After Elihu has given a lengthy defense of the justice of God in light of Job’s protests that he has not been allowed to present his case (Job 34, 35), he reprimanded Job for seemingly challenging God as his equal and concludes, “Job opens his mouth in empty talk; he multiplies words without knowledge” (35:16) God uses this same accusation against Job (38:2).
Elihu claims qualifications to speak to Job in this matter (36:1-4), particularly because he perceives that his three antagonists have not given a clear view of the mystery and the prerogative of God. “There is yet more to be said in God’s behalf, … I will ascribe righteousness to my Maker” (2, 3). He claims to speak by revelation: he uses phrases such as “knowledge from afar; . . . For truly my words are not false; one who is perfect in knowledge is with you” (3, 4). This does not seem to be a false claim on the part of Elihu, but a recognition that knowledge of these mysteries comes only through divine instruction.
Following through on his assertion of ascribing righteousness to his Maker, Elihu in verses 5-7, shows that God is no respecter of persons but knows each one thoroughly and deals justly. His actions toward people do not arise from amoral manifestations of power (“God is mighty, but despises no one” [NKJV]). His power is governed by his perfect holiness and goodness. In 34:4, Elihu has set as one of his goals in his interaction with Job and the three friends is this: “Let us choose justice for ourselves; let us know among ourselves what is good.”
Goodness does not mean moral gullibility and can include no compromise of perfect justice. It can be seen as a summation of the full character of God. Good is used 7 times in Genesis 1 as God’s own evaluation of every part of the created order prior to the fall. We find the word 5 times in Genesis 2. Twice there (2:9, 17) “good” is contrasted immediately with evil, “the tree of the knowledge of good and evil,” in simple and absolute disparity. When God’s wisdom, power, and purpose exist with purity and simplicity in anything—a material thing, a thought, a moral action—it is “good.” When compromise of God’s purpose infects anything, it is evil. Virtually an infinite number of points exist between absolute good and unmitigated, intrinsic, original evil. Perhaps, nothing, in fact, is absolutely devoid of good in any sense at all, for God has created all things and something of the wisdom, creative energy, and infinite intelligence must of necessity continue to exist in all things. This is one reason the church resisted Gnosticism. Its dualism posited an evil deity that had brought all material substance into existence. The church, however, confessed, “I believe in God the Father Almighty, Maker of heaven and earth.” In the end, therefore, perfect justice and goodness will rule in unambiguous dimensions in both heaven and hell. In this fallen world, because Adam and Eve chose the knowledge of evil over the knowledge of good, nothing in the created order except unfallen angels can be called “good” absolutely. Everything is to some degree evil. This fact led the Psalmist to assert in 14:1, 3 “There is none that doeth good,” and Paul to cite that phrase as a part of his argument for universal sinfulness, “There is none that doeth good, no not one” (Romans 3:12).
For to Job to imply, therefore, that something is awry in the way God has dealt with him completely twists one’s grasp of both God’s justice and his mercy. As Anselm said in Proslogion, “Oh measureless Goodness, passing all understanding, let that mercy which proceeds from thy great wealth come upon me! It flows forth from thee; let it flow into me! Spare in mercy, lest thou punish me in justice! For though it is hard to understand how thy mercy is consistent with thy justice, yet we must believe that what flows forth from thy goodness-itself nothing without justice—is in no way opposed to justice, but agrees perfectly with justice. Indeed, if thou art merciful because thou art supremely good, and though art supremely good only because thou art supremely just, then thou art merciful simply because thou art supremely just.”
Elihu’s premise, therefore, that “God is mighty but despises no one; He is mighty in strength of understanding” is a statement about treatment of all in accord with his perfect justice being consistent with his “understanding.” Paul says, hat God has “in all wisdom and understanding, prudence, insight made known to us the mystery of his will, according to his good pleasure which he purposed in himself” (Ephesians 1:8, 9). Elihu reminds those who were listening that God’s dealing with men always arises from his infinite understanding and the supreme good of making himself known as a God of perfect goodness and justice.
In pursuit of showing the tragic misperception of God’s character implied in Job’s increasingly querulousness, Elihu stated categorically, “He does not preserve the life of the wicked, but gives justice to the oppressed. He does not withdraw his eyes from the righteous” (36:6, 7a). In each case, God operates according to his goodness and how his understanding has deemed it worthy of manifestation. Elihu, by God’s inspiration, seeks to help Job confirm with David, “You are good and do good; teach me your statutes. …It is good for me that I was afflicted, that I may learn your statutes” (Psalm 119:68, 71).
Dr. Tom Nettles is widely regarded as one of the foremost Baptist historians in America. He joined the faculty of Southern Baptist Theological Seminary after teaching at Trinity Evangelical Divinity School where he was professor of Church History and chairman of that department. Previously, he taught at Southwestern Baptist Theological Seminary and Mid-America Baptist Theological Seminary. He received a B.A. from Mississippi College and an M.Div. and Ph.D. from Southwestern. In addition to writing numerous journal articles and scholarly papers, Dr. Nettles has authored or edited nine books including By His Grace and For His Glory, Baptists and the Bible, and Why I Am a Baptist.
Courses taught: Historical Theology of the Baptists, Historical Theology Overview, Jonathan Edwards & Andrew Fuller.
