Exegetical and Hermeneutical Commentary of Job 34:31
Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:
31, 32. A supposition is put: Has any one said unto God? where God is emphatic, the emphasis implying the unseemliness and presumption of the act. The case is put generally, but the case is that of Job, as Job 34:33 reveals. The meaning of the passage is that the complainer under affliction protests his innocence ( Job 34:31); disclaims knowledge of any offence; desires, as Job frequently expressed his desire, to know what his sin was; and professes his readiness to desist from it, when it is made clear to him ( Job 34:32).
Fuente: The Cambridge Bible for Schools and Colleges
31 33. Elihu gradually approaches the conduct of Job. He supposes the case of one animadverting on the Divine procedure and complaining of unjust affliction. This is presumption and implies that one usurps the government of the Most High.
Fuente: The Cambridge Bible for Schools and Colleges
Surely it is meet to be said unto God – It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens enumerates no less than fifteen different interpretations which have been given of this verse. The general meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot see the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Severeign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly.
He does not say that he had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a general truth, which he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to God with the language of humble confession, and when everything is dark and gloomy in the divine dealings to implore his teachings, and to entreat him to shed light on the path. Hence, he says, It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he has some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right: and when his external character has been fair, it is to be presumed to be possible that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely conscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on what he possessed, and thus failed to recognize his dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge his right to inflict chastisement, and to entreat him to teach the sufferer why he is thus afflicted.
I have borne chastisement – The word chastisement is not in the Hebrew. The Hebrew is simply – nasa’tiy, I have borne, or I bear. Umbreit renders it, I repent. Some word like chastisement or punishment must be understood after I have borne. The idea evidently is, that a man who is afflicted by God, even when he cannot see the reason why he is afflicted, and when he is not conscious that he has been guilty of any particular sin that led to it, should be willing to regard it as a proof that he is guilty, and should examine and correct his life. But there is a great variety of opinion in regard to the meaning of this passage – no less than fifteen different interpretations being enumerated by Schultens.
I will not offend any more – lo’ ‘chabal – I will not act wickedly; I will no more do corruptly. The sense is, that his afflictions should lead him to a resolution to reform his life, and to sin no more. This just and beautiful sentiment is as applicable to us now as it was to the afflicted in the time of Elihu. It is a common thing to be afflicted. Trial often comes upon us when we can see no particular sin which has led to it, and no special reason why we should be afflicted rather than others. We should, however, regard it as a proof that there is something in our hearts or lives which may be amended, and should endeavor to ascertain what it. is, and resolve to offend no more. Anyone, if he will examine himself carefully, can find sufficient reasons why he should be visited with the rod of chastisement, and though we may not be able to see why others are preserved from such calamities, yet we can see that there are reasons in abundance why we should be recalled from our wanderings.
Fuente: Albert Barnes’ Notes on the Bible
Job 34:31-32
I have borne chastisement.
The nature and necessity of holy resolution
There are two essential parts of a true repentance. A humble acknowledgment and confession of our sins to God. A firm purpose and resolution of amendment, and forsaking of sin for the future.
I. Show what resolution is in general. It is a fixed determination of the will about anything. It supposes–
1. A precedent deliberation of the mind about the thing to be resolved on. Peremptorily to determine and resolve upon anything before deliberation is not properly resolution, but precipitancy and rashness.
2. Resolution supposes some judgment passed upon a thing after deliberation. This judgment of the necessity and fitness of the thing is not the resolution of the will but of the understanding. To be convinced that a thing is fit and necessary to be done, and to be resolved to set upon the doing of it, are two very different things. An act of the judgment must go before the resolution of the will.
3. If the matter be of considerable consequence, resolution supposeth some motion of the affections; which is a kind of bias upon the will. Deliberation and judgment, they direct a man what to do or to leave undone; the affections excite and quicken a man to take some resolution in the matter.
II. What is the special object or matter of this resolution. What it is that a man when he repents resolves upon. It is to leave his sin and return to God and his duty. He that truly repents, is resolved to break off his sinful course, and to abandon those lusts and vices which he was formerly addicted to, and lived in. The true penitent does not stay in the negative part of religion, he is resolved to be as diligent to perform the duties of religion as he was before negligent of them.
III. What is implied in a sincere resolution of leaving our sins and returning to God. Three things.
1. It must be universal, in respect of the whole man, and with regard to all our actions.
2. A sincere resolution implies a resolution of the means as well as of the end.
3. It implies the present time, and that we are resolved speedily and without delay to put the resolution into practice. There is this reason why thou shouldst immediately put this resolution in practice, and not delay it for a moment. Thou mayest at present do it much more certainly, and much more easily. Thou art surer of the present time than thou canst be of the future: and the longer thou continuest in sin, thy resolution against it will grow weaker, and the habit of sin continually stronger. Sin was never mortified by age.
IV. In this resolution of amendment, the very essence and formal nature of repentance doth consist. A man may do many reasonable actions without an explicit resolution. But not matters of difficulty. There is no change of a mans life can be imagined, wherein a man offers greater violence to inveterate habits, and to the strong propensions of his present temper, than in this of repentance. So that among all the actions of a mans life, there is none that doth more necessarily require an express purpose than repentance does.
V. Some considerations to convince men of the necessity and fitness of this resolution and of keeping steadfast to it.
1. This resolution of repentance is nothing but what, under the influence of Gods grace and Holy Spirit, is in your power. It is a power which every man is naturally invested withal, to consider, and judge, and choose. As to spiritual things, every man hath this power radically. He hath the faculties of understanding and will, but these are hindered in their exercise, and strongly biassed a contrary way, by the power of evil inclinations and habits; so that, as to the exercise of this power, and the effect of it on spiritual things, men are in a sort as much disabled as if they were destitute of it. When we persuade men to repent, and change their lives, and resolve upon a better course, we do not exhort them to anything that is absolutely out of their power, but to what they may do, though not of themselves, yet by the grace of God.
2. Consider what it is that you are to resolve upon; to leave your sins, and to return to God and goodness. Consider what sin is. Consider what it is to return to God and duty.
3. How unreasonable it is to be unresolved in a ease of so great moment and concernment. There is no greater argument of a mans weakness, than irresolution in matters of mighty consequence.
4. How much resolution would tend to the settling of our minds, and making our lives comfortable.
VI. Directions concerning the managing and maintaining of this holy and necessary resolution.
1. What an argument it is of vanity and inconstancy, to change this resolution, whilst the reason of it stands good, and is not changed.
2. If we be not constant in our resolution, all we have done is lost.
3. We shall by inconstancy render our condition much worse. Application–
(1) Let us do all in the strength of God, considering our necessary and essential dependence upon Him.
(2) We ought to be very watchful over ourselves.
(3) Let us frequently renew and reinforce our resolutions. (J. Tillotson, D. D.)
For the sick and afflicted
I. But first let us commune together upon the text in its more natural application as addressed to the afflicted.
1. The first lesson is, it is meet for them to accept the affliction which the Lord sends, and to say unto God, I have borne chastisement. We notice that the word chastisement is not actually in the Hebrew, though the Hebrew could not be well interpreted without supplying the word. It might exactly and literally be translated I bear, or I have borne. It is the softened heart saying to God, I bear whatever Thou wilt put upon me; I have borne it, I still bear it, and I will bear it, whatever Thou mayest ordain it to be. I submit myself entirely to Thee, and accept the load with which Thou art pleased to weight me. A constant submission to the Divine will should be the very atmosphere in which a Christian lives. We must not be content with bearing what the Lord sends, with the coolness which says, It must be, and therefore I must put up with it. Such forced submission is far below a Christian grace, for many a heathen has attained it. Neither, on the other hand are we to receive affliction with a rebellious spirit. Neither, as believers in God, are we to despair under trouble, for that is not bearing the cross, but lying down under it. The Christian, then is not to treat the cross which. God puts upon him in any such way as I have described, but he is to accept it humbly, looking up to God, and saying, Much worse than this I might reckon to receive even as Thy child; for the discipline of Thine house requireth the rod, and well might I expect to be chastened every morning. We should receive chastisement with meek submission. The gold is not to rebel against the goldsmith, but should at once yield to be placed in the crucible and thrust into the fire. We should accept chastisement cheerfully. The next duty is to forsake the sin which may have occasioned the chastisement. It is meet to be said unto God, I have borne chastisement; I will not offend any more. There is a connection between sin and suffering. There are afflictions which come from God, not on account of past sin, but to prevent sin in the future. The third lesson in the text to the afflicted clearly teaches them that it is their duty and privilege to ask for more light. The text says, That which I see not, teach Thou me. If I have done iniquity, I will do no more. Do you see the drift of this? It is the child of God awakened to look after the sin which the chastisement indicates; and since he cannot see all the evil that may be in himself, he turns to his God with this prayer, What I see not, teach Thou me. It may be that, in looking over your past life and searching through your heart, you do not see your sin, for perhaps it is where you do not suspect. You have been looking in another quarter. Perhaps your sin is hidden away under something very dear to you. Jacob made a great search for the images–the teraphs which Laban worshipped. He could not find them. No; he did not like to disturb Rachel, and Laban did not like to disturb her either–a favourite wife and daughter must not be inconvenienced. She may sit still on the camels furniture, but she hides the images there. Even thus you do not like to search in a certain quarter of your nature. This is the right way in which to treat our chastisements: If I have done iniquity, I will do no more. That which I see not, teach Thou me.
II. And now, I am going to use the text for those of us who may not have been afflicted. What does the text say to us if we are not afflicted? Does it not say this–If the afflicted man is to say I bear, and to take up his yoke cheerfully, how cheerfully ought you and I to take up the daily yoke of our Christian labour? Whatsoever thy hand findeth to do, do it with thy might. We have yet another remark for those that are strong. Should not the favours of God lead us to search out our sins? Do you not think that while enjoying Gods mercy we should be anxious to be searched by the light of the love of God? Should we not wish to use the light of the Divine countenance that we may discover all our sin and overcome it?
III. The last remark I have to make is to the unconverted. Perhaps there are some here who are not the people of God, and yet they are very happy and prosperous. Take us at our worst–when we are most sick, most desponding, most tried, most penitent before God, we would not exchange with you at your best. Would we change with you, for all your mirth and sinful hilarity? (C. H. Spurgeon.)
I will mot offend any more.
Reformation under correction
Resolution to reform should be upon the heart of all them that smart under the rod of the Lord.
I. What kind of reformation it is that we should resolve upon under the rod of the Lord.
1. In the work of reformation under the rod, we must have reference to Him that useth the rod, go to God, and set ourselves to amend what is amiss, as under the eye of God.
2. You must be sure to have your work guided by God Himself.
3. You must be careful to reform in one particular, as well as another; you must go through-stitch with this business. He hath not reformed in anything aright that doth not reform in everything blameworthy.
4. You must not only reform in what you yourselves do, or may understand to be amiss, but you must take direction to know what is blameworthy; be eager and earnest to understand wherein you do amiss.
5. A Christian under the rod should be so wrought upon with a resolution to reform, that he should, by solemn covenant, bind himself to God for the future.
6. Christians under the rod must severally and personally, and not only jointly and in company and assemblies, reform what is amiss, according to the afore-mentioned rules. Christians should not look on this reforming as a task necessary, and a duty commanded; they should regard it as an employment comely and lovely.
II. What arguments may prevail with christians thus to reform under the rod?
1. Some in relation to God.
(1) Because God that calleth for reformation under correction is the author of every blow, of every scourge.
(2) God afflicts us because we are blameworthy, because we have sinned.
(3) God is exceeding just and gracious in every rod He useth, in every stroke that He giveth, in every affliction that He sendeth. God will not make the staff too heavy nor the rod too big.
(4) The Lord considers the frame of every mans spirit, the carriage of every soul under His correcting hand.
(5) The Lord is no respecter of persons.
(6) This is the very end God aims at, that by His rod people might be reformed.
(7) His Majesty will account Himself honoured, in sort we may make God amends, not by way of requital, but by way of manifestation.
2. In relation to ourselves.
(1) For driving arguments. Not to reform under the rod, it fastens a black mark of shameful ignominy and reproach upon the heart of a sinner. It is a sign of unspeakable foolishness and extraordinary brutishness.
(2) Drawing arguments. This is the way to gain the comfort of the Lord, the tender bowels of His compassion. The worst things you can suffer, shall turn to your joy and everlasting comfort.
III. What course we should take to be wrought upon to attain unto this frame of spirit.
1. Thoroughly, from Scripture light, inform ourselves concerning the sinfulness and the ugliness of the course whereof you must reform.
2. You must be deeply humbled for whatever it is that under the rod you do discover to be out of order, both in your heart, mind, and actions. Thus go to God, pray unto God, wait upon God, and expect deliverances from Him. (William Fenner.)
The improvement of affliction
I. A humble confession of Gods justice in afflicting. I have borne chastisement, i.e. I have suffered justly; nay, I have been punished less than mine iniquities deserve. The afflictions of believers are chastisements from God. Particular afflictions are not indeed always sent on account of particular sins, but there is enough of sin in the best of men to justify the severest sufferings with which they may be visited in a present world.
II. A prayer for Divine teaching. That which I see not, teach Thou me. A prayer necessary for all; but peculiarly seasonable in the time of affliction, since one of the principal ends for which affliction is sent is the discovery of sin, and one of the chief benefits derived from it is the knowledge of ourselves.
1. This prayer may have a reference to the rule and measure of our conduct, the holy law of God. Consider what low, imperfect ideas the generality of mankind entertain of the law of God: and what a poor measure of outward conformity to its precepts appears to satisfy many.
2. This prayer may have reference to the application of this rule to our own characters and conduct, whereby we become acquainted with our own sins in particular.
III. A pious resolution, founded on the foregoing confession and prayer. If I have done iniquity, I will do no more. This implies a total renunciation of all sin, and a full and fixed purpose of new and better obedience. Wherever the grace of God is known in truth, there is an absolute renunciation of all sin, and an entire surrender of ourselves to the service of God. (D. Black.)
That which I see not, teach Thou me.—
Holy desire of instruction
The desire of knowledge is universal among men. It is a second nature. It becomes natural from the course of their education, however limited that education may be. There is in every mind a thirst for information and intelligence. Human means of knowledge, however, are soon exhausted. Religious truths are of the deepest interest to the mind of every thoughtful man, but of these he could naturally know nothing. Even when the deep things of God are revealed, they are beyond the comprehension of human reason. The faculties of man were darkened by the fall, and his affections estranged from heaven and heavenly things. It was for the offended Jehovah to open his eyes and pour upon them the light of a newborn day. This is the working of the mighty scheme of redemption, to give man somewhat of the knowledge which he had lost; to reveal the God of truth within him, and to fill his soul with a desire and love of the truth. Such is the prophetic description of the Gospel day. All thy children shall be taught of the Lord. It is for this that the regenerating spirit is breathed into them. There is nothing more remarkable in the natural man than his spirit of self-sufficiency; and this continues to show itself more or less even after he has been brought into fellowship with a holy God, even through the whole of his Christian trial. They who are resting content with their present attainments and observances, show themselves to be strangers to the nature of Divine truth; to the meaning and purpose of that revelation with which they are favoured by their merciful God. There is much to be learned continually from the dealings of God with us, day by day, from His spiritual and providential dealing. (J. Slade, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Job 34:31-37
Surely it is meet to be said unto God.
The second speech of Elihu
I. A good counsel. Elihu recommends Job to do two things.
1. To resolve on an improved life. This includes–
(1) Moral reform.
(2) Increased light.
2. To submit to the eternal will. Gods mind is the standard–all knowing, all loving, all righteous, immutable . . . Should the method of redemption be according to thy mind? Two facts convince us that the human mind is utterly incompetent to form a scheme for spiritual restoration. The mistakes it has made on the subject in interpreting Scripture. And the mistakes it has made on the subject in interpreting Christianity.
II. A bad example. Four things (verses 34-37) exhibit Elihu in no very virtuous or amiable light.
1. There is vanity.
2. Arrogance.
3. Heartlessness.
4. Calumny.
In these things Elihu is a warning to young advocates of religious opinions. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 31. Surely it is meet to be said unto God] This is Elihu’s exhortation to Job: Humble thyself before God, and say, “I have suffered – I will not offend.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Certainly it is but fit and reasonable that man should say thus to his Maker and supreme Lord, and that instead of contending with God, he should submit to him. Or, (which comes to the same thing,) But hath he said? so the sense is, I have showed the absolute power which God hath over all his creatures, and that he may justly, and doth ofttimes severely, punish all sorts of men as he sees fit. And this Job should have applied to his own case. But, I appeal to all of you, hath he, i.e. Job, (who is the principal subject of this whole discourse, and to whom he now begins to direct his discourse,) said, that which here follows? which is a kind of form of confession or humiliation, which Elihu puts into Jobs mouth, as fit to have been used by him. Nay, hath not his speech and carriage been of a directly contrary nature and tendency? Instead of humbling himself under Gods hand, which was his duty, hath he not been full of murmurings and complaints against God?
Unto God; unto one so much thy superior, so mighty and so righteous in all his ways; with such a one a weak and sinful creature (as thou art) should not presume to contest.
I have borne chastisement; or, I do or shall bear it, to wit, quietly and contentedly; I will bear the Lords indignation, and accept of the punishment of my own iniquity, and not accuse God falsely and foolishly, as I have done.
I will not offend any more, Heb. I will not corrupt, to wit, myself or my ways; which is oft understood in like cases. Or, I will take or demand no pledge; for so this verb is oft used. So the sense may possibly be, I confess I have been too bold with God, in desiring that he would come with me into judgment, and that I could have a pledge or surety that he would do so; but I will no longer desire it, but submit myself wholly to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. Job accordingly says so(Job 40:3-5; Mic 7:9;Lev 26:41). It was to lead him tothis that Elihu was sent. Though no hypocrite, Job, like all, hadsin; therefore through affliction he was to be brought to humblehimself under God. All sorrow is a proof of the common heritage ofsin, in which the godly shares; and therefore he ought to regard itas a merciful correction. UMBREITand MAURER lose this bytranslating, as the Hebrew will bear, “Has any a right tosay to God, I have borne chastisement and yet have not sinned?”(so Job 34:6).
bornenamely, thepenalty of sin, as in Lev 5:1;Lev 5:17.
offendliterally, “todeal destructively or corruptly” (Ne1:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Surely it is meet to be said unto God,…. By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed:
I have borne [chastisement]; the word “chastisement” is not in the text, but is very properly supplied, as it is by Jarchi and others; the affliction of God’s people is a fatherly chastisement, and should be considered and borne as such; and it becomes an afflicted good man to say,
“I have borne and still do bear, and I am content yet to bear, the chastisement of the Lord; I am desirous to bear it willingly, cheerfully, and patiently, until he is pleased to remove it from me.”
See Mic 7:9;
I will not offend [any more]; that is, sin any more; sin is an offence to God, being contrary to his nature, and a breach of his law; Job had sinned as every good man does, no man is without sin, in many things we all offend; and on account of sin God chastens his people, and the design of it is to bring them to a sense and acknowledgment of it; and it becomes them under chastening providences to confess it, and humble themselves under the mighty hand of God, and in the strength of divine grace determine to be careful not to offend more. Some render the words “I will not corrupt” g; that is, myself or others, my ways and works, by sinning; and others, “I will not break”, or “break through” h; the commands of God; and so the sense of this and the former version is much the same with ours; or I will not endeavour to break through the afflictive providence in which I am shut up, or break off the fetters and cords of affliction, but bear all patiently, until it is the Lord’s time and will to set me at liberty. Some, as Ben Gersom, interpret this and the preceding clause, “I pardon, I will not destroy”; or “will not retain a pledge”, as others i; and so take them to be the words of God himself; and thus Mr. Broughton renders the whole verse,
“now unto the Omnipotent, which saith, I pardon, I will not destroy, “this should” be said,”
namely, what follows in Job 34:32 k; it is the prerogative of God, and it is his grace to pardon, and such whom he pardons he never destroys, but accepts, discharges, and remits the surety’s bond or pledge; and nothing more effectually engages to a careful abstinence from sin for the future, than a sense of pardoning grace; and it highly becomes such persons to say what they are next directed to.
g “non corrumpam”, Montanus, Mercerus, Piscator. h “Non disrumpam”, Beza. i “Non pignerabo”, Cocceius; “non pigneratus eram”, Schultens. Vid. Gusset. Ebr. Comment. p. 238. k Tigurine version, Vatablus, Junius and Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: 32 That which I see not teach thou me: if I have done iniquity, I will do no more. 33 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest. 34 Let men of understanding tell me, and let a wise man hearken unto me. 35 Job hath spoken without knowledge, and his words were without wisdom. 36 My desire is that Job may be tried unto the end because of his answers for wicked men. 37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
In these verses,
I. Elihu instructs Job what he should say under his affliction, Job 34:31; Job 34:32. Having reproved him for his peevish passionate words, he here puts better words into his mouth. When we reprove for what is amiss we must direct to what is good, that our reproofs may be the reproofs of instruction, Prov. vi. 23. He does not impose it upon Job to use these words, but recommends it to him, as that which was meet to be said. In general, he would have him repent of his misconduct, and indecent expressions, under his affliction. Job’s other friends would have had him own himself a wicked man, and by overdoing they undid. Elihu will oblige him only to own that he had, in the management of this controversy, spoken unadvisedly with his lips. Let us remember this, in giving reproofs, and not make the matter worse than it is; for the stretching of the crime may defeat the prosecution. Elihu drives the right nail, and speeds accordingly. He directs Job, 1. To humble himself before God for his sins, and to accept the punishment of them: “I have borne chastisement. What I suffer comes justly upon me, and therefore I will bear it, and not only justify God in it, but acknowledge his goodness.” Many are chastised that do not bear chastisement, do not bear it well, and so, in effect, do not bear it at all. Penitents, if sincere, will take all well that God does, and will bear chastisement as a medicinal operation intended for good. 2. To pray to God to discover his sins to him (v. 32): “That which I see not teach thou me. Lord, upon the review, I find much amiss in me and much done amiss by me, but I have reason to fear there is much more that I am not aware of, greater abominations, which through ignorance, mistake, and partiality to myself, I do not yet see; Lord, give me to see it, awaken by conscience to do its office faithfully.” A good man is willing to know the worst of himself, and particularly, under affliction, desires to be told wherefore God contends with him and what God designs in correcting him. 3. To promise reformation (v. 31): I will not offend any more. “If I have done iniquity (or seeing that I have), I will do so no more; whatever thou shalt discover to me to have been amiss, by thy grace I will amend it for the future.” This implies a confession that we have offended, true remorse and godly sorrow for the offence, and a humble compliance with God’s design in afflicting us, which is to separate between us and our sins. The penitent here completes his repentance; for it is not enough to be sorry for our sins, but we must go and sin no more, and, as here, bind ourselves with the bond of a fixed resolution never more to return to folly. This is meet to be said in a stedfast purpose, and meet to be said to God in a solemn promise and vow.
II. He reasons with him concerning his discontent and uneasiness under his affliction, v. 23. We are ready to think every thing that concerns us should be just as we would have it; but Elihu here shows, 1. That it is absurd and unreasonable to expect this: “Should it be according to thy mind? No, what reason for that?” Elihu here speaks with a great deference to the divine will and wisdom, and a satisfaction therein: it is highly fit that every thing should be according to God’s mind. He speaks also with a just disdain of the pretensions of those that are proud, and would be their own carvers: Should it be according to thy mind? Should we always have the good we have a mind to enjoy? We should then wrongfully encroach upon others and foolishly ensnare ourselves. Must we never be afflicted, because we have no mind to it? Is it fit that sinners should feel no smart, that scholars should be under no discipline? Or, if we must be afflicted, is it fit that we should choose what rod we will be beaten with? No; it is fit that every thing should be according to God’s mind, and not ours; for he is the Creator, and we are creatures. He is infinitely wise and knowing; we are foolish and short-sighted. He is in one mind; we are in many. 2. That it is in vain, and to no purpose, to expect it: “He will recompense it whether thou refuse or whether thou choose. God will take his own way, fulfil his own counsel, and recompense according to the sentence of his own justice, whether thou art pleased or displeased; he will neither ask thy leave nor ask thy advice, but, what he pleases, that will he do. It is therefore thy wisdom to be easy, and make a virtue of necessity; make the best of that which is, because it is out of thy power to make it otherwise. If thou pretend to choose and refuse,” that is, “to prescribe to God and except against what he does, so will not I–I will acquiesce in all he does; and therefore speak what thou knowest; say what thou wilt do, whether thou wilt oppose or submit. The matter lies plainly before thee; be at a point; thou art in God’s hand, not in mine.”
III. He appeals to all intelligent indifferent persons whether there was not a great deal of sin and folly in that which Job said. 1. He would have the matter thoroughly examined, and brought to an issue (v. 36): “My desire is that Job may be tried unto the end. If any will undertake to justify what he has said, let them do it; if not, let us all agree to bear our testimony against it.” Many understand it of his trial by afflictions: “Let his troubles be continued till he be thoroughly humbled, and his proud spirit brought down, till he be made to see his error and to retract what he has so presumptuously said against God and his providence. Let the trial be continued till the end be obtained.” 2. He appeals both to God and man, and desires the judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O, my Father! let Job be tried. So the margin of our Bibles, for the same word signifies my desire and my father; and some suppose that he lifted up his eyes when he said this, meaning, “O my Father who art in heaven! let Job be tried till he be subdued.” When we are praying for the benefit of afflictions either to ourselves or others we must eye God as a Father, because they are fatherly corrections and a part of our filial education, Heb. xii. 7. (2.) He appeals to the by-standers (v. 34): “Let men of understanding tell me whether they can put any more favourable construction upon Job’s words than I have put, and whether he has not spoken very ill and ought not to cry, Peccavi–I have done wrong.” In what Job had said he thought it appeared, [1.] That he did not rightly understand himself, but had talked foolishly, v. 35. He cannot say that Job is without knowledge and wisdom; but, in this matter, he has spoken without knowledge, and, whatever his heart is, his words were without prudence. What he said to his wife may be retorted upon himself (He speaks as one of the foolish men speak) and for the same reason, Shall we not receive evil as well as good at God’s hand? ch. ii. 10. Sometimes we need and deserve those reproofs ourselves which we have given to others. Those that reproach God’s wisdom really reproach their own. [2.] That he had not a due regard to God, but had talked wickedly. If what he had said be tried to the end, that is, if one put it to the utmost stretch and make the worst of it, it will be found, First, That he has taken part with God’s enemies: His answers have been for wicked men; that is, what he had said tended to strengthen the hands and harden the hearts of wicked people in their wickedness, he having carried the matter of their prosperity much further than he needed. Let wicked men, like Baal, plead for themselves if they will, but far be it from us that we should answer for them, or say any thing in favour of them. Secondly, That he has insulted God’s friends, and hectored over them: “He clappeth his hands among us; and, if he be not thoroughly tried and humbled, will grow yet more insolent and imperious, as if he had gotten the day and silenced us all.” To speak ill is bad enough, but to clap our hands and triumph in it when we have done, as if error and passion had won the victory, is much worse. Thirdly, That he has spoken against God himself, and, by standing to what he had said, added rebellion to his sin. To speak, though but one word, against God, by whom we speak and for whom we ought to speak, is a great sin; what is it then to multiply words against him, as if we would out-talk him? What is it to repeat them, instead of unsaying them? Those that have sinned, and, when they are called to repent, thus go on frowardly, add rebellion to their sin and make it exceedingly sinful. Errare possum, Hreticus esse nolo–I may fall into error, but I will not plunge into heresy.
Fuente: Matthew Henry’s Whole Bible Commentary
4. Job is rebellious in multiplying wicked words against God. (Job. 34:31-37)
TEXT 34:3137
31 For hath any said unto God,
I have borne chastisement, I will not offend any more:
32 That which I see not teach thou me:
If I have done iniquity, I will do it no more?
33 Shall his recompense be as thou wilt, that thou refusest it?
For thou most choose, and not I:
Therefore speak what thou knowest.
34 Men of understanding will say unto me,
Yea, every wise man that beareth met
35 Job speaketh without knowledge,
And his words are without wisdom.
36 Would that Job were tried unto the end,
Because of his answering like wicked men.
37 For he addeth rebellion unto his sin;
He clappeth his hands among us,
And multiplieth his words against God.
COMMENT 34:3137
Job. 34:31To God is emphatic in the verse. If one confesses to God, He does not need Jobs permission before forgiving. Chastisement of the A. V. is not in the text, which says I have borne, but what does that mean? Perhaps something like thisI am not evil, but have been led astray.[346] I will not offend suggests a declaration of innocence, rather than confession (any more is not in the text).
[346] See possibilities in G. R. Driver, Vetus Testamentum, Supplement, 1953, pp. 39ff,
Job. 34:32The verse is a beautiful promise of obedience and a clear confession of sin. He is pleading for Gods merciful presence.
Job. 34:33According to your judgment implies that God is free to pardon; He does not need Jobs permission. The first line contains because you reject it (in A. V. as thou refusest it) does not have an expressed object. Elihu is suggesting that if Job does not like the way God rules the universe, does he want to run the cosmos?
Job. 34:34With such cogent arguments, how could anyone reply to Elihu? All wise men will condemn Job for arguing with God.
Job. 34:35When Job complains against God, he manifests his lack of wisdom and understandingJob. 35:16; Job. 38:2; and Job. 42:3.
Job. 34:36Elihu would have pressed Job to the end of his ropeJob. 7:18. The first line of this verse expresses wish or entreaty
(Heb. abi wish).[347] He wishes that Job would change his attitude toward God, because he responds like all wicked men do.
[347] See thorough analysis in A. M. Honeyman, Journal of American Oriental Society, 1944, pp. 8184, on developments of the root -by.
Job. 34:37 Elihu, like Eliphaz 22, charges Job with secret sin. He merely intensifies his rebellion against God. Clapping is a gesture of open mockery. (His hands is not in the text.) Job is castigated for his contempt toward God and Elihus impeccable arguments.
Fuente: College Press Bible Study Textbook Series
(31, 32) I have borne chastisement . . .These verses express the attitude that should be assumed towards God: one of submission and penitence.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Conclusion THE FOLLY OF JOB’S ACCUSATIONS OF GOD IS EVIDENT, AND, IF UNREPENTED OF, SHOULD LEAD TO CONTINUED CHASTISEMENT. 31-37.
If a human being be called to suffer the will of a wise, impartial, and loving God, instead of summoning God to judgment, or dictating Utopian schemes for the world’s government, he should rather confess his errors and sins, and seek enlightenment in regard to the hidden evil of his soul the fruitful source of all his woes, Job 34:31-37.
31. Surely not offend any more Schultens enumerates fifteen different explanations of this verse, and compares it to a rock around which arise great waves of opinions. Surely it is meet, etc . For does one say, indeed, unto God, (Zockler, Hitzig,) giving to the sense of an interrogative. Gesenius agrees with the authorized version.
I have borne . Hirtzel, Welte, Zockler, Dillmann, supply “the yoke of punishment;” and Hitzig “the yoke of obedience.” Delitzsch and Hahn read “I have been proud.”
I will not offend . The clause is terse, and may mean, “I will not do evil,” (thus Delitzsch, Gesenius.) Hirtzel and Hitzig read, “I will not cast it off,” that is, the yoke of punishment.
Eichhorn, Ewald, and Umbreit give the expression an air of defiance that the man declares himself called to expiate what he has not committed. Such a sense ill accords with the remainder of the declaration, which certainly is that of a docile penitent. Hengstenberg’s reading is substantially the same as that of Ewald. Zockler’s, “Does any one say, indeed, to God, I expiate without doing wrong?” etc., is less exceptionable than that of Eichhorn, etc., but it is open to similar objections, not the least of which is that it is equivocal and feeble. This “compendious moral confession” must be a harmonious whole, (Delitzsch,) and may best be read. Surely to God it should be said, I have borne it, (punishment,) I will not be perverse; which agrees with Conant. The Arabs have a proverb that “every one who offends becomes a security,” that is, is bound over to punishment.
Fuente: Whedon’s Commentary on the Old and New Testaments
Job Charged with Inconsistency
v. 31. Surely it is meet to be said unto God, v. 32. That which I see not, v. 33. Should it be according to thy mind? He will recompense it, whether thou refuse or whether thou choose, and not I; therefore speak what thou knowest. v. 34. Let men of understanding tell me, v. 35. Job hath spoken without knowledge, and his words were without wisdom. v. 36. My desire is that Job may be tried unto the end because of his answers for wicked men, v. 37. For he addeth rebellion unto his sin,
Fuente: The Popular Commentary on the Bible by Kretzmann
Job 34:31. I have borne chastisement, &c. I lift up my hands; let me not be utterly destroyed. Heath. See Houb.
Fuente: Commentary on the Holy Bible by Thomas Coke
Job 34:31 Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:
Ver. 31. Surely it is meet to be said unto God, I have borne chastisement ] To convince a man of a fault, and not to advise him how to do better, is to snuff a lamp and not pour more oil into it. Elihu therefore now sets himself to counsel Job, whom he conceiveth he had sufficiently convinced of injury done to God. Surely it is meet, &c. Par est; this is supplied by the translators to make sense; for the original is very concise and dark, and therefore diversely interpreted; as is also all this latter part of the chapter. Some render it thus, But to God who saith, I pardon, I will not destroy, it should be said, That which I see not, teach thou me, &c. Some thus, Therefore we ought thus to speak unto God, I suffer patiently, I will not break asunder; viz. these bonds wherewith thou hast fast bound me. Others thus: Hath Job said to God, I have borne, &c. q.d. Nothing less, as ye all are witnesses. Others again thus: Hath he (that is, the tyrant dethroned, as in the verse aforegoing) said to God, I have been, &c.? Hath he confessed his wickedness, and promised amendment? No such matter, surely; therefore is he justly punished. This is a very good sense, saith Mercer. But to stick to our last and best translation, Surely it is meet, &c., for is it fit that God should cast down the bucklers first, and not have the better of us? Should we not rather disarm his just indignation by a humble yieldance?
I have borne chastisement
I will not offend any more
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Job 34:31-37
Job 34:31-37
ADMIT YOU ARE A DIRTY SINNER; OR DIE!
In these final verses of the chapter, in spite of several of them being very obscure, or even unintelligible, it is clear enough that Elihu’s prescription for Job is simple enough: “Either admit your wickedness, or we hope God will punish you to death.” It is quite obvious that in Elihu, Satan played his last card against Job, … AND LOST!
“For hath any said unto God, I have borne chastisement,
I will not offend anymore:
That which I see not, teach thou me:
I have done iniquity, I will do it no more?
Shall his recompense be as thou wilt, that thou refuseth it?
For thou must choose, and not I:
Therefore speak what thou knowest.
Men of understanding will say unto me,
Yea, every wise man that heareth me:
Job speaketh without knowledge,
And his words are without wisdom.
Would that Job were tried unto the end,
Because of his answering like wicked men.
For he addeth rebellion unto his sin;
He clappeth his hands among us,
And multiplieth his words against God.”
” Job 34:28-33 are replete with difficulty, and the LXX omitted them entirely.” Also, Driver noted that, “These verses, as a whole, are unintelligible, or at least very ambiguous; and, in view of the extreme uncertainty of the remainder, insoluble.”
Taking our text as it stands in our version, it teaches that Elihu blasts Job: “because he has not admitted his sin” (Job 34:31-32); and also because he has not allowed his friends to prescribe his punishment, but has insisted on refusing it (Job 34:33). Elihu in Job 34:34 moves to rally the whole community (that assembly of onlookers flattered by Elihu as `wise men’) against Job, calling upon them to approve his verdict that Job is not only a terrible sinner but an ignoramus also (Job 34:34-35).
“Would that Job were tried to the end” (Job 34:36), Elihu by this is calling on the assembly to ratify his verdict that Job must either confess his wickedness, or they favor God’s putting him to death. He even gave three reasons to support his appeal: (1) Job answers like a wicked man (Job 34:36); (2) he has added rebellion against God to his sin (Job 34:37); and (3) he multiplies his words against God (Job 34:37).
With the whole community coming together under Elihu’s extremely bitter and antagonistic speech, and presumably favoring Elihu’s evil accusations against Job, we may well presume that the greatest pressure that Satan could possibly have brought against Job reached its climax in this vituperative, disgusting, egotistical and satanic assault upon Job’s integrity. We praise God that Job found the grace to sit in silent contempt and repudiation of his evil speech, not deigning to take the slightest notice of it.
E.M. Zerr:
Job 34:31. This verse was a direct challenge to Job to confess his sins and promise to do them no more. It was the real issue of all the controversy.
Job 34:32. Elihu intimated that Job should seek enlightenment so that he would know to do iniquity no more.
Job 34:33-34. This means that God would not operate according to the opinion of Job. Regardless of whether he was favorable or not the Lord’s plans will go through.
Job 34:35-36. Job has been accused of sin, now he was charged with ignorance in his speeches. Elihu then prayed that Job would be given a complete test for his likeness to wicked men. The whole attitude was erroneous and cruel against Job.
Job 34:37. This means that Job had sinned against God at the beginning. When he was punished for it he stubbornly refused to repent.
Fuente: Old and New Testaments Restoration Commentary
Job 33:27, Job 40:3-5, Job 42:6, Lev 26:41, Ezr 9:13, Ezr 9:14, Neh 9:33-38, Jer 31:18, Jer 31:19, Dan 9:7-14, Mic 7:9
Reciprocal: Gen 38:26 – And he knew Gen 42:21 – they said Exo 10:16 – I have Lev 13:23 – General Lev 26:43 – and they Num 22:34 – I Have sinned Jdg 10:15 – deliver 1Sa 6:3 – known Job 9:15 – I would Job 10:2 – show me Job 40:5 – but I will not Job 42:9 – did Lam 3:40 – search Dan 4:27 – break Hos 14:2 – General Joh 8:11 – go 1Co 11:32 – we are Heb 12:5 – despise Heb 12:7 – endure
Fuente: The Treasury of Scripture Knowledge
Job 34:31-32. Surely it is meet to be said unto God It is certainly but fit and reasonable that man, a weak and sinful creature, should speak thus to his Maker and supreme Lord, who is so much superior to him, and so mighty and righteous in all his ways; I have borne chastisement Or, I do, or shall bear it, namely, quietly and contentedly; I will bear the Lords indignation, and accept of the punishment of my own iniquity, and not accuse God falsely and foolishly, as I have done; I will not offend any more Hebrew, , lo echbol, I will not corrupt, namely, myself, or my ways; or, I will take, or demand no pledge, in which sense also this word is often used, and so the meaning will be, I confess I have been too bold with God in desiring that he would come with me into judgment, and that I might have a pledge that he would do so; but I will no longer desire it, but will submit myself wholly to him. That which I see not, teach thou me I will no longer maintain my innocence, but from thy judgments I will conclude that there are some secret sins in me, for which thou dost chastise, me: and which I, through my ignorance or partiality, cannot yet discover, and therefore I beg that, through thy Spirit, thou wouldst manifest them to me. If I have done iniquity, I will do no more I will amend my former errors.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
34:31 Surely it is meet {z} to be said unto God, I have borne [chastisement], I will not offend [any more]:
(z) It only belongs to God to moderate his corrections, and not to man.