What do you think of this BIBLE scripture?

Question

Job 34

31 "Suppose a man says to God,
'I am guilty but will offend no more.

32 Teach me what I cannot see;
if I have done wrong, I will not do so again.'

33 Should God then reward you on your terms,
when you refuse to repent?

Answer 1

31
The “general” meaning seems to be, that a man who is afflicted ought to submit to God, and not to murmur or complain. He ought to suppose that there is some good reason for what God does, and to be resigned to his will, even where he cannot “see” the reason of his dispensations. The drift of all the remarks of Elihu is, that God is a great and inscrutable Severeign; that he has a right to reign, and that man should submit unqualifiedly to him. In this passage he does not reproach Job harshly.

He does not say that he had been guilty of great crimes. He does not affirm that the sentiments of the three friends of Job were correct, or maintain that Job was a hypocrite. He states a “general” truth, which he considers applicable to all, and says that it becomes all who are afflicted to submit to God, and to resolve to offend no more; to go to God with the language of humble confession, and when everything is dark and gloomy in the divine dealings to implore “his” teachings, and to entreat him to shed light on the path. Hence, he says, “It is meet or proper to use this language before God. It becomes man. He should presume that God is right, and that he has some good reasons for his dealings, though they are inscrutable. Even when a sufferer is not to be reckoned among the most vile and wicked; when he is conscious that his general aim has been to do right: and when his external character has been fair, it is to be “presumed to be possible” that he may have sinned. He may not have wholly known himself. He may have indulged in things that were wrong without having been scarcely conscious of it. He may have loved the world too much; may have fixed his affections with idolatrous attachment on his property or friends; may have had a temper such as ought not to be indulged; or he may have relied on what he possessed, and thus failed to recognize his dependence on God. In such cases, it becomes man to have so much confidence in God as to go and acknowledge “his right” to inflict chastisement, and to entreat him to teach the sufferer “why” he is thus afflicted.”

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 when he is not conscious that he has 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.

“I will not act wickedly; I will no more do corruptly.” The sense 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 a common thing to be afflicted. Trial often comes upon us when we can see no particular sin which has led to it, 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 which may be amended, and should endeavor to ascertain what it. is, and resolve to offend no more. Anyone, if he will examine 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 preserved from such calamities, yet we can see that there are reasons in abundance why we should be recalled from our wanderings.

32
That which I see not, teach thou me - That is, in regard to my errors and sins. No prayer could be more appropriate than this. It is language becoming every one who is afflicted, and who does not see clearly the reason why it is done. The sense is, that with a full belief that he is liable to error and sin, that he has a wicked and deceitful heart, and that God never afflicts without reason, he should go to him and ask him to show him “why” he has afflicted him. He should not complain or repine; he should not accuse God of injustice or partiality; he should not attempt to cloak his offences, but should go and entreat him to make him acquainted with the sins of heart and life which have led to these calamities. Then only will he be in a state of mind in which he will be likely to be profited by trials.

If I have done iniquity, I will do no more - Admitting the possibility that he had erred. Who is there that cannot appropriately use this language when he is afflicted?

33
he general sense seems to be, that God will not be regulated in his dealings by what may be the views of man, or by what man might be disposed to choose or refuse. He will act according to his own views of what is right and proper to be done. The phrase, “should it be according to thy mind,” means that it is not to be expected that God will consult the views and feelings of man rather than his own.

He will recompense it - He will visit with good or evil, prosperity or adversity, according as he shall judge to be right.

Whether thou refuse, or whether thou choose - Whatever may be your preferences or wishes. He will act according to his own views of right. The idea is, that God is absolute and independent, and does according to his own pleasure. He is a just Sovereign, dispensing his favors and appointing calamity, not according to the will of individual people, but holding the scales impartially, and doing what “he” esteems to be right.

And not I- It is for you to determine in this matter, not for me. You are the person most interested. I am not particularly concerned. Do you, therefore, speak and determine the matter, if you know what is the truth.

Another way of looking at this fragment of the verse:

Shall it be from you that God will send retribution on it (that is, on human conduct), because you refuse or are reluctant, or because it is not in accordance with your views? For you must choose, and not I. Settle this matter, for it pertains particularly to you, and not to me, and what you know, speak. If you have any views in regard to this, let them be expressed, for it is important to know on what principles God deals with men.

Answer 2

It's from a paraphrase/modern version. It makes asking God for help repenting sound like not repenting.
The way the words are rendered in this version is nonsense.Since God is not a fool, one can be sure he doesn't talk this way.

Forcing a 20th century concept like "on your terms" onto an ancient book is a bad way to translate a foreign language.

In the king James bible, the words are clear.

Answer 3

The verse is a circular thing. In 31, he says affirmatively that he is guilty.

Then in 32, it becomes uncertain all of a sudden. "IF" I have done wrong, I won't do it again.

33 has nothing to do with the previous two verses.

Welcome to the Bible. You might a well worship an infant's babble. Our current languages and dialect can't reconcile the differences of 2,000 years ago. The thing is essentially open to a bazillion interpretations.

What my point is, though, is not meant as an offense to the spiritual people among us, but to academically or literally interpret the Bible is absolutely a fool's task.

Answer 4

I think it's self explanitory.

verse 33 would be the key verse here..."Should God then reward you on your terms..." ???

Meaning: Repentance is nessesary...and compulsary in order to achieve God's reward (i.e. Salvation)

God Bless.

Answer 5

Elihu, by questioning if anyone has sought God's instruction, claims that Job has not spoken sincerely. Rather Job has challenged God to prove that he has been wrong. Elihu warns Job that we cannot command God to handle our situation on our own terms.

Answer 6

Verse 35 has this to say

35 Job hath spoken without knowledge, and his words were without wisdom.

Answer 7

Ken put it in context and quote the different speakers and then it will make sense. It is a dialog.

Answer 8

that in itself is repentance. to turn back from your ways and become obediant is the very idea of repentance.

Answer 9

I think it's boring, and I think I don't know what the point of the this question is.

Why did you type Bible as BIBLE?

Answer 10

Merry-go-round.