Deeper Commentary

Job 36:1 Elihu also continued and said- This begins Elihu's fourth and final speech. Here he doesn't summarize Job's positions, as he has done previously. He presents God's justice and righteousness at great depth, because Job has criticized God as being unjust.

Job 36:2 Bear with me a little, and I will show you; for I still have something to say on God’s behalf-

Elihu so many times claims he is speaking "on God's behalf", and indeed has complete understanding (:4). This heightens the stakes. If he is not in fact speaking on God's behalf, then surely the book needs to tell us that, and God needs to be recorded as rebuking him. If in fact Elihu is speaking on God's behalf, when 'authority' is such a key issue in the dialogues, that it is totally credible that he would continue to make the claims he does.

Job 36:3 I will get my knowledge from afar, and will ascribe righteousness to my Maker- Elihu often speaks of his "opinion". "Opinion" really means "knowledge", and the Hebrew word is used only by Elihu (Job 32:6,10,17). He claims his knowledge comes from "afar", from God (Job 36:3), but he also recognizes that God alone has totality of "knowledge" (Job 37:16). So we are again left with Elihu as an enigma, not totally reflecting God's knowledge, although considering that his view is in line with God's. This enigma of Elihu is purposeful; as explained on Job 32:5, his function is to elicit our opinions; we too who like to think our view is in line with God's, and yet admitting we lack His total knowledge.

Job 36:4 For truly my words are not false. One who is perfect in knowledge is with you-

That is after all a huge claim for any mortal man to make. Elihu uses the same phrase about God in Job 37:16. Elihu seems here to be claiming to speak directly on God's behalf.

Job 36:5 Behold, God is mighty, and doesn’t despise anyone. He is mighty in strength of understanding- Job felt despised or cast away by God (Job 10:14) just as the exiles did, but this wasn't the case; God will not despise or cast away His servant people (Job 36:5; Is. 41:9; Jer. 31:37; 33:26). The grace of it all was that although he wanted to cast away his life (Job 7:16; 9:21), just as God's people cast away His covenant (Is. 8:6; 30:12; Jer. 6:19), God would not cast away His people in their exile and depression (s.w. Lev. 26:44), even if they cast him away. See on Job 26:2.

Job 36:6 He doesn’t preserve the life of the wicked, but gives to the afflicted their right-

God doesn't preserve any human life- because all have sinned, whether majorly or not, in human eyes. Elihu may be using this argument to get Job to accept he has indeed sinned, even if it was 'not much' by human standards.

Job 36:7 He doesn’t withdraw His eyes from the righteous, but with kings on the throne, He sets them forever, and they are exalted- This was exemplified in the Divine influence upon Persian kings like Cyrus in allowing the restoration. Hence the mention of kings on the throne is particularly relevant to the exiles. We recall how Ezra and Nehemiah experienced God's eyes and "good hand" upon them, so that kings sitting on thrones made decrees of restoration. The contrast is with how Job was righteous in his own eyes (s.w. Job 32:1). What matters is that God's eyes are upon us, imputing righteousness to us in His view.

 

Job 36:8 If they are bound in fetters, and are taken in the cords of afflictions- The force of "then" in :9 is that if people suffer, then God uses it to help them toward knowing themselves and repentance. This may be true on one level; and the reference to the fetters and cords of imprisonment continue the similarity with the captives in Babylon, who were intended to be reformed by their experiences so that God could bring about their restoration. But this isn't really the case with Job. His sufferings weren't in order to reform him nor to elicit his repentance, as the prologue states clearly. But the sufferings continued because of his blasphemy, and became intended to bring him to repentance.

Job 36:9 then He shows them their work, and their transgressions, that they have behaved themselves proudly-  

The same words for "to show... transgression" are used of how the prophets sought to show Israel their sin (Is. 58:1; Mic. 3:8).

Job 36:10 He also opens their ears to instruction, and commands that they return from iniquity- Job had been 'chastened' (s.w. "instruction"; Job 5:17). The positive effect of "chastening" is only experienced upon repentance, returning from iniquity. Judah in exile didn't repent, and so they were left with the problem of having been 'chastened' apparently in vain, and not experiencing a 'return' to the land because they didn't 'return' to God. The friends fail to realize that "chastening" may not necessarily be for our own personal sins; the suffering servant was 'chastened' not for his own sins, but to achieve our peace with God (Is. 53:5 s.w.). As discussed on Job 35:3, this is Elihu's appeal for Job to realize that he has committed iniquity [in his words about God since the sufferings began], and he needs to repent / return from that iniquity. Job does eventually do this, saying that he repents in dust and ashes. Elihu is saying that Job is intended to repent of his sins, even though he considered them insignificant. And then he would be restored. That is finally just what happened. This is why Job 36:13 will go on to warn that only the wicked "do not beg mercy with supplication". Job needed to do this... 

Job 36:11 If they listen and serve Him, they shall spend their days in prosperity, and their years in pleasures-

Job has earlier argued that  the wicked did indeed "spend their days in prosperity" (s.w. Job 21:13). Elihu is saying that this is far from the true picture; true years of pleasure are only for those who serve God. Again we note how carefully Elihu listened to Job's words and quotes them verbatim. And that is the essence of our own future judgment...

Job 36:12 But if they don’t listen, they shall perish by the sword; they shall die without knowledge-

The idea that Job is "without knowledge" is repeated by God (Job 38:2) and accepted by Job (Job 42:3). Again, we see Elihu functioning as an introduction to God's ideas. We at this point wonder whether Job is indeed "without knowledge". Elihu's language provokes that question; and then we have it answered in God's usage of the phrase. Elihu's function is to provoke the question.

Job 36:13 But those who are Godless in heart lay up anger. They don’t cry for help when He binds them- Job did indeed cry to God for help (see on Job 35:13) but not from his heart.

Job 36:14 They die in youth. Their life perishes among the unclean- Elihu is reasoning from the position that Job is about to die in relative youth; and he is lying there amongst the unclean, apparently terminally ill.

Job 36:15 He delivers the afflicted by their affliction, and opens their ear in oppression- As is mentioned in the next verses, the afflictions continued in order that Job's ear might be opened, and that he would repent.

Job 36:16 Yes, He would have allured you out of distress, into a broad place, where there is no restriction. That which is set on your table would be full of fatness-

This is so hard to believe- that Job's terrible situation was actually a blessing because it was going to eternally save him and bring him to a place of ultimate freedom, every man's dream, "with no restriction". And so Job should praise and magnify God for how He was working with him (Job 36:24). And "stand still and consider the wondrous works of God" with him (Job 37:14).

Elihu implies that if Job repents, then he will be brought out from a narrow place into a broad place (Job 36:16). God perhaps comments on this by saying that the "broad place" is in fact the whole earth (Job 38:18). Man is already in freedom; it is a case of accepting it. Whilst I have argued that the idea that suffering leads to spiritual development and repentance was irrelevant in Job's case, it was relevant to Israel in outline terms, especially to the exiles in Babylon for whom the book was rewritten (see on Job 1:1). Elihu's speeches especially have many Chaldee influences in them, suggesting that an ancient Hebrew story was rewritten in Babylon, under inspiration. God's intention was likewise to allure His sinful people to the freedom of repentance (Hos. 2:14), far from the restriction of captivity and judgment (s.w. Is. 9:1), to a feast of fat things in the restored kingdom (Is. 25:6).

Job 36:17 But you are full of the judgment of the wicked. Judgment and justice take hold of you- Elihu implies that Job has refused God's offers of repentance (:16) because Job continues to suffer. GNB "But now you are being punished as you deserve"- in that although the sufferings were initially "without cause", they continued because Job was blaspheming and impenitent.

Job 36:18 Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside- The prologue began with the satan / sons of God / friends wondering whether Job's Divinely given wealth was the basis for his faith. But their initial doubts developed into various other theories- not least that Job's wealth was because he had accepted bribes. Now Elihu warns Job not to let his wealth allure him to Divine condemnation ["wrath"]; but rather to be allured by God's encouragement to repentance (:16).

Job 36:19 Would your wealth sustain you in distress, or all the might of your strength?- The idea is as in :18, that Job is foolish to think that his wealth can buy off Divine condemnation.

Job 36:20 Don’t desire the night, when people are cut off in their place- This alludes to Job's strong desire to die (Job 7:2), to obey what his wife told him to do, cursing the day of his birth and wishing it be turned into a night of eternal darkness (Job 3:8). Again we see Elihu's careful attention to Job's words; final Divine judgment for us all will factor in all our words and most hidden thoughts, which God counts as our spoken words even if they never came out of our mouths.

Job's clear desire was to meet God in the light, and he himself has noted that it is the wicked who desire the night as they think they can sin in secret, hidden from God and man.

Job 36:21 Take heed, don’t regard iniquity; for you have chosen this rather than affliction- Elihu several times states that Job has made a choice; and he has chosen to continue in sin, which means the sufferings will continue, and shall lead him to death. GNB "Be careful not to turn to evil; your suffering was sent to keep you from it". This may possibly be an explanation of why Job suffered, and a critically important key to understanding why Job suffered. Had he not, then God foresaw that he would have fallen into evil in some way. And it took all the grief in order to stop Job from that. He suffered "without cause" only in the sense that it was not punishment. It was to bring him closer to God to save him from some future fall which God foresaw. Because the most important thing is that we come to eternity, not that we get through this life nicely. Truly "he is the greatest teacher of all" (:22 GNB). And God does foresee our possible future sins, hence the Lord perhaps alluded to the book of Job when He told Peter that "Satan has desired to have you, but I have prayed for you, that your faith fail not" (Lk. 22:31,32).

Job 36:22 Behold, God is exalted in His power. Who is a teacher like Him?-

Indeed this is so true. Who could ever think that all that happened to Job was to teach him. Although it seems to me that Elihu's understanding of God 'teaching' Job refers to the continuation of the sufferings, in order to teach Job that his blasphemous reactions were wrong.

 

  
Job 36:23 Who has prescribed His way for Him? Or who can say, ‘You have committed unrighteousness?’- 

God has been accused by Job of being unrighteous, and Job is being accused here of telling God what His way ought to be. The same root word for "unrighteous" here is translated throughout the book as sin, deceit, wrong, wickedness (Job 5:16; 6:29,30; 11:14; 13:7; 15:16; 22:23; 27:4; 34:32; 36:23). Elihu is right to condemn Job for this, calling God a sinner, and to exhort Job to accept God as his teacher (:22) rather than someone he can take to court and wish dead.

Job 36:24 Remember that you magnify His work, whereof men have sung-

Elihu could be saying that Job had sung hymns of praise, magnifying God for His work- and not really meant them.

Job 36:25 All men have looked thereon. Man sees it afar off-

GNB: "Everyone has seen what he has done; but we can only watch from a distance". Job wasn't satisfied with the necessary distance between God and man; his demands for explanation were inappropriate.

Job 36:26 Behold, God is great, and we don’t know Him. The number of His years is unsearchable- Literally "the number of years". This is the same phrase as in Job 15:20: "The wicked man writhes in pain all his days, even the number of years that are laid up for the oppressor".  Clearly he has Job in view, who was oppressed by raiders, and was apparently writhing in pain constantly. Eliphaz suggests that Job must suffer this for a Divinely decreed "number of years". This is the phrase used of the number of years Judah and Israel were to suffer for their sins in exile at the hands of their oppressors (Ez. 4:5; Dan. 9:2). "Laid up" is AV "hidden". Perhaps Elihu alludes to this when he uses the same phrase to say that "the number of years" cannot be "searched out" because God is great (Job 36:26 AV). This may refer to how Daniel tried to search out the number of years Judah ought to be in captivity, and had to conclude that the 70 years time period was flexible, depending upon Judah's repentance and other preconditions. We note Ez. 4:5 gives a different period.    

Job 36:27 For He draws up the drops of water, which distil in rain from His vapour- It is possible that from about this point in the narrative, we are intended to imagine a thunderstorm developing. This begins with rain at this point. It comes to full term in the theophany where God Himself as it were comes down and speaks to men. See on Job 36:33; 37:1,2; 38:34. LXX "the drops of rain are numbered by him, and shall be poured out in rain to form a cloud". Elihu is still answering Job's objections that God is so far away that He pays no attention to human sin or righteousness. God in fact is aware of the minutest behaviour, and that awareness will result in the thunder of His judgment. Just as each drop of rain, every one of which He is aware of, results in a thunderstorm.

Job 36:28 which the skies pour down and which drop on man abundantly-

God's goodness to man is not merely like God sending rain abundantly on all men, as part of the water cycle which runs on clockwork. God Himself will appear in the gathering clouds, to demonstrate that He is not absent in His greatness, but very present.

Job 36:29 Yes, can any understand the spreading of the clouds, and the thunderings of His pavilion?-

Elihu makes the valid point that if Job cannot understand how God is working all around him, how can he reasonably demand to understand how God is working in his life.

Job 36:30 Behold, He spreads His light around Him. He covers the bottom of the sea- This again has relevance to the exiles. They felt they were at the bottom of the sea of nations, just as Jonah felt he had gone down to the depths of the sea. And yet from there he was restored, just as the exiles could have been if they followed the path of Job.

Job 36:31 For by these He judges the people. He gives food in abundance- The "these" appear to refer to the clouds, a symbol of judgment and yet also providing rain which "gives food". Out of judgment comes blessing. But Elihu wrongly predicated this upon the personal repentance of Job. However the principle was true for the exiles; the judgment of Babylon could have led to their release and return to the land, enjoying the blessings of a restored Kingdom, "food in abundance". Hence LXX "For by them he will judge the nations". But this potential scenario didn't work out; Babylon and her confederate nations didn't fall in the dramatic, supernatural way envisaged, the Jews didn't repent, and most refused to participate in the possible restoration.

Job 36:32 He covers His hands with the lightning, and commands it to strike the mark- AV "With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt". This is Elihu's commentary upon Job's words in Job 26:9: "He encloses the face of His throne, and spreads His cloud upon it". As so often in the drama of Job, truths are presented but without context. This is indeed true; but Job and the exiles had to learn that the cloud that came between God and themselves was that of human sin (Is. 44:22), even though God responded by bringing that cloud (Job 36:32). The years of exile were the day of cloud (Ez. 34:12; Lam. 3:44). But through that cloud, the light of God's saving glory was still visible (Job 37:15).

God’s amazing control of events in the natural world is surely through Angelic influence. God gives the lightning- often associated with Angels- a specific charge [as He does to His Angels] that it “strike the mark”. Job has earlier complained that God is using him as target practice. Elihu goes along with this, and sees it reflected in the natural creation.

Job 36:33 Its noise tells about Him, and the livestock also concerning the storm that comes up- The idea is that the animals sensed the thunderstorm that was about to burst, and so should man. This again lends weight to the suggestion that a literal thunderstorm was gathering, which came to final term in God's theophany.