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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 36:5–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,
I.He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, Job 36:5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.
II.He gives no countenance to the greatest, if they be bad (Job 36:6):
He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, Job 21:7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Rom 2:5.
III.He is always ready to right those that are any way injured, and to plead their cause (Job 36:6):
He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.
IV.He takes a particular care for the protection of his good subjects, Job 36:7.
He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.
1.Sometimes he prefers good people to places of trust and honour (Job 36:7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.
2.If at any time he bring them into affliction, it is for the good of their souls, Job 36:8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe,
(1.)The distress supposed (Job 36:8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe,
(2.)The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us: - [1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, Job 36:10. Whom God chastens he teaches (Psa 94:12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Hos 14:8.
3.If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (Job 36:11): If they obey and serve him, - if they comply with his design and serve his purpose in these dispensations, - if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then, - if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him, - then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God,
(1.)We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further?
(2.)We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?
4.If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (Job 36:12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, Ch2 28:22; Jer 6:29, Jer 6:30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.
V.He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, Job 36:12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, Job 36:13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Rom 2:5. Their sins are laid up in store with God among his treasures, Deu 32:34. Compare Jam 5:3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe,
1.What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord.
2.What are the effects of that wrath? They die in youth, and their life is among the unclean, Job 36:14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent,
(1.)They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish.
(2.)They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jde 1:7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
“God does not reject the mighty, though he himself is mighty.” … Great is that temporal power that, from being well administered, has its special reward from God, and yet sometimes, from being preeminent over others, it swells with pride of thought. All things for its use are at its service, while its commands are speedily fulfilled according to its wish and while all its subjects praise its good deeds. If there are any who do not oppose its evil doings with any authority, then they too will commonly praise them, even that which they ought to blame. The mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause outside, it is bereft of truth inside.… “But he does not save the wicked and gives judgment to the poor.” Holy Scripture is frequently prone to call the humble, “poor.” Hence they are mentioned in the Gospel with the addition “spirit” when it is said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Riches visibly manifest the powerful; those are poor in their own sight, who are not puffed up in their minds. But he calls those “wicked” who are either cut off from the piety of the faith or who contradict themselves by their wicked habits, in that which they faithfully believe.…“He will not withdraw his eyes from the righteous but establishes kings on the throne forever, and there they are exalted.” But holy people are properly termed “kings,” in the language of Scripture, because having been raised above all the motions of flesh, at one time they control the appetite of lust; at another they moderate the heat of avarice; at one time they bow down the boastfulness of pride; at another they crush the suggestions of envy; at another they extinguish the fire of passion. They are “kings” then, because they have learned not to give way to the motions of their temptations by consenting to them but to gain mastery by ruling over them. Since, therefore, they pass from this power of authority to the power of retribution, let it be rightly said, “He establishes kings on the throne forever.” They are wearied for a time by ruling themselves, but they are placed forever on the throne of the kingdom of eternal elevation; and there they receive the power of justly judging others, just as they are here unskilled in unjustly sparing themselves.
44. Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses. But some things are, now and then, hurtful from circumstances, as temporal power, or the bond of wedlock. For marriage is good, but those things which grow up around it, through the care of this world, are evil. Whence Paul says, He that is with a wife, thinketh of the things that are of the world, how he may please his wife. [l Cor. 7, 33] Whence also, recommending to certain persons a better course, he dissuades them from marriage, and says, But this I say, not that I may cast a snare on you, but for that which is comely, and which may give you power to pray to the Lord without impediment. [ib. v. 35] While that then which is not hurtful is retained, something hurtful is commonly committed from attendant circumstances: as frequently we journey along a straight and clear road, and yet we are entangled by our clothes in briars which grow by its side. We do not stumble in a clear road, but something grows by the side to wound us. For great is that temporal power, which, from being well administered, has its special reward from God: and yet sometimes from being preeminent over others, it swells with pride of thought. And while all things for its use are at its service, while its commands are speedily fulfilled, according to its wish, while all its subjects praise its good deeds, if there are any, but do not oppose its evil doings with any authority, while they too commonly praise, even that which they ought to blame; the mind, being led astray by those things that are beneath it, is raised above itself, and while it is encircled with unbounded applause without, is bereft of truth within. And, forgetting itself, it scatters itself after others’ speech, and believes itself to be really such, as it is spoken of without, and not such as it ought to see itself to be within. It despises those beneath it, and does not acknowledge them to be its equals in order of nature, and believes that it has exceeded those also in the merits of its life, whom it has surpassed by the accident of rank. It considers that it is far wiser than all those, than whom it sees itself greater in power. For it places itself in truth on a lofty eminence, in its own opinion, and, he that is confined within the same natural condition as others, scorns to look on them as his equals, and is in this way led even to resemble him, of whom it is written, He beholdeth every high thing, and is a king over all the children of pride; [Job 41, 34] and of whose body it is said, A generation, whose eyes are lofty, and their eyelids are raised up on high. [Prov. 30, 13] It is led to a resemblance of him, who aiming at singular loftiness, and scorning a life in company with angels, says, I will ascend above the height of the clouds, I will be like the Most High. By a marvellous judgment, then, it finds the depth of downfal within, whilst it raises itself without, in loftiness of power. For a man is in truth made like an apostate angel, when he disdains to be like his fellow men. Thus Saul grew up, from meritorious humility, into swelling pride, by his height of power. He was in truth raised up in consequence of his humility, and rejected through his pride: as the Lord bears witness, Who says, When thou wast little in thine own eyes, did not I make thee the head of the tribes of Israel? [1 Sam. 15, 17] Before he attained to power he had seen that he was little, but supported by temporal authority he no longer saw himself to be so. For preferring himself, in comparison with others, he counted himself great in his own judgment. But marvellously, when little in his own sight, he was great in the sight of the Lord, and when great in his own sight, in the Lord’s sight he was little. The Lord forbids us, by His Prophet, to be great in our own sight, saying, Woe unto you that are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] And Paul admonishes us not to be great in our own opinions, saying, Be not wise in your own conceits. [Rom. 12, 16] While the mind then is puffed up, through the number of those that are subject to it, it falls into the lust of pride, the very height of its power pandering to it.
45. But for this and that not to be good is one thing, for any not to know how to use the good aright is another. For power is good in its proper place, but it requires careful conduct in a ruler. He therefore exercises it aright, who has learned both how to retain, and how to overcome it. He exercises it aright, who knows how to raise himself, by its means, above his faults, and, with it, to keep himself down on a level with others. For the mind of man is frequently elated, even when not supported by any power. How much more then does it exalt itself, when power joins itself unto it? And yet it is prepared to correct the faults of others with due punishment. Whence also it is said by Paul, For he is the minister of God, a revenger to execute wrath upon him that doeth evil. When then the administration of temporal power is undertaken, a person must watch with the greatest care, in order to learn how to select from it what is of use, and to withstand its temptations, and to feel himself, even with it, on an equality with others, and yet, by his zeal for revenge, to set himself above those who do wrong. We gain a fuller knowledge of this discretion, if we look also at some instances of ecclesiastical power. Peter then, though holding the Chief power [‘principatum’] in the Church by Divine authority, refused to be reverenced unduly by Cornelius, who was a righteous man, and was prostrating himself before him, and acknowledged himself to be but his equal, saying, Arise, do it not, I myself am also a man. [Acts 10, 26] But on discovering the sin of Ananias and Sapphira, he soon displayed with what great power he had risen above others. [Acts 5, 1-11] For by a word he smote their life, which he detected by the searching of the Spirit; and called to mind that he held within the Church the chief power against sinners, which, when the honour had been violently thrust on him, he refused to acknowledge before his righteous brethren. In the one case holiness of conduct deserved a communion of equality, in the other his zeal for vengeance displayed his rightful power. Paul did not acknowledge that he was superior to his righteous brethren, when he said, Not for that we have dominion over your faith, but are helpers of your joy. [2 Cor. 1, 24] And he immediately added, For by faith ye stand. As if he were saying, We have not dominion over your faith, for this very reason, because ye stand by faith. For we are your equals, in a case where we know that you are standing firm. He seemed not to know that he was superior to his brethren when he said, We have made ourselves as little ones among you; [1 Thess. 2, 7] and again, And ourselves your servants through Jesus Christ. [2 Cor. 4, 5] But when he discovered a fault, which needed correction, he immediately remembered that he was their master, and said, What will ye? shall I come to you with a rod? [1 Cor. 4, 21]
46. A high place is therefore rightly discharged, when a ruler exercises his authority rather over sins, than over his brethren. For nature has made us all equal; but that some are committed to others to rule over them, it is not nature, but their own fault which places them beneath. Rulers, therefore, ought to raise themselves above the vices, on account of which they are placed above others: and, when they correct offenders, they should attend carefully to smite their faults with discipline, by the right of their power, but, by guarding their humility, to acknowledge, that they are equal with those very brethren, who are corrected. Although it is frequently even right, that we should, in our secret thought, prefer those, whom we correct, to ourselves. For their faults are smitten, through us, with the vigour of discipline, but, in the faults we ourselves commit, we are not wounded by any one, with an attack of even a word. We are, therefore, the more indebted to the Lord, the more we sin without punishment from man. But our discipline the more exempts those under it from Divine punishment, the more it leaves not their faults unpunished here. We must maintain then both humility in our heart, and discipline in our work. And we must, meanwhile, keep careful watch, lest the rights of discipline should be relaxed, while the virtue of humility is unduly guarded, and lest, while a ruler humbles himself more than is becoming, he should be unable to bind beneath the bond of discipline the life of his subjects. Let us outwardly, then, keep up that office, which we undertake for others’ benefit. Let us keep, within, the estimate we entertain of ourselves. But yet even those committed to us may properly learn, by some evidences which break forth, that we are such to ourselves within, in order to see what to dread from our authority, and to learn what to imitate from our humility. Having maintained the authority of our office, let us return unceasingly to our heart, and assiduously consider, that we are created on an equality with others, not that we have been temporally placed above others. For the more eminent is our power outwardly, the more ought it to be kept down within, lest it should overpower our thought, lest it should hurry the mind to be delighted with it, and lest the mind should soon be unable to control that power, to which it submits itself from desire of authority.
47. David had well learned to govern his kingly power, who used to overcome, by humbling himself, all pride at this power, saying, O Lord, my heart is not exalted. [Ps. 131, 1] And who subjoined, to increase his humility, Nor mine eyes lofty. And added, Neither have I walked in great things. And examining himself still further, with most searching enquiry, Nor in wonderful things above me. And drawing forth also all his thoughts from the bottom of his heart, he subjoins, saying, If I have thought not humbly, but if I have exalted my soul. Lo! he frequently repeats the sacrifice of humility, offered from his inmost heart, and, by again and again confessing, ceases not to offer it, and brings it before the eyes of his Judge, by repeatedly speaking of it. What is this? and how had he learned, that this sacrifice was pleasing to God, which he was offering, in His sight, with so great a repetition of words? Except that pride is ever wont to attend on the powerful, and that haughtiness is almost always associated with prosperity; because also abundance of humour often causes the hardness of a tumour.
48. But it is very wonderful, when humility of manners reigns in the hearts of the lofty. Whence we must consider, that whenever powerful persons think humbly, they attain to an eminence of strange, and, as it were, far distant virtue: and they rightly appease the Lord, the more readily, with this virtue, because they humbly offer Him that sacrifice, which the powerful can scarcely meet with. For it is a most difficult art of living, for a man to possess a high place, and to keep down boasting; to be indeed in power, and yet not to know that he is powerful; to know that he is powerful, for conferring favours, not to know all the power he possesses for requiting wrongs. It is therefore rightly said of such, God rejecteth not the mighty, though He Himself is mighty. For he, in truth, desires to imitate God, who administers his lofty power with a view to the benefit of others, and is not elated with his own praises; who, when placed above others, desires to serve, and not to rule over, them. [prodesse, præesse] For it is swelling pride, and not position of power, which is to blame. God confers power, but the wickedness of our mind causes haughtiness at our power. Let us take away, then, what we have contributed of our own, and those things, which we possess of God’s bounty, are good. For because not lawful power, but wicked deeds are condemned.
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Summary
A profound declaration by Elihu, articulates the majestic and unchallengeable nature of God, portraying Him as supremely powerful yet intimately attentive to all creation. This verse underscores that God's immense strength is not arbitrary but is always perfectly aligned with His infinite wisdom, ensuring His governance is both effective and just, never despising or disregarding any individual, even in their suffering.
Context
Literary Context
This verse is embedded within Elihu's extensive discourse, spanning Job chapters 32-37. Elihu, the youngest of Job's interlocutors, enters the debate after Job and his three friends have concluded their arguments, which largely centered on the premise that suffering is a direct consequence of sin. Elihu distinguishes himself by defending God's justice and sovereignty, suggesting that suffering can also serve as a means of divine discipline, instruction, or purification, rather than solely punishment. In the immediate context of Job 36, Elihu is building a comprehensive case for God's greatness, wisdom, and perfect governance over creation, urging Job to reconsider his perception of God as indifferent or unjust. Elihu's aim is to correct Job's accusations against God's character and to foster a deeper trust in God's inscrutable ways, setting the stage for God's eventual direct address to Job.
Historical & Cultural Context
The book of Job is set in the land of Uz, likely in the ancient Near East, a region where divine power and justice were central to religious understanding. In many ancient cultures, suffering was often directly correlated with divine disfavor or punishment for sin, a view strongly advocated by Job's first three friends. However, the book of Job challenges this simplistic theology. Elihu's statement in Job 36:5 reflects a more nuanced understanding of God's character that transcends typical human retribution theology. The concept of a deity who is both immensely powerful and yet does not "despise" or disregard individuals, particularly the afflicted, would have been a profound theological assertion, challenging common perceptions of divine detachment or partiality toward the powerful. It speaks to a God whose justice is not merely retributive but also redemptive and wise, operating on principles far beyond human comprehension.
Key Themes
Job 36:5 encapsulates several core themes prevalent in the book of Job and broader biblical theology. Firstly, it highlights God's Omnipotence and Strength, emphasizing His absolute power and irresistible force, a theme echoed throughout the book as a reminder that God's capabilities far exceed human comprehension or challenge. Secondly, the phrase "despiseth not any" introduces the theme of God's Impartiality and Attentiveness. This counters the notion that God might ignore the afflicted or only favor the powerful, asserting God's profound care and attentiveness to all, regardless of their status or suffering. This attribute of God's non-partiality is a cornerstone of His just character, as seen in passages like Acts 10:34. Thirdly, the verse underscores God's Perfect Wisdom, coupling His might with His unerring understanding. This signifies that God's power is not blind or arbitrary but is always guided by infinite wisdom and righteous judgment, ensuring His actions, though often mysterious to humans, are ultimately good and purposeful. The unsearchable depth of God's wisdom is celebrated in Romans 11:33.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to be vast," conveys overwhelming power and strength. When applied to God, it signifies His immense, unchallengeable might, not only in terms of physical force but also in His vastness of authority and influence. It speaks to His capacity to accomplish anything He purposes, reflecting His supreme dominion.
This primitive root means "to spurn," "to abhor," "to cast away," or "to reject." In the negative construction "despiseth not," it strongly affirms God's character as one who does not scorn, disregard, or reject any individual. This implies His constant attentiveness, care, and impartiality towards all people, regardless of their circumstances, status, or perceived worthiness, standing in stark contrast to human tendencies to dismiss the suffering or the lowly.
While often translated as "heart," this term extends figuratively to encompass the intellect, will, and feelings, representing the very core of one's being and understanding. In the context of God, lêb here refers to His perfect, infinite, and unsearchable understanding, His capacity for discernment, and His ability to order creation and execute righteous judgment. It signifies that God's power is always exercised with perfect knowledge, insight, and purpose, ensuring His actions are always just and good, stemming from the very center of His divine nature.
Verse Breakdown
"Behold, God is mighty"
This opening phrase serves as an emphatic call to attention, drawing the listener's focus to a profound truth about God's nature. "Mighty" (from kabbîyr) declares God's inherent, majestic power and supreme authority. It establishes His unchallengeable sovereignty and overwhelming greatness as the foundational premise of Elihu's argument, inviting awe and reverence.
"and despiseth not any"
This crucial clause reveals God's compassionate and impartial character. Despite His immense power, God does not scorn, reject, or disregard any individual. This means He is attentive to all, including the suffering, the weak, and the seemingly insignificant. It directly counters the notion that God might be indifferent to human plight or only concerned with the powerful or the perfectly righteous, emphasizing His universal care.
"he is mighty in strength and wisdom"
This concluding phrase reiterates God's immense power ("mighty in strength") but crucially qualifies it by adding "and wisdom." This highlights that God's strength is not blind, arbitrary, or wielded without purpose. Instead, His power is always guided and informed by His perfect, infinite wisdom (from lêb). This combination ensures that God's actions are always just, purposeful, and ultimately good, even when His ways are beyond human comprehension and appear inscrutable to human eyes.
Literary Devices
Elihu employs several literary devices in Job 36:5 to underscore his theological points. The verse begins with the interjection "Behold," which functions as a rhetorical marker, immediately drawing the listener's attention and emphasizing the profound truth that follows. This creates a sense of urgency and importance, inviting the audience to consider deeply the nature of God. There is a clear instance of Parallelism in the repetition of "mighty" ("God is mighty... he is mighty in strength"), which serves to reinforce and amplify the concept of God's overwhelming power. This repetition creates a rhythmic emphasis, driving home the point of God's immense capability and irresistible force. Furthermore, the verse presents a profound Contrast between raw power and discerning character: God is "mighty," yet He "despiseth not any." This juxtaposition highlights that God's power is not tyrannical or uncaring but is tempered and guided by His compassionate nature and perfect wisdom. The inclusion of "wisdom" alongside "strength" also provides a crucial balance, ensuring that God's might is perceived as perfectly ordered and just, not chaotic or arbitrary, but always purposeful and righteous.
Theological and Thematic Connections
Job 36:5 offers a profound theological statement about the character of God, integrating His omnipotence with His moral attributes. It presents a God who is not only supremely powerful but also perfectly just, compassionate, and wise. This challenges the simplistic cause-and-effect theology of Job's friends, who posited that suffering was always a direct consequence of sin. Elihu's declaration asserts that God's power is not wielded arbitrarily but is always informed by His infinite wisdom and His non-despising nature. This means that even in the midst of inexplicable suffering, God remains attentive and caring, and His purposes, though often hidden, are always rooted in perfect wisdom and righteousness. It calls for a deeper trust in God's sovereignty, acknowledging that His ways are higher than human understanding and that His governance is always for a righteous end, even when it involves discipline or testing.
Reflection and Application
Job 36:5 provides immense comfort and a profound challenge for believers today. For those grappling with suffering, it is a powerful reminder that the mighty God of the universe does not overlook or despise their pain. He is attentive, compassionate, and His power is always guided by perfect wisdom. This truth encourages us to trust in God's sovereign plan, even when circumstances are bewildering or seemingly unjust. It calls us to humility, acknowledging that God's ways and thoughts are infinitely higher than our own, and that His wisdom far surpasses our limited understanding. Instead of questioning God's character in adversity, we are invited to lean into His unfathomable wisdom and unwavering care. This verse also challenges us to reflect God's non-despising nature in our own lives, extending compassion and attention to those who are suffering, marginalized, or different from us, rather than judging or dismissing them based on superficial observations or assumptions.
Questions for Reflection
FAQ
What is the significance of Elihu's declaration about God's might and wisdom in the broader context of the book of Job?
Elihu's declaration in Job 36:5 is highly significant because it offers a corrective to the limited and often flawed perspectives of both Job and his three friends. While Job accuses God of injustice and his friends accuse Job of hidden sin, Elihu presents a more holistic view of God's character. He emphasizes that God's immense power ("mighty in strength") is always coupled with His perfect wisdom. This means God's actions are never arbitrary or cruel, but always purposeful and just, even when they involve suffering that serves as discipline or instruction, as Elihu argues throughout Job 36. This verse sets the stage for God's own dramatic appearance in Job 38, where He demonstrates His unchallengeable power and wisdom in creation, ultimately silencing Job's complaints and inviting his humble submission.
How does "despiseth not any" apply to people experiencing deep suffering, like Job?
The phrase "despiseth not any" is profoundly comforting for those enduring deep suffering. It asserts that despite His immense power and transcendence, God does not scorn, reject, or disregard any individual, regardless of their condition or perceived status. For someone like Job, who felt abandoned and unjustly afflicted by God, this declaration would have been a powerful reassurance that God was not indifferent to his pain. It means God is attentive, compassionate, and cares deeply for all His creation, including those who are suffering. This challenges the idea that suffering automatically implies God's disfavor or contempt, instead highlighting His impartial and caring nature, as seen in passages like Psalm 34:18, which states, "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit."
Christ-Centered Fulfillment
The profound truths declared in Job 36:5 find their ultimate and most complete fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's "might," for through Him "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). The power of God, which Elihu extols, is perfectly manifest in Christ's miracles, His authority over creation, and ultimately, His triumph over sin and death through the resurrection (Philippians 3:10). Moreover, Jesus perfectly demonstrates that God "despiseth not any." He did not come to condemn the world but to save it (John 3:17), reaching out to the marginalized, the sick, the sinful, and the outcast, showing no partiality but boundless compassion. His incarnation itself is the ultimate act of God not despising humanity, but rather entering into its suffering and brokenness to redeem it (Philippians 2:5-8). Finally, Christ is the very wisdom of God personified. "In him are hidden all the treasures of wisdom and knowledge" (Colossians 2:3), and His redemptive plan, culminating in the cross, is revealed as God's perfect wisdom for salvation, a wisdom that often appears as foolishness to the world but is divine power and wisdom to those who are being saved (1 Corinthians 1:24). Thus, in Christ, God's majestic might, His non-despising love, and His perfect wisdom converge to accomplish the greatest work of redemption, inviting all to find solace and salvation in Him.