See God's Works; don't misapply truth
Text Job 36 37 Time 20/06/03 Place Childs Hill Baptist Church
We’re looking at the speeches of Elihu, an angry young man who speaks towards the end of the Book of Job, after Job and his three friends have all had their say in response to Job’s sufferings. We’ve already looked at the first four of Elihu’s six chapter speech (32-35). He begins very ponderously and longwindedly but at least with some compassion for Job. This seems to go out of the window in the middle chapters but towards the end (36, 37) he seems to get back on to a more even keel. At the beginning Elihu seems to be taking a fresh approach to Job’s problems. However, he soon descends back into the same approach Job’s friends had taken. All four make three big mistakes:
1 They overstate the sufferings of the wicked in this life. They seem unwilling to admit that many wicked people live outwardly happy lives in this world untouched by many troubles.
2 They believed that suffering is always a punishment for wrongdoing and that prosperity is a mark of righteousness. Elihu has some idea of suffering being a means of God speaking to men but he lines up behind the friends’ ideas for the most part.
3 Because Job was suffering they, therefore, concluded that he must have seriously sinned in some way. Elihu’s idea is that Job’s sin is perhaps his poor response to his troubles.
Here in Chapters 36, 37, Elihu closes with two final appeals to Job. As so often in this book, most of what he says is orthodox and sound. However, where the problem comes is in the application. In both chapters Elihu’s focus is rightly on God, God’s work in providence and in creation. This is in fact where the Book of Job turns in its final wonderful chapters. Elihu is almost there in one sense – but not quite. There are two sorts of teaching for us here –
1. Orthodox teaching about the character and work of God
2. Teaching by way of negative example warning us not to misapply the truth to those who seek help
1. A warning against claiming more for your belief than warranted
In the opening verses Elihu is back to his old bombast and posturing. 1-4 Elihu continued: Bear with me a little longer and I will show you that there is more to be said on God’s behalf. I get my knowledge from afar; I will ascribe justice to my Maker. Be assured that my words are not false; one perfect in knowledge is with you.
He makes several claims. He wants to speak on God’s behalf. He claims to have knowledge from afar – rare teaching, something exceptional and exclusive. He assures his hearers that what he has to say is reliable as he is one perfect in knowledge! Here is the last word on God then, the final and exclusive teaching necessary to be sure one has it right. Now when we hear people talking like that alarm bells should ring. Yes, it is right that those who preach should speak as though speaking the very words of God. However, we are all imperfect beings and none of us speak perfectly. As for the latest ideas, exclusive teachings, we should follow only what the Bible itself teaches, what godly men have taught down the centuries. The last thing we need is something new. It was the boast of Princeton Seminary when it was in its heyday that nothing new ever came out of it. While it stayed that way all was well. Once it tried to come up with something new and exclusive, it was in trouble. Let’s be modest about our claims where we can. This is the Word of God. I speak to you in the name of the Living God. What I have to say to you is not unique. It has been said before by many others and is being said by many more today.
2. A call to recognise God’s wonderful works in providence; a warning not to misapply this teaching
1. Consider God’s might as seen in his providence
1 They overstate the sufferings of the wicked in this life. They seem unwilling to admit that many wicked people live outwardly happy lives in this world untouched by many troubles.
2 They believed that suffering is always a punishment for wrongdoing and that prosperity is a mark of righteousness. Elihu has some idea of suffering being a means of God speaking to men but he lines up behind the friends’ ideas for the most part.
3 Because Job was suffering they, therefore, concluded that he must have seriously sinned in some way. Elihu’s idea is that Job’s sin is perhaps his poor response to his troubles.
Here in Chapters 36, 37, Elihu closes with two final appeals to Job. As so often in this book, most of what he says is orthodox and sound. However, where the problem comes is in the application. In both chapters Elihu’s focus is rightly on God, God’s work in providence and in creation. This is in fact where the Book of Job turns in its final wonderful chapters. Elihu is almost there in one sense – but not quite. There are two sorts of teaching for us here –
1. Orthodox teaching about the character and work of God
2. Teaching by way of negative example warning us not to misapply the truth to those who seek help
1. A warning against claiming more for your belief than warranted
In the opening verses Elihu is back to his old bombast and posturing. 1-4 Elihu continued: Bear with me a little longer and I will show you that there is more to be said on God’s behalf. I get my knowledge from afar; I will ascribe justice to my Maker. Be assured that my words are not false; one perfect in knowledge is with you.
He makes several claims. He wants to speak on God’s behalf. He claims to have knowledge from afar – rare teaching, something exceptional and exclusive. He assures his hearers that what he has to say is reliable as he is one perfect in knowledge! Here is the last word on God then, the final and exclusive teaching necessary to be sure one has it right. Now when we hear people talking like that alarm bells should ring. Yes, it is right that those who preach should speak as though speaking the very words of God. However, we are all imperfect beings and none of us speak perfectly. As for the latest ideas, exclusive teachings, we should follow only what the Bible itself teaches, what godly men have taught down the centuries. The last thing we need is something new. It was the boast of Princeton Seminary when it was in its heyday that nothing new ever came out of it. While it stayed that way all was well. Once it tried to come up with something new and exclusive, it was in trouble. Let’s be modest about our claims where we can. This is the Word of God. I speak to you in the name of the Living God. What I have to say to you is not unique. It has been said before by many others and is being said by many more today.
2. A call to recognise God’s wonderful works in providence; a warning not to misapply this teaching
1. Consider God’s might as seen in his providence
Elihu begins what he has to say with a perfectly orthodox statement about God’s power. Verse 5 God is mighty, but does not despise men; he is mighty, and firm in his purpose. Such statements could be confirmed from many places in the Bible. God is mighty but he does not run roughshod over men. He is mighty and his purposes always prevail. This is seen on one hand in the way (6) He does not keep the wicked alive and on the other by the way he gives the afflicted their rights. Verse 7 He does not take his eyes off the righteous; he enthrones them with kings and exalts them for ever. There are many examples in the Bible and throughout history of God bringing down the wicked. Pharaoh is an obvious example or think of Herod Antipas who had James the Lord’s brother put to death and accepted the people’s verdict that he spoke like a god. God struck him dead there and then. Think more recently of tyrants like Hitler and Pol Pot and Ceaucescu and no doubt Saddam Hussein. On the other hand, think of the story of Joseph being preserved down in Egypt or of how God kept the Apostle Paul through all his troubles – shipwrecks and beatings and stonings and imprisonments, etc. Think today of all the many blessings and advantages that Christians so often have. Now, of course, it would be wrong to suppose that God always judges the wicked straight away or always preserves the righteous in the same way but there is plenty of evidence for God doing this at least in part. We should be keen observers of God’s providence and we should note well how he brings down the wicked and spares the righteous.
2. Consider how God can speak through suffering
2. Consider how God can speak through suffering
From verse 8 Elihu seems to go back to the idea of God speaking through suffering. This is disputable but seems to make sense. In verses 8-10 he says But if men are bound in chains, held fast by cords of affliction, he tells them what they have done - that they have sinned arrogantly. He makes them listen to correction and commands them to repent of their evil. Suffering binds, it holds down. It happens, says Elihu, where men have sinned arrogantly and is a means of making them listen to correction and … repent of their evil.
There are two possible outcomes. 11, 12 If they obey and serve him, they will spend the rest of their days in prosperity and their years in contentment. But if they do not listen, they will perish by the sword and die without knowledge. Things just go from bad to worse for those who are unresponsive. 13, 14 The godless in heart harbour resentment; even when he fetters them, they do not cry for help. They die in their youth, among male prostitutes of the shrines. That is in the most shameful and degrading circumstances. 15 But those who suffer he delivers in their suffering; he speaks to them in their affliction.
As we have intimated this is a perfectly orthodox position. God does speak through suffering. However, as we have already said, this was clearly not the reason why Job was suffering and it was only a very limited answer to his tragedy. When you suffer you should ask ‘Is God teaching me something through this?’ but that will seldom explain why you are suffering as you are.
3. Consider how not to misapply truths to sufferers
There are two possible outcomes. 11, 12 If they obey and serve him, they will spend the rest of their days in prosperity and their years in contentment. But if they do not listen, they will perish by the sword and die without knowledge. Things just go from bad to worse for those who are unresponsive. 13, 14 The godless in heart harbour resentment; even when he fetters them, they do not cry for help. They die in their youth, among male prostitutes of the shrines. That is in the most shameful and degrading circumstances. 15 But those who suffer he delivers in their suffering; he speaks to them in their affliction.
As we have intimated this is a perfectly orthodox position. God does speak through suffering. However, as we have already said, this was clearly not the reason why Job was suffering and it was only a very limited answer to his tragedy. When you suffer you should ask ‘Is God teaching me something through this?’ but that will seldom explain why you are suffering as you are.
3. Consider how not to misapply truths to sufferers
Elihu tries to apply his teaching to Job. Verse 16 He is wooing you he says from the jaws of distress to a spacious place free from restriction, to the comfort of your table laden with choice food. Now, of course, there was a grain of truth in that but if God woos with such violence it’s a strange sort of courtship wouldn’t you say? He goes on to say (17) But now you are laden with the judgment due to the wicked; judgment and justice have taken hold of you. This is again to put a very dark complexion on Job’s experience. It gets worse. Because Elihu thinks this suffering is designed to woo Job to God he warns against resisting it. 18, 19 Be careful that no-one entices you by riches; do not let a large bribe turn you aside. Would your wealth or even all your mighty efforts sustain you so you would not be in distress? Don’t think money is the answer, Job. Was there even a hint that Job thought that? 20, 21 Do not long for the night, to drag people away from their homes. Beware of turning to evil, which you seem to prefer to affliction. This is faintly ridiculous though there is a patina of logic there. Job had spoken about the way the wicked so often seemed to escape suffering. Elihu has interpreted this as indifference to sin and a warning sign that Job wants to turn to life of sin. And so the suggestion that Job might be tempted to so long for wealth that he drags people away from their homes in the night.
This is hopeless. Here is Eli. He wants to help his suffering friend Jeff who’s just lost his job. ‘God’s really working in your life’ says Eli to Jeff. ‘He really wants to bless you through this trouble.’ ‘You’re under his judgement at the moment and you’ve got to be careful not to give into any sinful desires like greed. You’ve sounded rather fed up at times and I’m worried that you’re going to break out in some way and start throwing your tenants out or something’. It’s bad counsel and it’s unlikely to help anyone. Let’s steer clear.
4. Consider God’s power and perfection and learn from him
This is hopeless. Here is Eli. He wants to help his suffering friend Jeff who’s just lost his job. ‘God’s really working in your life’ says Eli to Jeff. ‘He really wants to bless you through this trouble.’ ‘You’re under his judgement at the moment and you’ve got to be careful not to give into any sinful desires like greed. You’ve sounded rather fed up at times and I’m worried that you’re going to break out in some way and start throwing your tenants out or something’. It’s bad counsel and it’s unlikely to help anyone. Let’s steer clear.
4. Consider God’s power and perfection and learn from him
Finally, in this section Elihu wants to keep the focus on God. He says (22, 23) God is exalted in his power. Who is a teacher like him? Who has prescribed his ways for him, or said to him, You have done wrong? God’s a great teacher, none better. He uses his power to raise up and to bring down. We don’t tell him what to do, he tells us.
Again this is very orthodox and correct but how is it supposed to help Job? ‘It’s God’s power that’s put you where you are, Job. He’s teaching you a lesson and there’s nothing you can do about it.’ Imagine saying that to someone in trouble.
So God is mighty, … and firm in his purpose. God is exalted in his power. He does speak through suffering too. It can be a wake up call to repent. It can be God’s megaphone to warn us, his rod to chastise us. The teaching is clearly there in Hebrews 12. However, knowing that is not everything. Knowledge puffs up but love builds up, says Paul. Let us be very careful when we apply this particular teaching to ourselves and especially to others.
3. A call to recognise God’s wonderful works in creation; a warning not to misapply this teaching
1. Consider this call to extol God’s works, which are much praised, known everywhere and reveal his greatness
Again this is very orthodox and correct but how is it supposed to help Job? ‘It’s God’s power that’s put you where you are, Job. He’s teaching you a lesson and there’s nothing you can do about it.’ Imagine saying that to someone in trouble.
So God is mighty, … and firm in his purpose. God is exalted in his power. He does speak through suffering too. It can be a wake up call to repent. It can be God’s megaphone to warn us, his rod to chastise us. The teaching is clearly there in Hebrews 12. However, knowing that is not everything. Knowledge puffs up but love builds up, says Paul. Let us be very careful when we apply this particular teaching to ourselves and especially to others.
3. A call to recognise God’s wonderful works in creation; a warning not to misapply this teaching
1. Consider this call to extol God’s works, which are much praised, known everywhere and reveal his greatness
In 36:24 we really start on a new line. Elihu calls on Job not only to recognise his works in providence but also in creation. He calls on him to extol these works. He says three things about these works.
1 They are much praised
1 They are much praised
24 Remember to extol his work, which men have praised in song. Even as early as Job’s day there were hymns and psalms praising God for his works. Many have praised God in the past and in Scripture and church history we have many, many examples of how to praise God. These can act as models for us as we seek to praise God also.
2 Known everywhere
2 Known everywhere
25 All mankind has seen it; men gaze on it from afar. There are people who are famous in one country or another. There are extremely few who are known everywhere. God’s fame is, of course, throughout the world, and beyond. Think how it is today, especially. All over the world men and women are praising God, we ought to extol him too.
3 They reveal God’s greatness
3 They reveal God’s greatness
In particular God’s works reveal his incomprehensibility, his eternal and then his sovereignty. 26 How great is God - beyond our understanding! The number of his years is past finding out.
It is good for us to extol God’s works whether we are suffering or not.
2. Consider God’s mystery and monarchy displayed in stormy weather
It is good for us to extol God’s works whether we are suffering or not.
2. Consider God’s mystery and monarchy displayed in stormy weather
Elihu goes on to speak of God’s works in particular. He concentrates on stormy weather firstly. He describes the water cycle first (27, 28) He draws up the drops of water, which distil as rain to the streams; the clouds pour down their moisture and abundant showers fall on mankind. He asks (29) Who can understand how he spreads out the clouds, how he thunders from his pavilion? Meteorology has come quite a way since Elihu’s day no doubt and some things are better understood about the clouds. We have names for all the different types for example – cumulus and cirrus and nimbus, etc. However, the mystery itself – how God spreads out the clouds – is beyond us.
At this point, it would seem, as they are looking up at the clouds, a storm begins. Before the rain the lightning and thunder come. See how he scatters his lightning about him, says Elihu bathing the depths of the sea and everything else. It is a manifestation of God’s sovereign power. 31 This is the way he governs the nations and provides food in abundance. Without the rain food wouldn’t grow. 32, 33 He fills his hands with lightning and commands it to strike its mark. His thunder announces the coming storm; even the cattle make known its approach. The animals are restless.
Elihu continues At this my heart pounds and leaps from its place. Then he says (2-4) Listen! Listen to the roar of his voice, to the rumbling that comes from his mouth. He unleashes his lightning beneath the whole heaven and sends it to the ends of the earth. After that comes the sound of his roar; he thunders with his majestic voice. When his voice resounds, he holds nothing back. Children sometimes ask whether the thunder is God’s voice. Well, yes and no. It is not God’s voice in the way you and I have a voice but it is one of the ways that God speaks. We ought to listen to that voice. Verse 5 God’s voice thunders in marvellous ways; he does great things beyond our understanding. Again the emphasis is on God’s incomprehensibility.
Creation is full of such things. Think of snow or rain storms. Verse 6 He says to the snow, Fall on the earth, and to the rain shower, Be a mighty downpour. Why does God do that? One reason is (7) So that all men he has made may know his work, he stops every man from his labour. He describes how (and it seems to be happening as he speaks) The animals take cover; they remain in their dens. The tempest comes out from its chamber, the cold from the driving winds. He thinks then of wintry conditions (10) The breath of God produces ice, and the broad waters become frozen. Breath is poetic. God speaks or breathes and ice forms. Ice, you may know, is one of creation’s great marvels. Most liquids contract when they get colder but water at a certain point expands. Because it is lighter than water it remains on the top. This is God’s doing.
Elihu goes on (11, 12) He loads the clouds with moisture; he scatters his lightning through them. At his direction they swirl around over the face of the whole earth to do whatever he commands them. At times God uses the weather to bring about judgements He brings the clouds to punish men, or to water his earth and show his love. Whole books have been written on the weather factor and how crucial battles have been won or lost.
We ought often to contemplate God’s creation. It should fill us with wonder.
3. Consider God’s wonders and our incomprehension
At this point, it would seem, as they are looking up at the clouds, a storm begins. Before the rain the lightning and thunder come. See how he scatters his lightning about him, says Elihu bathing the depths of the sea and everything else. It is a manifestation of God’s sovereign power. 31 This is the way he governs the nations and provides food in abundance. Without the rain food wouldn’t grow. 32, 33 He fills his hands with lightning and commands it to strike its mark. His thunder announces the coming storm; even the cattle make known its approach. The animals are restless.
Elihu continues At this my heart pounds and leaps from its place. Then he says (2-4) Listen! Listen to the roar of his voice, to the rumbling that comes from his mouth. He unleashes his lightning beneath the whole heaven and sends it to the ends of the earth. After that comes the sound of his roar; he thunders with his majestic voice. When his voice resounds, he holds nothing back. Children sometimes ask whether the thunder is God’s voice. Well, yes and no. It is not God’s voice in the way you and I have a voice but it is one of the ways that God speaks. We ought to listen to that voice. Verse 5 God’s voice thunders in marvellous ways; he does great things beyond our understanding. Again the emphasis is on God’s incomprehensibility.
Creation is full of such things. Think of snow or rain storms. Verse 6 He says to the snow, Fall on the earth, and to the rain shower, Be a mighty downpour. Why does God do that? One reason is (7) So that all men he has made may know his work, he stops every man from his labour. He describes how (and it seems to be happening as he speaks) The animals take cover; they remain in their dens. The tempest comes out from its chamber, the cold from the driving winds. He thinks then of wintry conditions (10) The breath of God produces ice, and the broad waters become frozen. Breath is poetic. God speaks or breathes and ice forms. Ice, you may know, is one of creation’s great marvels. Most liquids contract when they get colder but water at a certain point expands. Because it is lighter than water it remains on the top. This is God’s doing.
Elihu goes on (11, 12) He loads the clouds with moisture; he scatters his lightning through them. At his direction they swirl around over the face of the whole earth to do whatever he commands them. At times God uses the weather to bring about judgements He brings the clouds to punish men, or to water his earth and show his love. Whole books have been written on the weather factor and how crucial battles have been won or lost.
We ought often to contemplate God’s creation. It should fill us with wonder.
3. Consider God’s wonders and our incomprehension
Elihu sums up his point in verses 14-16 Listen to this, Job; stop and consider God’s wonders. Do you know how God controls the clouds and makes his lightning flash? Do you know how the clouds hang poised, those wonders of him who is perfect in knowledge?
Paul tells us in the New Testament that God’s divine qualities, his eternal power and divine nature, can be seen from creation. Here are some examples. We ought to focus on such things. This is not the answer to suffering but the mystery and monarchy of God displayed both in creation and in suffering. There are things we do not understand about either. In both we have to humble ourselves before God and accept his sovereignty.
4. Consider God’s might and majesty displayed in sunny weather
Paul tells us in the New Testament that God’s divine qualities, his eternal power and divine nature, can be seen from creation. Here are some examples. We ought to focus on such things. This is not the answer to suffering but the mystery and monarchy of God displayed both in creation and in suffering. There are things we do not understand about either. In both we have to humble ourselves before God and accept his sovereignty.
4. Consider God’s might and majesty displayed in sunny weather
Of course, it is not only wintry weather and stormy weather that displays God’s glory. Sunny weather also speaks of his might and majesty. Verses 17-20 You who swelter in your clothes when the land lies hushed under the south wind, can you join him in spreading out the skies, hard as a mirror of cast bronze? Tell us what we should say to him; we cannot draw up our case because of our darkness. Should he be told that I want to speak? Would any man ask to be swallowed up? Elihu is rather aggressive here and goes beyond himself again. God’s power over the weather does not mean that we cannot speak to him about it. We have often made it a matter of prayer and many times we have been answered. He controls the weather, however, not us. He is in control.
By this point the storm appears to be over. Elihu adds (21, 22) Now no-one can look at the sun, bright as it is in the skies after the wind has swept them clean. Out of the north he comes in golden splendour; God comes in awesome majesty. People have worshipped the sun. They certainly did in Elihu’s day. Some try and explain it away as a merely natural phenomenon. It simply happens to be the exact distance from earth that is necessary for it to be the blessing that it is. We know from the Bible, however, that God put it there. He made it and he sustains it day after day. Every time we see it we have reason to thank God.
Again then we say that whether we are suffering or not we ought to consider the might and the majesty of God as seen in the sun and in the warm weather he sends.
5. Consider the power and justice of God and revere him
By this point the storm appears to be over. Elihu adds (21, 22) Now no-one can look at the sun, bright as it is in the skies after the wind has swept them clean. Out of the north he comes in golden splendour; God comes in awesome majesty. People have worshipped the sun. They certainly did in Elihu’s day. Some try and explain it away as a merely natural phenomenon. It simply happens to be the exact distance from earth that is necessary for it to be the blessing that it is. We know from the Bible, however, that God put it there. He made it and he sustains it day after day. Every time we see it we have reason to thank God.
Again then we say that whether we are suffering or not we ought to consider the might and the majesty of God as seen in the sun and in the warm weather he sends.
5. Consider the power and justice of God and revere him
Elihu concludes his speech (23, 24) The Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress. Therefore, men revere him, for does he not have regard for all the wise in heart? Again this is a pretty orthodox conclusion. God is mighty and powerful but he is just. Any accusations of injustice are misplaced. People revere him because they know he regards the wise in heart. Of course, this is aimed at Job. The implication is that Job is both wrong and foolish for he is mystified at God’s dealings with him. Again this is unwarranted although the call to revere God is always right.
Elihu finishes speaking then. He has added very little in the end, despite some good points. Like the others because he is limited to creation and to experience, he cannot help Job very much. This underlines again the need for revelation from God. Without that, everything will be a mystery. We must look to what the Word of God says. It speaks first and foremostly of Christ who died for sinners. All who trust in him can know forgiveness of sin. Repent and trust in him.
Elihu finishes speaking then. He has added very little in the end, despite some good points. Like the others because he is limited to creation and to experience, he cannot help Job very much. This underlines again the need for revelation from God. Without that, everything will be a mystery. We must look to what the Word of God says. It speaks first and foremostly of Christ who died for sinners. All who trust in him can know forgiveness of sin. Repent and trust in him.
