TRV
See on the biblical-era map
Study This Verse
Commentary on Job 36 verses 15–23
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.
[“Lay down your greatness without tribulation, and all the mighty in strength. Do not prolong the night, so that people should go up for them. Take heed that you do not decline to iniquity, for you have begun to follow this after misery.”] … What is this that, while he forbids him to decline iniquity, he condemns him for it at once, as if he had already declined it? Does this suggest that arrogant people wish rather to appear as judges rather than consolers? Hence also, they sometimes smite with severe sentences those faults that they suspect have arisen in the heart. And before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence before anything appears to be smitten. Even just people commonly oppose, by reproof, wicked and secret thoughts, but when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins that have not shown themselves. But then they perceive that they are already following from others that proceed. For as physicians of the body discern that some diseases have already appeared but heal others, that they may not appear, so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with people’s minds that they are not wounded.
85. He follows iniquity after misery, who, after the evils which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.
86. What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.
87. Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, by the hand of reproof, those sins which have not shown themselves. But then they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeared, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men’s minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do they speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of their sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended.
Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God.
Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather from these words in each single case.
Continue studying Job 36:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 36:21 captures Elihu's pointed admonition to Job, urging him to exercise extreme caution and not allow his severe suffering to lead him into a sinful response. Elihu suggests that Job's current attitude, characterized by complaints or self-justification, risks inclining him towards "iniquity" as a perceived alternative or escape from the "affliction" he endures, thereby highlighting the profound spiritual danger of choosing a path of unrighteousness over patient endurance and humble submission to God's sovereign purposes during trials.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Elihu employs Direct Address and Admonition, speaking personally and sternly to Job to convey his urgent warning. The verse is built upon a stark Antithesis or Contrast between "iniquity" and "affliction," highlighting the critical moral and spiritual choice Job faces. Elihu's language is fundamentally Didactic, aiming to instruct and correct Job's perspective on suffering and righteousness. The phrase "this hast thou chosen" functions as a form of Rhetorical Accusation, presenting Elihu's interpretation of Job's internal state and choices, designed to provoke self-examination. The overall tone is one of urgent, pastoral Exhortation, urging Job away from a dangerous spiritual precipice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Elihu's warning in Job 36:21 resonates deeply with the biblical understanding of suffering as a crucible for faith and a test of character. It underscores the ever-present temptation to respond to pain with sin—whether through bitterness, despair, or questioning God's goodness—rather than with patient endurance and trust. This verse highlights that true righteousness is not merely the absence of outward sin, but a heart posture that remains steadfast and submissive to God even when His ways are inscrutable and His hand seems heavy. It challenges the notion that suffering automatically justifies a sinful response, emphasizing the believer's ongoing responsibility to guard their heart and choose integrity over perceived comfort or escape from hardship. It points to a profound spiritual battle fought in the heart during times of trial.
REFLECTION AND APPLICATION
Job 36:21 serves as a profound and timeless warning for all who walk through the valleys of affliction. When life's storms rage, and pain seems unbearable, the human heart is prone to seeking relief, sometimes at any cost. Elihu's words remind us that true spiritual integrity is not measured by the absence of suffering, but by our response to it. Are we tempted to lash out in anger, cultivate bitterness, or question God's character? Do we seek sinful escapes or allow our pain to justify unrighteous attitudes? This verse calls us to a higher standard: to "take heed" and "regard not iniquity," actively guarding our hearts against the subtle allure of sin, even when it promises a false sense of comfort or a perceived alternative to our pain. It compels us to choose righteousness, holiness, and trust in God's sovereign wisdom, even when His purposes are veiled. Our ultimate goal in suffering should be conformity to Christ, not merely the cessation of pain.
Questions for Reflection
FAQ
Did Elihu believe Job was actually sinning in Job 36:21?
Answer: Elihu's statement, "for this hast thou chosen rather than affliction," is a strong accusation, implying that Job's complaints and self-justification were leading him into or were already a form of "iniquity." While Elihu, like Job's other friends, operates under the assumption that suffering is often linked to sin, his unique contribution is the idea that suffering can also be disciplinary or refining. In this specific verse, he seems to perceive Job's attitude as a dangerous inclination towards unrighteousness, a preference for a sinful response over patient endurance of his God-given trials. He's not necessarily saying Job committed a specific, overt sin, but that his heart attitude in suffering was veering towards "iniquity" (moral evil or perversity) rather than righteous submission. This contrasts with God's later vindication of Job's integrity, though Job himself acknowledges his flawed understanding in Job 42:3.
CHRIST-CENTERED FULFILLMENT
Job 36:21, though an Old Testament warning against choosing sin over suffering, finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. While Job was tempted to choose "iniquity" (a sinful response) over "affliction," Jesus perfectly exemplified the opposite. He "took heed" and "regarded not iniquity," even when facing the ultimate affliction of the cross. The New Testament reveals that Jesus, "who knew no sin, was made to be sin for us" (2 Corinthians 5:21), enduring unimaginable suffering without a trace of bitterness, complaint, or rebellion. He chose the path of perfect obedience and righteousness, even unto death, rather than seeking any sinful alternative or escape from the Father's will (Philippians 2:8). His suffering was not for His own sin, but for ours, demonstrating that true righteousness endures affliction perfectly. For believers, Christ's example empowers us to face our own afflictions not by choosing sin, but by drawing strength from Him, knowing that He has already overcome the world (John 16:33) and that our light and momentary troubles are achieving for us an eternal glory that far outweighs them all (2 Corinthians 4:17). He is the one who perfectly endured affliction without choosing iniquity, becoming our perfect example and the source of our ability to do the same.