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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
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“They will die in the tempest of their soul, and their life among the effeminate.” Since he had said above, “God will not be humble before the powerful,” here he has rightly said that the one who through his scorn inflames the wrath of the avenger will die among the effeminate, that is, he deserves to be deprived of all his strength by the misfortunes that will happen to him. “He will take the poor away from his anguish and will reveal his ear in tribulation.” Through the voices of the facts themselves he will teach them that he has not forgotten the cry of the poor.
62. For they were seeming to live as if in calm, when they were taking care to rejoice in the credit of holiness. But their soul, which used to rejoice in the fatal tranquillity of human praise, dies by a sudden tempest. For most commonly an unexpected tempest suddenly produces a change in all the calm blandishment of the air, and danger cannot be avoided, inasmuch as it could not be foreseen. Whence hypocrites, who neglect to watch over their conduct, are said to die in a tempest. For the sudden whirlwind of an inward shock casts them forth hence, whom the pride of outward applause exalts on high; and, while they embrace in their praise that which they are not, they suddenly find in vengeance what they are. But it is well said by Solomon, As silver is proved in the fining-pot, and gold in the furnace, so is a man proved by the mouth of him that praiseth him. [Prov. 17, 3] For praise of one’s self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker, are tortured with their own praise, lest that which is spoken of without, should not exist within them; lest, if that, which is said, really exist, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that, which ought to aid them to increase their exertions, should be, even now, the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, They may see your good works, and glorify your Father which is in heaven. [Matt. 5, 16] They make themselves, therefore, a path for men to follow, as often as they manifest any thing in themselves, by which God can be recognised; because they seek not to attract the praises of men to themselves, but wish they should pass on, through their means, to the glory of their Maker. But haughty men prostitute their effeminate hearts to human praise, because they are corrupted by self-love. Of whom it is said in another place, Men shall be lovers of their own selves. [2 Tim. 3, 2] But of this very corruption of theirs it is here fitly subjoined,
And their life among the effeminate.
63. For, if they were living as men, transitory praise would not infect them with any corruption. Whence the Prophet persuades the Elect, saying, Do manfully; and let your heart be strengthened. For when saying, Do manfully, he immediately subjoined, and let your heart be strengthened. As if he desired to secure the sex of the heart. For the mind of a luxurious man is corrupted, if it is delighted with transitory objects. The life of hypocrites then perishes among the effeminate, because it is found to be corrupted with the luxury of praise. But in another translation, [LXX.] it is not rendered, Their life among the effeminate, but, Let their life be wounded by angels. But though these expressions differ in words, they agree in sense; for angels wound the life of the effeminate, when the messengers of truth assail it with the shafts of holy preaching. Because we have heard then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble.
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Summary
Job 36:14, delivered by Elihu, presents a stark portrayal of the ultimate fate awaiting those who persistently reject divine instruction and embrace a life of wickedness. It declares that such individuals will experience a premature and untimely death, their existence tragically cut short, and their lives characterized by profound moral and spiritual defilement, specifically associating them with the most debased forms of idolatrous impurity. This verse functions as a solemn warning, contrasting the destructive trajectory of unrepentant sin with the blessings promised to those who heed God's wisdom.
Context
Literary Context
Job 36:14 is situated within Elihu's extensive and climactic discourse, spanning Job 32-37. Elihu, the youngest of Job's counselors, introduces himself as a mediator, offering a refined theological perspective distinct from both Job's self-justification and his friends' rigid doctrine of suffering as direct punishment for sin. His central thesis is that God employs suffering not merely as retribution, but often as a means of divine discipline and instruction, aiming to lead individuals toward repentance and deeper spiritual understanding. In Job 36, Elihu expounds upon God's omnipotence, His unwavering justice, and the profound benefits of heeding His warnings. Verse 14 specifically delineates the severe consequences for those who refuse to listen to God's warnings, creating a sharp contrast with the promise of prosperity and blessing for those who humble themselves and obey, as articulated just prior in Job 36:11-12. Thus, this verse serves as a powerful negative illustration, underscoring the gravity of spiritual rebellion within Elihu's overarching theological framework.
Historical & Cultural Context
The book of Job is set in the ancient Near East, a cultural milieu deeply concerned with divine justice, the perplexing nature of suffering, and the intricate relationship between human conduct and divine favor. Within Israelite thought, a foundational emphasis rested on the covenantal relationship with Yahweh, where adherence to divine commands typically resulted in blessings, while disobedience incurred curses, as vividly detailed in covenant texts like Deuteronomy 28. The concept of "dying in youth" would have been particularly poignant and tragic in a society that highly valued longevity, the flourishing of one's family, and the continuation of one's lineage. The phrase "among the unclean" carries immense cultural and religious weight. While broadly encompassing moral depravity, its specific Hebrew term (as explored in the Exposition) points to cultic prostitution, a practice utterly abhorrent to Yahwistic worship and explicitly prohibited under Israelite law (e.g., Deuteronomy 23:17). This particular reference would have instantly evoked images of extreme spiritual defilement, apostasy, and a complete antithesis to a life lived in covenant fidelity with God.
Key Themes
Job 36:14 significantly contributes to several prominent themes within Elihu's discourse and the broader narrative of the book of Job. Firstly, it powerfully illustrates the Consequences of Unrepentance, emphasizing that persistent and deliberate rebellion against God's instruction inevitably leads to severe and tragic outcomes. Elihu posits a direct, though not simplistic, link between moral choices and one's ultimate destiny. Secondly, the verse underscores the theme of Divine Justice and Discipline, presenting God not merely as a punitive judge but as a wise and sovereign Lord who uses affliction and warnings as instruments to guide humanity. When these divine warnings are willfully ignored, the result is a just and unavoidable judgment. Thirdly, it touches upon Premature Death as a direct consequence of a life alienated from God, suggesting that a life of ungodliness is inherently self-destructive and destined to be cut short. Finally, the potent phrase "among the unclean" vividly conveys the theme of Moral and Spiritual Impurity, illustrating the profound degradation and separation from God that results from embracing practices considered anathema to divine holiness, specifically highlighting the dangers of idolatry and sexual immorality.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the cessation of life, whether literally (physical death) or figuratively (spiritual death, destruction). In this context, "they die" points to an untimely or premature demise, indicating a judgment where life is cut short. It implies a tragic end, often without honor or the fulfillment of a natural lifespan, contrasting with the biblical ideal of longevity as a blessing for righteousness.
Derived from a root meaning "to shake off" or "to be young," this term refers to the period of boyhood or early adulthood. When paired with "die," it emphasizes the tragic nature of an untimely death, suggesting that these individuals are cut off in the prime of their lives, before reaching maturity or fulfilling their potential, as a direct consequence of their unrepentant choices.
From the root meaning "to be holy" or "consecrated," this term is used ironically or euphemistically in the Old Testament to refer specifically to male cult prostitutes. These individuals were "consecrated" not to Yahweh, but to pagan deities, and were central to licentious idolatrous worship practices (e.g., 1 Kings 14:24, 2 Kings 23:7). Therefore, "their life is among the unclean" signifies not merely general moral impurity, but an existence deeply immersed in the most egregious forms of spiritual defilement, idolatry, and sexual perversion, practices utterly anathema to the God of Israel. It represents the epitome of spiritual apostasy and moral degradation.
Verse Breakdown
"They die in youth"
This initial clause describes the first and most immediate consequence of persistent wickedness: an untimely and premature death. It conveys the idea that those who stubbornly refuse to heed God's warnings and remain hardened in their sin will not be granted a full lifespan. This is presented as a direct divine judgment, cutting short a life that has chosen a path contrary to God's will. It implies a tragic and potentially dishonorable end, in stark contrast to the blessing of a long and prosperous life promised to those who walk in righteousness.
"and their life [is] among the unclean"
This second clause elaborates on the nature of their existence and the context of their demise. The phrase, as illuminated by the Key Word Analysis, points to a life spent in profound moral and spiritual degradation, specifically associating them with male cult prostitutes involved in pagan worship. This signifies not merely a general state of sin, but a deep immersion in practices that are an abomination to God, characterized by idolatry and sexual perversion. Their very "life" – their way of being, their associations, their character – is defined by this extreme impurity, leading inevitably to a shameful and condemned end.
Literary Devices
Elihu masterfully employs several literary devices to underscore the gravity of his message in Job 36:14. The most striking is Irony in the use of the term qâdêsh (H6945), which literally means "consecrated one" but is applied to cult prostitutes. This ironic usage highlights the profound perversion of what should be holy, emphasizing the depth of moral and spiritual defilement. There is also a strong element of Contrast woven throughout Elihu's broader discourse: he juxtaposes the blessed fate of those who obey God and prosper (Job 36:11) with the tragic and shameful end of those who refuse to listen and persist in wickedness, as vividly depicted in this verse. This stark contrast serves to amplify the severity of the consequences for disobedience. Furthermore, the vivid imagery of "dying in youth" and living "among the unclean" employs a degree of Hyperbole to underscore the extreme nature of the judgment and the depravity, serving as a powerful and unforgettable warning.
Theological and Thematic Connections
Job 36:14, though spoken by Elihu and part of a human discourse on suffering, powerfully articulates a foundational biblical principle: sin carries severe consequences, and persistent rebellion against God's revealed will ultimately leads to destruction. While the book of Job ultimately challenges simplistic cause-and-effect retribution, Elihu's words here highlight a profound spiritual truth about the self-destructive nature of sin and God's absolute abhorrence of impurity. The specific association with qâdêsh underscores the severity of idolatry and sexual immorality as practices that fundamentally defile and separate one from a holy God. This verse serves as a sobering reminder that a life lived in defiance of divine standards, particularly those concerning purity and exclusive worship, inevitably leads to a tragic and shameful end, impacting both physical existence and spiritual destiny. It echoes the broader biblical narrative where God's holiness demands purity from His people and warns against the defiling influence of pagan practices.
Reflection and Application
Job 36:14 stands as a potent warning against the profound dangers of persistent spiritual rebellion and moral impurity. While we must exercise pastoral sensitivity and theological nuance, refraining from applying Elihu's words as a rigid formula for every instance of untimely death, the underlying principle remains profoundly relevant for all believers: choices have eternal consequences. A life lived in deliberate defiance of God's wisdom, embracing practices that defile the spirit and body, ultimately leads down a path of destruction, potentially cutting short one's potential and leading to a shameful end. This verse calls us to profound and honest introspection: Are we genuinely heeding God's instructions, diligently seeking purity, and actively turning away from anything that defiles us or compromises our walk with Him? Or are we allowing ourselves to be drawn into associations, entertainments, or practices that compromise our spiritual integrity and lead us away from God's holy standards? The call is to embrace a life of ongoing repentance, seeking God's cleansing grace and guidance, for true flourishing, lasting peace, and eternal life are found only in humble alignment with His perfect will, not in rebellion against it.
Questions for Reflection
FAQ
Does Job 36:14 imply that all premature deaths are a direct result of specific sin or moral impurity?
Not necessarily. While Elihu, in his discourse, presents a strong connection between unrepentant sin and negative consequences, including premature death, the broader book of Job itself ultimately challenges overly simplistic cause-and-effect retribution. Job's intense suffering is explicitly stated not to be due to specific sin, and the book's conclusion reveals the profound complexity of divine sovereignty and human suffering. Elihu's statement in Job 36:14 should be understood as a general principle within his theological framework, emphasizing the tendency and danger of a life lived in persistent rebellion against God, rather than a universal, rigid formula for every individual case of untimely death. It highlights the destructive nature of persistent wickedness and spiritual defilement. The Bible also speaks of the righteous dying young for various reasons, sometimes even as a divine mercy (e.g., Isaiah 57:1-2).
Christ-Centered Fulfillment
Job 36:14, with its stark portrayal of premature death and profound impurity as the inevitable consequences of unrepentant sin, finds its ultimate fulfillment and glorious resolution in the person and work of Jesus Christ. The "death in youth" and "life among the unclean" vividly illustrate the dire reality of the wages of sin, which is spiritual and physical death (Romans 6:23). Humanity, apart from Christ, is indeed "dead in trespasses and sins" (Ephesians 2:1) and spiritually "unclean," utterly separated from a holy God due to our inherent sinfulness. However, Christ, the spotless Lamb of God, who takes away the sin of the world, entered into our defilement not to be corrupted by it, but to cleanse us from its power and stain. He took upon Himself the full penalty of sin, dying a premature and unjustly executed death on the cross, so that all who believe in Him might not perish but have eternal life (John 3:16). Through His perfect sacrifice, He purifies us from all unrighteousness, transforming lives once "among the unclean" into sacred temples of the Holy Spirit (1 Corinthians 6:19-20). Thus, what Elihu presents as a dire warning of judgment for the wicked, the New Testament reveals as the very condition from which Christ redeems us, offering not a shortened life of shame but an abundant and eternal life of purity and intimate fellowship with God (John 10:10).