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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 36:5–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Elihu, being to speak on God's behalf, and particularly to ascribe righteousness to his Maker, here shows that the disposals of divine Providence are all, not only according to the eternal counsels of his will, but according to the eternal rules of equity. God acts as a righteous governor, for,
I.He does not think it below him to take notice of the meanest of his subjects, nor does poverty or obscurity set any at a distance from his favour. If men are mighty, they are apt to look with a haughty disdain upon those that are not of distinction and make no figure; but God is mighty, infinitely so, and yet he despises not any, Job 36:5. He humbles himself to take cognizance of the affairs of the meanest, to do them justice and to show them kindness. Job thought himself and his cause slighted because God did not immediately appear for him. "No," says Elihu, God despises not any, which is a good reason why we should honour all men. He is mighty in strength and wisdom, and yet does not look with contempt upon those that have but a little strength and wisdom, if they but mean honestly. Nay, for this reason he despises not any, because his wisdom and strength are incontestably infinite and therefore the condescensions of his grace can be no diminution to him. Those that are wise and good will not look upon any with scorn and disdain.
II.He gives no countenance to the greatest, if they be bad (Job 36:6):
He preserves not the life of the wicked. Though their life may be prolonged, yet not under any special care of the divine Providence, but only its common protection. Job had said that the wicked live, become old, and are mighty in power, Job 21:7. "No," says Elihu: "he seldom suffers wicked men to become old. He preserves not their life so long as they expected, nor with that comfort and satisfaction which are indeed our life; and their preservation is but a reservation for the day of wrath," Rom 2:5.
III.He is always ready to right those that are any way injured, and to plead their cause (Job 36:6):
He gives right to the poor, avenges their quarrel upon their persecutors and forces them to make restitution of what they have robbed them of. If men will not right the injured poor, God will.
IV.He takes a particular care for the protection of his good subjects, Job 36:7.
He not only looks on them, but he never looks off them: He withdraws not his eyes from the righteous. Though they may seem sometimes neglected and forgotten, and that befals them which looks like an oversight of Providence, yet tender careful eye of their heavenly Father never withdraws from them. If our eye be ever towards God in duty, his eye will be ever upon us in mercy, and, when we are at the lowest, will not overlook us.
1.Sometimes he prefers good people to places of trust and honour (Job 36:7): With kings are they on the throne, and every sheaf is made to bow to theirs. When righteous persons are advanced to places of honour and power, it is in mercy to them; for God's grace in them will both arm them against the temptations that attend preferment and enable them to improve the opportunity it gives them of doing good. It is also in mercy to those over whom they are set: When the righteous bear rule the city rejoices. If the righteous be advanced, they are established. Those that in honour keep a good conscience stand upon sure ground, and high places are not such slippery ground to them as they are to others. But, because it is not often that we see good men made great men in this world, this may be supposed to refer to the honour to which the righteous shall rise when their Redeemer shall stand at the latter day upon the earth; for then only they shall be exalted for ever, and established for ever; then shall they all shine forth as the sun, and be made kings and priests to our God.
2.If at any time he bring them into affliction, it is for the good of their souls, Job 36:8-10. Some good people are preferred to honour and power, but others are in trouble. Now observe,
(1.)The distress supposed (Job 36:8): If they be bound in fetters, laid in prison as Joseph was, or holden in the cords of any other affliction, confined by pain and sickness, hampered by poverty, bound in their counsels, and, notwithstanding all their struggles, held long in this distress. This was Job's case; he was caught, and kept fast, in the cords of anguish (as some read it); but observe,
(2.)The design God has, in bringing his people into such distresses as these; it is for the benefit of their souls, the consideration of which should reconcile us to affliction and make us think well of it. Three things God intends when he afflicts us: - [1.] To discover past sins to us, and to bring them to our remembrance. Then he shows them that amiss in them which before they did not see. He discovers to them the fact of sin: He shows them their work. Sin is our own work. If there be any good in us, it is God's work; and we are concerned to see what work we have made by sin. He discovers the fault of sin, shows them their transgressions of the law of God, and withal the sinfulness of sin, that they have exceeded, and have been beyond measure sinful. True penitents lay a load upon themselves, do not extenuate, but aggravate, their sins, and own that they have exceeded in them. Affliction sometimes answers to the sin; it serves, however, to awaken the conscience and puts men upon considering. [2.] To dispose our hearts to receive present instructions: Then he opens their ear to discipline, Job 36:10. Whom God chastens he teaches (Psa 94:12), and the affliction makes people willing to learn, softens the wax, that it may receive the impression of the seal; yet it does not do this of itself, but the grace of God working with and by it; it is he that opens the ear, that opens the heart, who has the key of David. [3.] To deter and draw us off from iniquity for the future. This is the errand on which the affliction is sent; it is a command to return from iniquity, to have no more to do with sin, to turn from it with an aversion to it and a resolution never to return to it any more, Hos 14:8.
3.If the affliction do its work, and accomplish that for which it is sent, he will comfort them again, according to the time that he has afflicted them (Job 36:11): If they obey and serve him, - if they comply with his design and serve his purpose in these dispensations, - if, when the affliction is removed, they continue in the same good mind that they were in when they were under the smart of it and perform the vows they made then, - if they live in obedience to God's commands, particularly those which relate to his service and worship, and in all instances make conscience of their duty to him, - then they shall spend their days in prosperity again and their years in true pleasures. Piety is the only sure way to prosperity and pleasure; this is a certain truth, and yet few will believe it. If we faithfully serve God,
(1.)We have the promise of outward prosperity, the promise of the life that now is, and the comforts of it, as far as is for God's glory and our good; and who would desire them any further?
(2.)We have the possession of inward pleasures, the comfort of communion with God and a good conscience, and that great peace which those have that love God's law. If we rejoice not in the Lord always, and in hope of eternal life, it is our own fault; and what better pleasures can we spend our years in?
4.If the affliction do not do its work, let them expect the furnace to be heated seven times hotter till they are consumed (Job 36:12): If they obey not, if they are not bettered by their afflictions, are not reclaimed and reformed, they shall perish by the sword of God's wrath. Those whom his rod does not cure his sword will kill; and the consuming fire will prevail if the refining fire do not; for when God judges he will overcome. If Ahaz, in his distress, trespass yet more against the Lord, this is that king Ahaz that is marked for ruin, Ch2 28:22; Jer 6:29, Jer 6:30. God would have instructed them by their afflictions, but they received not instruction, would not take the hints that were given them; and therefore they shall die without knowledge, ere they are aware, without any further previous notices given them; or they shall die because they were without knowledge notwithstanding the means of knowledge which they were blessed with. Those that die without knowledge die without grace and are undone for ever.
V.He brings ruin upon hypocrites, the secret enemies of his kingdom (such as Elihu described, Job 36:12), who, though they were numbered among the righteous whom Elihu had spoken of before, yet did not obey God, but, being children of disobedience and darkness, become children of wrath and perdition; these are the hypocrites in heart, who heap up wrath, Job 36:13. See the nature of hypocrisy: it lies in the heart, which is for the world and the flesh when the outside seems to be for God and religion. Many that are saints in show and saints in word are hypocrites in heart. That spring is corrupt, and there is an evil treasure there. See the mischievousness of hypocrisy: hypocrites heap up wrath. They are doing that every day which is provoking to God, and will be reckoned with for it all together in the great day. They treasure up wrath against the day of wrath, Rom 2:5. Their sins are laid up in store with God among his treasures, Deu 32:34. Compare Jam 5:3. As what goes up a vapour comes down a shower, so what goes up sin, if not repented of, will come down wrath. They think they are heaping up wealth, heaping up merits, but, when the treasures are opened, it will prove they were heaping up wrath. Observe,
1.What they do to heap up wrath. What is it that is so provoking? It is this, They cry not when he binds them, that is, when they are in affliction, bound with the cords of trouble, their hearts are hardened, they are stubborn and unhumbled, and will not cry to God nor make their application to him. They are stupid and senseless as stocks and stones, despising the chastening of the Lord.
2.What are the effects of that wrath? They die in youth, and their life is among the unclean, Job 36:14. This is the portion of hypocrites, whom Christ denounced many woes against. If they continue impenitent,
(1.)They shall die a sudden death, die in youth, when death is most a surprise, and death (that is, the consequence of it) is always such to hypocrites; as those that die in youth die when they hoped to live, so hypocrites, at death, go to hell, when they hoped to go to heaven. When a wicked man dies his expectations shall perish.
(2.)They shall die the second death. Their life, after death (for so it comes in here), is among the unclean, among the fornicators (so some), among the worst and vilest of sinners, notwithstanding their specious and plausible profession. It is among the Sodomites (so the margin), those filthy wretches, who going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire, Jde 1:7. The souls of the wicked live after death, but they live among the unclean, the unclean spirits, the devil and his angels, forever separated from the new Jerusalem, into which no unclean thing shall enter.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
55. The chains of bondage, are the very detention of their present pilgrimage. Paul had seen, that he was bound by these chains, when he was saying, I have a desire to be dissolved, and to be with Christ. [Phil. 1, 23] He perceived that he was bound with the cords of poverty, when, beholding the true riches, he entreated them also for his disciples. That ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints. [Eph. 1, 18]
But after this it is rightly added, He will show them their works, and their wickednesses, because they have been violent. For when, by loving, we learn more of heavenly glory, we then feel the sins we have committed to have been more burdensome. Whence also Paul, after having felt the grace of heavenly things, found that what he had believed to be in him a zeal for virtue, was but wickedness; saying, Who before was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. [l Tim. l, 13] Or certainly, when saying, But what things were gain to me, those I counted loss for Christ. [Phil. 3, 7]
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Summary
Job 36:8, embedded within Elihu's extensive discourse, offers a profound theological perspective on suffering, presenting it not merely as punitive but as a purposeful instrument in God's sovereign hand. Elihu contends that when individuals find themselves "bound in fetters" or "holden in cords of affliction," these hardships are often divinely orchestrated means of instruction and correction, designed to capture their attention, prompt deep introspection, and draw them into a renewed and deeper relationship with God. This verse encapsulates Elihu's core assertion that God's wisdom, justice, and redemptive intent are actively at work even amidst adversity, utilizing hardship to refine character, correct errant paths, and ultimately restore.
Context
Literary Context
Job 36:8 is situated within Elihu's fourth and most comprehensive speech (chapters 32-37), where he positions himself as a younger, more enlightened mediator, aiming to offer a more nuanced and biblically grounded explanation for suffering than Job's three friends. Elihu has previously established God's omnipotence, wisdom, and impartiality, asserting that God is "mighty in strength of understanding" and "despiseth not any" Job 36:5. He also highlights God's care for the righteous, stating that He observes them and establishes them on thrones forever Job 36:7. Building upon this foundation, verse 8 introduces the pivotal idea that even when the righteous (or those who have strayed but remain under God's watchful eye) encounter severe hardship, it is not arbitrary punishment but a deliberate, instructional act of divine discipline. Elihu's argument here is that suffering, vividly symbolized by "fetters" and "cords," serves as a divine wake-up call, compelling individuals to heed God's warnings and turn from pride, self-righteousness, or disobedience. This passage forms a critical part of Elihu's attempt to reconcile God's justice with the reality of human suffering, particularly in Job's case.
Historical & Cultural Context
The imagery of "fetters" and "cords" was deeply resonant in the ancient Near East, directly referring to the physical restraints used to bind prisoners, captives, or even animals. This vivid language immediately conveyed a sense of being trapped, helpless, and under external control, often associated with punishment or a state of subjugation. In the broader cultural understanding of the time, particularly within Israelite wisdom tradition, suffering was frequently correlated with sin, a concept often termed the retribution principle. Elihu, while operating within this general framework, refines it significantly. He suggests that affliction isn't solely a direct consequence of sin but can also serve as a pedagogical tool, a means of divine instruction and fatherly discipline. This perspective aligns with a broader biblical understanding found in the wisdom literature, where a loving parent chastens a child for their good. The cultural backdrop also includes a pervasive belief in divine sovereignty, where God is seen as actively involved in all aspects of human life, including their trials and tribulations, orchestrating events for His ultimate purposes.
Key Themes
Job 36:8 powerfully contributes to several overarching themes within the Book of Job and broader biblical theology. Firstly, it highlights Affliction as a Divine Tool, emphasizing that suffering is not always punitive but can be a profound means of instruction, correction, and spiritual refinement. Elihu posits that God uses hardship to gain attention, prompting individuals to consider their ways, humble themselves, and repent, rather than merely punishing them. This shifts the focus from solely retributive justice to redemptive discipline. Secondly, the verse underscores the theme of Consequences and Correction, suggesting that the "cords of affliction" can represent the natural or spiritual consequences of stubbornness, spiritual deafness, or unheeded divine warnings. Being "bound" implies a restriction of freedom that forces introspection and a reevaluation of one's path, compelling a return to God. Lastly, it powerfully reinforces God's Sovereignty in Suffering. Even in dire circumstances, the verse implies God's active involvement and control. He is not detached from human suffering but orchestrates or permits it for a higher, often redemptive, purpose, demonstrating His ultimate authority and wisdom over all creation, including the trials of humanity. This aligns with the broader biblical teaching that God is sovereign over all circumstances, including adversity, and can work all things for good for those who love Him, as articulated in Romans 8:28.
Exposition and Analysis
Key Word Analysis
This word (H2131) refers to a bond, chain, or fetter, often used to restrain prisoners. Its primary sense, derived from the root, is "what leaps forth," like a flash of fire or a burning arrow, which can also be a binding element. In Job 36:8, its use evokes a powerful image of being physically or spiritually confined and unable to move freely. It suggests a state of being trapped, often as a consequence of one's actions or a divine intervention that limits one's autonomy to force a confrontation with reality. The imagery implies a severe restriction of liberty, designed to bring about a change in perspective or behavior, halting a destructive path.
This primitive root (H3920) means "to catch" (in a net, trap, or pit), and generally "to capture or occupy." Figuratively, it can mean "to cohere" or "stick together," implying an inescapable grip. In this context, "be holden" signifies being firmly grasped, ensnared, or stuck, unable to escape the grip of circumstances. It suggests a state where one is caught, often by their own choices or by the consequences of their actions, leading to a situation from which escape is difficult without divine intervention or a change of heart.
This term (H2256) primarily refers to a rope (as twisted) or cord, often used for binding, measuring, or ensnaring. It can also figuratively denote a noose or a snare, and by implication, a company (as if tied together), or even a throe (especially of parturition), or ruin. When combined with "affliction," it creates a vivid metaphor of being entangled or held captive by one's circumstances. Unlike "fetters" which might imply external imposition, "cords" can also suggest a self-imposed entanglement, where one's own choices or stubbornness lead to a binding state of misery, from which one cannot easily extricate themselves.
This word (H6040) denotes depression, misery, oppression, distress, or suffering. It encompasses a wide range of hardship, from physical pain to emotional anguish and spiritual distress. When paired with "cords," it paints a stark picture of being ensnared by the very experience of suffering, where the hardship itself becomes a binding force that compels attention and introspection. It signifies a state of deep distress that acts as a spiritual constraint, forcing an individual to confront their spiritual condition and the source of their misery.
Verse Breakdown
"And if [they be] bound in fetters"
This clause introduces a hypothetical scenario where individuals are subjected to severe restraint, symbolized by "fetters." Elihu suggests that this state of being "bound" is not random but often a direct consequence of their actions, a divine response to their spiritual condition, or a means of divine intervention. The binding implies a loss of freedom and control, forcing the individual to confront their situation and consider the underlying reasons for their predicament. It is a state designed to halt a destructive path and compel a reevaluation of life choices, serving as a powerful, inescapable call to attention.
"[and] be holden in cords of affliction;"
This parallel clause reinforces the previous idea, using the vivid imagery of "cords of affliction" to describe the pervasive and binding nature of hardship. To be "holden" signifies being firmly grasped or ensnared, unable to escape the grip of misery. Elihu's point is that the very circumstances of suffering—the distress, the pain, the oppression—can act as a binding force, compelling the individual to pay attention to God's warnings and to the spiritual lessons embedded within their trials. It suggests that the affliction itself becomes the means of restraint, forcing a person to stop, reflect, and potentially repent, preventing further spiritual harm or deviation from God's path.
Literary Devices
Job 36:8 makes potent use of Metaphor and Imagery to convey its message. The "fetters" and "cords of affliction" are not literal chains in most cases but serve as powerful metaphors for the binding, restrictive, and often painful nature of suffering. This imagery vividly evokes a sense of being trapped and unable to escape, underscoring the severity of the hardship and the inescapable nature of God's disciplinary hand. The verse also employs Synonymous Parallelism, where the two clauses—"bound in fetters" and "holden in cords of affliction"—express the same idea in different words, reinforcing the concept of being ensnared by adversity. This repetition emphasizes the inescapable and compelling nature of the divine discipline Elihu describes, ensuring the listener grasps the full impact of being caught in such circumstances and the divine purpose behind it.
Theological and Thematic Connections
Elihu's perspective in Job 36:8 offers a crucial theological insight that transcends a simplistic retribution theology: suffering is not always a sign of God's wrath or an arbitrary misfortune, but can often be a purposeful instrument of divine discipline and instruction. This aligns with the broader biblical understanding that God, in His infinite wisdom and enduring love, uses hardship to refine character, correct errant paths, and draw His people closer to Himself. It challenges the notion that all suffering is a direct punishment for specific sins, suggesting instead that even when one is "bound" by affliction, God's ultimate aim may be redemptive, seeking to awaken, humble, and restore. This perspective transforms suffering from a meaningless burden into a potential crucible for profound spiritual growth and a deeper apprehension of God's sovereign and loving ways, demonstrating His commitment to His children's spiritual well-being.
Reflection and Application
Job 36:8 invites us to profoundly reframe our understanding of adversity and the trials we face. When we find ourselves in difficult circumstances, feeling "bound" by challenges, whether physical, emotional, or spiritual, this verse encourages us to look beyond the immediate pain and consider the potential message from God. It prompts a deep and honest introspection: Is there a lesson to be learned here? Is God trying to get our attention, to refine our character, to humble our pride, or to steer us away from a path of spiritual complacency or disobedience? Rather than viewing hardship solely as punishment or random misfortune, we are called to seek its redemptive purpose, trusting that a sovereign and loving God can use even our deepest "cords of affliction" for our ultimate good. This perspective can transform our experience of suffering, offering hope, resilience, and the potential for profound spiritual growth, enabling us to respond with humility, repentance, and a renewed commitment to God's will and His transformative work within us.
Questions for Reflection
FAQ
Is Elihu's view of suffering always accurate, or is it limited?
Elihu's view, as expressed in Job 36:8, provides a valid and profoundly important biblical truth: God does indeed use suffering for discipline, instruction, and refinement. This is a consistent theme throughout Scripture, as seen in passages like Hebrews 12:5-11 which speaks of the Lord disciplining those He loves. However, it's crucial to understand that Elihu's perspective, while true in principle, is not the only explanation for suffering, nor is it universally applicable to every individual's experience. The Book of Job itself demonstrates this limitation: Job's suffering was not a direct result of unconfessed sin or a need for correction, but rather part of a cosmic test of his faithfulness and a demonstration of God's sovereign wisdom. Elihu, like Job's other friends, attempts to apply a general theological principle to Job's specific, unique situation, and in doing so, misinterprets the cause of Job's affliction. Therefore, while divine discipline is a reality and a vital aspect of God's dealings with humanity, we must be careful not to assume it is the sole or primary reason for all suffering, as some suffering may be for God's glory, to test faith, or due to living in a fallen world.
How does the imagery of "fetters" and "cords" apply to spiritual affliction?
The "fetters" and "cords of affliction" in Job 36:8 serve as powerful metaphors for spiritual bondage and the restrictive, often painful, nature of unaddressed sin, spiritual stubbornness, or rebellion against God's will. Spiritually, "fetters" can represent entrenched patterns of sin, pride, or rebellion that bind a person, preventing them from experiencing true freedom, peace, and communion with God. These are internal or external forces that keep one captive, hindering spiritual growth and joy. "Cords of affliction" then describe the pervasive consequences of such spiritual bondage – the misery, distress, oppression, and spiritual dryness that result from living outside of God's will or ignoring His promptings. This can manifest as persistent guilt, a lack of peace, a sense of being trapped by one's own destructive habits or attitudes, or even the natural consequences of unwise choices. God, in His mercy and love, may permit or even orchestrate such "affliction" to bring a person to a point of desperation where they are forced to confront their spiritual state and turn back to Him, much like the prodigal son's experience in Luke 15:11-32, where hardship led to repentance and restoration.
Christ-Centered Fulfillment
Job 36:8, with its vivid imagery of being "bound in fetters" and "holden in cords of affliction," finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Humanity, by nature, is born into a state of spiritual bondage, not merely to external circumstances, but fundamentally "holden with the cords of his sins" Proverbs 5:22, enslaved to sin's dominion Romans 6:16-17 and held captive by the fear of death Hebrews 2:14-15. Jesus, the Lamb of God, came precisely to break these spiritual fetters and cords that bind humanity. He willingly entered into the ultimate "cords of affliction" on the cross, enduring suffering not for His own sin, but as a perfect, substitutionary sacrifice for ours Isaiah 53:5-6. His suffering was uniquely redemptive, paying the full penalty for our bondage and securing our eternal freedom. Through His death and resurrection, Christ triumphed over the powers that held humanity captive, nailing "the written code, with its regulations, that was against us" to the cross and disarming "the powers and authorities" Colossians 2:14-15. Thus, what Elihu describes as God's disciplinary use of affliction to bring about repentance and freedom foreshadows the greater, once-for-all work of Christ, who, by enduring the ultimate affliction, offers true liberation from the bonds of sin and death, inviting all who believe to "stand firm therefore in the freedom with which Christ has set us free" Galatians 5:1.