Job 36:19
Can your wealth or all your mighty effort keep you from distress?
Can your wealth
The Hebrew word for "wealth" here is "עָשֶׁר" (osher), which signifies riches or material abundance. In the context of Job, this phrase challenges the notion that material possessions can provide ultimate security or deliverance from life's trials. Historically, wealth was often seen as a sign of God's favor, yet the Book of Job subverts this idea by illustrating that righteousness and divine favor are not always linked to material prosperity. This serves as a reminder that spiritual wealth and integrity hold greater value in the eyes of God.

or all your mighty efforts
The phrase "mighty efforts" translates from the Hebrew "כֹּחַ" (koach), meaning strength or power. This suggests human endeavors, achievements, or personal capabilities. In the ancient Near Eastern context, strength was often associated with one's ability to overcome adversity or achieve success. However, Elihu, the speaker in this passage, emphasizes that human strength is insufficient to avert divine judgment or suffering. This reflects a broader biblical theme that true strength and deliverance come from reliance on God rather than human effort.

keep you from distress?
The word "distress" is derived from the Hebrew "צָרָה" (tsarah), which means trouble, adversity, or affliction. In the narrative of Job, distress is a central theme, as Job experiences profound suffering despite his righteousness. This rhetorical question posed by Elihu underscores the futility of relying on wealth or personal strength to escape life's inevitable hardships. It invites readers to consider the sovereignty of God over human circumstances and the importance of faith and trust in Him during times of trial.

Persons / Places / Events
1. Job
- A man of great faith and patience, who endured immense suffering and loss. His account is a profound exploration of human suffering and divine sovereignty.

2. Elihu
- A young friend of Job who speaks in chapters 32-37. He offers a perspective that emphasizes God's justice and power, and he challenges Job's understanding of his suffering.

3. Uz
- The land where Job lived, often associated with the region east of Israel, possibly in Edom or northern Arabia.

4. God's Sovereignty
- A central theme in the Book of Job, highlighting God's ultimate authority and wisdom over creation and human affairs.

5. Suffering and Distress
- The context of Job's trials, which serve as a backdrop for exploring themes of faith, righteousness, and divine justice.
Teaching Points
The Limitations of Wealth
Wealth cannot shield us from life's trials or divine judgment. True security is found in God alone.

The Futility of Human Efforts
Human strength and efforts are insufficient to overcome spiritual and existential distress. Dependence on God is essential.

God's Sovereignty in Suffering
Recognize that God is sovereign over all circumstances, including suffering. Trust in His wisdom and justice.

Eternal Perspective
Focus on eternal values rather than temporary, material wealth. Invest in spiritual growth and heavenly treasures.

Faith in Times of Distress
In times of distress, turn to God for comfort and strength, rather than relying on material resources or personal abilities.
Bible Study Questions
1. How does Job 36:19 challenge our understanding of wealth and security in today's society?

2. In what ways can we apply the principle of God's sovereignty over our lives, especially during times of distress?

3. How do the teachings of Jesus in Matthew 6:19-21 relate to Elihu's message in Job 36:19?

4. What practical steps can we take to ensure our trust is in God rather than in our own efforts or resources?

5. How can we cultivate an eternal perspective in our daily lives, focusing on spiritual rather than material wealth?
Connections to Other Scriptures
Matthew 6:19-21
- Jesus teaches about the futility of storing up earthly treasures, emphasizing the importance of heavenly treasures.

Proverbs 11:4
- This verse highlights that wealth is worthless in the day of wrath, aligning with Elihu's message about the limitations of wealth.

1 Timothy 6:17-19
- Paul instructs the wealthy to put their hope in God rather than riches, encouraging them to be rich in good deeds.

Psalm 49:6-7
- The psalmist speaks about the inability of wealth to redeem a soul, reinforcing the idea that material wealth cannot save us from spiritual distress.
The Wrath of GodHomilist
People
Elihu, Job
Places
Uz
Topics
Avail, Cry, Distress, Efforts, Esteem, Force, Forces, Gold, Mighty, Power, Resources, Riches, Stint, Strength, Sustain, Value, Wealth
Dictionary of Bible Themes
Job 36:18

     5238   bribery
     5871   greed, response to
     5882   impartiality

Library
Whether by his Passion Christ Merited to be Exalted?
Objection 1: It seems that Christ did not merit to be exalted on account of His Passion. For eminence of rank belongs to God alone, just as knowledge of truth, according to Ps. 112:4: "The Lord is high above all nations, and His glory above the heavens." But Christ as man had the knowledge of all truth, not on account of any preceding merit, but from the very union of God and man, according to Jn. 1:14: "We saw His glory . . . as it were of the only-Begotten of the Father, full of grace and of truth."
Saint Thomas Aquinas—Summa Theologica

Whether Christ Acquired his Judiciary Power by his Merits?
Objection 1: It would seem that Christ did not acquire His judiciary power by His merits. For judiciary power flows from the royal dignity: according to Prov. 20:8: "The king that sitteth on the throne of judgment, scattereth away all evil with his look." But it was without merits that Christ acquired royal power, for it is His due as God's Only-begotten Son: thus it is written (Lk. 1:32): "The Lord God shall give unto Him the throne of David His father, and He shall reign in the house of Jacob for
Saint Thomas Aquinas—Summa Theologica

Whether Christ Will Judge under the Form of his Humanity?
Objection 1: It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now Christ has authority over the quick and the dead as God, for thus is He the Lord and Creator of all. Therefore He will judge under the form of His Godhead. Objection 2: Further, invincible power is requisite in a judge; wherefore it is written (Eccles. 7:6): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was from God?
Objection 1: It would seem that the Old Law was not from God. For it is written (Dt. 32:4): "The works of God are perfect." But the Law was imperfect, as stated above [2060](A[1]). Therefore the Old Law was not from God. Objection 2: Further, it is written (Eccles. 3:14): "I have learned that all the works which God hath made continue for ever." But the Old Law does not continue for ever: since the Apostle says (Heb. 7:18): "There is indeed a setting aside of the former commandment, because of the
Saint Thomas Aquinas—Summa Theologica

Whether Man Can Know that He Has Grace?
Objection 1: It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence grace may be known most certainly by one who has grace. Objection 2: Further, as knowledge is a gift of God, so is grace. But whoever receives knowledge from God, knows that he has knowledge, according to Wis. 7:17: The Lord "hath given
Saint Thomas Aquinas—Summa Theologica

Whether the Judicial Power Corresponds to Voluntary Poverty?
Objection 1: It would seem that the judicial power does not correspond to voluntary poverty. For it was promised to none but the twelve apostles (Mat. 19:28): "You shall sit on twelve seats, judging," etc. Since then those who are voluntarily poor are not all apostles, it would seem that the judicial power is not competent to all. Objection 2: Further, to offer sacrifice to God of one's own body is more than to do so of outward things. Now martyrs and also virgins offer sacrifice to God of their
Saint Thomas Aquinas—Summa Theologica

Whether Hypocrisy is the Same as Dissimulation?
Objection 1: It seems that hypocrisy is not the same as dissimulation. For dissimulation consists in lying by deeds. But there may be hypocrisy in showing outwardly what one does inwardly, according to Mat. 6:2, "When thou dost an alms-deed sound not a trumpet before thee, as the hypocrites do." Therefore hypocrisy is not the same as dissimulation. Objection 2: Further, Gregory says (Moral. xxxi, 7): "Some there are who wear the habit of holiness, yet are unable to attain the merit of perfection.
Saint Thomas Aquinas—Summa Theologica

The Great Teacher
Teaching was the great business of the life of Christ during the days of his public ministry. He was sent to teach and to preach. The speaker in the book of Job was thinking of this Great Teacher when he asked--"Who teacheth like him?" Job xxxvi: 22. And it was he who was in the Psalmist's mind when he spoke of the "good, and upright Lord" who would teach sinners, if they were meek, how to walk in his ways. Ps. xxv: 8-9. And he is the Redeemer, of whom the prophet Isaiah was telling when he said--He
Richard Newton—The Life of Jesus Christ for the Young

"That which was from the Beginning,"
1 John i. 1.--"That which was from the beginning," &c. Things are commended sometimes, because they are ancient, especially doctrines in religion, because truth is before error, and falsehood is but an aberration from truth and therefore there is so much plea and contention among men, about antiquity, as if it were the sufficient rule of verity. But the abuse is, that men go not far enough backward in the steps of antiquity, that is, to the most ancient rule, and profession, and practice of truth
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater
Saint Thomas Aquinas—Summa Theologica

Whether those to whom Christ's Birth was Made Known were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Mat. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Mat. 2:1. Objection 2: Further, the revelation of Divine truth should be made especially to the friends of God,
Saint Thomas Aquinas—Summa Theologica

Divine Grace.
GRACE, LOYE, AND MERCY. I FIND that the goodness of God to his people is diversely expressed in his word, sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy. When it is expressed by that word grace, then it is to show that what he doeth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word love, then it is to show us that his affection was and is in what he doeth, and that he doeth what he doeth for us with complacency
John Bunyan—The Riches of Bunyan

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

Links
Job 36:19 NIV
Job 36:19 NLT
Job 36:19 ESV
Job 36:19 NASB
Job 36:19 KJV

Job 36:19 Commentaries

Bible Hub
Job 36:18
Top of Page
Top of Page