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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 34:31–37. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Pro 6:23. 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 (Job 34:32): "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 (Job 34:31): 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, Job 34:23.
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 (Job 34:36): "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 12:7. (2.) He appeals to the by-standers (Job 34:34): "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, Job 34:35. 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? Job 2:10. 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, Haereticus esse nolo - I may fall into error, but I will not plunge into heresy.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring when they know that they have not erred. And again, they disdain to make this enquiry and to be convicted of error whenever they plainly foresee that they have done wrong. They do not seek to be but to appear humble. They assume an appearance of humility by making the inquiry when they are praised the more from the very inquiry itself. But because it is very difficult forpride, which reigns in the heart, not to break in the voice, if the hearers of these haughty people wait for a while and consider their sayings in silence, the words that follow too soon manifest in their hearts. They cannot continue long in that guise of humility that they assume in appearance only.… “Does God require it of you, because it has displeased you?” As though he were saying, I am about to give reasons, in the sight of God, why my iniquity is now blamed by you, though it is plain that it is not required of you in judgment. When good people are unjustly assailed by the world, they appeal to the judgment of heaven. Hence also it is said by the same blessed Job, “Behold, my witness is in heaven, and he who knows me is on high.” And because they especially desire to please him, they seek for the witness of him only. Wicked people also, who forsake the life of the just, sometimes imitate their words when reproved for their misdeeds and adopt that as a ground of defense which the righteous urge as an evidence of their purity. Hence it has become already a custom with them, when anyone blames them for their doings, to seek the judgment of God rather than of people even when they are not afraid of being judged by him and are ashamed of being judged by people.… But since those who speak first in a dispute are usually more to blame than those who reply, he subjoins, “For you did begin to speak, not I.” He believed himself to be so innocent, inasmuch as he burst forth only on being struck, being doubtless ignorant that innocence is not defended on the score of time but on that of reason. What support does it give to his defense that, though he did not revile him when silent, when he began properly, he replied to him insultingly? But after he displays himself in words of pride, behold, he again conceals himself under the pretext of a demand and proceeds to say, “But if you know anything better, say on.” Yet he does not say, “because you know better,” but “if you know anything better, say on.” It was itself too arrogant that he had doubted the knowledge of his superior. But he showed that he had exhibited his humility in having given blessed Job an opportunity for speaking. As was before stated, everything in the doings of the proud that is concealed by a covering of words is brought to light. When the boastful purpose again breaks forth, Elihu speedily made it known with what purpose he required blessed Job to speak.
2. As it is frequently the case, that even wicked men say what is right, Eliu called to mind that he had made a little before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, whenever they plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself. But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise of humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they endeavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them: and they cannot therefore long cling close to its resemblance. They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to show what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be informed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appearance of humility, into words of proud arguing.
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Summary
Elihu's prescriptive counsel to Job presents what he believes is the appropriate posture and declaration for an individual enduring divine affliction. It proposes a formulaic statement of humble submission, acknowledging the reception of God's discipline and committing to a future free from further offense, thereby outlining a path toward reconciliation and restoration through confession and repentance from Elihu's perspective.
Context
Literary Context
This verse is situated within Elihu's extensive and passionate discourse, which commences in Job 32 and extends through Job 37. Elihu, a younger man, has patiently (or perhaps impatiently) listened to the preceding arguments of Job and his three friends. He interjects with a distinct perspective, claiming a more profound understanding of God's ways and righteousness. Unlike Job's friends, who primarily accuse Job of specific, hidden sins as the cause of his suffering, Elihu focuses on God's omnipotence, justice, and the pedagogical nature of suffering. He argues that affliction often serves as divine discipline and instruction, designed to refine, correct, and turn an individual from pride or potential wrongdoing. In Job 34, Elihu vehemently defends God's justice against any accusation of unfairness, asserting that the Almighty is too great to be unjust. He challenges Job to adopt a posture of confession and submission rather than self-justification, proposing the words of Job 34:31 as the ideal utterance for someone in Job's position.
Historical & Cultural Context
The Book of Job is a profound example of ancient Near Eastern wisdom literature, grappling with the perennial question of suffering, particularly the suffering of the righteous. Within the cultural milieu of the time, a prevalent "retribution theology" often dominated, asserting a direct correlation between one's actions and their consequences: righteousness led to prosperity, while wickedness resulted in affliction. Job's friends rigidly adhere to this framework, insisting that Job must have sinned. Elihu, while offering a nuanced view that distinguishes him from the friends' 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 deeply 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 or challenging divine justice.
Key Themes
Job 34:31 significantly contributes 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 posits 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. This concept resonates with biblical wisdom literature, as seen in Proverbs 3:11-12. 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. 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 profound suffering, a posture that Job struggles to maintain throughout his ordeal.
Exposition and Analysis
Key Word Analysis
This word (H559) is a primitive root meaning "to say" with broad applications, including to speak, declare, command, or express. In this context, "it is meet to be said" conveys Elihu's conviction that this specific utterance is the proper and fitting declaration for Job to make to God. It implies a moral and theological appropriateness, suggesting that such a statement aligns with divine justice and human responsibility. Elihu believes this is the "right" verbal response to God's dealings, emphasizing the importance of articulated confession and commitment.
This verb (H5375) means "to lift," "to carry," "to bear," or "to endure." In the phrase "I have borne chastisement," it signifies the act of enduring or submitting to the corrective measures from God. It is not merely a passive reception but an active bearing of the burden, acknowledging its divine source and purpose. The word implies a recognition of the weight of the discipline and a willingness to carry it, rather than resisting or denying it.
This primitive root (H2254) means "to wind tightly (as a rope), i.e. to bind"; specifically, by a pledge; figuratively, to pervert, destroy; also to writhe in pain. In the context of "I will not offend any more," it 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, cause destruction, or disrupt moral order. The nuance of "pervert" or "destroy" suggests a cessation of actions that corrupt or cause spiritual damage.
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. The introductory "Surely it is meet" (or "truly it is fitting") underscores his conviction that this is the proper and appropriate declaration that Job, or anyone enduring affliction, should make to the Almighty. It functions as a didactic opening, setting up the "right" response to God's dealings, emphasizing the importance of intentional communication with the divine.
"I have borne [chastisement],"
This clause represents Elihu's suggested confession or acknowledgment. It implies an acceptance of the suffering as divine discipline, recognizing that whatever trials have come, they have been received and endured. It is an admission that God's hand is at work in the individual's life, and that the individual has submitted to it, even if the specific reason for the "chastisement" is not explicitly stated as personal sin, but rather as a form of instruction or refinement.
"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 or "offense." It signifies 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 direct result of the divine discipline received.
Literary Devices
Elihu's speech in Job 34:31 employs several significant literary devices. Primarily, it utilizes Didacticism, as Elihu explicitly teaches Job (and by extension, the reader) what he believes to be the correct theological and practical response to suffering. He presents a formulaic statement, almost like a prescribed prayer or confession, that he deems appropriate for the afflicted. 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, and solemn 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 utter these words, urging a specific course of action. Finally, there's a subtle yet profound Irony at play, as Elihu, despite his claims of divine insight, misapplies this general principle to Job's specific situation, where the narrative explicitly reveals that Job's suffering is not a direct result of specific sin requiring this type of confession, but rather a test of his integrity and faith.
Theological and Thematic Connections
Job 34:31, though spoken by Elihu and reflecting a limited human understanding of suffering, introduces a significant theological concept: the idea of suffering as divine discipline. While the Book of Job ultimately reveals that Job's suffering was for a different, higher purpose (a test of faith and an opportunity to glorify God), the principle that God disciplines those He loves is a consistent and vital theme throughout Scripture. Elihu's proposed statement encourages a posture of humility, introspection, and repentance, recognizing God's sovereignty even amidst affliction. It prompts a willingness to turn from sin, viewing trials as potential 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 and painful, leading to a more profound and mature faith.
Reflection and Application
Job 34:31, despite its context within Elihu's counsel (which was misapplied to Job), offers profound lessons for believers navigating trials today. It challenges us to critically examine our posture before God when suffering strikes. Instead of immediately questioning God's justice, asserting our own blamelessness, or falling into despair, 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, the natural outworking of sin, or allowing difficult circumstances, is ultimately an powerful expression of His profound love and a powerful means to spiritual growth and maturity. It reminds us that true wisdom involves accepting God's corrective hand, even when it is painful, and committing to a life of righteousness. Our trials, when viewed through this lens, can transform into powerful opportunities for deeper faith, purification, and a more profound understanding of God's character and His sovereign purposes for our lives.
Questions for Reflection
FAQ
Is Elihu's advice in Job 34:31 always applicable to every instance of suffering?
No, Elihu's advice, while containing a kernel of truth about God's discipline, is not universally applicable to all suffering, especially as demonstrated 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 profound 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 lovingly discipline His children to refine them (Hebrews 12:6), not all suffering is punitive. Some suffering is for testing, for spiritual growth, to reveal God's power and faithfulness, or to prepare one for greater service, as powerfully seen in the life of Job and even in the suffering of Christ Himself (Isaiah 53:3-5). Therefore, while introspection and repentance are always beneficial and necessary for a believer, one should not automatically assume personal sin is the sole or primary cause of all affliction.
Christ-Centered Fulfillment
While Elihu's counsel in Job 34:31 is given from a limited human perspective and ultimately misapplied to Job's unique situation, 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 inherent inability to truly "not offend any more" is a stark testament to our fallen nature and the pervasive power of sin. However, Jesus, the sinless Lamb of God who takes away the sin of the world, bore the ultimate "chastisement" for our offenses. He endured the full wrath of God and the penalty for our sins on the cross (Isaiah 53:5). Through His perfect sacrifice, we are offered complete forgiveness and the divine power to truly turn from sin. When we confess our sins to God through faith in Christ, we are not merely making a human pledge; rather, we are empowered by the Holy Spirit to live a new life, genuinely striving to "not offend any more" by walking in obedience and righteousness (Romans 6:1-14). The discipline we receive as believers in Christ 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). Thus, the heart's desire to confess and cease offending is perfectly met and divinely enabled by the abounding grace found in Christ Jesus.