Job 36
Elihu Defends God's Righteousness and Knowledge 1–4
God's Power and Impartial Justice 5–15
A Warning Against Rejecting Discipline 16–21
God's Supreme Power and Wisdom 22–33
Bible text: King James Version (1769 Blayney text) · Public domain
Study Notes for Job 36
Verse 3
fetch my knowledge from afar — 'Afar' is rachoq, remote; Elihu draws his case from the far-reaching ground of God's character, not from Job's immediate pain. 'Righteousness' is tsedeq, and 'Maker' is the participle of pa'al, to do or make. His aim is that of Ps 145:17, 'The LORD is righteous in all his ways'.
Verse 4
perfect in knowledge — 'Perfect' is tamim, complete, without blemish; 'false' is sheqer, a lie or sham. Elihu claims sincerity and soundness for his words. The phrase returns in 37:16, where it is used of God: 'the wondrous works of him which is perfect in knowledge'.
Verse 5
despiseth not any — Ma'as, to spurn or reject. The LORD is kabbir, vast in power, yet no one is too small for his regard: 'he hath not despised nor abhorred the affliction of the afflicted' (Ps 22:24). 'Though the LORD be high, yet hath he respect unto the lowly' (Ps 138:6).
Verse 7
withdraweth not his eyes — Gara', to remove or withhold. The LORD's eye stays on the righteous, as in Ps 34:15 and 1 Pet 3:12. 'For ever' is netsach, perpetually; the raising of the lowly to sit with princes is described in 1 Sam 2:8 and Ps 113:7–8.
Verse 9
sheweth them their work — Nagad, to make plain, to declare. In Elihu's account affliction exposes what the sufferer has done: 'their transgressions' (pesha', rebellion) 'that they have exceeded', or acted proudly. The same teaching: 'when we are judged, we are chastened of the Lord' (1 Cor 11:32).
Verse 10
openeth also their ear to discipline — 'Discipline' is musar, chastisement and instruction in one word. God opens the ear, and then 'commandeth that they return from iniquity' (shub, turn back). The same opening is repeated in v.15, 'openeth their ears in oppression'; compare 'It is good for me that I have been afflicted' (Ps 119:71).
Verse 12
perish by the sword — 'Sword' is shelach, a missile or weapon. The alternative to v.11 is stated plainly: those who 'obey not' die 'without knowledge' (da'ath). Eliphaz had said much the same of mortal men: 'they die, even without wisdom' (Job 4:21).
Verse 13
the hypocrites in heart — Chaneph, the soiled or godless. They 'heap up wrath' (aph, anger), as 'treasurest up unto thyself wrath against the day of wrath' (Rom 2:5), and 'cry not' (shava', to call for help) when bound; the binding is that of v.8, 'cords of affliction'.
Verse 15
openeth their ears in oppression — 'Oppression' is lachats, pressure or distress. The poor are delivered 'in his affliction' ('oni), not only out of it: the hearing God gives in the trouble is part of the rescue. It repeats the 'opening' of v.10, now as mercy.
Verse 16
a broad place, where there is no straitness — Rachab, breadth, against tsar and mutsaq, narrowness. The same contrast is in 'thou hast set my feet in a large room' (Ps 31:8) and 'set me in a large place' (Ps 118:5). The table 'full of fatness' (deshen) is the plenty Elihu says Job forfeited.
Verse 17
fulfilled the judgment of the wicked — Din is a legal case or sentence; Job has filled up the measure of the wicked man's cause. Elihu had said Job 'goeth in company with the workers of iniquity' (Job 34:8) and wished him 'tried unto the end because of his answers for wicked men' (Job 34:36).
Verse 18
a great ransom cannot deliver thee — Kopher, the price paid to cover a life; 'stroke' is sepheq, a blow. Wealth buys no exemption at the hour of wrath: 'Riches profit not in the day of wrath' (Prov 11:4); 'Neither their silver nor their gold shall be able to deliver them' (Zeph 1:18).
Verse 21
regard not iniquity — Aven, trouble or vanity; the verb is panah, to turn toward. Elihu says Job has 'chosen' (bachar) this rather than affliction ('oni). The opposite choice is that of Moses, who preferred to suffer with God's people (Heb 11:25).
Verse 22
God exalteth by his power — Sagab, to set on high, out of reach; 'power' is koach. 'Who teacheth like him?' uses yarah, to point out or instruct, the root of torah. The one who raises (1 Sam 2:7–8) is also the incomparable teacher; compare 'Who hath directed the Spirit of the LORD' (Isa 40:13).
Verse 23
Who hath enjoined him his way? — Paqad, to appoint or charge. No one assigns God his course, and none can say 'Thou hast wrought iniquity' ('evel, injustice). Compare 'who hath been his counsellor?' (Rom 11:34) and Bildad's question 'Doth God pervert judgment?' (Job 8:3).
Verse 24
magnify his work — Sagah, to make great, hence to laud. 'Which men behold' is from shir, to sing: it is the work men have sung of. The theme of v.22 turns to praise, as in 'Great and marvellous are thy works, Lord God Almighty' (Rev 15:3) and 'All thy works shall praise thee' (Ps 145:10).
Verse 26
God is great, and we know him not — Saggi', exceedingly great. 'Searched out' is cheqer, investigation: 'his greatness is unsearchable' (Ps 145:3). The question 'Canst thou by searching find out God?' (Job 11:7) is answered here, and it leads into the account of rain and thunder in vv.27–33.
Verse 27
maketh small the drops of water — Gara', to draw off or lessen; nataph is a drop, and 'vapour' is 'ed, mist. The drops are drawn off, then 'pour down rain according to the vapour thereof'. The LORD 'prepareth rain for the earth' (Ps 147:8), a work Job 38:28 asks about again: 'Hath the rain a father?'
Verse 31
by them judgeth he the people — The clouds and rain serve both ends: din, to judge, and food 'in abundance' (makbir, plenty). The same weather is the LORD's instrument 'whether for correction, or for his land, or for mercy' (Job 37:13); he also 'gave us rain from heaven, and fruitful seasons' (Acts 14:17).
Verse 33
The noise thereof sheweth concerning it — 'Noise' is rea', a crash, here of thunder, which announces the storm before it arrives; even 'the cattle' (miqneh, livestock) perceive it. The thunder is God's voice in Job 37:2 and 'The LORD thundered from heaven' (2 Sam 22:14).