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Commentary on Job 36 verses 15–23
Elihu here comes more closely to Job; and,
I. He tells him what God would have done for him before this if he had been duly humbled under his affliction. "We all know how ready God is to deliver the poor in his affliction (Job 36:15); he always was so. The poor in spirit, those that are of a broken and contrite heart, he looks upon with tenderness, and, when they are in affliction, is ready to help them. He opens their ears, and makes them to hear joy and gladness, even in their oppressions; while he does not yet deliver them he speaks to them good words and comfortable words, for the encouragement of their faith and patience, the silencing of their fears, and the balancing of their griefs; and even so (Job 36:16) would he have done to thee if thou hadst submitted to his providence and conducted thyself well; he would have delivered and comforted thee, and we should have had none of these complaints. If thou hadst accommodated thyself to the will of God, thy liberty and plenty would have been restored to thee with advantage." 1. "Thou wouldst have been enlarged, and not confined thus by thy sickness and disgrace: He would have removed thee into a broad place where is no straitness, and thou wouldst no longer have been cramped thus and have had all thy measures broken." 2. "Thou wouldst have been enriched, and wouldst not have been left in this poor condition; thou wouldst have had thy table richly spread, not only with food convenient, but with the finest of the wheat" (see Deu 32:14) "and the fattest of the flesh." Note, It ought to silence us under our afflictions to consider that, if we were better, it would be every way better with us: if we had answered the ends of an affliction, the affliction would be removed; and deliverance would come if we were ready for it. God would have done well for us if we had conducted ourselves well; Psa 81:13, Psa 81:14; Isa 48:18.
II. He charges him with standing in his own light, and makes him the cause of the continuance of his own trouble (Job 36:17): "But thou hast fulfilled the judgment of the wicked," that is, "Whatever thou art really, in this thing thou hast conducted thyself like a wicked man, hast spoken and done like the wicked, hast gratified them and served their cause; and therefore judgment and justice take hold on thee as a wicked man, because thou goest in company with them, actest as if thou wert in their interest, aiding and abetting. Thou hast maintained the cause of the wicked; and such as a man's cause is such will the judgment of God be upon him;" so bishop Patrick. It is dangerous being on the wrong side: accessaries to treason will be dealt with as principals.
III. He cautions him not to persist in his frowardness. Several good cautions he gives him to this purport.
1.Let him not make light of divine vengeance, nor be secure, as if he were in no danger of it (Job 36:18): "Because there is wrath" (that is, "because God is a righteous governor, who resents all the affronts given to his government, because he has revealed his wrath from heaven against all ungodliness and unrighteousness of men, and because thou hast reason to fear that thou art under God's displeasure) therefore beware lest he take thee away suddenly with his stroke, and be so wise as to make thy peace with him quickly and get his anger turned away from thee." A warning to this purport Job had given his friends (Job 19:29): Be you afraid of the sword, for wrath brings the punishment of the sword. Thus contenders are apt, with too much boldness, to bind one another over to the judgment of God and threaten one another with his wrath; but he that keeps a good conscience needs not fear the impotent menaces of proud men. But his was a friendly caution to Job, and necessary. Even good men have need to be kept to their duty by the fear of God's wrath. "Thou art a wise and good man, but beware lest he take thee away, for the wisest and best have enough in them to deserve his stroke."
2.Let him not promise himself that, if God's wrath should kindle against him, he could find out ways to escape the strokes of it. (1.) There is no escaping by money, no purchasing a pardon with silver, or gold, and such corruptible things: "Even a great ransom cannot deliver thee when God enters into judgment with thee. His justice cannot be bribed, nor any of the ministers of his justice. Will he esteem thy riches, and take from them a commutation of the punishment? No, not gold, Job 36:19. If thou hadst as much wealth as ever thou hadst, that would not ease thee, would not secure thee from the strokes of God's wrath, in the day of the revelation of which riches profit not," Pro 11:4. See Psa 49:7, Psa 49:8. (2.) There is no escaping by rescue: "If all the forces of strength were at thy command, if thou couldst muster ever so many servants and vassals to appear for thee to force thee out of the hands of divine vengeance, it were all in vain; God would not regard it. There is none that can deliver out of his hand." (3.) There is no escaping by absconding (Job 36:20): "Desire not the night, which often favours the retreat of a conquered army and covers it; think not that thou canst so escape the righteous judgment of God, for the darkness hideth not from him," Psa 139:11, Psa 139:12. See Job 34:22. "Think not, because in the night people retire to their place, go up to their beds, and it is then easy to escape being discovered by them, that God also ascends to his place, and cannot see thee. No; he neither slumbers nor sleeps. His eyes are open upon the children of men, not only in all places, but at all times. No rocks nor mountains can shelter us from his eye." Some understand it of the night of death; that is the night by which men are cut off from their place, and Job had earnestly breathed for that night, as the hireling desires the evening, Job 7:2. "But do not do so," says Elihu; "for thou knowest not what the night of death is." Those that passionately wish for death, in hopes to make that their shelter from God's wrath, may perhaps be mistaken. There are those whom wrath pursues into that night.
3.Let him not continue his unjust quarrel with God and his providence, which hitherto he had persisted in when he should have submitted to the affliction (Job 36:21): "Take heed, look well to thy own spirit, and regard not iniquity, return not to it (so some), for it is at thy peril if thou do." Let us never dare to think a favourable thought of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job had need of this caution, he having chosen iniquity rather than affliction, that is, having chosen rather to gratify his own pride and humour in contending with God than to mortify it by a submission to him and accepting the punishment. We may take it more generally, and observe that those who choose iniquity rather than affliction make a very foolish choice. Those that ease their cares by sinful pleasures, increase their wealth by sinful pursuits, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences, make a choice they will repent of; for there is more evil in the least sin than in the greatest affliction. It is an evil, and only evil.
4.Let him not dare to prescribe to God, nor give him his measures (Job 36:22, Job 36:23): "Behold, God exalteth by his power," that is, "He does, may, and can set up and pull down whom he pleases, and therefore it is not for thee nor me to contend with him." The more we magnify God the more do we humble and abase ourselves. Now consider, (1.) That God is an absolute sovereign: He exalts by his own power, and not by strength derived from any other. He exalts whom he pleases, exalts those that were afflicted and cast down, by the strength and power which he gives his people; and therefore who has enjoined him his way? Who presides above him in his way? Is there any superior from whom he has his commission and to whom he is accountable? No; he himself is supreme and independent. Who puts him in mind of his way? so some. Does the eternal Mind need a remembrancer? No; his own way, as well as ours, is ever before him. He has not received orders or instructions from any (Isa 60:13, Isa 60:14), nor is he accountable to any. He enjoins to all the creatures their way; let not us then enjoin him his, but leave it to him to govern the world, who is fit to do it. (2.) That he is an incomparable teacher: Who teaches like him? It is absurd for us to teach him who is himself the fountain of light, truth, knowledge, and instruction. He that teaches man knowledge, and so as none else can, shall not he know? Psa 94:9, Psa 94:10. Shall we light a candle to the sun? Observe, When Elihu would give glory to God as a ruler he praises him as a teacher, for rulers must teach. God does so. He binds with the cords of a man. In this, as in other things, he is unequalled. None so fit to direct his own actions as he himself is. He knows what he has to do, and how to do it for the best, and needs no information nor advice. Solomon himself had a privy-council to advise him, but the King of kings has none. Nor is any so fit to direct our actions as he is. None teaches with such authority and convincing evidence, with such condescension and compassion, nor with such power and efficacy, as God does. He teaches by the Bible, and that is the best book, teaches by his Son, and he is the best Master. (3.) That he is unexceptionably just in all his proceedings: Who can say, Thou hast wrought iniquity? Not, Who dares say it? (many do iniquity, and those who tell them of it do so at their peril), but Who can say it? Who has any cause to say it? Who can say it and prove it? It is a maxim undoubtedly true, without limitation, that the King of kings can do no wrong.
75. Whom else do we understand by the mighty of Holy Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, Lay down thy greatness without sorrow, and all the mighty in strength. As if they said in open reproaches, “Be not confident, that thou possessest greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast.” They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He summons the strong to their reward, He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away, He supplies to the others strength for their labours, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy fathers, children are born to thee; thou shall make them princes over all the earth. [Ps. 45, 16] For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender shoots grow up in the place of their strength. But haughty men believe not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, whom they remember to have been contemptible.
76. But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers preserved [so old Mss. al. ‘sowed’] to this world by dying, these sweep away, by exulting in worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, the more are they bereft of all the might of strength within. And therefore it is said to her by haughty men, Lay down the mighty in strength. As if it were plainly said, They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein. Because, therefore, they despise those whom they behold, and sneer at those, whom they know, being put in the place of the old fathers.
[“Lay down your greatness without tribulation, and all the mighty in strength. Do not prolong the night, so that people should go up for them. Take heed that you do not decline to iniquity, for you have begun to follow this after misery.”] … What is this that, while he forbids him to decline iniquity, he condemns him for it at once, as if he had already declined it? Does this suggest that arrogant people wish rather to appear as judges rather than consolers? Hence also, they sometimes smite with severe sentences those faults that they suspect have arisen in the heart. And before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence before anything appears to be smitten. Even just people commonly oppose, by reproof, wicked and secret thoughts, but when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins that have not shown themselves. But then they perceive that they are already following from others that proceed. For as physicians of the body discern that some diseases have already appeared but heal others, that they may not appear, so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with people’s minds that they are not wounded.
82. For the motions of the heart are mighty, when they feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has great confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entertainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation forces itself into the mind, it produces therein a kind of darkness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues.
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SUMMARY
Job 36:19 presents Elihu's profound rhetorical question, emphatically asserting that God is utterly unswayed by human wealth, material possessions, or any display of earthly power and might. This verse serves as a powerful declaration of God's absolute sovereignty, His divine impartiality, and His transcendent independence from all human attempts to influence, impress, or bribe Him. Elihu's statement underscores that God's judgments and dealings with humanity are based purely on His righteous character and unchallengeable divine will, not on what individuals possess or their worldly standing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is primarily structured around a powerful Rhetorical Question ("Will he esteem thy riches?"). This device is used not to elicit an answer, but to make a forceful assertion, compelling the listener to acknowledge the undeniable truth that God is not influenced by human wealth or power. The structure also employs Negative Parallelism and Climax. The initial mention of "riches" is reinforced and intensified by the specific example of "gold," and then further expanded to encompass "all the forces of strength," creating a climactic progression that emphasizes the comprehensive nature of God's independence from human influence. The use of Litotes (understatement for emphasis) is also present; by stating that God will "not esteem" these things, Elihu implies their utter worthlessness in God's eyes when it comes to His divine purposes, contrasting sharply with the high value humans typically place on them. This creates a profound Contrast between human values and divine perspective.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 36:19 stands as a powerful theological statement about the nature of God, reinforcing His absolute transcendence and moral purity. It asserts that God is not a being who can be bribed, impressed, or swayed by human external attributes, possessions, or power. This truth is foundational to understanding divine justice and sovereignty. It means that God's judgments are always righteous, impartial, and based on truth, rather than on the superficial appearances or material status of individuals. This concept dismantles any notion of a transactional relationship with God where human wealth or strength could earn favor or avert divine discipline. Instead, it points to a God who demands genuine righteousness and humility, valuing character and spiritual posture far above any earthly accumulation. The verse implicitly challenges humanity to re-evaluate what truly holds value in the cosmic order, shifting focus from temporal gains to eternal principles.
REFLECTION AND APPLICATION
Job 36:19 serves as a profound and essential corrective for believers in every age, challenging our inherent tendency to rely on earthly security and to measure worth by material accumulation or personal strength. It calls us to a radical re-evaluation of our priorities, reminding us that true security, favor, and lasting significance are found not in what we possess or what we can accomplish, but in our relationship with God and His unwavering character. This verse encourages a deep humility, dismantling any pride that might arise from wealth, status, or ability, as all such things are utterly inconsequential in God's eternal economy. Instead of striving for earthly gain or trusting in our own might, we are called to seek God's kingdom and righteousness above all else, understanding that His justice is perfect, His favor is unbought, and His ways are beyond human manipulation. It compels us to ask: Where do I truly place my trust? What do I truly value? And am I living in a way that reflects God's impartial and transcendent nature?
Questions for Reflection
FAQ
What is Elihu's main point in asking this rhetorical question?
Answer: Elihu's main point in Job 36:19 is to emphatically assert God's absolute transcendence, sovereignty, and independence from all human influence. By asking "Will he esteem thy riches? [no], not gold, nor all the forces of strength?", Elihu is dismantling any notion that God can be impressed, swayed, or bribed by human wealth, material possessions, or displays of power. He is reminding Job, and the audience, that God's judgments and actions are based purely on His righteous character and divine will, not on what humans possess or their worldly status. This serves to correct Job's perspective, which Elihu perceives as too focused on human merit and God's perceived injustice, by highlighting God's unchallengeable authority and impartiality, as also seen in Deuteronomy 10:17.
Does this verse mean God doesn't care about our resources or efforts at all?
Answer: This verse does not mean God is indifferent to human resources or efforts in general, but rather that He is not influenced or impressed by them in a way that would alter His justice or divine purposes. God certainly cares about how we use our resources and strength for His glory and the good of others, as taught in passages like 1 Corinthians 10:31 and Proverbs 3:9. However, Job 36:19 specifically addresses the idea that these things can buy divine favor, manipulate God's judgment, or provide inherent standing before Him. It underscores that our relationship with God is based on grace and righteousness, not on our material wealth or human might.
How does this verse relate to the prosperity gospel?
Answer: Job 36:19 stands in direct theological opposition to tenets often found in the prosperity gospel. The prosperity gospel frequently suggests that God's favor is directly linked to material wealth and physical health, implying that spiritual blessings manifest as earthly riches and that faith can be a means to acquire them. Elihu's statement, "Will he esteem thy riches? [no], not gold," fundamentally contradicts the idea that God values or is swayed by human wealth. It asserts that God's justice and blessings are not transactional, nor are they contingent upon or earned by material possessions. Instead, this verse emphasizes God's impartiality and His focus on righteousness and humility, challenging any notion that material gain is a primary indicator of divine favor or a means to manipulate God's hand. It aligns with Jesus's teaching that one "cannot serve God and money" (Matthew 6:24).
CHRIST-CENTERED FULFILLMENT
Job 36:19 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The verse declares that God does not esteem human riches or the forces of strength, a truth perfectly embodied by the Incarnation. The Son of God, though infinitely rich in glory and power, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). He entered the world not as a king of earthly wealth or military might, but in humility and poverty, born in a manger and living a life with "nowhere to lay his head" (Matthew 8:20). His kingdom was not of this world, and He explicitly warned against the dangers of earthly wealth, stating that it is difficult for a rich person to enter the kingdom of heaven (Matthew 19:23-24).
Furthermore, the verse's emphasis on God's impartiality finds its apex in Christ. Jesus came to save all, regardless of their social status, wealth, or power, demonstrating that salvation is a gift of grace, not something earned or purchased by human merit or possessions (Ephesians 2:8-9). His sacrifice on the cross was the ultimate demonstration that human "riches" or "strength" could not atone for sin; only the perfect, unblemished Lamb of God could take away the sin of the world (John 1:29). In Christ, God's justice is perfectly satisfied, and His favor is freely extended to all who believe, proving that divine esteem is based on the righteousness of Christ imputed to us, not on any earthly valuation. He is the impartial judge who judges according to truth, not appearance (John 5:22).