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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 36:5–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,
I.He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, Job 36:5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.
II.He gives no countenance to the greatest, if they be bad (Job 36:6):
He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, Job 21:7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Rom 2:5.
III.He is always ready to right those that are any way injured, and to plead their cause (Job 36:6):
He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.
IV.He takes a particular care for the protection of his good subjects, Job 36:7.
He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.
1.Sometimes he prefers good people to places of trust and honour (Job 36:7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.
2.If at any time he bring them into affliction, it is for the good of their souls, Job 36:8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe,
(1.)The distress supposed (Job 36:8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe,
(2.)The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us: - [1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, Job 36:10. Whom God chastens he teaches (Psa 94:12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Hos 14:8.
3.If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (Job 36:11): If they obey and serve him, - if they comply with his design and serve his purpose in these dispensations, - if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then, - if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him, - then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God,
(1.)We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further?
(2.)We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?
4.If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (Job 36:12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, Ch2 28:22; Jer 6:29, Jer 6:30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.
V.He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, Job 36:12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, Job 36:13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Rom 2:5. Their sins are laid up in store with God among his treasures, Deu 32:34. Compare Jam 5:3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe,
1.What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord.
2.What are the effects of that wrath? They die in youth, and their life is among the unclean, Job 36:14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent,
(1.)They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish.
(2.)They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jde 1:7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
56. To ‘open the ear from iniquity,’ is to lay open the understanding of knowledge. But a man is reproved, and his ear opened, when he feels within him a desire after eternal goods, and acknowledges the sins which he has outwardly committed. But temporal punishment can also be understood by the chains and cords of poverty. For they who hear not the words of their Ruler, are frequently warned by the blows of the Smiter; in order that punishments, at least, may lead them onwards to good desires, whom rewards do not invite. Whence it is said by the prophet, Bind with bit and bridle the jaws of those who do not draw near to Thee. But if they despise even scourges, it is plain that they there feel the sufferings of heavier punishments, the more they here trample down the grace of greater consideration.
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Summary
Job 36:10, spoken by Elihu, eloquently portrays God's profound and merciful engagement in human lives, specifically highlighting His divine methods for cultivating spiritual receptivity and prompting genuine repentance. The verse reveals that God, in His sovereign wisdom and loving initiative, actively prepares individuals to heed His instruction and correction, subsequently issuing an authoritative command for them to turn away from their sinful paths. This underscores God's patient desire for humanity's transformation and restoration, emphasizing that even through challenging circumstances, His ultimate purpose is to draw people into deeper communion and conformity to His righteous character.
Context
Literary Context
Job 36:10 is embedded within Elihu's fourth and concluding discourse (Job 36:1-37:24), which serves as a pivotal theological bridge between the debates of Job's three friends and God's climactic speeches. Elihu, a younger and perhaps more perceptive observer, positions himself not as an accuser, but as a mediator seeking to vindicate God's character and actions to Job. Unlike the friends who rigidly adhered to the retribution principle (suffering equals sin), Elihu introduces a more sophisticated understanding of divine sovereignty and suffering. He argues that God uses adversity not merely as punitive judgment, but frequently as a pedagogical instrument—a means of instruction, purification, and a call to deeper spiritual awareness. Throughout chapters 36 and 37, Elihu systematically emphasizes God's omnipotence, justice, and inscrutable wisdom, asserting that the Almighty is intimately involved in human affairs, often through trials, to expose hidden faults, refine character, and guide individuals toward righteousness. This specific verse, therefore, encapsulates Elihu's core argument: God's discipline is fundamentally redemptive and instructional, designed to lead to genuine repentance and restoration rather than simply to inflict punishment.
Historical & Cultural Context
The Book of Job is set in the ancient land of Uz, a region likely situated east of Palestine, during a patriarchal era, as suggested by the long lifespans of its characters and the nature of their wealth (primarily livestock). The prevailing cultural and theological framework, particularly among Job's companions, was a strong belief in divine retribution, where suffering was almost invariably seen as a direct consequence of personal sin. Elihu's discourse subtly challenges this simplistic correlation by introducing the nuanced concept of suffering as a refining or instructional process. The imagery of God "opening the ear" resonates deeply with ancient Near Eastern concepts of divine revelation, where deities would communicate their will or wisdom to individuals, often through dreams, visions, or direct address, making them receptive to a message. Furthermore, the emphasis on "discipline" (Hebrew mûwçâr) aligns with the broader wisdom tradition found across the ancient world, including Israel, where instruction, correction, and moral training were considered essential for forming virtuous character and living a righteous life, often framed within a father-child relationship.
Key Themes
Job 36:10 significantly contributes to several overarching themes central to the Book of Job and broader biblical theology. A primary theme is God's Corrective Discipline, where suffering is recontextualized not solely as punishment but as a purposeful means of divine instruction and formation. Elihu posits that God's discipline is an act of love, designed to foster spiritual growth and understanding, echoing the New Testament's teaching that God disciplines those He loves for their ultimate good, enabling them to share in His holiness, as powerfully articulated in Hebrews 12:10-11. Another vital theme is Divine Initiative in Revelation and Repentance. The phrase "He openeth also their ear" profoundly underscores God's sovereign role in making individuals receptive to His truth and warnings. Left to human inclination, humanity might remain spiritually deaf or resistant, but God actively intervenes to break through this spiritual insensitivity, much like the Lord opened the heart of Lydia to respond to Paul's message in Acts 16. This divine initiative directly leads to the theme of God's Call to Repentance, where the command to "return from iniquity" highlights God's profound and persistent desire for humanity's restoration and salvation, a desire reiterated throughout Scripture, including 2 Peter 3:9.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal." In the context of "ear," this verb signifies a divine action that removes spiritual coverings or blockages, making one receptive, attentive, or understanding. It implies that genuine spiritual receptivity is not merely a human choice but often initiated by a sovereign act of God, enabling individuals to perceive and comprehend divine truth or warning that they otherwise would not. It is a revealing, an uncovering of what was hidden or inaccessible.
Meaning "properly, chastisement; figuratively, reproof, warning or instruction; also restraint." This rich term encompasses instruction, correction, moral training, and even punishment, but always with a formative purpose. It refers to a comprehensive process of education and guidance designed to shape character, instill wisdom, and lead to righteous living. It is not solely punitive but primarily remedial and formative, aiming at the individual's ultimate good and spiritual maturity, often through challenging experiences.
A primitive root meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." This verb is a foundational concept in biblical theology, meaning "to turn back," "to repent," or "to restore." It implies a decisive change of direction, a turning away from a former path (iniquity) and a turning towards God and His ways. It is the active, volitional response to God's discipline and command, signifying genuine repentance and a reorientation of life.
Meaning "strictly nothingness; also trouble. vanity, wickedness; specifically an idol." This term denotes perversity, guilt, moral evil, or sin. It signifies a deviation from what is right, a distortion of justice, or a deliberate turning away from God's standards. It carries the connotation of the burden of guilt, the futility of wrongdoing, and the inherent emptiness of a life lived apart from God, from which God commands a return.
Verse Breakdown
"He openeth also their ear to discipline"
This opening clause describes God's active, divine initiative in making individuals spiritually receptive to His instruction and correction. The "ear" here is a profound metaphor for spiritual understanding, attentiveness, and a willingness to obey. God, through various means—which Elihu suggests can include suffering, dreams, or direct revelation—supernaturally enables a person to hear, perceive, and internalize His message of discipline. This "opening" is not merely a physical act but a spiritual one, breaking through human resistance, spiritual deafness, or stubbornness to divine truth, allowing God's formative influence to penetrate.
"and commandeth that they return from iniquity"
This second clause reveals the ultimate purpose and expected outcome of God's opening of the ear to discipline. Once made receptive to divine instruction, individuals are confronted with a clear and authoritative divine imperative: to turn away from their sinful ways. The word "commandeth" (from 'âmar, H559, "to say" or "to command") underscores the authoritative, non-negotiable nature of this call. It is not merely an invitation but a divine summons to repentance, a call to abandon moral evil, perversity, and all that deviates from God's righteous standards, and to reorient one's life towards righteousness and God's holy will.
Literary Devices
Job 36:10 masterfully employs several significant Literary Devices to convey its profound theological message. The most prominent is Metaphor, particularly evident in the phrase "He openeth also their ear." Here, the "ear" transcends its literal anatomical function to become a powerful representation of spiritual understanding, receptivity, and a willingness to obey God's voice. God's "opening" of this metaphorical ear signifies His sovereign, supernatural act of enabling a person to perceive and respond to divine truth, effectively breaking through spiritual deafness or stubbornness that would otherwise hinder such reception. There is also a strong sense of Divine Anthropomorphism, where human actions and attributes (such as "opening an ear" and "commanding") are attributed to God. This literary technique makes God's active, personal involvement in human affairs more relatable and comprehensible to the audience, emphasizing His direct interaction rather than a distant, impersonal rule. Furthermore, the verse exhibits a clear form of Parallelism, specifically a synthetic or consequential parallelism. The two clauses, "He openeth also their ear to discipline" and "and commandeth that they return from iniquity," are not merely repeating the same idea but present a sequential relationship: God's initiative in making one receptive to His instruction leads directly to His authoritative call for a transformative response. This structure effectively highlights the divine process that moves from revelation and discipline to the required human response of repentance.
Theological and Thematic Connections
Job 36:10 offers profound insights into the multifaceted character of God and His redemptive purposes for humanity. It powerfully underscores God's active, intimate involvement in human lives, portraying Him not as a distant, disengaged deity but as a loving, sovereign Father who takes the initiative to instruct, correct, and guide His children. This verse fundamentally challenges the simplistic, often punitive, notion that all suffering is merely a direct consequence of sin, introducing the more nuanced and pastoral concept of suffering as a pedagogical tool. It reveals that God's discipline is designed to cultivate spiritual growth, deepen understanding, and ultimately lead to genuine repentance and restoration. It highlights God's deep and patient desire for humanity's reconciliation, revealing His authoritative yet gracious call for individuals to turn from sin. The divine act of "opening the ear" signifies that true spiritual understanding and the capacity to respond to God's transformative call are ultimately gifts of grace, enabling humanity to align with His righteous and benevolent will.
Reflection and Application
Job 36:10 serves as a profound and practical reminder of God's continuous, gracious, and transformative work in our lives. It calls us to cultivate a posture of profound humility and spiritual receptivity, recognizing that God, in His infinite wisdom and love, often employs diverse means—including challenging circumstances, the wise counsel of others, the direct conviction of the Holy Spirit, or even the natural consequences of our choices—to "open our ear" to His discipline. Instead of resisting correction, becoming defensive in the face of adversity, or dismissing difficult seasons, we are invited to prayerfully discern what God might be teaching us through these experiences, trusting that His discipline is always rooted in His perfect love and aimed at our ultimate good and spiritual maturity. This verse also compels us to respond actively and obediently to God's "command" to return from iniquity. True repentance is not merely a fleeting regret for past wrongs but a decisive, volitional turning away from sin and a conscious, ongoing reorientation of our lives towards God's righteous standards and holy character. Embracing this divine process of discipline and repentance leads to deeper intimacy with God, profound spiritual growth, and a life that increasingly reflects His transforming grace and truth.
Questions for Reflection
FAQ
Does God use suffering to discipline people?
Yes, according to Elihu's discourse in Job and numerous other biblical texts, God can and does use suffering, adversity, and challenging circumstances as a form of discipline. This divine discipline is not always punitive for specific, identifiable sins, but often serves as a pedagogical tool, intended to instruct, refine, purify, and draw individuals into a deeper, more intimate relationship with Him. The ultimate purpose of such discipline is redemptive: to open our spiritual ears to His truth, reveal hidden faults, correct our paths, and prompt us to "return from iniquity." This is a consistent and compassionate theme throughout Scripture, as seen in Proverbs 3:11-12 and profoundly articulated in Hebrews 12:5-11, which explicitly state that God disciplines those He loves for their ultimate good, that they may share in His holiness and produce the fruit of righteousness.
Christ-Centered Fulfillment
Job 36:10, with its profound emphasis on God's divine initiative in opening human "ears" to discipline and issuing a command for repentance from iniquity, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the very Word made flesh, the perfect and complete revelation of God, who perfectly embodies divine discipline and the authoritative call to repentance. Jesus Himself inaugurated His public ministry with the urgent declaration, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." Through His impeccable life, His transformative teaching, and most supremely, His atoning sacrifice on the cross, Christ perfectly demonstrates God's corrective and redemptive love. He bore the ultimate discipline and judgment for our iniquity, becoming sin for us, so that in Him, we might become the righteousness of God (2 Corinthians 5:21). Furthermore, it is through the powerful and convicting work of the Holy Spirit, whom Christ sent, that human hearts and "ears" are truly opened to receive the life-giving message of the gospel and respond in genuine repentance and saving faith (John 16:8). Jesus is the only one who enables us to truly "return from iniquity" by providing complete forgiveness, imparting new spiritual life, and empowering believers to walk in obedience, thereby fulfilling God's profound desire for our complete restoration, reconciliation, and eternal communion with Him.