Job 36:6

KJV

He preserveth not the life of the wicked: but giveth right to the poor.

KJV (with Strong's)

He preserveth not the life {H2421} of the wicked {H7563}: but giveth {H5414} right {H4941} to the poor {H6041}.

Complete Jewish Bible

He does not preserve the lives of the wicked, but he gives justice to the poor.

Berean Standard Bible

He does not keep the wicked alive, but He grants justice to the afflicted.

American Standard Version

He preserveth not the life of the wicked, But giveth to the afflicted their right.

Commentary

### SUMMARY
Job 36:6, a profound declaration by Elihu, articulates a core aspect of God's impartial justice and sovereign governance. It presents a stark dichotomy in divine action: God does not perpetually sustain the lives of the wicked, indicating their eventual downfall and the withdrawal of His preserving grace, while simultaneously He actively intervenes to grant justice and vindication to the poor and oppressed. This verse encapsulates Elihu's broader argument that God's ways are righteous and beyond human full comprehension, consistently upholding moral order and championing the cause of the vulnerable, demonstrating His power in both judgment and mercy.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within Elihu's extensive and climactic discourse, which spans [Job 32-37](/job/32 "Job 32-37 - Elihu's Discourses"). Elihu, the youngest of Job's interlocutors, enters the debate after the three friends have exhausted their arguments and Job has continued to assert his innocence and question God's justice. In [Job 36](/job/36 "Job 36 - Elihu's Defense of God's Justice"), Elihu's primary aim is to defend God's righteousness, wisdom, and omnipotence, explaining that God uses suffering not solely as punishment for sin, but also as a means of instruction, discipline, and purification. Verse 6 serves as a foundational theological statement, establishing God's unwavering judicial character before Elihu elaborates on how God interacts with humanity—through prosperity, adversity, and judgment—always acting with ultimate wisdom and justice. It immediately follows Elihu's powerful assertion in [Job 36:5](/job/36-5 "Job 36:5 - God's Might and Justice") that "God is mighty, and despises no one; he is mighty in strength of understanding."
* **Historical & Cultural Context:** In the ancient Near East, the administration of justice was a paramount responsibility of kings and community elders, and the concept of divine justice was intrinsically woven into the societal fabric. The term "poor" (`‘aniy`) in this context extends beyond mere material destitution to encompass the vulnerable, the oppressed, the afflicted, and those lacking a powerful patron to defend their rights. This group frequently included widows, orphans, and resident aliens, who were often susceptible to exploitation. A fundamental expectation within this worldview was that righteous rulers, and ultimately the divine, would serve as advocates for these marginalized groups. The belief that the wicked would not indefinitely prosper, and that the oppressed would eventually receive vindication, formed a cornerstone of the moral and theological order. While Job's personal experience challenged this understanding, the verse reflects a pervasive societal concern for the marginalized and a theological conviction that God Himself champions their cause, a theme profoundly echoed throughout the Law and Prophets, as exemplified in [Deuteronomy 10:18](/deuteronomy/10-18 "God's Love for the Alien, Orphan, and Widow").
* **Key Themes:** Job 36:6 powerfully articulates two central themes that permeate Elihu's discourse and the entire book of Job: **Divine Justice and Sovereignty** and **God's Advocacy for the Oppressed**. Elihu adamantly asserts that God is not capricious but operates with perfect wisdom and unwavering justice, ensuring that wickedness does not escape ultimate judgment and that the suffering of the righteous is not overlooked. This declaration directly challenges the simplistic retribution theology of Job's friends, who believed all suffering indicated sin, while also subtly correcting Job's own perception of God as indifferent or unjust. The verse underscores God's active involvement in human affairs, showcasing His power to both execute judgment upon the wicked and to intervene decisively on behalf of the vulnerable. This divine commitment to justice for the poor is a recurring motif throughout the Old Testament, emphasizing God's character as a righteous judge who "executes justice for the oppressed" as profoundly declared in [Psalm 146:7](/psalms/146-7 "God's Justice for the Oppressed").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Preserveth (Hebrew, _châyâh'_):** This primitive root signifies "to live," "keep alive," "preserve life," or "restore to life." In the Hiphil stem, as employed here, it carries the causative meaning "to cause to live" or "to preserve." The negative construction, "He preserveth not," therefore implies God's deliberate decision not to sustain or prolong the life or prosperity of the wicked indefinitely. It speaks to God's ultimate authority over life and destiny, indicating His withdrawal of sustaining grace from those who persist in unrighteousness, leading to their eventual demise or downfall.
* **Wicked (Hebrew, _râshâʻ'_):** This noun refers to an individual who is "morally wrong," "guilty," or "ungodly." It denotes a person whose character and actions are fundamentally contrary to God's law and righteous standards. The term often carries strong connotations of active opposition to God or His ways, engagement in systemic injustice, or a life characterized by deep moral corruption. Elihu uses this term to describe those who are truly culpable and deserving of divine judgment, distinguishing them from those, like Job, whose suffering serves different divine purposes.
* **Right (Hebrew, _mishpâṭ'_):** Derived from the verb "to judge," this noun primarily denotes a "verdict," "judgment," or "justice." It encompasses not only a judicial sentence but also the act of judging, the place of judgment, and, crucially, a participant's "right" or "privilege," whether statutory or customary. When God "gives right," it signifies His active intervention to establish what is just and fair. For the "poor" (`ʻânîy`), this means God ensures their legal or moral claims are upheld, their wrongs are rectified, and their cause is vindicated against their oppressors, restoring their rightful status.

#### Verse Breakdown
* **"He preserveth not the life of the wicked:"** This initial clause serves as a definitive statement of God's judicial posture towards those who are morally corrupt and defiant of His ways. It asserts that God, in His ultimate sovereignty and perfect justice, does not indefinitely extend His preserving grace, protection, or prosperity to the wicked. While divine patience and long-suffering are evident, there's a clear boundary beyond which God's forbearance ceases, leading to the inevitable consequences of unrighteousness, or direct divine judgment, resulting in their downfall or a premature end. This does not necessarily imply immediate physical death for all wicked individuals, but rather the withdrawal of divine favor and security, culminating in a life devoid of true blessing and ultimately subject to just recompense.
* **"but giveth right to the poor."** In profound contrast to His dealings with the wicked, God actively intervenes on behalf of the "poor," a term encompassing the afflicted, the humble, the oppressed, and the vulnerable. The phrase "giveth right" (combining `nâthan` "to give" and `mishpâṭ` "justice/right") signifies that God actively renders or grants justice to them. He assumes the role of their ultimate advocate, upholding their cause, vindicating their innocence, and restoring what has been unjustly taken or denied. This highlights God's compassionate character, His unwavering commitment to righteousness, and His particular concern for those who are marginalized and powerless in society, ensuring that their grievances are addressed and their rights upheld.

#### Literary Devices
The most prominent literary device in Job 36:6 is **Antithesis**. The verse masterfully constructs a sharp contrast between two distinct groups—"the wicked" and "the poor"—and God's diametrically opposed actions towards each. This stark juxtaposition, articulated through the phrases "He preserveth not the life" versus "but giveth right," powerfully emphasizes the absolute and impartial nature of God's justice. It showcases His character as both a righteous judge who brings consequences upon unrighteousness and a compassionate advocate who champions the vulnerable and oppressed. This antithetical structure not only illuminates God's multifaceted character but also reinforces Elihu's central argument that divine justice is both retributive and restorative, operating with perfect equity and moral clarity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 36:6 offers a profound theological statement on the very nature of divine justice, asserting God's active, rather than passive, involvement in maintaining the moral order of the world. It posits that God is not a distant observer but an engaged sovereign who upholds righteousness by both judging the wicked and vindicating the oppressed. This dual aspect of divine justice underscores God's intrinsic holiness and His unwavering commitment to equity. While the book of Job grapples with the complexities of suffering and the often-perplexing prosperity of the wicked, Elihu's declaration here reaffirms a fundamental biblical truth: God's ultimate justice will prevail, and His character is inextricably linked to the defense of the vulnerable. This perspective provides immense comfort and hope to the afflicted, serving simultaneously as a solemn warning to those who would exploit or disregard divine commands, reminding them that their actions do not escape God's notice or judgment.

* [Psalm 37:10](/psalms/37-10 "The Transience of the Wicked")
* [Psalm 140:12](/psalms/140-12 "God Upholds the Cause of the Afflicted")
* [Proverbs 29:7](/proverbs/29-7 "The Righteous Care for the Poor")

### REFLECTION AND APPLICATION
Job 36:6 serves as a powerful and enduring reminder of God's unwavering commitment to justice, offering both a sober warning and a profound source of comfort. For those who might be tempted to pursue paths of wickedness, to exploit others, or to live in defiance of God's moral order, this verse stands as a clear and unequivocal declaration that God does not indefinitely tolerate unrighteousness. There is no lasting security, true prosperity, or ultimate peace for those who persist in defying His ways; ultimately, divine justice will prevail, and the consequences of sin will be realized. Conversely, for the poor, the afflicted, those who feel unjustly treated, or the marginalized, this verse offers immense hope and profound assurance. It declares that God sees their plight, hears their cries, and is actively engaged in defending their cause. He is the ultimate advocate for the oppressed, ensuring that justice is rendered and their rights are upheld. This truth should cultivate unwavering trust in God's perfect timing and His ultimate vindication of the righteous, even when current circumstances seem to contradict this divine promise. Furthermore, it calls us, as followers of God, to align our lives with His heart for justice, actively seeking to uphold the rights of the vulnerable and marginalized in our own communities and spheres of influence, becoming instruments of His righteousness in a broken world.

#### Questions for Reflection
* **How does Elihu's statement about God's justice in Job 36:6 challenge or affirm your own understanding of divine retribution and divine mercy?**
* **In what specific ways might we, as followers of God, be called to "give right to the poor" in our own communities and globally today?**
* **How does this verse encourage you when you observe apparent injustices in the world or experience personal suffering that seems to contradict God's justice?**

### FAQ

**Does Elihu's statement in Job 36:6 contradict Job's experience, where a righteous man suffered while the wicked sometimes prospered?**

Answer: Elihu's statement in [Job 36:6](/job/36-6 "God's Justice for Wicked and Poor") does not necessarily contradict Job's experience but rather offers a theological principle that aims to reconcile the apparent inconsistencies of life with God's ultimate justice. While Job's intense suffering was clearly not a direct result of his wickedness, Elihu emphasizes that God's general principle is not to preserve the wicked indefinitely. The broader narrative of the book of Job ultimately reveals that God's ways are infinitely more complex and multifaceted than human understanding can grasp, and suffering can serve purposes far beyond simple retribution for sin. Elihu's point here is that God is just in His dealings with all humanity, whether in judgment or vindication, even if the timing or the specific reasons for His actions are not always immediately clear to human observers. The broader biblical narrative, including passages like [Psalm 73](/psalms/73 "The Prosperity of the Wicked"), acknowledges the temporary prosperity of the wicked, but consistently affirms their ultimate downfall and God's final vindication of the righteous.

### CHRIST-CENTERED FULFILLMENT
Job 36:6, with its profound declaration of God's justice that both judges the wicked and vindicates the poor, finds its ultimate and most complete fulfillment in the person and work of Jesus Christ. While Elihu speaks of God's general principles of judgment and advocacy, Jesus perfectly embodies and executes this divine justice. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "Jesus, the Lamb of God"), bearing the judgment due to the wicked on the cross. In His atoning sacrifice, Christ did not "preserve" the life of sin but conquered it, offering a path to redemption. Simultaneously, Jesus consistently identified with and ministered to the poor, the marginalized, and the oppressed throughout His earthly ministry. His mission was characterized by bringing good news to the poor, healing the brokenhearted, and proclaiming liberty to the captives, as prophesied in [Isaiah 61:1-2](/isaiah/61-1 "The Spirit of the Lord is Upon Me") and affirmed by Jesus Himself in [Luke 4:18-19](/luke/4-18 "Jesus' Mission Statement"). Through His life, sacrificial death, and glorious resurrection, Christ not only "gives right to the poor" by offering spiritual redemption, eternal hope, and true freedom from sin's bondage, but also by establishing a kingdom where true justice and righteousness will ultimately prevail in their fullness, as beautifully depicted in [Revelation 21:4](/revelation/21-4 "No More Death or Mourning"). He is the righteous judge who will one day perfectly separate the wicked from the righteous, and the compassionate King who will fully vindicate all who have suffered for His sake and trusted in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 72:12

For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.

Psalms 72:14

He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.

Job 21:7

¶ Wherefore do the wicked live, become old, yea, are mighty in power?

Job 21:9

Their houses [are] safe from fear, neither [is] the rod of God upon them.

Psalms 140:12

I know that the LORD will maintain the cause of the afflicted, [and] the right of the poor.

Job 5:15

But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.

Exodus 22:22

Ye shall not afflict any widow, or fatherless child.