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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
57. By ‘good,’ is designated right conduct, but by ‘glory,’ heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed retribution. But if they shall not hear, they shall pass away by the sword, and shall be consumed in their folly. For vengeance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have not grieved; Thou hast scourged them, and they have refused to receive correction. [Jer. 5, 3] And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. [Jer. 51, 9] Of whom it is said again, I have slain and destroyed My people, and yet they have not returned from their ways? [Jer. 15, 7] These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that they pass away by the sword, and are consumed with folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from offending.
“If they hear and observe him, they shall fulfill their days in good and their years in glory; but if they do not hear, they shall pass away by the sword and shall be consumed with folly.” By “good” is designated right conduct, but by “glory” heavenly recompense. They, then, who study to obey the divine commands fulfill their days in good and their years in glory. Because they pass the course of this life in right deeds, they perfect their consummation by a blessed retribution. “But if they do not hear, they shall pass away by the sword and shall be consumed with folly.” Vengeance smites them in tribulation, and the end shuts them up in folly. For there are some whom not even torments keep back from their loose habits. Of them it is said by the prophet, “You have stricken them, but they have not grieved; you have scourged them, and they have refused to receive correction.” And of them it is said under the figure of Babylon, “We have cured Babylon, and she is not healed.” Of them it is said again, “I have slain and destroyed my people, and yet they have not returned from their ways.” These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy or, what is worse, launch out into even the exasperation of blasphemy. It is well said then that they pass away by the sword and are consumed with folly; for through their scourges, they increase those sins that they ought, in consequence of them, to correct. And they both feel even here the punishment of the blow and do not escape there the sufferings of righteous retribution. It is the infatuation of folly that iniquity so fetters them and that not even punishment keeps them from offending.
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Summary
Job 36:11, delivered by Elihu, articulates a foundational principle within the wisdom tradition: a life characterized by genuine obedience and dedicated service to God leads to profound flourishing and deep satisfaction. This statement reflects a common ancient Near Eastern understanding that righteous conduct is intrinsically linked to divine favor, suggesting that a positive response to God's ways results in days filled with well-being and years marked by delight, thereby presenting a stark contrast to the suffering Job was enduring.
Context
Literary Context
This verse is situated within the extensive and passionate speeches of Elihu, a younger man who enters the dialogue between Job and his three friends in Job 32. Elihu distinguishes his contribution by claiming to speak with divine inspiration and offering a more sophisticated, though still incomplete, theological framework for understanding suffering. Unlike Eliphaz, Bildad, and Zophar, who largely insist Job's suffering is direct punishment for specific sin, Elihu introduces the idea that God uses affliction as a disciplinary or instructive tool, aiming to bring individuals to repentance, purification, and a deeper relationship with Him. Job 36:11 serves as a positive counterpoint to his arguments about the purpose of suffering, illustrating the blessed outcome for those who heed God's discipline and choose the path of righteousness. It is an integral part of Elihu's broader argument for God's unchallengeable justice, immense power, and profound wisdom, which he meticulously develops throughout Job 36 and Job 37.
Historical & Cultural Context
The Book of Job is set in the ancient Near East, a region where the concept of divine retribution was deeply ingrained in societal and religious thought. Many cultures in this period believed that prosperity was a clear sign of divine favor, while adversity was interpreted as a direct manifestation of divine displeasure. This "retribution theology" often operated on a straightforward cause-and-effect principle: righteousness brings blessing, and wickedness brings curse. While the Book of Job ultimately challenges the simplistic and rigid application of this theology, Elihu's statement in Job 36:11 reflects this widely held cultural assumption. The emphasis on "obey and serve" resonates strongly with the covenantal relationships common in the ancient world, where loyalty and faithful service to a suzerain (in this case, God) were expected to yield protection, provision, and overall well-being. The language of "days" and "years" also reflects a universal human aspiration for a long, fulfilling, and prosperous life, a common desire in ancient societies where life was often precarious.
Key Themes
Job 36:11 contributes significantly to several key themes within the Book of Job and the broader biblical narrative. Foremost among these is the theme of Conditional Blessing, where positive outcomes are presented as contingent upon human action, specifically obedience and dedicated service to God. This principle is deeply embedded in the Old Testament, particularly in covenant texts such as Deuteronomy 28. Elihu's words also underscore the theme of Divine Justice, portraying God as one who justly rewards the righteous and disciplines the wayward. The verse touches upon the Wisdom Tradition, which frequently connects moral conduct with practical success and holistic well-being, as prominently seen in the book of Proverbs. However, it is crucial to note that the overarching narrative of Job, particularly the suffering of a righteous man, introduces a profound and challenging tension with this theme, ultimately complicating the simplistic application of retribution theology and highlighting the mysterious depths of God's sovereign ways.
Exposition and Analysis
Key Word Analysis
This verb (H8085) means "to hear intelligently," often implying "attention, obedience, etc.; causatively, to tell, etc." It signifies more than merely auditory reception; it denotes an attentive, responsive hearing that leads directly to action and compliance. To "obey" God, in this context, is to listen intently to His commands and willingly align one's will and actions with His purposes, demonstrating a heart submitted to divine authority.
The verb (H5647) means "to work (in any sense); by implication, to serve, till, (causatively) enslave, etc." It encompasses active devotion, diligent labor, and practical living out one's faith. This word suggests a life dedicated to God's purposes, whether through formal worship, ethical conduct in daily life, or fulfilling one's divine calling in the world. It speaks of a consistent, active commitment and stewardship of one's life before God.
This noun (H2896), derived from the root meaning "good," signifies "good (as an adjective) in the widest sense." While it can certainly include material well-being, its primary meaning is holistic goodness, encompassing a state of flourishing, welfare, and well-being in all aspects of life—physical, emotional, spiritual, and relational. It implies a positive, beneficial, and satisfying existence, not merely the absence of trouble, but a profound sense of contentment and thriving.
Verse Breakdown
"If they obey and serve [him]"
This opening conditional clause establishes the prerequisite for the subsequent promise. The conjunction "if" clearly makes the promised outcome contingent upon human action. "Obey" (H8085, shâmaʻ) signifies hearing and acting upon God's word with an attentive and submissive heart, while "serve" (H5647, ʻâbad) denotes active, dedicated devotion and practical living in accordance with His will. The implied "him" refers unequivocally to God, the ultimate sovereign and benefactor. This clause sets up a relational dynamic where human responsiveness and faithfulness are key to experiencing divine blessing.
"they shall spend their days in prosperity"
This is the first part of the promised outcome. The phrase "spend their days" (H3615, kâlâh, "to end, finish, consume"; H3117, yôwm, "day") emphasizes the duration and continuity of this blessed state, suggesting a full life lived out. "Prosperity" (H2896, ṭôwb) here signifies a comprehensive state of well-being, goodness, and flourishing that extends across all areas of life, encompassing not only material blessings but also spiritual vitality, relational harmony, and emotional contentment.
"and their years in pleasures"
This second part of the outcome parallels the first, reinforcing and expanding upon the promise. "Their years" (H8141, shâneh, "year") further emphasizes the longevity and sustained nature of the blessing, indicating that this delightful experience is not fleeting but enduring. "Pleasures" (H5273, nâʻîym, "delightful, pleasant, sweet") refers to genuine delight, satisfaction, and pleasantness in life, suggesting a deep sense of contentment, joy, and agreeable experiences that accompany a life lived in profound obedience and dedicated service to God.
Literary Devices
Elihu's statement in Job 36:11 primarily employs a Conditional Statement, clearly marked by the "If... then" structure (though "then" is implied in the Hebrew). This common feature of wisdom literature and covenantal texts establishes a direct link between human action and divine consequence. The verse also utilizes Parallelism, a defining characteristic of Hebrew poetry, particularly evident in the second half: "they shall spend their days in prosperity" is beautifully paralleled by "and their years in pleasures." This form of Synonymous Parallelism reinforces the central idea of a long life filled with comprehensive well-being and delight, using different but closely related terms to express a similar concept. Furthermore, the verse functions as a Proverbial Statement, offering a general truth about the relationship between righteous living and divine blessing, even though the broader narrative of Job profoundly complicates its universal and mechanistic application.
Theological and Thematic Connections
Elihu's assertion in Job 36:11 reflects a foundational biblical principle found throughout the Old Testament: that a life of obedience and devotion to God generally leads to blessing and flourishing. This truth is deeply rooted in the concept of covenant, where God promises to bless His people for their faithfulness and adherence to His commands. While the Book of Job, in its overarching narrative, ultimately challenges a simplistic, mechanistic application of this principle by demonstrating that suffering is not always a direct result of personal sin, Elihu's statement nevertheless captures a significant aspect of God's character and His inherent desire for humanity's well-being. It highlights the wisdom tradition's emphasis on moral cause and effect, where righteous living is presented as the path to a good and satisfying life. The profound tension between this general principle and Job's specific, unmerited suffering is precisely what the book explores, inviting readers to a deeper, more nuanced understanding of God's sovereignty, the complexities of human suffering, and the limits of human wisdom beyond a mere quid pro quo.
Reflection and Application
Elihu's words in Job 36:11 serve as a powerful and enduring reminder of the inherent connection between our relationship with God and the overall quality of our lives. While the Book of Job cautions us against a rigid, simplistic interpretation of "prosperity" as solely material wealth or the complete absence of all trouble, the profound spiritual truth remains: a life genuinely submitted to God's will and actively lived in His service yields a deep and enduring form of well-being. This "prosperity" is not merely external or superficial but encompasses inner peace, spiritual flourishing, relational harmony, and a profound sense of purpose and contentment that transcends outward circumstances. True "pleasure" is found not in fleeting worldly delights, but in the abiding joy of God's presence, the deep satisfaction of living righteously, and the unwavering assurance of His unfailing love and faithfulness. This verse encourages us to cultivate a heart that is eager to hear and obey God's voice, and hands that are ready to serve Him with diligence and devotion, trusting that such a life, though it may encounter trials and tribulations, is ultimately the path to the most fulfilling, meaningful, and truly blessed existence.
Questions for Reflection
FAQ
Is Elihu's statement in Job 36:11 always true for every believer?
While Elihu's statement reflects a general biblical principle found throughout wisdom literature and covenant theology (e.g., Deuteronomy 28), the broader narrative of the Book of Job itself profoundly demonstrates that this principle is not a rigid, mechanistic formula for every individual experience. Job, a man explicitly described as righteous and blameless (Job 1:1), suffered immensely despite his unwavering obedience and dedicated service to God. Therefore, while obedience and service generally lead to a blessed life, God's ways are often far more complex and mysterious than a simple cause-and-effect relationship that humans can fully grasp. The "prosperity" (H2896, ṭôwb) and "pleasures" (H5273, nâʻîym) can refer to spiritual and relational well-being, inner peace, and a sense of God's presence, which are not necessarily negated by physical hardship, material lack, or external adversity. The book ultimately teaches that God's sovereignty and wisdom are beyond full human comprehension, and suffering can serve purposes other than punishment for sin, such as purification, testing, or revealing God's glory.
What kind of "prosperity" is implied by the Hebrew word ṭôwb?
The Hebrew word ṭôwb (H2896), translated as "prosperity" in Job 36:11, is much richer and broader than mere material wealth or financial success. While it can certainly include these aspects, its primary meaning encompasses a holistic state of "goodness" in the widest sense. This includes comprehensive well-being, peace, completeness, harmony, and flourishing in all dimensions of life. This encompasses spiritual peace with God, healthy and thriving relationships, physical health, emotional contentment, and a deep sense of security and wholeness. It is not merely the absence of trouble or adversity, but a positive, flourishing, and beneficial existence that brings true satisfaction.
How does this verse relate to the problem of suffering in the Book of Job?
Job 36:11 presents Elihu's perspective, which, while more nuanced than Job's other friends, still operates largely within a framework that links righteousness directly to blessing and unrighteousness to suffering. For Elihu, if Job would simply acknowledge his (presumed) sin, repent, and return to full obedience and service to God, his suffering would end, and he would experience renewed prosperity and pleasure. However, the Book of Job ultimately challenges this simplistic, human-centric view of suffering. Job's suffering is not a result of his sin, and God's reasons for allowing it are not fully revealed to Job, or to us, in a way that fits neatly into Elihu's formula. The verse highlights the common, yet ultimately insufficient, human attempts to explain and rationalize suffering, contrasting sharply with God's ultimate revelation of His inscrutable sovereignty and wisdom at the end of the book, which transcends human understanding and neat theological categories.
Christ-Centered Fulfillment
While Job 36:11 speaks of a conditional blessing under the Old Covenant framework, its deepest and most profound fulfillment is found in Jesus Christ and the New Covenant. Jesus is the ultimate embodiment of perfect obedience and selfless service to God. He perfectly "obeyed" the Father's will in every aspect of His life, even to the point of death on a cross (Philippians 2:8), and supremely "served" humanity by giving His life as a ransom for many (Mark 10:45). Through His perfect obedience and sacrificial service, Christ secured for us a "prosperity" (H2896, ṭôwb) that transcends earthly limitations—a spiritual shalom that includes peace with God (Romans 5:1), the indwelling of the Holy Spirit, and the promise of eternal life (John 3:16). The "pleasures" (H5273, nâʻîym) promised are fulfilled in the "fullness of joy" found in God's presence (Psalm 16:11) and the "peace that surpasses all understanding" that guards our hearts and minds in Christ Jesus (Philippians 4:7). Believers, by being united "in Christ," are called to imitate His obedience and service, not to earn blessing, but as a joyful response to the grace already received, finding true flourishing and delight in Him, regardless of external circumstances (John 15:10-11).