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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 36:15–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Elihu here comes more closely to Job; and,
I.He tells him what God would have done for him before this if he had been duly humbled under his affliction.
"We all know how ready God is to deliver the poor in his affliction (Job 36:15); he always was so. The poor in spirit, those that are of a broken and contrite heart, he looks upon with tenderness, and, when they are in affliction, is ready to help them. He opens their ears, and makes them to hear joy and gladness, even in their oppressions; while he does not yet deliver them he speaks to them good words and comfortable words, for the encouragement of their faith and patience, the silencing of their fears, and the balancing of their griefs; and even so (Job 36:16) would he have done to thee if thou hadst submitted to his providence and conducted thyself well; he would have delivered and comforted thee, and we should have had none of these complaints. If thou hadst accommodated thyself to the will of God, thy liberty and plenty would have been restored to thee with advantage." 1. "Thou wouldst have been enlarged, and not confined thus by thy sickness and disgrace: He would have removed thee into a broad place where is no straitness, and thou wouldst no longer have been cramped thus and have had all thy measures broken." 2. "Thou wouldst have been enriched, and wouldst not have been left in this poor condition; thou wouldst have had thy table richly spread, not only with food convenient, but with the finest of the wheat" (see Deu 32:14) "and the fattest of the flesh." Note, It ought to silence us under our afflictions to consider that, if we were better, it would be every way better with us: if we had answered the ends of an affliction, the affliction would be removed; and deliverance would come if we were ready for it. God would have done well for us if we had conducted ourselves well; Psa 81:13, Psa 81:14; Isa 48:18.
II.He charges him with standing in his own light, and makes him the cause of the continuance of his own trouble (Job 36:17):
"But thou hast fulfilled the judgment of the wicked," that is, "Whatever thou art really, in this thing thou hast conducted thyself like a wicked man, hast spoken and done like the wicked, hast gratified them and served their cause; and therefore judgment and justice take hold on thee as a wicked man, because thou goest in company with them, actest as if thou wert in their interest, aiding and abetting. Thou hast maintained the cause of the wicked; and such as a man's cause is such will the judgment of God be upon him;" so bishop Patrick. It is dangerous being on the wrong side: accessaries to treason will be dealt with as principals.
III.He cautions him not to persist in his frowardness. Several good cautions he gives him to this purport.
1.Let him not make light of divine vengeance, nor be secure, as if he were in no danger of it (Job 36:18): "Because there is wrath" (that is, "because God is a righteous governor, who resents all the affronts given to his government, because he has revealed his wrath from heaven against all ungodliness and unrighteousness of men, and because thou hast reason to fear that thou art under God's displeasure) therefore beware lest he take thee away suddenly with his stroke, and be so wise as to make thy peace with him quickly and get his anger turned away from thee." A warning to this purport Job had given his friends (Job 19:29): Be you afraid of the sword, for wrath brings the punishment of the sword. Thus contenders are apt, with too much boldness, to bind one another over to the judgment of God and threaten one another with his wrath; but he that keeps a good conscience needs not fear the impotent menaces of proud men. But his was a friendly caution to Job, and necessary. Even good men have need to be kept to their duty by the fear of God's wrath. "Thou art a wise and good man, but beware lest he take thee away, for the wisest and best have enough in them to deserve his stroke."
2.Let him not promise himself that, if God's wrath should kindle against him, he could find out ways to escape the strokes of it.
(1.)There is no escaping by money, no purchasing a pardon with silver, or gold, and such corruptible things: "Even a great ransom cannot deliver thee when God enters into judgment with thee. His justice cannot be bribed, nor any of the ministers of his justice. Will he esteem thy riches, and take from them a commutation of the punishment? No, not gold, Job 36:19. If thou hadst as much wealth as ever thou hadst, that would not ease thee, would not secure thee from the strokes of God's wrath, in the day of the revelation of which riches profit not," Pro 11:4. See Psa 49:7, Psa 49:8.
(2.)There is no escaping by rescue: "If all the forces of strength were at thy command, if thou couldst muster ever so many servants and vassals to appear for thee to force thee out of the hands of divine vengeance, it were all in vain; God would not regard it. There is none that can deliver out of his hand." (3.) There is no escaping by absconding (Job 36:20): "Desire not the night, which often favours the retreat of a conquered army and covers it; think not that thou canst so escape the righteous judgment of God, for the darkness hideth not from him," Psa 139:11, Psa 139:12. See Job 34:22. "Think not, because in the night people retire to their place, go up to their beds, and it is then easy to escape being discovered by them, that God also ascends to his place, and cannot see thee. No; he neither slumbers nor sleeps. His eyes are open upon the children of men, not only in all places, but at all times. No rocks nor mountains can shelter us from his eye." Some understand it of the night of death; that is the night by which men are cut off from their place, and Job had earnestly breathed for that night, as the hireling desires the evening, Job 7:2. "But do not do so," says Elihu; "for thou knowest not what the night of death is." Those that passionately wish for death, in hopes to make that their shelter from God's wrath, may perhaps be mistaken. There are those whom wrath pursues into that night.
3.Let him not continue his unjust quarrel with God and his providence, which hitherto he had persisted in when he should have submitted to the affliction (Job 36:21): "Take heed, look well to thy own spirit, and regard not iniquity, return not to it (so some), for it is at thy peril if thou do." Let us never dare to think a favourable thought of sin, never indulge it, nor allow ourselves in it. Elihu thinks Job had need of this caution, he having chosen iniquity rather than affliction, that is, having chosen rather to gratify his own pride and humour in contending with God than to mortify it by a submission to him and accepting the punishment. We may take it more generally, and observe that those who choose iniquity rather than affliction make a very foolish choice. Those that ease their cares by sinful pleasures, increase their wealth by sinful pursuits, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences, make a choice they will repent of; for there is more evil in the least sin than in the greatest affliction. It is an evil, and only evil.
4.Let him not dare to prescribe to God, nor give him his measures (Job 36:22, Job 36:23): "Behold, God exalteth by his power," that is, "He does, may, and can set up and pull down whom he pleases, and therefore it is not for thee nor me to contend with him." The more we magnify God the more do we humble and abase ourselves. Now consider,
(1.)That God is an absolute sovereign: He exalts by his own power, and not by strength derived from any other. He exalts whom he pleases, exalts those that were afflicted and cast down, by the strength and power which he gives his people; and therefore who has enjoined him his way? Who presides above him in his way? Is there any superior from whom he has his commission and to whom he is accountable? No; he himself is supreme and independent. Who puts him in mind of his way? so some. Does the eternal Mind need a remembrancer? No; his own way, as well as ours, is ever before him. He has not received orders or instructions from any (Isa 60:13, Isa 60:14), nor is he accountable to any. He enjoins to all the creatures their way; let not us then enjoin him his, but leave it to him to govern the world, who is fit to do it.
(2.)That he is an incomparable teacher: Who teaches like him? It is absurd for us to teach him who is himself the fountain of light, truth, knowledge, and instruction. He that teaches man knowledge, and so as none else can, shall not he know? Psa 94:9, Psa 94:10. Shall we light a candle to the sun? Observe, When Elihu would give glory to God as a ruler he praises him as a teacher, for rulers must teach. God does so. He binds with the cords of a man. In this, as in other things, he is unequalled. None so fit to direct his own actions as he himself is. He knows what he has to do, and how to do it for the best, and needs no information nor advice. Solomon himself had a privy-council to advise him, but the King of kings has none. Nor is any so fit to direct our actions as he is. None teaches with such authority and convincing evidence, with such condescension and compassion, nor with such power and efficacy, as God does. He teaches by the Bible, and that is the best book, teaches by his Son, and he is the best Master.
(3.)That he is unexceptionably just in all his proceedings: Who can say, Thou hast wrought iniquity? Not, Who dares say it? (many do iniquity, and those who tell them of it do so at their peril), but Who can say it? Who has any cause to say it? Who can say it and prove it? It is a maxim undoubtedly true, without limitation, that the King of kings can do no wrong.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“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.
64. The poor is delivered from his straitness, when any humble person is set free from this affliction of his pilgrimage. For he is here oppressed with even continual tribulations, in order that he may be excited to seek for the joy of real consolation. Whence it follows also,
And will open his ear in tribulation.
To open the ear in tribulation, is to open the hearing of the heart, by the affliction of blows. For when we despise commands, we are treated with a merciful severity, in order that we may fear the rod. Tribulation then opens the ear of the heart, which this world’s prosperity often closes. For it is said by Solomon, The turning away of the little ones shall slay them, and the prosperity of fools shall destroy them. [Prov. 1, 32]
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Summary
Job 36:15, a profound declaration by Elihu, deeply illuminates God's character and His redemptive engagement with humanity, particularly those enduring hardship. Elihu posits that the Almighty actively intervenes in the lives of the downtrodden, often leveraging their very afflictions and oppressive circumstances as divine instruments for communication, instruction, and ultimate liberation. This verse underscores God's compassionate attentiveness to the vulnerable and His sovereign capacity to transform suffering into a conduit for spiritual awakening and deliverance.
Context
Literary Context
This verse is situated within Elihu's extensive and climactic discourse (chapters 32-37) in the Book of Job. Elihu, a younger man who has patiently listened to Job and his three friends, finally speaks, aiming to provide a more comprehensive and nuanced theological explanation for Job's suffering than the rigid retribution theology offered by Eliphaz, Bildad, and Zophar. Unlike the friends who primarily attribute suffering to sin as punishment, Elihu introduces the concept of suffering as a pedagogical tool—a means for God to instruct, purify, and draw individuals closer to Himself. Job 36 specifically emphasizes God's majesty, justice, and His use of various means, including affliction, to achieve His righteous purposes. Elihu's argument here serves to defend God's character against Job's accusations of injustice and indifference, asserting God's active and benevolent involvement even in the midst of profound pain.
Historical & Cultural Context
The Book of Job is a wisdom book, wrestling with the universal human problem of suffering in light of divine justice. In the ancient Near East, there was often a strong correlation drawn between prosperity and righteousness, and suffering and sin. Elihu, while not entirely departing from this, introduces a critical refinement: suffering is not always punitive but can be corrective, instructive, or revelatory. The term "poor" (עָנִי, ani) in this context extends beyond mere economic destitution to encompass the humble, the afflicted, the lowly, and those oppressed by circumstances or powerful individuals. This understanding highlights a pervasive biblical theme: God's special concern for the vulnerable and marginalized. The cultural understanding of divine communication often involved dreams, visions, or direct speech, but Elihu suggests that even life circumstances, particularly hardship, can serve as a profound form of divine communication, "opening ears" to truths otherwise ignored.
Key Themes
Job 36:15 contributes significantly to several overarching themes within the Book of Job and broader biblical theology. Firstly, it champions the theme of Divine Deliverance, asserting God's active and powerful intervention on behalf of the suffering, demonstrating His unwavering commitment to justice and compassion. Secondly, it highlights God's Care for the Afflicted, emphasizing His particular attentiveness to those who are humble, oppressed, or in distress, challenging any notion of divine indifference. This resonates with the recurring biblical motif of God as the defender of the weak, as seen in Psalm 10:14. Most profoundly, the verse introduces the theme of Spiritual Enlightenment through Suffering. The phrase "openeth their ears" suggests that God uses periods of difficulty as a means to make individuals more receptive to His voice, His warnings, or His instruction, leading to deeper spiritual understanding and repentance. This pedagogical aspect of suffering is a crucial counterpoint to the friends' punitive theology and finds echoes in other wisdom literature, such as Psalm 119:71.
Exposition and Analysis
Key Word Analysis
This term (H6041) is rich in meaning, encompassing not only material poverty but also a state of humility, affliction, oppression, or lowliness. It describes one who is depressed, in mind or circumstances, needy, or humble. In the context of Job, it refers to Job himself, who, despite his former wealth, is now in a state of profound affliction and perceived lowliness. God's attention to the ʻânîy demonstrates His character as the defender of the vulnerable, irrespective of their social standing.
The Hebrew verb (H2502) signifies to pull off; hence (intensively) to strip, (reflex.) to depart; by implication, to deliver, equip (for fight); present, strengthen. It implies a powerful and active intervention, a liberation from a difficult or dangerous situation. It is not a passive observation but a dynamic act of salvation. This word choice emphasizes God's agency and strength in bringing about relief and freedom for those who are suffering.
The Hebrew root (H1540) means to denude, to exile, or figuratively, to reveal, disclose, or uncover. When combined with "ears" (ʼôzen, H241), this verb forms the idiom "openeth their ears," meaning to uncover or reveal to their ear, making them attentive and receptive to divine messages. It signifies a spiritual awakening, enabling the afflicted to perceive divine truths, warnings, or instructions that they might have ignored in times of ease or prosperity. Elihu uses similar imagery in Job 33:16, underscoring suffering as a catalyst for spiritual receptivity.
Verse Breakdown
"He delivereth the poor in his affliction,"
This clause establishes God as the active agent ("He") who intervenes on behalf of "the poor" (the humble, afflicted, oppressed). The deliverance is not merely from their physical pain but from the entire state of "affliction" (H6040, ʻŏnîy), which denotes misery, depression, or trouble. It highlights God's compassionate nature and His commitment to rescuing those who are suffering, demonstrating His justice and care for the vulnerable.
"and openeth their ears in oppression."
This second clause reveals the profound purpose behind God's allowance or use of suffering. The "oppression" (H3906, lachats) refers to pressure, distress, or hardship. In this state, God "opens their ears," meaning He makes them receptive to His voice, His wisdom, or His correction. It suggests that adversity can serve as a divine pedagogical tool, breaking through spiritual deafness and enabling individuals to hear and understand truths they might have previously disregarded, leading to repentance, deeper faith, or a clearer understanding of God's ways.
Literary Devices
Job 36:15 employs several potent literary devices to convey its profound theological message. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second clause reiterates and expands upon the meaning of the first. "He delivereth the poor in his affliction" is paralleled by "and openeth their ears in oppression," linking physical deliverance with spiritual enlightenment, and affliction with oppression. This reinforces the idea that God's work is holistic, addressing both external circumstances and internal spiritual states. The phrase "openeth their ears" is a powerful Imagery and a form of Metonymy, where "ears" represent the capacity for understanding and receptivity. It vividly portrays a spiritual awakening, as if a covering is removed from the ear, allowing divine truth to penetrate. This imagery also implies a form of Divine Pedagogy, where God uses the crucible of suffering to teach, correct, and mature His people, transforming adversity into an opportunity for profound spiritual growth and a deeper relationship with Him.
Theological and Thematic Connections
Job 36:15 offers a profound theological insight into God's character, revealing Him not as a distant or indifferent deity, but as one intimately involved in the lives of the suffering. It challenges simplistic views of retribution, proposing that God uses affliction not merely as punishment but as a means of communication and spiritual transformation. This verse underscores God's active compassion for the vulnerable, His sovereign control over circumstances, and His ultimate desire for humanity's spiritual well-being. It highlights the often-paradoxical truth that moments of greatest distress can become the very pathways through which God's voice is heard most clearly, leading to deliverance and deeper communion. This divine pedagogy through pain is a recurring theme throughout Scripture, inviting believers to seek God's purpose even in hardship.
Reflection and Application
Job 36:15 offers immense comfort and a profound challenge to those navigating the complexities of suffering. It reminds us that God is not absent or indifferent in our pain; rather, He is intimately present and actively working, often using trials as a means to draw us closer and reveal His purposes. For believers, this verse encourages a posture of trust in God's sovereign plan, even when it involves deep pain, recognizing that hardship can be a divinely appointed opportunity for profound spiritual growth and a heightened sensitivity to God's voice. It calls us to consider that our afflictions, while grievous, might be precisely the means through which God is seeking to "open our ears" to truths we have previously ignored or resisted. Furthermore, understanding God's special heart for the "poor" and "oppressed" compels us to extend similar compassion and active intervention to those suffering around us, reflecting His nature in our own lives and communities.
Questions for Reflection
FAQ
Does this verse imply that God causes suffering to teach people?
Job 36:15, spoken by Elihu, suggests that God uses suffering, or allows it, as a means to achieve His purposes, including instruction and spiritual awakening. It doesn't necessarily state that God causes all suffering directly, but rather that He is sovereign over it and can redeem even the most painful experiences for good. Elihu's point is that suffering is not always punitive for sin but can be a pedagogical tool, a divine alarm clock to make people more receptive to God's voice and to turn from destructive paths. This perspective offers a more nuanced view than the simplistic retribution theology of Job's other friends, highlighting God's redemptive and instructional intent even within hardship.
What does "openeth their ears" mean in a practical sense?
"Openeth their ears" is a vivid metaphor for spiritual receptivity and understanding. Practically, it means that God enables individuals to truly hear, comprehend, and respond to His truth, warnings, or instructions, especially during times of affliction or oppression. It implies a breaking through of spiritual dullness or deafness that might exist during times of ease or prosperity. This can manifest as a newfound clarity about one's sin, a deeper conviction of God's presence, a fresh understanding of biblical truth, or a clear direction from the Lord. It's about a spiritual awakening that leads to repentance, trust, and a closer walk with God, as seen in passages like Acts 16:14.
Christ-Centered Fulfillment
Job 36:15 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Elihu's declaration that God "delivereth the poor in his affliction, and openeth their ears in oppression" is perfectly embodied by the Messiah. Jesus himself declared His mission in terms reminiscent of this verse, stating in Luke 4:18 that He was anointed "to preach the gospel to the poor... to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." He consistently ministered to the marginalized, the sick, and the spiritually impoverished, demonstrating God's preferential care for the ani. Furthermore, Jesus is the one who truly "opens ears" and hearts. He taught with unparalleled authority, and His parables often served to reveal truth to those with "ears to hear" while concealing it from those who were spiritually deaf (Matthew 13:13-16). His ultimate act of deliverance came through His own profound affliction and oppression on the cross, where He, the innocent Lamb of God, bore the sins of the world, thereby delivering humanity from the ultimate oppression of sin and death. Through His resurrection, He opened the ears of His disciples to understand the Scriptures (Luke 24:45), and through the Holy Spirit, He continues to open the spiritual ears of all who believe, enabling them to hear His voice and receive His eternal deliverance (John 10:27). Thus, Jesus is the divine deliverer who transforms our deepest afflictions into pathways for profound spiritual revelation and ultimate salvation.