Job 36:10
He opens their ears to correction and commands that they turn from iniquity.
He opens their ears
This phrase suggests an act of divine intervention where God actively enables individuals to perceive and understand His guidance. The Hebrew root for "opens" is "פָּתַח" (pathach), which implies not just a physical opening but an unveiling or revelation. In the biblical context, the ear symbolizes obedience and receptivity to God's word. Historically, this reflects the belief that understanding and wisdom are gifts from God, emphasizing the need for divine assistance to truly comprehend spiritual truths.

to correction
The term "correction" comes from the Hebrew "מוּסָר" (musar), which encompasses discipline, instruction, and moral guidance. In the conservative Christian perspective, correction is seen as a loving act from God, intended to steer His people back to righteousness. This aligns with the broader biblical narrative where God disciplines those He loves (Hebrews 12:6). The historical context of Job, a book dealing with suffering and divine justice, underscores the importance of correction as a means of spiritual growth and alignment with God's will.

and commands
The word "commands" is derived from the Hebrew "צָוָה" (tsavah), indicating a directive or authoritative order. This reflects God's sovereign authority over creation and His right to direct human behavior. In the scriptural context, God's commands are not arbitrary but are rooted in His holy nature and desire for humanity's well-being. This phrase highlights the expectation of obedience to divine authority, a central theme in conservative Christian theology.

that they turn
The phrase "that they turn" involves the Hebrew "שׁוּב" (shuv), meaning to return or repent. This is a pivotal concept in the Bible, representing a change of heart and direction towards God. Repentance is a fundamental aspect of the Christian faith, emphasizing the need for individuals to acknowledge their sins and seek God's forgiveness. The historical context of Job, a narrative exploring human suffering and divine justice, reinforces the idea that turning back to God is essential for restoration and reconciliation.

from iniquity
"Iniquity" is translated from the Hebrew "עָוֹן" (avon), which refers to sin, guilt, or moral perversity. Iniquity represents a deviation from God's standards and is often associated with the consequences of sin. The conservative Christian perspective views iniquity as a barrier to fellowship with God, necessitating repentance and divine forgiveness. The book of Job, with its exploration of human suffering and divine justice, illustrates the destructive nature of iniquity and the need for God's intervention to restore righteousness.

Persons / Places / Events
1. Elihu
A young man who speaks to Job and his friends, offering a perspective on God's justice and righteousness. Elihu's speeches are found in Job 32-37, where he emphasizes God's greatness and the need for humility and repentance.

2. Job
The central figure of the Book of Job, a man who experiences immense suffering and seeks to understand the reasons behind his trials. Job's account is a profound exploration of faith, suffering, and divine sovereignty.

3. God's Correction
The divine intervention where God seeks to guide individuals back to righteousness. In this context, it refers to God's efforts to open people's ears to His teachings and lead them away from sin.
Teaching Points
The Purpose of Divine Correction
God's correction is not punitive but redemptive. It is designed to bring us back to the path of righteousness and deepen our relationship with Him.

Listening to God's Voice
We must be attentive to God's voice, especially when He is correcting us. This requires humility and a willingness to change our ways.

Turning from Iniquity
Repentance is a crucial response to God's correction. It involves a conscious decision to turn away from sin and align our lives with God's will.

The Role of Suffering in Spiritual Growth
Suffering can be a tool that God uses to open our ears to His correction. It can lead to spiritual growth and a more profound understanding of His purposes.

The Importance of Community in Correction
Just as Elihu spoke to Job, God often uses others in our community to help us see areas where we need correction. We should be open to receiving guidance and wisdom from fellow believers.
Bible Study Questions
1. How does understanding the purpose of God's correction change your perspective on personal trials and challenges?

2. In what ways can you become more attentive to God's voice, especially when He is correcting you?

3. Reflect on a time when you experienced God's correction. How did it lead you to turn from iniquity and grow in your faith?

4. How can you cultivate a heart of humility and repentance in response to God's discipline?

5. What role does your faith community play in helping you recognize and respond to God's correction? How can you be a source of encouragement and guidance for others?
Connections to Other Scriptures
Proverbs 3:11-12
This passage speaks about not despising the Lord's discipline, as it is a sign of His love. It connects to Job 36:10 by highlighting the purpose of divine correction as an expression of God's care for His people.

Hebrews 12:5-11
This New Testament passage discusses the discipline of the Lord and how it produces a harvest of righteousness and peace for those who have been trained by it. It echoes the theme of correction and turning from iniquity found in Job 36:10.

Psalm 119:67, 71
These verses reflect on the benefits of affliction and correction, suggesting that they lead to a deeper understanding of God's statutes and a closer walk with Him.
DisciplineJoseph Irons.Job 36:10
The Advantages of AfflictionRobert Alder.Job 36:10
The Ear that is Open to DisciplineW.F. Adene Job 36:10
The Perfectness of the Divine WaysR. Green Job 36:5-17
People
Elihu, Job
Places
Uz
Topics
Commandeth, Commands, Correction, Discipline, Ear, Ears, Evil, Gives, Hearts, Iniquity, Instruction, Listen, Open, Openeth, Opens, Orders, Repent, Return, Teaching, Turn, Uncovereth
Dictionary of Bible Themes
Job 36:10

     5484   punishment, by God

Job 36:8-13

     6169   godlessness

Job 36:10-12

     6734   repentance, importance

Library
Whether by his Passion Christ Merited to be Exalted?
Objection 1: It seems that Christ did not merit to be exalted on account of His Passion. For eminence of rank belongs to God alone, just as knowledge of truth, according to Ps. 112:4: "The Lord is high above all nations, and His glory above the heavens." But Christ as man had the knowledge of all truth, not on account of any preceding merit, but from the very union of God and man, according to Jn. 1:14: "We saw His glory . . . as it were of the only-Begotten of the Father, full of grace and of truth."
Saint Thomas Aquinas—Summa Theologica

Whether Christ Acquired his Judiciary Power by his Merits?
Objection 1: It would seem that Christ did not acquire His judiciary power by His merits. For judiciary power flows from the royal dignity: according to Prov. 20:8: "The king that sitteth on the throne of judgment, scattereth away all evil with his look." But it was without merits that Christ acquired royal power, for it is His due as God's Only-begotten Son: thus it is written (Lk. 1:32): "The Lord God shall give unto Him the throne of David His father, and He shall reign in the house of Jacob for
Saint Thomas Aquinas—Summa Theologica

Whether Christ Will Judge under the Form of his Humanity?
Objection 1: It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now Christ has authority over the quick and the dead as God, for thus is He the Lord and Creator of all. Therefore He will judge under the form of His Godhead. Objection 2: Further, invincible power is requisite in a judge; wherefore it is written (Eccles. 7:6): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was from God?
Objection 1: It would seem that the Old Law was not from God. For it is written (Dt. 32:4): "The works of God are perfect." But the Law was imperfect, as stated above [2060](A[1]). Therefore the Old Law was not from God. Objection 2: Further, it is written (Eccles. 3:14): "I have learned that all the works which God hath made continue for ever." But the Old Law does not continue for ever: since the Apostle says (Heb. 7:18): "There is indeed a setting aside of the former commandment, because of the
Saint Thomas Aquinas—Summa Theologica

Whether Man Can Know that He Has Grace?
Objection 1: It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence grace may be known most certainly by one who has grace. Objection 2: Further, as knowledge is a gift of God, so is grace. But whoever receives knowledge from God, knows that he has knowledge, according to Wis. 7:17: The Lord "hath given
Saint Thomas Aquinas—Summa Theologica

Whether the Judicial Power Corresponds to Voluntary Poverty?
Objection 1: It would seem that the judicial power does not correspond to voluntary poverty. For it was promised to none but the twelve apostles (Mat. 19:28): "You shall sit on twelve seats, judging," etc. Since then those who are voluntarily poor are not all apostles, it would seem that the judicial power is not competent to all. Objection 2: Further, to offer sacrifice to God of one's own body is more than to do so of outward things. Now martyrs and also virgins offer sacrifice to God of their
Saint Thomas Aquinas—Summa Theologica

Whether Hypocrisy is the Same as Dissimulation?
Objection 1: It seems that hypocrisy is not the same as dissimulation. For dissimulation consists in lying by deeds. But there may be hypocrisy in showing outwardly what one does inwardly, according to Mat. 6:2, "When thou dost an alms-deed sound not a trumpet before thee, as the hypocrites do." Therefore hypocrisy is not the same as dissimulation. Objection 2: Further, Gregory says (Moral. xxxi, 7): "Some there are who wear the habit of holiness, yet are unable to attain the merit of perfection.
Saint Thomas Aquinas—Summa Theologica

The Great Teacher
Teaching was the great business of the life of Christ during the days of his public ministry. He was sent to teach and to preach. The speaker in the book of Job was thinking of this Great Teacher when he asked--"Who teacheth like him?" Job xxxvi: 22. And it was he who was in the Psalmist's mind when he spoke of the "good, and upright Lord" who would teach sinners, if they were meek, how to walk in his ways. Ps. xxv: 8-9. And he is the Redeemer, of whom the prophet Isaiah was telling when he said--He
Richard Newton—The Life of Jesus Christ for the Young

"That which was from the Beginning,"
1 John i. 1.--"That which was from the beginning," &c. Things are commended sometimes, because they are ancient, especially doctrines in religion, because truth is before error, and falsehood is but an aberration from truth and therefore there is so much plea and contention among men, about antiquity, as if it were the sufficient rule of verity. But the abuse is, that men go not far enough backward in the steps of antiquity, that is, to the most ancient rule, and profession, and practice of truth
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater
Saint Thomas Aquinas—Summa Theologica

Whether those to whom Christ's Birth was Made Known were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Mat. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Mat. 2:1. Objection 2: Further, the revelation of Divine truth should be made especially to the friends of God,
Saint Thomas Aquinas—Summa Theologica

Divine Grace.
GRACE, LOYE, AND MERCY. I FIND that the goodness of God to his people is diversely expressed in his word, sometimes by the word grace, sometimes by the word love, and sometimes by the word mercy. When it is expressed by that word grace, then it is to show that what he doeth is of his princely will, his royal bounty, and sovereign pleasure. When it is expressed by that word love, then it is to show us that his affection was and is in what he doeth, and that he doeth what he doeth for us with complacency
John Bunyan—The Riches of Bunyan

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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