Job 36:13
The godless in heart harbor resentment; even when He binds them, they do not cry for help.
The godless in heart
This phrase refers to individuals who are morally and spiritually bankrupt, lacking reverence for God. The Hebrew word for "godless" is "chaneph," which implies a hypocrite or profane person. In the context of Job, these are people who, despite witnessing God's power and justice, choose to live in rebellion. The "heart" in Hebrew, "leb," is the center of one's being, encompassing mind, will, and emotions. Thus, the phrase suggests a deep-seated rejection of God that permeates one's entire being.

harbor resentment
The Hebrew word "natar" means to keep or maintain, often used in the context of holding onto anger or bitterness. This phrase indicates a deliberate choice to cling to negative emotions rather than seeking reconciliation or understanding. In the biblical narrative, harboring resentment is seen as a barrier to spiritual growth and a relationship with God. It reflects a stubbornness that prevents individuals from experiencing divine grace and forgiveness.

even when He binds them
The imagery of binding suggests restraint or discipline. The Hebrew word "asar" can mean to bind or imprison, often used metaphorically to describe God's corrective actions. In the context of Job, this phrase implies that God, in His sovereignty, may allow or cause circumstances that are meant to lead individuals to repentance. However, the godless fail to recognize these as opportunities for transformation and continue in their obstinacy.

they do not cry for help
The act of crying for help, or "shava" in Hebrew, is a call for deliverance or assistance. This phrase highlights the tragic irony of the godless heart: despite being in dire straits, they refuse to seek God's aid. In the broader biblical context, crying out to God is an act of humility and acknowledgment of one's dependence on Him. The refusal to do so signifies pride and self-reliance, which are antithetical to a life of faith.

Persons / Places / Events
1. Elihu
A young man who speaks to Job and his friends, offering his perspective on Job's suffering and God's justice. Elihu's speeches are found in Job 32-37.

2. Job
A righteous man who undergoes severe trials and suffering, the central figure of the Book of Job.

3. God
The Almighty, who is ultimately sovereign over all events and whose justice and wisdom are themes throughout the Book of Job.

4. The Godless
Those who are described as having a heart that harbors resentment and do not seek God even in their affliction.

5. Heart
In Hebrew thought, the heart is the center of one's inner life, including emotions, will, and intellect.
Teaching Points
The Danger of Resentment
Resentment can harden the heart against God, preventing individuals from seeking His help and guidance. It's crucial to guard against bitterness and maintain a heart open to God's correction and love.

The Importance of Crying Out to God
Even in times of binding or affliction, turning to God in prayer and seeking His help is vital. A humble heart that cries out to God can find grace and mercy in times of need.

Understanding God's Discipline
God's binding or discipline is not meant to harm but to correct and guide us back to Him. Recognizing His loving intentions can transform our response to suffering.

The Role of the Heart in Spiritual Life
The heart's condition is central to one's relationship with God. A godless heart leads to spiritual stagnation, while a heart aligned with God leads to growth and peace.

The Consequences of Ignoring God
Ignoring God in times of trouble can lead to further spiritual decline. Seeking God should be our first response, not our last resort.
Bible Study Questions
1. How does the description of the "godless in heart" in Job 36:13 challenge us to examine our own hearts and attitudes towards God?

2. In what ways can resentment manifest in our lives, and how can we address it biblically?

3. How does the concept of God's discipline in Job 36:13 relate to the teachings found in Hebrews 12:5-11?

4. What practical steps can we take to ensure that we cry out to God in times of trouble rather than relying on our own strength?

5. How can we cultivate a heart that is open to God's correction and guidance, as opposed to one that harbors resentment?
Connections to Other Scriptures
Psalm 14:1
This verse speaks about the fool who says in his heart, "There is no God," connecting to the idea of the godless in heart.

Proverbs 19:3
Discusses how a person's own folly leads to ruin, yet their heart rages against the Lord, similar to the resentment harbored by the godless.

Hebrews 12:15
Warns against a root of bitterness that can defile many, paralleling the resentment mentioned in Job 36:13.

James 4:2-3
Talks about not receiving because of wrong motives, which can relate to the godless not crying out to God with a sincere heart.
The Perfectness of the Divine WaysR. Green Job 36:5-17
People
Elihu, Job
Places
Uz
Topics
Anger, Bindeth, Binds, Bound, Cherish, Cry, Face, Fear, Fetters, Godless, Harbor, Heap, Heart, Hearts, Hypocrites, Lay, Prisoners, Profane, Resentment, Stored, Wrath
Dictionary of Bible Themes
Job 36:13

     5016   heart, fallen and redeemed
     5928   resentment, against God
     8710   atheism
     8765   grudge

Job 36:8-13

     6169   godlessness

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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