"_Behold God is mighty and despiseth not any; He is mighty in strength of understanding. He preserveth not the life of the wicked, But giveth right to the poor. He withdraweth not His eyes from the righteous, But, with kings on the throne, He setteth them up for ever, and they are exalted. And if they be bound in fetters, If they be held in cords of affliction, Then He showeth them their work And their transgressions, that they have acted proudly, He openeth their ear to discipline And commandeth that they return from iniquity._" "God despiseth not any"--this appears to have something of the humane breadth hitherto wanting in the discourses of Elihu. He does not mean, however, that the Almighty estimates every life without contempt, counting the feeblest and most sinful as His creatures; but that He passes over none in the administration of His justice. Illustrations of the doctrine as Elihu intends it to be received are supplied in the couplet, "He preserveth not the life of the wicked, but giveth right to the poor." The poor are helped, the wicked are given up to death. As for the righteous, two very different methods of dealing with them are described. For Elihu himself, and others favoured with prosperity, the law of the Divine order has been, "With kings on the throne God setteth them up for ever." A personal consciousness of merit leading to honourable rank in the state seems at variance with the hard dogma of the evil desert of all men. But the rabbi has his own position to fortify. The alternative, however, could not be kept out of sight, since the misery of exile was a vivid recollection, if not an actual experience, with many reputable men who were bound in fetters and held by cords of affliction. It is implied that, though of good character, these are not equal in righteousness to the favourites of kings. Some errors require correction; and these men are cast into trouble, that they may learn to renounce pride and turn from iniquity. Elihu preaches the benefits of chastening, and in touching on pride he comes near the case of Job. But the argument is rude and indiscriminative. To admit that a man is righteous and then speak of his transgressions and iniquity, must mean that he is really far beneath his reputation or the estimate he has formed of himself. It is difficult to see precisely what Elihu considers the proper frame of mind which God will reward. There must be humility, obedience, submission to discipline, renunciation of past errors. But we remember the doctrine that a man's righteousness cannot profit God, can only profit his fellow-men. Does Elihu, then, make submission to the powers that be almost the same thing as religion? His reference to high position beside the throne is to a certain extent suggestive of this.