Albert Barnes Commentary Job 34:31

"For hath any said unto God, I have borne [chastisement], I will not offend [any more]:" — Job 34:31 (ASV)

Surely it is fitting to be said to God — It is evident that this verse begins a new line of thought, and that it is designed particularly to bring Job to proper reflections considering what had happened. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens lists no fewer than fifteen different interpretations that have been given for this verse. The general meaning seems to be that an afflicted man ought to submit to God, and not murmur or complain. He ought to assume that there is some good reason for what God does, and be resigned to His will, even where he cannot see the reason for His dealings. The main point of all Elihu's remarks is that God is a great and inscrutable Sovereign, that He has a right to reign, and that man should submit to Him without qualification. In this passage, Elihu does not reproach Job harshly.

Elihu does not say that Job had been guilty of great crimes. He does not affirm that the sentiments of Job's three friends were correct, or maintain that Job was a hypocrite. He states a general truth, which he considers applicable to all. He says that it is fitting for all who are afflicted to submit to God and to resolve not to offend anymore; to go to God with humble confession, and when everything is dark and gloomy in the divine dealings, to implore His teachings and to ask Him to shed light on the path. Therefore, he says, it is fitting or proper to use this language before God. It is fitting for man.

A person should assume that God is right and that He has good reasons for His dealings, even though they are inscrutable. Even when a sufferer is not to be counted among the most vile and wicked, when he is conscious that his general aim has been to do what is right, and when his outward character has been good, it is to be presumed to be possible that he might have sinned. He may not have fully known himself. He may have indulged in wrong things while being scarcely conscious of it. He may have loved the world too much, fixed his affections with idolatrous attachment on his property or friends, had a temper that should not have been indulged, or relied on his possessions and thus failed to recognize his dependence on God.

In such cases, it is fitting for a person to have enough confidence in God to go and acknowledge His right to inflict chastisement, and to ask Him to teach the sufferer why he is afflicted in this way.

I have borne chastisement — The word chastisement is not in the Hebrew. The Hebrew is simply נשׂאתי nâśâ’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 is not conscious of having 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 regarding the meaning of this passage—no fewer than fifteen different interpretations are listed by Schultens.

I will not offend any more — אחבל לא lo' 'châbal — “I will not act wickedly; I will no longer act corruptly.” The meaning 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 common to be afflicted. Trials often come upon us when we can see no particular sin that has led to them, 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 that can be amended. We should try to find out what it is and resolve to offend no more. Anyone, if he examines 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 spared such calamities, we can see that there are abundant reasons why we should be recalled from our wanderings.