Job 34:31 - Meaning and Application

In these verses, Elihu tells Job what he should have said under his suffering, Job 34:31, 34:32. After rebuking Job for his angry and bitter words, he now puts better words in his mouth. When we correct what is wrong, we should also point people toward what is right, so that our correction becomes teaching, as Proverbs 6:23 says.

Elihu does not force these words on Job. He recommends them as the right thing to say. In general, he wants Job to repent of his wrong behavior and of the shameful things he said while suffering. Job’s other friends wanted him to admit that he was a wicked man, and by going too far, they ruined their case. Elihu only wants Job to admit that, in this argument, he spoke without careful thought. We should remember this when we give correction. We must not make the matter worse than it is, because stretching the charge too far can ruin the whole case.

Elihu moves in the right way, and he gets results. He tells Job, first, to humble himself before God for his sins and accept the punishment for them: “I have borne chastisement.” In other words, “What I suffer is just, so I will bear it. I will not only say God is right, but also admit his goodness.” Many people are corrected, but they do not bear the correction. They resist it, complain, and so in effect do not bear it at all. If repentance is sincere, a person will accept all that God does as good, and will receive chastening as medicine meant for their good.

Second, Elihu tells Job to pray that God would show him his sins, Job 34:32. “What I do not see, teach me.” A good person is willing to know the worst about himself. Under affliction, he wants to know why God is contending with him and what God means to correct in him. Job may see much that is wrong in himself, but he should also fear that there is much more he does not yet see. Ignorance, self-deception, and self-favor can hide serious faults. So he should ask God to open his eyes and let conscience do its work honestly.

Third, Elihu tells Job to promise a change: “I will not offend any more,” Job 34:31. That means, “If I have done wrong, I will not do it again. Whatever you show me to be evil, by your grace I will leave behind.” This includes admitting that we have sinned, feeling real sorrow for it, and humbly accepting God’s purpose in affliction, which is to separate us from our sins. That is full repentance. It is not enough to be sorry for sin. We must also go and sin no more, and, as here, make a firm resolution never to return to folly. This is the right thing to say in a settled purpose, and the right thing to say to God in a solemn promise.

Elihu then reasons with Job about his discontent and restlessness under affliction, Job 34:23. We often think everything about our lives ought to go exactly as we want. Elihu shows why that is unreasonable. Is it right that things should always be according to your mind? Of course not. It is far better that all things should be according to God’s mind. He speaks with respect for God’s wisdom and also with scorn for proud people who want to be their own rulers.

Should we always have whatever good thing we want? If so, we would often wrong other people and foolishly trap ourselves. Should we never be afflicted just because we do not want pain? Should sinners feel no distress? Should students have no discipline? And if we must be corrected, is it right that we choose the rod? No. It is right that everything should be according to God’s mind, not ours. He is the Creator, and we are his creatures. He is infinitely wise and knows all things. We are foolish and short-sighted. He is of one mind, but we are divided and changeable.

It is also useless to expect anything else. “He will repay it whether you refuse or whether you choose.” God will follow his own way and carry out his own plan. He will act according to the sentence of his own justice, whether we like it or not. He does not ask our permission or our advice. He does what he pleases. So our wisdom is to be calm and accept what cannot be changed. We should make the best of what is, because we cannot make it otherwise.

Elihu then calls on all fair-minded people to judge whether Job has not spoken with great sin and folly. He wants the matter fully examined and brought to a final decision, Job 34:36. If anyone can defend Job’s words, let them do it. If not, let all agree to testify against them. Some understand this as a wish that Job’s trials would continue until he was fully humbled and brought to see his mistake, and until he took back what he had said so boldly against God and his providence. Then the trial would have reached its intended end.

Elihu appeals both to God and to the people standing by. Some read Job 34:36 as an appeal to God: “O my Father, let Job be tried.” The same word can mean “my desire” or “my father,” and some think Elihu looked up as he said it. That would mean, “O my Father in heaven, let Job be tested until he is brought low.” When we pray that afflictions would do good to ourselves or others, we should look to God as a Father, because these are fatherly corrections and part of our training as children, Hebrews 12:7.

He also appeals to the bystanders, Job 34:34. “Let men of understanding tell me whether Job’s words can be explained more kindly than I have explained them, and whether he has not spoken very badly and should not confess, ‘I have done wrong.’” Elihu thinks Job’s words show, first, that Job did not rightly understand himself but spoke foolishly, Job 34:35. He does not say Job had no knowledge or wisdom at all, but in this matter he spoke without knowledge. Whatever was in his heart, his words were not wise. What Job said to his wife can be turned back on him: “You speak like one of the foolish women.” The same lesson applies here, just as in Job 2:10, where Job said, “Shall we accept good from God and not trouble?” Sometimes we need the very rebukes we have given to others. Those who attack God’s wisdom are really attacking their own.

Second, Elihu thinks Job did not show proper respect for God, but spoke wickedly.

If what Job said is tested to the limit, and pressed in the harshest possible way, it would seem to mean three serious things.

First, it would mean he had taken the side of God’s enemies. His answers seemed to favor wicked people, because he pushed the case for their prosperity farther than he needed to. Wicked men may plead for themselves if they want, like Baal, the false god who could not answer his worshipers, but we should never speak up for them or say anything in their favor.

Second, it would mean he had insulted God’s friends and spoken over them with arrogance. “He claps his hands among us” means that, if Job were not fully examined and humbled, he would keep acting more proud and bossy, as if he had won and shut everyone else up. Speaking badly is wrong enough, but it is worse to clap and triumph after speaking, as if error and passion had won the day.

Third, it would mean he had spoken against God himself, and by standing by his words had added rebellion to his sin. Even one word spoken against God, the one by whom we speak and for whom we should speak, is a great sin. How much worse is it to pile up words against him, as if we could talk him down? And how much worse still to repeat those words instead of taking them back? Those who have sinned, and when called to repent keep acting stubbornly, add rebellion to their sin and make it very sinful. I may fall into error, but I do not want to fall into heresy, that is, stubborn false teaching.