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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.
83. For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed in temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquillity; at another, it is afraid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.
84. When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid of the Divine protection, when he was saying. My Protector, and in Him will I hope, subduing people under me. [Ps. 144, 2] For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to presume greater things of itself, endures, when placed in temptation, the tumults of hope and despair, it is now well said, Prolong not the night, that people should go up for them. As if it were openly said, Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. But because, as we have often said, haughty men fall even into insulting words of reproaches, while they presume to teach those, whom they ought not.
77. As if the arrogant openly said; Act not so in the darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by the name ‘people’ [Lat. ‘peoples’] are designated those, who, given up to the common practice, live without restraint in all that they desire. But to ‘prolong the night, that people should go up in the place of the strong,’ is, if it is caused by negligence, that the unlearned and weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbly. For haughty men, even when they give good advice, exercise their wicked over-bearingness [‘superstitionis.’ vide Ducange]. For, as was before stated, they more desire to smite with reproof, than to cherish with consolation.
[“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.
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SUMMARY
Job 36:20, a solemn declaration from Elihu, issues a profound warning against presuming to dictate God's timing or methods of justice. It cautions against an impatient or vindictive desire for "the night"—a metaphorical period of sudden, decisive divine judgment where individuals are "cut off" from their lives and positions. Elihu emphasizes God's immense power and righteous administration of justice, urging humility and trust in divine sovereignty rather than a human longing for destructive intervention.
CONTEXT
Literary Context: This verse is situated within Elihu's extensive monologue (Job 32-37), which follows the failed attempts of Job's three friends to explain his suffering. Elihu, a younger and seemingly more insightful observer, positions himself as a spokesman for God, aiming to correct both Job's perceived self-righteousness and the friends' flawed theology. He argues that God is just and does not oppress anyone, and that suffering, though mysterious, can serve as a means of instruction, correction, and purification, leading to spiritual growth, as seen in Job 36:15. In this specific section, Elihu is extolling God's greatness and power, particularly His control over nature and judgment, asserting that humans should not challenge or hasten God's appointed times for reckoning. The warning in Job 36:20 is a direct admonition against wishing for a swift, destructive end, which would imply a lack of trust in God's perfect timing and a dangerous presumption upon His sovereign will.
Historical & Cultural Context: In the ancient Near East, life was often precarious, and divine judgment was understood as a tangible, often sudden, intervention in human affairs. "Night" frequently symbolized periods of darkness, calamity, and divine wrath, contrasting sharply with "day" which represented light, life, and blessing. To be "cut off" (Hebrew: ʻâlâh, in the sense of removal) from one's "place" (Hebrew: maqom) carried profound implications in a society where identity, security, and well-being were deeply tied to one's family, land, and social standing. Such a severance implied not just death, but a complete removal from one's established life, often with connotations of disgrace or divine disfavor. The cultural understanding of justice also played a role; while a desire for justice was natural, wishing for immediate, destructive judgment on others could be seen as overstepping human boundaries and usurping God's role as the ultimate arbiter. This context underscores the gravity of Elihu's warning against impatiently desiring a time of such profound and irreversible divine action.
Key Themes: Elihu's statement in Job 36:20 contributes significantly to several overarching themes within the Book of Job and broader biblical theology. Foremost is the theme of Divine Sovereignty and Judgment, emphasizing God's ultimate control over life, death, and the timing of His righteous decrees. He alone determines the "night" when people are "cut off," and it is not for humans to desire or hasten such a time. This aligns with the biblical understanding of God's absolute authority, including His power to change times and seasons. Another key theme is the Suddenness and Finality of Divine Reckoning. The phrase "cut off in their place" vividly portrays an abrupt and unexpected end, where individuals are removed from their accustomed lives or positions without warning, highlighting the swiftness and decisiveness of God's justice. Implicitly, the verse also calls for Patience and Humility before God's mysterious ways. It warns against human presumption in desiring or demanding God's hand to act in a destructive manner, especially when driven by personal frustration or a desire for retribution. Instead, it encourages a posture of trust and submission to God's perfect, though often inscrutable, timing.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu's statement in Job 36:20 is rich with Metaphor. "The night" is used metaphorically to represent a time of divine judgment, calamity, and destruction, contrasting with the typical understanding of day as a time of light and activity. This Symbolism of night as a period of divine wrath is pervasive in biblical literature. The phrase "cut off" employs Vivid Imagery, evoking a sudden, violent, and complete severance, emphasizing the finality of the judgment. The use of the Imperative Mood ("Desire not") makes Elihu's statement a direct and forceful command, underscoring the gravity of his warning. Furthermore, the verse employs a subtle form of Synecdoche or Metonymy, where "the night" stands in for the entire event or period of judgment and its devastating consequences.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 36:20 profoundly underscores the theological truth of God's absolute sovereignty over time, justice, and judgment. Elihu's warning against desiring "the night" is a powerful admonition against human presumption and impatience when faced with perceived injustice or prolonged suffering. It teaches that humans should not attempt to usurp God's role as the righteous judge, nor should they wish for calamity upon others, even when their own circumstances are dire. God's timing is perfect, and His ways are often inscrutable, requiring a posture of humility and trust rather than a demand for swift, destructive intervention. This verse calls believers to a patient endurance, recognizing that God's justice will unfold in His appointed time and according to His perfect wisdom, which often includes mercy and long-suffering before judgment.
REFLECTION AND APPLICATION
Elihu's warning in Job 36:20 remains profoundly relevant for contemporary believers. In a world often marked by injustice, suffering, and a desire for immediate retribution, this verse calls us to a deeper trust in God's sovereign timing and His perfect wisdom. It challenges our natural human impatience, reminding us that wishing for a "night" of judgment, whether for personal relief or out of anger towards others, is to overstep our boundaries and presume upon God's prerogative. Instead of demanding a swift, destructive end, we are called to cultivate humility, patience, and a steadfast faith that God is just and will ultimately set all things right. This means living righteously ourselves, extending grace where possible, and entrusting the final reckoning to the One who alone knows the hearts of all and acts with perfect righteousness and mercy. It encourages us to pray for transformation, not just termination, and to seek God's will above our own desires for vindication.
Questions for Reflection
FAQ
What does "desire not the night" mean in a modern context?
Answer: In a modern context, "desire not the night" serves as a powerful warning against wishing for calamity, judgment, or a sudden, destructive end, especially when driven by impatience, anger, or a desire for retribution. It cautions against the human tendency to want God to "hurry up" and bring judgment on perceived wrongdoers or to end our own suffering through drastic, destructive means. It calls for trust in God's timing and wisdom, recognizing that His thoughts and ways are higher than ours, as seen in Isaiah 55:8-9. It also implicitly warns against seeking escape from present difficulties through self-destructive behaviors or by wishing for the downfall of others.
Is Elihu's advice always correct in the Book of Job?
Answer: While Elihu offers some profound theological truths, particularly regarding God's sovereignty, His disciplinary use of suffering, and His greatness, his perspective is not entirely endorsed by God. When God finally speaks in Job 38, He rebukes Job's three friends for not speaking rightly about Him (Job 42:7). Although Elihu is not explicitly named in this rebuke, his arguments share some of the same flawed assumptions as the friends, namely, presuming to fully understand the reason for Job's suffering. However, the specific warning in Job 36:20 about not desiring judgment is a sound theological principle, reflecting humility before divine timing and a recognition of God's unique prerogative as judge. It is a truth that stands independently of Elihu's overall interpretive framework for Job's suffering.
CHRIST-CENTERED FULFILLMENT
While Job 36:20 warns against desiring the "night" of judgment, it is precisely this "night" that Jesus Christ willingly faced for humanity's salvation. The ultimate "night" of divine judgment, the full outpouring of God's wrath against sin, fell upon the Lamb of God on the cross. During the crucifixion, darkness covered the land from noon until three in the afternoon, symbolizing this profound moment of divine reckoning. Unlike those who might presumptuously desire such a night, Jesus did not desire it for Himself, praying in Gethsemane, "Not my will, but yours be done," yet He submitted to it for the sake of His Father's glory and the redemption of humanity. Through His sacrifice, believers are delivered from the "night" of judgment, being justified by His blood and reconciled to God (Romans 5:9). Thus, for those in Christ, the "night" of judgment has passed, and we are called to be children of light, not desiring judgment upon others, but rather sharing the good news of salvation, while awaiting the glorious return of our Lord, who will bring the final, righteous judgment at His appointed time (Revelation 16:15).