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January 13

ASaunders

Elihu’s Final Words: God’s Majesty and Justice


In Job, chapters 35 to 37, Elihu continues to speak, offering further insights into the nature of God, the significance of suffering, and the importance of human humility.


In Chapter 35, Elihu responds to Job’s claim of innocence and his questioning of God’s justice. Elihu begins, “Do you think this is just? You say, ‘I am in the right, not God.’ Yet you ask him, ‘What profit is it to me, and what do I gain by not sinning?” (v. 2-3). Elihu argues that Job’s claims about God being unjust are unfounded and that Job acts as if his righteousness grants him some expectation of favor before God.


Elihu pointed out that since the heavens and the clouds are higher than man, certainly, God is higher than man. Therefore, God is not affected adversely by man’s sins or benefited by man’s righteous condition. God’s greatness and glory remain unchanged by what humans do, whether they act wickedly or righteously (v. 5-7). A person’s wickedness or righteousness affects only man, not God. Sin harms fellow humans, and righteousness benefits them, but neither obligates God to respond in a particular way (v. 8). Elihu’s point is that God is so great and transcendent that human sin cannot harm Him or change His nature. While this is partly true—God’s nature and sovereignty are unshakable—Elihu oversimplifies the issue by implying that sin is insignificant to God. This view neglects God’s deep concern for sin, which damages His relationship with humanity.


Furthermore, where Job had maintained that the oppressed cry out and the wicked are not punished, Elihu argues that they often cry out in pride rather than in prayer to God. When people are under oppression, they often turn to God for a way out, but they do not turn to Him as their Maker, the One who can give joy in times of trouble (songs in the night). Nor do they express gratitude to Him for giving them more intelligence than beasts and birds possess (v. 9-11). Therefore, God does not respond to people’s empty (insincere) cries for help, for such prayers stem from pride and arrogance (v. 12-13). Consequently, Elihu contends that if God does not respond to the cries of the proud and oppressed, how can Job expect an answer (v. 14) when he lacks the knowledge of his own empty words (v. 15-16)? Elihu accuses Job of being prideful and resistant to God’s discipline. However, Job’s complaints are not rooted in pride but in deep sorrow and a desire for understanding. Job is struggling with the mystery of his suffering and is not rebelling against God in the way Elihu suggests.


In his second speech (chap. 34), Elihu defended God’s justice, and in his third speech (chap. 35) he upheld God’s sovereignty. Now, in his final speech, he speaks again of both of those attributes — first, of God’s justice (and power) in His dealings with man (36:1-26) and then, of His sovereignty (and benevolence) in His dealings with nature (36:27-37:24).


In Chapter 36, Elihu concludes with a lengthy speech that he introduces as being “on God’s behalf” (v. 2), where he expands on the theme of divine justice. He describes God as powerful, just, and firm in his purpose. Though God is just, He is also mighty, and though He is mighty, He does not lack mercy (He does not despise men) (v. 5). Elihu agrees with the three debaters by maintaining that God does not allow the wicked to live, in contrast with Job’s insistence that many sinners do live on in prosperity to a ripe old age. Elihu affirmed, on the other hand, that God restores afflicted righteous people, even honoring them with kings and exalting them (v. 6-7).


Sometimes, righteous people undergo trials and are subjected to affliction. Elihu describes this affliction using the language of captivity: people are bound in chains and held fast in the cords (v. 8). When God afflicts the godly, He does not forsake them. Elihu argues that God uses this captivity of affliction to speak to people about their sins. He calls to their attention their wrong conduct, their transgression, and their arrogance. He commands that they listen to his correction and repent of their evil (v. 9-10). Elihu suggested that those who will listen to God and will once again obey and serve Him will then prosper and enjoy contentment (v. 11). But believers who, in pride, refuse to learn from their inflictions will perish by the sword and die without the knowledge (v. 12).


True sinners, the godless in heart, resent problems by which God may bind them. They refuse to cry for help, or if they do, it is not in sincere repentance. As a result, they die at a young age, as Zophar had asserted, and are treated in judgment like hardened sinners, male prostitutes in pagan shrines (v. 13-14). The result — whether death or deliverance — all depends on one’s heart and response to difficulties. If Job did not admit to pride, Elihu implied, he would be showing that he was godless. But if he turned from shaking his fist in God’s face, he would demonstrate that he was one of God’s own.


God was seeking to free Job from distress and take him into a spacious place, a picture of prosperity with no obstructions, and give him rich and abundant food (v. 16). Therefore, Job should not be preoccupied with God’s seeming failure to exercise justice. Elihu’s advice to Job was that he be sure his longing for his former condition of prosperity did not turn him aside from God’s path. Elihu warns Job against choosing his iniquity rather than embracing the purpose of his affliction (v. 17-21).


Elihu then turns Job’s attention to God. For the remainder of the chapter and into Chapter 37, Elihu focuses on the majestic and awe-inspiring nature of God’s power. He uses vivid imagery of thunderstorms and nature to illustrate God’s majesty and how everything in creation, even the weather, is under God’s control (37:1-13). Elihu refers to God as one who is perfect in knowledge (v. 16). He likens the light that comes after a storm has cleared (v. 21) to the God who is clothed with awesome majesty (v. 22), who is beyond our reach and exalted in power, and in his justice and righteousness does not oppress (v. 23).


He asserts that the natural world reveals God’s greatness and that humans should be mindful of their limitations in understanding divine matters. Elihu calls on Job to listen (Hear this, O Job) and apply the weight of this description to his complaint before God (v. 14). He concludes by calling for reverence towards God (v. 24).


Elihu makes several valid points about God’s sovereignty and correctly emphasizes God’s greatness, power, and control over all creation. He correctly asserts that God’s wisdom is beyond human understanding and that God governs the natural world with perfect justice. This view of God’s sovereignty is biblically accurate, as God is depicted throughout Scripture as all-powerful and sovereign over creation.


While some of his points are insightful, he also makes critical errors in his application of these truths to Job’s situation. Elihu’s main mistake lies in assuming that Job’s suffering must be the result of hidden transgression, wrongly accusing Job without considering that Job’s suffering could be occurring for reasons beyond human understanding. Despite presenting himself as more insightful than Job’s other friends, Elihu ultimately repeats the same flawed logic, overlooking the fact that God has already declared Job blameless.


Job’s hardships called for empathy and compassion, but instead of offering meaningful support, his friends, including Elihu, gave oversimplified advice. Rather than making assumptions or placing blame, they should have provided comfort through their presence and encouragement. They failed to console him because they prioritized their own reasoning over compassion. A better choice would have been to be supportive friends by listening, showing kindness, and pointing others to God’s love rather than trying to “fix” their situation.

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