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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.
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Summary
Elihu, in Job 36:9, presents God's active and purposeful role in revealing to individuals their deeds and the depth of their transgressions. This divine disclosure is not merely punitive but serves as a profound act of grace, designed to awaken humanity to their spiritual condition and prompt them toward genuine repentance and a restored relationship with their Creator. It underscores God's just and wise use of various circumstances, including affliction, as a means of instruction and correction, exposing pervasive wrongdoing to facilitate spiritual growth and ultimate restoration.
Context
Literary Context
Job 36:9 is situated within Elihu's extensive and climactic monologue, which spans from Job 32 through Job 37. Elihu, the youngest of Job's four interlocutors, positions himself as a divinely inspired mediator, claiming to offer a more profound and accurate understanding of God's ways than either Job or his three older friends. His central argument aims to correct the prevailing misconception that suffering is solely a direct punishment for specific sins (the friends' view) or that God is unjust in allowing the righteous to suffer (Job's lament). Instead, Elihu contends that God frequently uses affliction as a disciplinary tool, a means of instruction, and a pathway to purification, designed to draw individuals to repentance and deeper communion. Specifically, Job 36:1-15 focuses on God's justice and His benevolent use of suffering to teach and deliver. Verse 9, therefore, elucidates a crucial aspect of this process: how God uses circumstances by actively revealing the extent of a person's "work" and "transgressions" to bring about self-awareness and a call to change, rather than simply punishing in silence.
Historical & Cultural Context
The Book of Job is set in the land of Uz, a non-Israelite territory, yet it grapples with universal and timeless theological questions concerning divine justice, human suffering, and the nature of righteousness. While specific historical dating remains a subject of scholarly debate, the patriarchal setting suggests a period before the Mosaic Law, where understanding of God's character and moral expectations was often conveyed through direct revelation, ancient wisdom traditions, and the observation of divine providence in daily life. In ancient Near Eastern cultures, suffering was commonly interpreted as a direct sign of divine displeasure or a consequence of sin, a view widely held by Job's friends. However, Elihu's perspective, while still connecting suffering to sin, introduces the nuanced concept of suffering as a pedagogical tool. This aligns with broader wisdom literature themes where correction and discipline are seen as acts of love and pathways to wisdom, a concept also found in Proverbs 3:11-12. The cultural understanding of accountability to a sovereign deity for one's actions, whether public or private, forms the essential backdrop against which God's "showing" of transgressions is understood as a just, necessary, and ultimately redemptive act.
Key Themes
Job 36:9 contributes significantly to several overarching themes within Elihu's argument and the broader book. Firstly, it highlights the theme of Divine Revelation of Sin, emphasizing God's active and purposeful intervention to expose human wrongdoing, ensuring individuals are not left in ignorance of their spiritual state. This is distinct from passive observation; God sheweth them. Secondly, it reinforces the theme of Discipline as Instruction and Restoration, portraying affliction and the exposure of sin as tools for spiritual growth and a call to repentance, rather than mere condemnation. God's ultimate aim is to refine and restore, as seen in Job 33:14-18. Thirdly, the verse underscores Human Accountability for Transgression, asserting that individuals are responsible for their "work" and "transgressions," which God justly brings to light. The phrase "that they have exceeded" powerfully conveys the magnitude or pervasive nature of their wrongdoing. Finally, it speaks to God's Justice and Wisdom, presenting God as sovereign and righteous in His dealings, utilizing all circumstances—even suffering and the revelation of sin—to achieve His righteous ends and foster a deeper, more authentic relationship with humanity.
Exposition and Analysis
Key Word Analysis
This verb (H5046), a primitive root, properly means "to front," i.e., "to stand boldly out opposite." By implication, it means "to manifest" or "to announce" (always by word of mouth to one present). Specifically, it refers to exposing, declaring, certifying, or telling. In Job 36:9, it signifies God's active, intentional, and public disclosure of human conduct and sin. It's not merely that sin becomes evident through natural consequences, but that God Himself intervenes to bring hidden or ignored transgressions into the light of consciousness, a purposeful act of divine communication aiming to elicit a response.
This noun (H6588) is derived from the root meaning "to revolt." It denotes a rebellion, a revolt (national, moral, or religious), a sin, or a trespass. Unlike a simple mistake or error (such as chet), peshaʻ signifies a deliberate breaking of a covenant, a defiant crossing of a boundary, or an act of rebellion against an authority. Elihu's use of this strong term highlights the seriousness and intentionality of the wrongdoing that God reveals, indicating a willful departure from divine standards and a rebellious stance.
This verb (H1396), a primitive root, means "to be strong," "to prevail," "to be mighty," or "to be superior." In the Hithpael stem, as used in the KJV's "exceeded," it conveys a reflexive or intensive sense, suggesting that the transgressions have "made themselves strong," "become overwhelming," "prevailed mightily," or "grown insolent." This indicates a significant, pervasive, and perhaps prolonged pattern of wrongdoing that has gained dominance in the individual's life, underscoring the depth and magnitude of the sin that God brings to light.
Verse Breakdown
"Then he sheweth them their work,"
Elihu asserts that God actively and purposefully reveals to individuals the nature and consequences of their deeds. "Their work" (Hebrew: po'olam) refers to their actions, their conduct, or the sum total of their life's efforts. This implies that God exposes not just isolated acts but the overall pattern and character of their behavior and its underlying motivations. This revelation is direct and personal, intended to bring about self-awareness and conviction.
"and their transgressions"
This clause adds specificity and intensity to the previous one. Beyond merely showing their general "work," God specifically highlights their "transgressions" (peshaʻ), which, as noted in the key word analysis, are acts of rebellion or defiant sin against His authority. This emphasizes that God is addressing not just human failings or unintentional errors but deliberate moral offenses and acts of defiance against His righteous standards.
"that they have exceeded."
This final phrase qualifies the nature and extent of these transgressions. The Hebrew verb hitgaberu (from gâbar, meaning to be strong or prevail) suggests that these rebellious acts have become numerous, strong, or overwhelming in the lives of the individuals. It implies a persistent and pervasive pattern of sin that has gained a dominant foothold, making the divine revelation all the more necessary for genuine repentance and transformative change. It speaks to the deep entrenchment of sin.
Literary Devices
Elihu's discourse in Job 36:9 effectively employs several literary devices to convey its profound theological message. Firstly, there is clear Didacticism, as Elihu assumes the role of a teacher and divine interpreter, explaining God's intricate ways to Job and the friends. His language is explanatory and instructional, aiming to impart wisdom regarding divine justice and the redemptive purpose of suffering. Secondly, the verse exhibits a form of Parallelism, specifically synonymous parallelism, between "their work" and "their transgressions." The second phrase elaborates and intensifies the first, specifying that the "work" God reveals is primarily their rebellious acts, thereby reinforcing the gravity of the message. Thirdly, there is a subtle but impactful use of Personification in the phrase "transgressions that they have exceeded" (or "prevailed"). While not fully personified, the transgressions are depicted as having an active, powerful quality, gaining strength and dominance, almost as if they are agents themselves. This vivid imagery underscores the pervasive and overwhelming nature of sin in human lives. Finally, the overarching motif of Divine Revelation is central, with God actively "showing" or "declaring" what was previously hidden or ignored, highlighting His sovereign knowledge and His merciful initiative in bringing about conviction and a call to repentance.
Theological and Thematic Connections
Job 36:9 profoundly illuminates the nature of God's interaction with humanity, particularly concerning sin and divine discipline. It reveals a God who is not distant or indifferent to human wrongdoing but actively intervenes to expose it. This exposure is not for arbitrary punishment but is an act rooted in His justice and mercy, designed to lead to self-awareness and repentance. The verse emphasizes that God's discipline is a purposeful, instructional process aimed at restoration and spiritual growth, rather than mere condemnation. It aligns with the broader biblical principle that God's light exposes darkness to bring about transformation, highlighting His desire for humanity to turn from their pervasive transgressions and embrace His righteous path. This divine revelation of sin serves as a necessary prerequisite for genuine confession and the subsequent experience of forgiveness and renewal.
Reflection and Application
Job 36:9 offers a profound and challenging insight into God's character and His method of dealing with humanity. For believers today, this verse serves as a powerful reminder that God often uses the circumstances of life—including difficult seasons, internal unrest, external challenges, or even the gentle conviction of His Spirit—to reveal areas in our lives that are not aligned with His will. This divine exposure of our "work" and "transgressions" is never meant to shame or condemn us into despair, but rather to lovingly guide us toward genuine self-examination, confession, and a transformative repentance. It underscores the vital importance of cultivating a heart that is open and sensitive to the Holy Spirit's conviction, allowing His light to illuminate hidden faults or pervasive patterns of sin that we might otherwise ignore or rationalize. Recognizing that God's revelation of our sin is an act of grace, born out of His desire for our spiritual flourishing, empowers us to respond with humility, a willingness to change, and a deep trust in His ultimate good purposes for our lives. It calls us to embrace discipline as a pathway to deeper intimacy with Him and greater conformity to His righteous character.
Questions for Reflection
FAQ
Does God reveal sin only through suffering?
While Elihu's discourse in Job often links suffering with God's corrective discipline, Job 36:9 specifically states that God "sheweth" or reveals sin. This revelation can occur through various means beyond physical suffering. It might come through the conviction of the Holy Spirit (as described in John 16:8), through the preaching of God's Word (Hebrews 4:12), through the counsel of wise believers, through natural consequences of actions, or even through a deep sense of internal unrest. Suffering is one potential catalyst, but not the exclusive or primary method. God's ultimate goal is always to draw us to repentance and restoration, using whatever means are necessary to bring His truth to light.
What does "transgressions that they have exceeded" mean?
The phrase "transgressions that they have exceeded" (Hebrew: hitgaberu, from the root gâbar) implies that the sins have become strong, prevalent, or overwhelming in the individual's life. It suggests a pattern of persistent or dominant wrongdoing, not just isolated incidents. This indicates a deep-seated issue or a long-standing habit of rebellion against God's ways. Elihu uses this strong language to emphasize the magnitude and pervasive nature of the sin that God is bringing to light, highlighting the necessity of divine intervention to break such a powerful hold. It's a call to recognize the gravity of sin when it has become deeply entrenched.
Christ-Centered Fulfillment
Job 36:9, with its emphasis on God's active revelation of sin to bring about repentance, finds its ultimate and most profound fulfillment in Jesus Christ. While Elihu points to God's general method of exposing "work" and "transgressions," Jesus, as the incarnate Word, perfectly embodies this divine revelation. He is the light who came into the world, and His very presence exposed the darkness of sin in humanity, as John 3:19-20 declares that "everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed." The Holy Spirit, whom Jesus sent, continues this work of conviction, "convicting the world concerning sin and righteousness and judgment" (John 16:8). However, unlike the Law, which reveals sin but cannot remove it (Romans 3:20), Christ not only exposes our "exceeded" transgressions but also offers the definitive solution: forgiveness through His atoning sacrifice on the cross. He invites us to come to the light, confess our sins, and receive cleansing and transformation, fulfilling the purpose of God's revelation of sin by providing the means for true liberation and new life in Him (2 Corinthians 5:17). Thus, what Elihu describes as God's method for correction is perfectly realized in Christ, who both reveals our need and provides the perfect remedy.