96. God Is Righteous and Just in All His Ways

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Hymns: RHC 446 Lord, Speak to Me, 315 Walk in the Light, 454 Make Me a Blessing

Job 36:1-7

1 Elihu also proceeded, and said, 2 Suffer me a little, and I will show thee that I have yet to speak on God’s behalf. 3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. 4 For truly my words shall not be false: he that is perfect in knowledge is with thee. 5 Behold, God is mighty, and despiseth not any: he is mighty in strength andwisdom. 6 He preserveth not the life of the wicked: but giveth right to the poor. 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. 

God Is Righteous and Just in All His Ways

OUTLINE

  • God’s Spokesman Speaks (v1-4)
  • God Is Almighty and Just in His Dealing with People (v5-7)

INTRODUCTION

Matthew Henry observed well, “Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generally to set him to rights in his notions of God’s dealings with him. His other friends had stood to it that, because he was a wicked man, therefore his afflictions were so great and so long. 

But Elihu only maintained that the affliction was sent for his trial, and that therefore it was lengthened out because Job was not, as yet, thoroughly humbled under it, nor had duly accommodated himself to it.

He urges many reasons, taken from the wisdom and righteousness of God, His care of His people, and especially His greatness and almighty power, with which, in this and the following chapter, he persuades him to submit to the hand of God. His preface in v2-4. The account he gives of the methods of God’s providence towards the children of men, according as they conduct themselves (v5-15). The fair warning and good counsel he gives to Job (v16-21). His demonstration of God’s sovereignty and omnipotence, which he gives instances of in the operations of common providence, and which is a reason why we should all submit to Him in His dealings with us (v32-33). This he prosecutes and enlarges upon in the following chapter.”

At this juncture, it is appropriate to make a recap and summary of Elihu’s words so far:

Elihu began his discourses with a lengthy introduction and expression of anger toward both Job and the three older companions (Job 32:1–10). He felt that both parties had been guilty of perverting divine justice and of misrepresenting God (Job 32:2–3,11–22). Elihu attempted to correct the friends’ and Job’s faulty image of God.

Elihu affirmed that God was not silent during Job’s suffering (33:14–30). He argued that God is not unjust (Job 34:10–12,21–28). Furthermore, God is neither uncaring (Job 35:15), nor is He powerless to act on behalf of His people (Job 36–37). 

Elihu presented a totally different perspective on suffering from that of the three. He said Job’s suffering was not because of past sin, but was designed to keep him from continuing to accept a sinful premise for suffering, to draw him closer to God, to teach him that God is sovereignly in control of the affairs of life, and to show him that God does reward the righteous, but only on the basis of His love and grace. It was as if Elihu were saying, “You insist on justice and righteousness, but do you really want to be treated justly? Have you really considered what would happen if God took you at your word?” [Biblio Sacra Journal, “Reflections on Suffering from the Book of Job” —BSac—V154 #616—Oct 97—445]

One cannot have a relationship with God as long as one thinks that there is something in oneself which makes one deserve God’s friendship — or for that matter, a genuine relationship with another human being on such terms…. God never withdraws from the just, no matter what, no matter how deep the frustration, the bitterness, the darkness, the confusion, the pain.

Elihu identified himself with Job. He was a fellow sufferer, not an observer (Job 33:6). He helped Job realize that a relationship with God is not founded on nor maintained by his insistence on loyalty, purity, or righteousness, but is wholly of God’s grace. Elihu did not see the primary basis of Job’s suffering as sin, though he did not minimize Job’s move toward sin in the dialogue (Job 34:36–37; Job 35:16). Among other things suffering, Elihu said, was a preventive measure to keep Job from perpetuating a sinful, false theology. God’s sovereign control and freedom of action over the affairs of Job’s life were not restricted by a theological system of retribution/recompense, but were acts of grace and mercy. God therefore rewards the righteous in grace, not because of some human action seeking a deserved response. Job was never the same after his contact with Elihu.

The three counselors intensified their pressure on Job to accept the traditional doctrine of retribution/recompense, thus inflicting greater mental suffering on Job. Acting unknowingly as agents of Satan’s philosophy, the three friends increased the suffering of an already hurting man. However, even though Job found inconsistencies with the application of the doctrine, he shared the view of the friends that the world is based on a reward-and-punishment scheme. This position only added to his frustration.

This quid pro quo premise was contested by Elihu and shown to be without substance. He prepared Job for God’s response to the debates and Job’s ultimate submission to His sovereignty. Elihu brought “perspective, clarity, empathy, compassion, and concrete help,” thereby preparing Job for God’s words. [Biblio Sacra Journal, “Reflections on Suffering from the Book of Job” —BSac—V154 #616—Oct 97—445]

Elihu’s final speech would seem to be addressed entirely to Job, although one imagines that others were listening in. It has two main parts. After a brief introduction (36:1–4), in which Elihu says what he is seeking to do, the first main part concerns God’s dealings with people (Job 36:5–25). The second main part concerns God’s government of the world (Job 36:26—37:20), followed by a conclusion about God’s glory (37:21–24). Each of the two main parts ends with an appeal to Job for response. [Christopher Ash]

  • God’s Spokesman Speaks (v1-4)

1 Elihu also proceeded, and said, 2 Suffer me a little, and I will show thee that I have yet to speak on God’s behalf. 3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. 4 For truly my words shall not be false: he that is perfect in knowledge is with thee.

Once more Elihu begs the patience of the auditory, and Job’s particularly, for he has not said all that he has to say, but he will not detain them long. Stand about me a little (so some read it) (v2). “Let me have your attendance, your attention, awhile longer, and I will speak but this once, as plainly and as much to the purpose as I can.” To gain this he pleads that he had a good cause, and a noble and very fruitful subject: I have yet to speak on God’s behalf. He spoke as an advocate for God, and therefore might justly expect the ear of the court. Some indeed pretend to speak on God’s behalf who really speak for themselves; but those who sincerely appear in the cause of God, and speak in behalf of His honour, His truths, His ways, His people, shall be sure neither to want instructions (it shall be given them in that same hour what they shall speak) nor to lose their cause or their fee. 

Nor need they fear lest they should exhaust their subject. Those that have spoken ever so much may yet find more to be spoken on God’s behalf. That he had something to offer that was uncommon, and out of the road of vulgar observation: I will fetch my knowledge from afar (v3), that is, “we will have recourse to our first principles and the highest notions we can make use of to serve any purpose.” 

It is worth while to go far for this knowledge of God, to dig for it, to travel for it; it will recompense our pains, and, though far-fetched, is not dear-bought. That His design was undeniably honest; for all he aimed at was to ascribe righteousness to his Maker, to maintain and clear this truth, that God is righteous in all his ways. In speaking of God, and speaking for him, it is good to remember that he is our Maker, to call him so, and therefore to be ready to do him and the interests of his kingdom the best service we can. If he be our Maker, we have our all from him, must use our all for him, and be very jealous for his honour. That his management should be very just and fair (v4): “My words shall not be false, neither disagreeable to the thing itself nor to my own thoughts and apprehensions. It is truth that I am contending for, and that for truth’s sake, with all possible sincerity and plainness.” He will make use of plain and solid arguments and not the subtleties and niceties of the schools. “He who is perfect or upright in knowledge is now reasoning with thee; and therefore, let him not only have a fair hearing, but let what he says be taken in good part, as meant well.” The perfection of our knowledge in this world is to be honest and sincere in searching out truth, in applying it to ourselves, and in making use of what we know for the good of others. [Matthew Henry]

  • God Is Almighty and Just in His Dealings with People (v5-7)

5 Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. 6 He preserveth not the life of the wicked: but giveth right to the poor. 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. 

Christopher said well, “In verses 5–7, Elihu begins (v5) by stating God’s “mighty” nature. The phrase “is mighty in strength” (v5b) is literally “strong of heart” and seems to refer to God’s determination to work out His purposes of cosmic justice and not to be frustrated in this; He is set in His purpose. But in His mighty nature he does not despise human beings, who “are not his playthings.” This caring power is expanded in verses 6, 7 in deliberately unequal ways. Verse 6a affirms that God will not allow the wicked to stay alive indefinitely; He will punish them. But then, at greater length, verses 6b, 7 expound His gracious determination to vindicate the afflicted righteous, who trust in him (this is the meaning of “righteous” both here and in the Psalms). Here is a God whose power is used emphatically in gracious justice for the believing oppressed.”

He does not think it below Him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from His favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any (v5). He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. 

Job thought himself and his cause slighted because God did not immediately appear for him. “No,” says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason He despises not any, because His wisdom and strength are incontestably infinite and therefore the condescensions of His grace can be no diminution to Him. Those that are wise and good will not look upon any with scorn and disdain.

He gives no countenance to the greatest, if they be bad (v6): He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power (v7). “No,” says Elihu: “He seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath,” (Romans 2:5).

He is always ready to right those that are any way injured, and to plead their cause (v6): He gives right to the poor,avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.

He takes a particular care for the protection of His good subjects (v7). He not only looks on them, but He never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befalls them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.

Sometimes he prefers good people to places of trust and honour (v7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God’s grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. [Matthew Henry]