Job 36:15

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Job 36:15 He delivereth the poor in his affliction, and openeth their ears in oppression.

Ver. 15. He delivereth the poor in his affliction] Oft in this life, as he did David signally, Psa 34:6, "This poor man" (meaning himself) "cried, and the Lord heard him, and saved him out of all his troubles." So he pulled Paul out of the mouth of the lion; yea, and the Lord shall deliver me from every evil work, "and preserve me unto his heavenly kingdom," 2Ti 4:18, where the saints shall be sure of full deliverance, and shall say of their afflictions, as that adulteress said of her accusers, Joh 8:10, They are all gone.

He openeth their ears in oppression] Or, by oppression, as by a key; be openeth the ears of their hearts to holy and wholesome counsel. This Elihu had said before; but he saith it again for that end and purpose, that Job might rouse up and raise up himself to the hope of a comfortable restoration; for as much as God afflicteth not his to destroy them, but to make them partakers of his holiness; and that once done, to deliver them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 36:15-16. And openeth their ears — That is, causeth them to hear, and understand, and do the will of God; hearing being often put for obeying; in oppression — That is, in the time of their oppression; or, by oppression, or tribulation, as the means of opening their ears and hearts. He will not deliver all afflicted persons, but only those whose ears he openeth to receive his counsels. Even so would he have removed thee — If thou hadst opened thine ear to God’s counsels, humbled thyself under his correcting hand, and sued to him for mercy; out of the strait into a broad place — Hebrew, מפי צר, mippi tzar, out of the mouth or jaws of tribulation; which, like a wild beast, is ready to swallow thee up, into a state of ease and freedom. That which should be set on thy table — Thy dishes, or the food in them; should be full of fatness — Should be rich, nourishing, agreeable, and delicious. Such are the expressions which Elihu uses to denote that liberty and plenty to which he thought the righteous were entitled; in opposition to confinement and scarcity, the portion of the wicked.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

poor--the afflicted pious.

openeth . . . ears-- (Job 36:10); so as to be admonished in their straits ("oppression") to seek God penitently, and so be "delivered" (Job 33:16-17, Job 33:23-27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. And openeth their ears in oppression.] He will let them know for what end they are afflicted, and why he permits them to be oppressed. The word יגל yigel might be translated he shall make them exult, or sing with joy, in oppression; like the three Hebrews in the burning fiery furnace.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) He delivereth the poor in his affliction.—The point of Elihu’s discourse is rather that He delivereth the afflicted by his affliction; He makes use of the very affliction to deliver him by it as a means, “and openeth their ears by oppression.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. The verse goes back to the great general principle of the use of affliction in God’s hand (Job_36:8 seq.), in order to connect with it the case of Job, and to found an exhortation to him upon it (Job_36:16 seq.). The word in affliction, in oppression, might mean through affliction, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He delivereth the poor in his affliction,.... The righteous or godly poor; who are not only poor in worldly things, but poor in spirit; who are humbled, brought low, and made contrite, through the afflicting hand of God: these, though the Lord does sooner or later deliver "out" of their afflictions, yet that is not intended here, but a deliverance "in" them; which is done by supporting them under them, by supplying them with his grace to bear them patiently, by granting them his gracious presence for their comfort in them, by stilling the enemy and the avenger, keeping Satan from disturbing them, and freeing them from doubts and fears and unbelief, and by drawing their hearts and affections off of the world, and the things of it, to himself;

and openeth their ears in oppression; while they are oppressed; not only to discipline, correction, and instruction, Job 36:10; but to hear comfortable words spoken, to them by the Lord; who, in the midst of their affliction and oppression, whispers in their ears, and tells them how he loves them, though they are rebuked and chastened by him; how he has chosen them to everlasting life and happiness, though now in the furnace of affliction; that he is their covenant God and Father, and knows and owns their souls in adversity that he has pardoned all their sins, though he takes vengeance on their inventions; and in a little time will free them from all their afflictions and oppressions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He delivereth the poor in his affliction - Margin, “or afflicted.” This accords better with the usual meaning of the Hebrew word (עני ‛ânı̂y) and with the connection. The inquiry was not particularly respecting the “poor,” but the “afflicted,” and the sentiment which Elihu is illustrating is, that when the afflicted call upon God he will deliver them. The object is to induce Job to make such an application to God that he might be rescued from his calamities, and be permitted yet to enjoy life and happiness.

And openeth their ears - Causes them to understand the nature of his government, and the reasons why he visits them in this manner: compare Job 33:16, Job 33:23-27. The sentiment here is a mere repetition of what Elihu had more than once before advanced. It is his leading thought; the “principle” on which he undertakes to explain the reason why God afflicts people, and by which he proposes to remove the difference between Job and his friends.

In oppression - This word expresses too much. It refers to God, and implies that there was something oppressive, harsh, or cruel in his dealings. This is not the idea of Elihu in the language which he uses. The word which he uses here (לחץ lachats) means “that which crushes”; then straits, distress. affliction. Jerome, “in tribulatione.” The word “affliction” would express the thought.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

i.e. Causeth them to hear, and understand, and do the will of God; hearing being oft put for obeying. And this latter clause seems to be added, to intimate that he will not deliver all afflicted persons, but only those whose ears he openeth to receive his counsels.

In oppression, i.e. in the time of their oppression. Or, by oppression or tribulation, as the means of opening their ears and hearts.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. In his affliction — Or, by his affliction. The sanctified endurance of suffering becomes the instrument for its removal.

Openeth their ears — by means of distress. He “openeth their ear” that it may hearken to his voice and obey his will.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He delivereth the poor in his affliction; rather, he delivereth the afflicted by his affliction (see the Revised Version). Elihu recurs to what he had said in ver. 10 with respect to the discipline of affliction. The bulk of the afflictions sent by God are, according to him, intended to act medicinally. If the afflicted man receives them aright, they are the very means of his deliverance. (comp. Psa_119:67, 71 Heb_12:11) And openeth their ears in oppression; rather, by suffering. Their sufferings lead them to God, cause them to pay more attention to his Word, lead them to open their ears to his inward voice.

Affliction as a deliverer.

Elihu says that God delivers the afflicted by his affliction. We have been accustomed to look on affliction as an evil, from which some deliverer may set us free. Elihu startles us with a very different view of it. In his opinion the affliction is itself a deliverer.

I AFFLICTION IS NOT THE GREATEST EVIL. In our selfish cowardice we look for some escape from pain, as though that were our supreme foe. But sin is worse than suffering more hurtful, more objectionable in itself. Any escape from trouble that leaves wickedness untouched is no salvation; but any process, however painful, that frees us from the power of sin is salvation.

II AFFLICTION MAY BE NO EVIL AT ALL. In itself, of course, it is undesirable. But its "peaceable fruits of righteousness" may be so wholesome and profitable that, on the whole, the affliction must be accounted a good thing. We should judge of any experience by its results, not by its passing phases. We have to learn that the pain that blesses is really itself a blessing. The black cloud that brings a refreshing shower is not a threatening storm. The spur that drives us from the desert where we would perish to the streams of living water is not a cruel instrument of torture. The heavy blow that awakens us when we are sleeping in the snow the sleep that would end in death is nothing less than an angel of mercy.

III AFFLICTION MAY BE A REAL DELIVERER. We have now to ask how this paradox can be true.

1. By humbling pride. When all is well we are tempted to be self-sufficient and self-satisfied. But in suffering we are cast low, and then our lowliness may be our salvation.

2. By inducing thought. We let the happy hours glide by in careless ease, dreaming life away. Trouble arouses us with a trumpet-blast. It odes, "Awake! Think!

3. By revealing sin. In our humility and our reflectiveness we are led to a consciousness of sin.

4. By driving us to God. We need most of all to be delivered from ourselves and to be brought back to God. The utter helplessness of great trouble urges us in this direction.

IV AFFLICTION DELIVERS FROM ITSELF. It is its own deliverer when it is rightly received.

1. The right reception of it overcomes its bitterness. There is no such victory over pain as the capacity to endure it with equanimity. We are more delivered from an evil when the thing we have regarded as evil ceases to hurt.us than when we only escape from its clutches.

2. The patient endurance of it brings it to an end. When God sees that his scholar has learnt the desired lesson, he can close the book. No more of the scorching lines need be spelt out with tearful eyes. The student has graduated. Henceforth he is free from the old drudgery. Therefore the true way to escape from dreaded suffering which God sends as discipline is not to murmur against it, but to make the best use of it, in order that, being purified by fire, we may become vessels fit for the King"s use. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Openeth - Causeth them to hear, and understand, and do, the will of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

he opens their ears

Elihu speaks of God causing a person to listen as if God were opening their ears. See how you translated this in Job 36:10. AT: "he causes them to listen" (See: Metaphor)

into a broad place where there is no hardship

Elihu speaks of living without trouble as if it were being in a wide-open space where there were no hardships. (See: Metaphor)

where your table would be set with food full of fatness

Elihu speaks of living prosperously as if it were having one's table filled with the best foods. (See: Metaphor)

your table would be set

This can be stated in active form. AT: "your servants would set your table" (See: Active or Passive)

food full of fatness

Meat that had plenty of fat on it was a sign of prosperity because the animals were healthy and well-fed. AT: "the very best food" (See: Idiom)

translationWords

afflicted

oppress

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

but the poor man, who makes himself poor in the matter of supplications...He extricates from Gehinnom because of his poverty, which He brought upon him.

and opens their ear through oppression Through the oppression that He brought upon him, He opens his ear to say, “Return to Me.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.