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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
One surviving comment on this verse from the historical church.
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.
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Summary
Job 34:32, articulated by Elihu, presents a profound model for spiritual humility and a deep commitment to repentance. It encapsulates a prayerful openness to divine instruction, acknowledging the limitations of human understanding regarding God's ways and one's own hidden faults. The verse expresses a sincere willingness to be taught by God concerning any unrecognized iniquity, coupled with a resolute pledge to abandon such wrongdoing once it is revealed. This posture is crucial for navigating life's challenges, particularly suffering, by fostering a spirit of teachability rather than self-justification.
Context
Literary Context
Elihu's discourse, spanning Job 32-37, marks a pivotal shift in the narrative of Job. Following the exhaustive and ultimately unsatisfying arguments of Job's three friends, and Job's persistent self-vindication and challenges to God, Elihu emerges as a younger, yet divinely inspired, voice. He positions himself as a mediator, aiming to correct both Job's presumptuousness and the friends' narrow theological framework. Job 34 specifically focuses on Elihu's robust defense of God's absolute righteousness and sovereignty. He asserts that God is incapable of injustice and that suffering, rather than being solely punitive, can serve as a means of divine instruction and purification. Verse 32 is a direct exhortation to Job, urging him to adopt a posture of humble teachability and a readiness to repent, contrasting sharply with Job's earlier demands for an explanation from God or his insistence on his own innocence. Elihu's argument is that God's actions are always just, even if their purposes are veiled from human perception, and that wisdom lies in submitting to His instruction.
Historical & Cultural Context
The book of Job is set in the ancient Near East, likely in the land of Uz, depicting a patriarchal society. The cultural backdrop is heavily influenced by "retribution theology," a prevalent wisdom tradition in the region that often linked suffering directly to sin. Job's friends are staunch proponents of this view. Elihu, while upholding God's justice, introduces a more nuanced understanding of suffering as a pedagogical tool, a concept less emphasized by the other interlocutors. This perspective aligns with broader ancient Near Eastern wisdom literature, where deities or wise elders impart wisdom and instruction. The dialogue format itself is characteristic of wisdom genres, where profound existential and theological questions are debated. The call for divine instruction in Job 34:32 resonates with the universal human quest for knowledge and moral guidance, often sought from higher powers or revered sages in ancient cultures.
Key Themes
Job 34:32 powerfully contributes to several overarching themes within the book of Job and broader wisdom literature. Firstly, it underscores the sovereignty and justice of God, asserting that God's ways are beyond human full comprehension and that His righteousness is unimpeachable, even amidst profound mystery. Elihu contends that God's actions are never arbitrary but are always just, even if their purpose is hidden from human eyes, as seen in Job 33:14-18. Secondly, the verse highlights the critical theme of human humility and teachability. It directly challenges the human inclination to question or accuse God, advocating instead for a posture of openness to divine correction and instruction. This aligns with the foundational wisdom principle that the fear of the Lord is the beginning of knowledge, as articulated in Proverbs 1:7. Finally, it speaks to the theme of repentance and transformation. Elihu's words suggest that suffering can serve as a catalyst for self-examination and a turning away from sin, leading to spiritual growth and restoration, rather than being solely a punitive measure. This concept of God's discipline as a refining process is central to Elihu's argument, as exemplified in Job 36:15-16.
Exposition and Analysis
Key Word Analysis
This primitive root properly means "to flow as water" or "to rain." Transitively, it means "to lay or throw" (especially an arrow, i.e., to shoot). Figuratively, and most relevant here, it means "to point out (as if by aiming the finger)," "to direct," or "to instruct." In this context, it signifies a deep desire for God to illuminate what is hidden from human understanding, particularly concerning one's own faults or the reasons for suffering. It implies not just intellectual instruction but a transformative revelation of truth and moral direction.
This term refers to "moral evil," "perverseness," "unrighteousness," or "wickedness." It encompasses not only the wrong act itself but also the distortion of character and the guilt and consequence associated with it. Unlike a simple mistake, ʻevel often implies a deliberate twisting or perversion of what is right, indicating a deeper moral failing or a deviation from justice. Elihu's use here suggests a willingness to confront even deeply embedded or unrecognized sin.
This primitive root means "to add" or "to augment." It is often used adverbially to mean "to continue to do a thing" or "to do again." In the phrase "I will do no more," the Hebrew verb yâçaph is used with a negative particle (not explicitly given in the Strong's for the full phrase, but implied by the context of "no more"). Thus, it expresses a strong, definitive commitment to abandon a past course of action and not repeat it. It conveys an emphatic resolve to cease entirely from the identified iniquity, speaking to a genuine, active repentance that involves a change of behavior, not just a mental acknowledgment of wrong.
Verse Breakdown
"That which I see not teach thou me"
This clause expresses a profound posture of humility and dependence on divine revelation. It acknowledges the inherent limitations of human perception and self-knowledge, admitting that there may be hidden faults, blind spots, or aspects of God's dealings that are beyond one's current understanding. It is a prayerful request for God to illuminate these unseen areas, whether they pertain to personal sin or the mysterious purposes of suffering. This is an invitation for God to be the ultimate instructor and revealer of truth, guiding the individual beyond their limited perspective.
"if I have done iniquity"
This is a conditional clause, not necessarily an immediate admission of guilt, but a hypothetical statement that opens the door to the possibility of wrongdoing. It demonstrates a willingness to consider that one might be in the wrong, even if currently unaware of it. This "if" is crucial; it implies a readiness to accept divine correction and to search one's heart for any hidden sin that God might reveal. It is a humble concession to the potential for human fallibility and sinfulness in the face of divine scrutiny.
"I will do no more"
This final clause is a resolute commitment to repentance and behavioral change. It signifies a firm resolve to cease from any iniquity that God might reveal. This is not a passive acceptance of guilt but an active, decisive turning away from sin. It highlights the practical and transformative aspect of true repentance, where the acknowledgment of wrong leads directly to a commitment to forsake it and not return to it, demonstrating a genuine desire for moral and spiritual alignment with God's will.
Literary Devices
The verse employs several potent literary devices to convey its message of humility and repentance. The most prominent is Supplication, as the speaker directly appeals to God for divine instruction ("teach thou me"). This is coupled with an implied Hypophora, where the speaker poses an internal question ("That which I see not") and then immediately provides the desired response or commitment ("if I have done iniquity, I will do no more"). This rhetorical strategy draws the listener into the speaker's thought process and emphasizes the desired outcome of teachability and decisive action. There is also a strong element of Conditional Clause ("if I have done iniquity"), which introduces a hypothetical scenario that underscores the speaker's openness to self-examination and correction. The structure of the verse, moving from a humble request for enlightenment to a conditional acknowledgment of potential sin, and finally to a firm commitment to change, creates a powerful sense of Progression from ignorance to knowledge and from potential fault to resolute righteousness. The use of Direct Address ("teach thou me") makes the appeal personal and intimate, emphasizing the individual's direct relationship with God.
Theological and Thematic Connections
Job 34:32 encapsulates a crucial theological principle: authentic wisdom begins with profound humility before God and an eager willingness to be taught by Him, even concerning one's own hidden faults. Elihu's words challenge Job's self-justifying posture, asserting that God's ways are infinitely higher than human understanding and His justice is unimpeachable. The verse emphasizes that divine instruction often involves the revelation of sin, not merely for condemnation, but for the purpose of genuine repentance and transformative change. This aligns perfectly with the broader biblical understanding that God's discipline is ultimately for our good, designed to lead us to righteousness and spiritual maturity. It underscores the vital importance of cultivating an open heart to God's convicting Spirit and a firm resolve to obey and act decisively once truth is revealed.
Reflection and Application
Job 34:32 offers a profound and enduring model for spiritual growth and maturity, particularly relevant in times of uncertainty, suffering, or self-doubt. It calls believers to cultivate a posture of radical humility before God, acknowledging that our understanding is inherently limited and that there may be areas of sin, misunderstanding, or unexamined motives in our lives that we simply do not "see." This requires an active, prayerful dependence on the Holy Spirit to illuminate our blind spots and reveal God's truth, whether it pertains to our character, our actions, or the deeper purposes behind our circumstances. When God, through His Word, His Spirit, or even through the wise counsel of others, brings something to light, the verse compels us to respond with immediate and resolute repentance. This is not merely a passive confession of sin but a firm, active commitment to turn away from it and "do no more." This active forsaking of sin, born out of a teachable spirit, is the hallmark of genuine transformation and a vital step in walking in greater alignment with God's will and experiencing His restorative power and peace.
Questions for Reflection
FAQ
Does Elihu's statement in Job 34:32 apply only to Job, or is it a general principle for all believers?
While Elihu articulates this as a general principle of humility and teachability before God, it is indeed directly aimed at Job as a challenge to his self-righteousness and his demands for God to explain Himself. Elihu believes Job has been presumptuous in his accusations against God and needs to adopt this very posture: to admit he might not "see" his own iniquity and to commit to repentance if it is revealed. Elihu's entire discourse aims to correct Job's perspective and defend God's justice, suggesting that Job's suffering could be for instruction and refinement, not just punishment, as seen in Job 33:17-18. However, the principle itself is universally applicable to all who seek to walk humbly with God.
How does this verse relate to the concept of "unintentional sin" in the Bible?
Job 34:32 directly addresses the concept of "unintentional sin" or blind spots. The phrase "That which I see not teach thou me" is a profound plea for God to reveal hidden or unrecognized transgressions. The Old Testament law made specific provisions for unintentional sins (e.g., Leviticus 4:2), acknowledging that people could violate God's commands without realizing it. This verse extends that idea to a personal, humble request for divine illumination, recognizing that human self-assessment is often flawed. It emphasizes that even if one is unaware of sin, a repentant heart should be willing to be taught and to forsake it once it is brought to light, demonstrating a proactive desire for holiness.
Is it possible for a truly righteous person to have "iniquity" they don't see?
Yes, absolutely. The Bible consistently teaches that all humanity is fallen and prone to sin, even the most devout. Psalm 19:12 poignantly asks, "Who can discern his errors? Forgive my hidden faults." Even individuals described as righteous, like Job himself (initially described as "blameless and upright" in Job 1:1), can have blind spots, unconscious biases, or ingrained patterns of thought or behavior that are not fully aligned with God's perfect will. Job, despite his initial righteousness, still needed to be refined and gain a deeper understanding of God's sovereignty, which he did by the end of the book (see Job 42:5-6). This verse encourages a lifelong posture of humility, self-examination, and openness to divine correction for everyone, regardless of their perceived righteousness.
Christ-Centered Fulfillment
Job 34:32, though spoken by Elihu in the Old Testament, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. The plea, "That which I see not teach thou me," profoundly reflects humanity's desperate need for divine revelation concerning the true nature of sin, righteousness, and God's sovereign purposes. This revelation is fully embodied in Christ, who is the Word made flesh, the ultimate teacher sent from God (John 3:2), and the very light that exposes darkness (John 1:9). He not only illuminates our hidden faults and the depths of our iniquity but also provides the sole means for their forgiveness and removal through His atoning sacrifice. The commitment, "if I have done iniquity, I will do no more," points forward to the transformative power of the Gospel. Through faith in Christ, we are not merely taught about sin; we are supernaturally freed from its dominion and empowered by the Holy Spirit to live a new life, genuinely turning away from sin and walking in obedience (Romans 6:11-14). Jesus, the Lamb of God, bore our iniquities, making it truly possible for us to "do no more" by providing both complete forgiveness for past sins and the indwelling power to overcome future temptation (1 John 2:1-2). He is the one who perfectly fulfilled this posture of humility and obedience, even to death on a cross (Philippians 2:8), thereby becoming our perfect example and the divine source of our ability to live righteously.