Job 34:31

KJV

¶ Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:

KJV (with Strong's)

Surely it is meet to be said {H559} unto God {H410}, I have borne {H5375} chastisement, I will not offend {H2254} any more:

Complete Jewish Bible

"For has anyone said to God, 'I have been chastised without having offended;

Berean Standard Bible

Suppose someone says to God, ‘I have endured my punishment; I will offend no more.

American Standard Version

For hath any said unto God, I have bornechastisement, I will not offend any more:

Commentary

### SUMMARY
Job 34:31 encapsulates Elihu's prescriptive counsel for Job, asserting what he believes to be the appropriate response of an afflicted individual to divine dealings. It presents a formulaic statement of humble submission, acknowledging the reception of God's discipline and committing to a future free from further offense, thereby suggesting a path to reconciliation and restoration through confession and repentance.

### CONTEXT
* **Literary Context:** This verse is embedded within Elihu's extensive and passionate discourse, spanning [Job 32](/job/32 "Job 32 - Elihu's Introduction") through [Job 37](/job/37 "Job 37 - Elihu's Concluding Argument"). Elihu, a younger man who has patiently (or impatiently) listened to the preceding arguments, interjects with a fresh perspective, claiming divine inspiration and a more profound understanding of God's ways than Job or his three friends. Unlike the friends who primarily accuse Job of specific, hidden sins, Elihu focuses on God's righteousness and omnipotence, arguing that suffering often serves as a form of discipline and instruction, designed to refine and correct a person, turning them from pride or potential wrongdoing. In [Job 34](/job/34 "Job 34 - Elihu Asserts God's Justice"), Elihu vehemently defends God's justice against any accusation of unfairness, asserting that God is too great to be unjust. He challenges Job to adopt a posture of confession and submission, rather than continuing to justify himself, proposing the words of [Job 34:31](/job/34-31 "Job 34:31 - Elihu's Counsel to Job") as the ideal utterance for one in Job's position.
* **Historical & Cultural Context:** The Book of Job is a masterpiece of ancient Near Eastern wisdom literature, grappling with the profound question of suffering, particularly the suffering of the righteous. In the cultural milieu of the time, a prevailing "retribution theology" often held sway, positing a direct correlation between sin and suffering: righteousness led to prosperity, and wickedness led to affliction. Job's friends rigidly adhere to this framework, insisting Job must have sinned. Elihu, while deviating from their direct accusations, still operates within a similar theological paradigm, viewing suffering as primarily corrective or preventative, a form of divine pedagogy. The concept of "chastisement" (discipline) was understood within a patriarchal society where a father's discipline was seen as an act of love and training for his children, aimed at their moral and spiritual development. Elihu's counsel reflects this cultural understanding of authority and correction, urging Job to accept God's disciplinary hand as a means to growth, rather than protesting his innocence.
* **Key Themes:** [Job 34:31](/job/34-31 "Job 34:31 - Elihu's Counsel to Job") contributes significantly to several key themes within Elihu's discourse and the broader Book of Job. Firstly, it underscores the theme of **Divine Discipline and Instruction**. Elihu asserts that God's "chastisement" is not merely punitive but remedial, intended to teach, purify, and lead an individual to a deeper understanding of God and His ways, a concept echoed in [Proverbs 3:11-12](/proverbs/3-11 "Proverbs 3:11-12 - Do Not Despise the Lord's Discipline"). Secondly, it highlights the theme of **Humble Confession and Repentance**. The core message Elihu proposes is the necessity of acknowledging one's sin (or potential for it) and accepting God's corrective hand. The phrase "I have borne [chastisement], I will not offend [any more]" signifies a willingness to confess wrongdoing and commit to a changed life, aligning with the biblical principle of [confessing and forsaking sin](/proverbs/28-13 "Proverbs 28:13 - Confessing and Forsaking Sin"). Lastly, the verse implicitly touches upon **Submission to God's Sovereignty**. It suggests a recognition of God's absolute right to act as He sees fit and the importance of submitting to His will, even amidst suffering, a posture that Job struggles to maintain throughout his ordeal.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Meet (Hebrew, _nakhon'_):** This word (נָכוֹן) means "firm," "established," "proper," or "fitting." In this context, it conveys Elihu's conviction that the statement he proposes is the *correct* and *appropriate* thing for Job to say to God. It implies a moral and theological fitness, suggesting that such a declaration aligns with divine justice and human responsibility. Elihu believes this is the "right" way to respond to God's dealings.
* **Borne (Hebrew, _nasa'_):** The Hebrew verb (נָשָׂא) is multifaceted, meaning "to lift," "to carry," "to bear," or "to endure." Here, in the context of "chastisement," it signifies the act of enduring or submitting to the corrective measures from God. It's not merely a passive reception but an active bearing of the burden, acknowledging its source and purpose.
* **Chastisement (Hebrew, _musar'_):** This crucial term (מוּסָר) is often translated as "instruction," "discipline," "correction," or "training." It carries a strong connotation of pedagogy, similar to a parent disciplining a child for their good. It is not solely about punishment for past wrongs but about guidance and formation for future righteousness. Elihu's use of _musar_ emphasizes God's fatherly role in shaping character through trials.
* **Offend (Hebrew, _'echbol'_):** The verb (אֶחְבֹּל) is derived from a root meaning "to act wickedly," "to spoil," or "to pledge" (in a negative sense, like taking a pledge unfairly). In this context, "I will not offend [any more]" expresses a firm and resolute commitment to cease from harmful, wicked, or sinful behavior. It signifies a turning away from actions that violate God's standards or disrupt moral order.

#### Verse Breakdown
* **"Surely it is meet to be said unto God,"**: Elihu introduces his proposed statement with a strong affirmation of its correctness and necessity. He believes this is the proper and fitting declaration that Job, or anyone enduring affliction, should make to the Almighty. It's a didactic opening, setting up the "right" response.
* **"I have borne [chastisement],"**: This clause is Elihu's suggested confession. It implies an acceptance of the suffering as divine discipline, acknowledging that whatever trials have come, they have been received and endured. It's an admission that God's hand is at work, and the individual has submitted to it, even if the specific reason for the "chastisement" is not explicitly stated as sin.
* **"I will not offend [any more]:"**: This is the crucial pledge of repentance and future obedience. Following the acknowledgment of discipline, Elihu proposes a firm resolution to cease from any further wrongdoing. It's a commitment to a changed life, a turning away from past or potential sin, and a dedication to walking in righteousness. This part of the statement signifies a desire for moral transformation as a result of the divine discipline.

#### Literary Devices
Elihu's speech in [Job 34:31](/job/34-31 "Job 34:31 - Elihu's Counsel to Job") employs several literary devices. Primarily, it uses **Didacticism**, as Elihu explicitly teaches Job (and the reader) what he believes to be the correct theological response to suffering. He presents a formulaic statement, almost like a prescribed prayer or confession, that he deems appropriate. There is an element of **Apostrophe**, as Elihu, while speaking to Job, formulates words that are intended to be spoken *to God*, highlighting the direct, personal nature of the proposed interaction. The verse also functions as a form of **Rhetorical Imperative**, where Elihu's statement, though phrased as "it is meet to be said," carries the strong implication that Job *should* indeed say these words. Finally, there's a subtle **Irony** at play, as Elihu, despite his claims of divine insight, misapplies this general principle to Job's specific situation, where Job's suffering is explicitly *not* a result of specific sin requiring this type of confession.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 34:31, though spoken by Elihu and not necessarily representing the full biblical truth about suffering, introduces a significant theological concept: the idea of suffering as divine discipline. While Job's suffering is ultimately revealed to be for a different purpose (testing and glorifying God), the principle that God disciplines those He loves is a consistent theme throughout Scripture. Elihu's proposed statement encourages a posture of humility and repentance, recognizing God's sovereignty even in affliction. It prompts introspection and a willingness to turn from sin, viewing trials as opportunities for spiritual growth and refinement, rather than merely arbitrary punishment. This perspective, when rightly applied, fosters a deeper trust in God's good purposes, even when His ways are mysterious.

* [Hebrews 12:5-6](/hebrews/12-5 "God Disciplines Those He Loves")
* [Proverbs 3:11-12](/proverbs/3-11 "Do Not Despise the Lord's Discipline")
* [Psalm 119:71](/psalms/119-71 "It Was Good for Me to Be Afflicted")

### REFLECTION AND APPLICATION
Job 34:31, while rooted in Elihu's specific (and in Job's case, misapplied) counsel, offers profound lessons for believers navigating trials today. It challenges us to consider our posture before God when suffering strikes. Instead of immediately questioning God's justice or asserting our own blamelessness, this verse encourages a humble introspection: Are there areas in our lives where we need correction, repentance, or a renewed commitment to obedience? God's discipline, whether through direct consequence or allowing difficult circumstances, is ultimately an expression of His love and a means to spiritual growth and maturity. It reminds us that true wisdom involves accepting God's corrective hand, even when painful, and committing to a life of righteousness. Our trials, when viewed through this lens, can transform into opportunities for deeper faith, purification, and a more profound understanding of God's character and purposes for our lives.

#### Questions for Reflection
* **When facing suffering, is my first impulse to justify myself or to humbly examine my heart before God?**
* **How do I typically respond to God's discipline, whether perceived or actual? Do I resist it, or do I seek to learn from it?**
* **In what areas of my life might God be seeking to bring "chastisement" (instruction or correction) to lead me to greater holiness?**
* **What specific commitments can I make to "not offend any more" in light of God's ongoing work in my life?**

### FAQ
**Is Elihu's advice in Job 34:31 always applicable to every instance of suffering?**

Answer: No, Elihu's advice, while containing a kernel of truth about God's discipline, is not universally applicable to all suffering, especially in Job's case. The Book of Job ultimately reveals that Job's immense suffering was not a direct consequence of his sin, but rather a test of his faith and an opportunity to display God's glory. Elihu, like Job's other friends, operates under the assumption that suffering is always a direct result of sin or a need for correction. While God does discipline His children ([Hebrews 12:6](/hebrews/12-6 "Hebrews 12:6 - God Disciplines Those He Loves")), not all suffering is punitive. Some suffering is for testing, for spiritual growth, to reveal God's power, or to prepare one for greater service, as seen in the life of Job and even in the suffering of Christ ([Isaiah 53:3-5](/isaiah/53-3 "Isaiah 53:3-5 - The Suffering Servant")). Therefore, while introspection and repentance are always good, one should not automatically assume personal sin is the cause of all affliction.

### CHRIST-CENTERED FULFILLMENT
While Elihu's counsel in [Job 34:31](/job/34-31 "Job 34:31 - Elihu's Counsel to Job") is given from a limited human perspective and misapplied to Job, the underlying principle of confession and turning from sin finds its ultimate and perfect fulfillment in Jesus Christ. Humanity's greatest offense is rebellion against God, and our inability to truly "not offend any more" is a testament to our fallen nature. However, Jesus, the sinless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the ultimate "chastisement" for our offenses, enduring the full wrath of God on the cross ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - By His Wounds We Are Healed")). Through His sacrifice, we are offered forgiveness and the power to truly turn from sin. When we confess our sins to God through Christ, we are not merely making a human pledge, but we are empowered by the Holy Spirit to live a new life, truly striving to "not offend any more" by walking in obedience to Him ([Romans 6:1-14](/romans/6-1 "Romans 6:1-14 - Dead to Sin, Alive in Christ")). The discipline we receive as believers is now a loving fatherly correction, guiding us into greater conformity with the image of Christ, rather than a punitive judgment for our rebellion ([Hebrews 12:7-11](/hebrews/12-7 "Hebrews 12:7-11 - God's Discipline for Our Good")). Thus, the heart's desire to confess and cease offending is perfectly met and enabled by the grace found in Christ Jesus.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 33:27

He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;

Micah 7:9

I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, [and] I shall behold his righteousness.

Nehemiah 9:33

Howbeit thou [art] just in all that is brought upon us; for thou hast done right, but we have done wickedly:

Nehemiah 9:38

And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].

Jeremiah 31:18

¶ I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.

Jeremiah 31:19

Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.

Ezra 9:13

And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities [deserve], and hast given us [such] deliverance as this;