Job 36:19-37:24
As Elihu winds down his theodicy presented to the destitute Job, he condenses his presentation to two truths. We find these in verses 22 and 23: “Behold, God is exalted in power; … and who has said, ‘You have done wrong?’” God is all powerful and nothing can hinder his accomplishing his will. God is perfectly just, so that the will he accomplishes is an expression of justice. In verses 19-21, Elihu mentions three refuges that sinners seek in order to avoid reconciliation with God’s holy wrath. These attempts at refuge from divine judgment show their disdain for the ransom God provided.
One of these hiding places to which men look is riches. Do riches have strength to give final fulfillment to life? Can they guard them from the coming of righteous judgment? They need to hear the warning of James: “Come now, you rich, and howl for the miseries that are coming upon you. Your riches have rotted and your garments are motheaten” (James 5:1, 2).
Others simply yearn for death as an escape from earthly troubles. “Do not long for the night,” says Elihu. People vanish from their place but their life before God does not end. Earlier, Job simply wished not to be (Job 3:1-19). But death, early or late, does not eliminate the appointment we have with God: “It is appointed unto man once to die and after that the judgment” (Hebrews 9:27).
Others simply throw aside any sense of personal responsibility before God and move toward deeper indulgence in evil (21). They reason that unbounded pursuit of pleasure will anesthetize the pain of judgment. They forfeit the lesson that God’s affliction is bringing them.
God is all powerful and nothing can hinder his accomplishing his will.
Mere men in any of these conditions either of power or privilege should not exalt themselves but remember that God alone is exalted and he alone judges and reveals truth (22-23). God is the omnipotent one and there is no manifestation of power in the world but that it is derived from him (John 19:10, 11). God knows all things and acts always according to his purposes, so we may ask with Elihu, “Who is a teacher like him?” God knows, not through investigation or logic, but through invention. All things that exist and their relations with all other things are the products of his making. He made all things that are not himself and he continues to uphold all of these very things. Nothing exists that he does not know and maintain in being perfectly, and all he says about anything is true. “Who is a teacher like him?”
God works all things after the counsel of his own will (Ephesians 1: 11), so no one may question his operation of the world or of their own lives. Is anyone above him or does anyone give directions to the eternal, all-wise, all powerful one? “Who has appointed him his way?” (23a). He is the thrice holy, all righteous One. He makes no mistakes and there is no moral flaw in him. What he determines for the testing, sanctifying, and judging of men all is in accord with a perfect righteousness that is endemic to his very nature. “Who has said, ‘You have done wrong?’”
Elihu then points to the evidence that clouds, rain, and lightning give of the power and moral purpose of God. Lightning is unpredictable, terrorizing, and impressively beautiful, and all is in the hand of God to accomplish his precise purpose (36:32; 37:2-5, 11-13). With the mystery that such everyday phenomena pose before human observation, who can place a limit on the wisdom, power, or being of God? The curling, color, and movement of the clouds, along with their distillation into rain or snow for terror or for life-giving sustenance (36:31; 37:5-10), show that God does not bend his power or his sovereign purpose to the control of man.
As we exalt his work, we are led to exalt him (36:24, 26; 37:1). Considering, however, the magnitude of his work and how little of it we know, surely we must acknowledge that he is truly incomprehensible. “Do you know about the layers of the thick clouds, the wonders of one perfect in knowledge?” (37:16). His infinity in all that is excellent combined with his eternity of being defy any finite being—all his creatures—from laying claim to any kind of knowledge that would justify complaint against him (37:14-20). His power is uncontrollable and reflects his “awesome majesty” (37:22). As his might is illimitable and an absolute expression of his nature, so his justice and righteousness ride on the wings of his power in absolute purity (37:23).
God works all things after the counsel of his own will, so no one may question his operation of the world or of their own lives.
Given this combination of power and good, we must concede that there is no such thing as innocent suffering except in the one case of the One who suffered the “just for the unjust.” (1 Peter 3:18). When we proportion temporal suffering to apparent temporal evil, we might be puzzled as to why the apparently good suffer and the apparently less-good prosper; but this sense of disproportion finds plausibility only because of our limited and dull reflections on divine holiness. If our knowledge of the moral character of a fallen world and fallen human beings were truly commensurate with the reality, we would immediately concede the justice of God in any infliction of punishment or sanctifying discipline.
We must not forget that God’s granting of pleasure in this life should drive us to see the bountiful nature of his goodness and mercy. Any interruption of our pleasure in this life, whether mild or severe, is designed to bring us to a knowledge of sin and the need for a mediator that can restore righteousness, for God will not be finally reconciled to us apart from true and complete righteousness. “We have an advocate with the Father, Jesus Christ the Righteous; and he is the propitiation for our sins” (1 John 2:1, 2).
Elihu has played the role of John the Baptist. He has been the voice of one crying in the wilderness to prepare the way of the Lord. Now the Lord shows up to speak to Job.
