Isaiah 19:23 . God is to be supplied (compare Isaiah 1:19 Isaiah 1:20 ).

12. ( Job 33:18 ). without knowledge--that is, on account of their foolishness ( Job 4:20 Job 4:21 ).

13-15. Same sentiment as Job 36:11 Job 36:12 , expanded.
hypocrites--or, the ungodly [MAURER]; but "hypocrites" is perhaps a distinct class from the openly wicked ( Job 36:12 ).
heap up wrath--of God against themselves ( Romans 2:5 ). UMBREIT translates, "nourish their wrath against God," instead of "crying" unto Him. This suits well the parallelism and the Hebrew. But the English Version gives a good parallelism, "hypocrites" answering to "cry not" ( Job 27:8 Job 27:10 ); "heap up wrath" against themselves, to "He bindeth them" with fetters of affliction ( Job 36:8 ).

14. Rather ( Deuteronomy 23:17 ), Their life is (ended) as that of (literally, "among") the unclean, prematurely and dishonorably. So the second clause answers to the first. A warning that Job make not common cause with the wicked ( Job 34:36 ).

15. poor--the afflicted pious.
openeth . . . ears--( Job 36:10 ); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" ( Job 33:16 Job 33:17 Job 33:23-27 ).

16. Rather, "He will lead forth thee also out of the jaws of a strait" ( Psalms 18:19 , 118:5 ).
broad place--expresses the liberty, and the well-supplied "table" the abundance of the prosperous ( Psalms 23:5 , Isaiah 25:6 ).

17. Rather, "But if thou art fulfilled (that is, entirely filled) with the judgment of the wicked (that is, the guilt incurring judgment" [MAURER]; or rather, as UMBREIT, referring to Job 34:5-7 Job 34:36 , the judgment pronounced on God by the guilty in misfortunes), judgment (God's judgment on the wicked, Jeremiah 51:9 , playing on the double meaning of "judgment") and justice shall closely follow each other [UMBREIT].

18. ( Numbers 16:45 , Psalms 49:6 Psalms 49:7 , Matthew 16:26 ). Even the "ransom" by Jesus Christ ( Job 33:24 ) will be of no avail to wilful despisers ( Hebrews 10:26-29 ).
with his stroke--( Job 34:26 ). UMBREIT translates, "Beware lest the wrath of God (thy severe calamity) lead thee to scorn" ( Job 34:7 , 27:23 ). This accords better with the verb in the parallel clause, which ought to be translated, "Let not the great ransom (of money, which thou canst give) seduce thee (Margin, turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of the wicked" ( Job 36:17 ), so "ransom" ("seduce") to "will he esteem riches" ( Job 36:19 ). Thus, Job 36:18 is the transition between Job 36:17 and Job 36:19 .

19. forces of strength--that is, resources of wealth ( Psalms 49:7 , Proverbs 11:4 ).

20. Desire--rant for. Job had wished for death ( Job 3:3-9 , &c.).
night--( John 9:4 ).
when--rather, "whereby."
cut off--literally, "ascend," as the corn cut and lifted upon the wagon or stack ( Job 36:26 ); so "cut off," "disappear."
in their place--literally, "under themselves"; so, without moving from their place, on the spot, suddenly ( Job 40:12 ) [MAURER]. UMBREIT'S translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) ( Job 10:22 ); therefore desire it not.

21. regard--literally, "turn thyself to."
iniquity--namely, presumptuous speaking against God ( Job 34:5 ,
rather than--to bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Hebrews 11:25 ).

22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth--rather, doeth lofty things, shows His exalted power [UMBREIT] ( Psalms 21:13 ).
teacheth--( Psalms 94:12 , &c.). The connection is, returning to Job 36:5 , God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him ( Isaiah 40:13 Isaiah 40:14 , Romans 11:34 , 1 Corinthians 2:16 ). So the transition to Job 36:23 is natural. UMBREIT with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.

23. Job dared to prescribe to God what He should do ( Job 34:10 Job 34:13 ).

Job 36 Elihu says "listen to me" 1-4

1 Then Elihu continued and said, 2 "Wait for me a little, and I will show you That there [a]is still more to be said on God's behalf. 3 I will bring my knowledge from afar, And ascribe righteousness to my Maker. 4 For truly my words are not false; One who is perfect in knowledge is with you.

And embedded in Elihu's plea for Job to listen to him is Elihu's purpose. Elihu wants to "ascribe righteousness to" his Maker and Creator - to God.

Elihu believes that God has been - to use a common phrase these days - "thrown under the bus." How is that?

Well, Job has been struggling to understand why he's suffering. He has believed that if he's righteous then God will continue to bless him. Instead, now Job is seeming to be punished - even though he's still righteous.

And as we saw in this book - Job has an explanation for this and his three friends do, too.

The three friends say that Job has sinned and that's why he's getting punished.

But Job - for his part - has been starting to accuse God of doing wrong - of denying him justice.

And Elihu wants to set the record straight. God is righteous in all that he does. And so, that's what Elihu is going keep doing in this chapter - ascribing righteousness to God.

Job 36 Elihu's Argument 5-21

So, let's investigate Elihu's next point in this book. How is Elihu going to ascribe righteousness to God now?

5 Behold, God is mighty but does not reject anyone; He is mighty in strength of understanding.

So, God is mighty. And Elihu could be saying that God is both mighty and that he doesn't despise or think little of anyone - or he could be saying that despite God's might, he still doesn't think little of all the little people in this world.

Because the tendency of people in this world - if they're strong - if so think little of those who are weak. But that's not the way that God works. He is just in that sense.

So, that's positive. But there's a negative that Elihu wants Job to know about.

6 He does not keep the wicked alive, But gives justice to the afflicted.

So, God deals with the wicked and the poor in different ways. He doesn't despise anyone - but at the same time he's not going to give special protection to the wicked. Likewise, God gives justice to the poor and afflicted - which is what Job has been challenging - thinking that God has denied him justice. Elihu says, "Not so!"

Then Elihu focuses-in on the righteous and how God treats them.

7 He does not withdraw His eyes from the righteous, But with kings on the throne He has seated them forever, and they are exalted.

But sometimes life is hard for these people. And Elihu says as much next. Sometimes those righteous whom God exalts - well, they experience affliction.

8 And if they are bound in shackles, And are caught in the snares of misery, 9 Then He declares to them their work And their wrongdoings, that they have been arrogant.

And when it happens, God is often gracious to let that righteous person know what sin he committed - how that person was acting proudly, for example.

And Elihu continues to paint the picture of God drawing a righteous man who has sinned back to himself graciously.

10 He opens their ears to instruction, And commands that they return from injustice.

So, that's what Elihu says about the righteous. God exalts them and favors them. But at the same time, he's not going to ignore any sin that we commit.

Well, so that's God's approach to them. But how the righteous react to God's treatment of them can take two different paths.

Here's the first way that a righteous individual can respond to God's painful dealings with him.

11 If they listen and serve Him, They will end their days in prosperity, And their years in happiness.

But here's the other possibility in terms of how the righteous will respond to God's chastening of them.

12 But if they do not listen, they will perish by the sword, And die without knowledge.

So, that's the second way that those who seem to be righteous can take to God's painful dealings with them.

And such a person will prove that he's not really righteous, but rather he's given another term to describe him if he responds poorly to God's chastening.

13 But the godless in heart nurture anger; They do not call for help when He binds them. 14 They die in youth, And their life perishes among the cult prostitutes.

So, someone who appears to be righteous shows himself to actually be a godless hypocrite by not crying out to God when he's in trouble.

On the other hand though...

15 He rescues the afflicted in their misery, And opens their ears in time of oppression.

And that's the positive message that he continues into verse 16.

16 Then indeed, He induced you away from the mouth of distress, And instead of it, a broad place with no constraint; And your table was full of rich food.

But God hasn't done that for Job just yet. And Elihu thinks that that's because Job has been focused on the wrong thing.

17 "But you were full of judgment on the wicked; Judgment and justice take hold of you.

18 Beware that wrath does not entice you to mockery; And do not let the greatness of the ransom turn you aside.

And if that were to happen, there's no ransom - no amount of money - that can deliver Job.

And that's what Elihu reemphasizes in the next verse.

19 Will your cry for help keep you from distress, Or all the exertions of your strength?

So, nothing can deliver Job from God's wrath. So, Elihu's message to Job is to stop aggravating God by his constant comparing of his situation to what wicked people deserve.

And then Elihu seems to say that Job's concern that others be judged is a dangerous preoccupation.

20 Do not long for the night, When people vanish in their places.

21 Be careful, do not turn to evil, For you preferred this to misery.

In Elihu's mind, Job has chosen evil rather than to just take his affliction in stride.

And next time, we'll pick up our study with the next verse as Elihu extols God's awesome power.
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What does your mind go to when you're suffering? Do you question God's goodness? Do you start to think that he might be dealing unjustly with you?

Well, as we've seen, the biblical character Job has allowed his mind to wander in these directions.

And if you're guilty of doing the same thing that Job has done - questioning God's goodness and justice when you're suffering - well, the man named Elihu is going to tell you what to think about.

And what we need to learn from that is that if his work - which we can see - is beyond our understanding... then what else of what he's doing - in your life - might be beyond your understanding?

So, let's turn our attention to Job, chapter 36 once more.

We'll pick up Job 36 with the 22nd verse.

Job 36:22 God is a powerful teacher

And it's here that Elihu wants to remind Job that God is a powerful teacher.

22 Behold, God is exalted in His power; Who is a teacher like Him?

And this reminds us that one of Elihu's main points through these few chapters in which he's been speaking has been that God teaches us through our sufferings.

Job 36:23 God is an unfailing sovereign

Elihu also wants to remind Job that God is an unfailing sovereign.

23 Who has appointed Him His way, And who has said, 'You have done wrong'?

So, no one has assigned God his tasks. God doesn't have a supervisor. He is sovereign.