In our study of the Book of Job, we’ve come to Elihu’s discourses, which he made after Job and the friends finished their debate. Before they adjourned, it appears that Job and the friends paused to permit anyone else to speak, who was standing by, listening. There were others present, and Elihu responded, beginning in chapter 32. While he did rebuke the friends for being unable to silence Job, vis-à-vis convince him of his errors, Elihu’s main intent has been to rebuke Job and prove his argument wrong. In chapter 33 Elihu rebuked Job for saying he was innocent and was without iniquity, yet the Lord found occasion to contend with him (Job 33:9-10, 12). In chapter 34 Elihu rebuked Job for keeping company with wicked men (Job 34:8) and saying it profits no one to delight himself in God (Job 34:9). In chapter 35 Elihu went on to accuse Job of claiming he was more righteous than God (Job 35:2). In each of these discourses, however, Elihu had taken Job’s words out of context, and his arguments against him were thereby flawed!
In chapter 36 Elihu argues that Job is a hypocrite, who has heaped judgment upon himself (Job 36:13) and is presently suffering the consequences of his iniquity (verse-17). The Lord disciplines those who have sinned. On the one hand, whoever learns from his errors and responds in repentance are forgiven and restored (Job 36:8-11). On the other hand, however, whoever refuses to repent will die in their ignorance (Job 36:12). Elihu argues that, as a hypocrite, Job presumes his religion will save him, or that he’d receive special treatment from God and wouldn’t be punished for his sins, as the Lord punishes the openly wicked (unclean in the text – Job 36:13). On the contrary, the hypocrite’s fate is the same as that of the openly wicked (verse-14).
Then, Elihu reminded Job that the Lord delivers the afflicted through their sufferings. In other words, pain and suffering is often a tool in the Lord’s hands, which he uses to teach mankind the error of his ways (Job 36:15). Previously, Job had enjoyed the fatness of the Lord’s table, vis-à-vis he wasn’t oppressed or restricted in his way (Job 36:16). However, presently Job has suffered under God’s judgment. The table of the Lord has changed from riches to poverty and from freedom to confinement, just as is true of the openly wicked (Job 36:16-17)! Moreover, Elihu told Job to consider the impartiality of God’s wrath. The fact is, the Lord won’t be moved by the position of powerful and rich men. Therefore, God cannot be bribed with the offerings of great sacrifices. In other words, forgiveness doesn’t come through one’s religion, but through sincere repentance. Rather, the Lord will always act justly toward mankind, according to the prime directive: as a man sows, so shall he reap (Job 36:18-19).
Elihu concludes by telling Job not to desire the night (darkness; meaning iniquity: cp John 3:19) instead of the light of the Lord’s affliction, which is meant to teach him the error of his ways (Job 36:20; cp. verse-15). So, Job, (paraphrasing), “Don’t be cut off in your ignorance (cp. verse-12). Rather, take heed and repent of your wickedness, which you have chosen over the light of the Lord’s discipline (Job 36:21; cp. Job 36:10, 15). God is not mocked by evildoers, for he is exalted in his power, in that no one is able to deliver himself out of the Lord’s hand! Who is able to teach (cp. verse-15) like him (Job 36:22)? Therefore, instead of arguing with him, saying he has treated you unjustly (Job 36:23), submit your way to him and repent, because he is supreme over all powers. How dare you say he has erred in his judgment!”
Thus, once more Elihu has taken Job’s words out of context, which he must do, if he is to accuse Job of wickedness and justify the well accepted premise: as a man sows, so shall he reap!
Smoodock's Blog 