the Fourth Week of Advent
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Verse- by-Verse Bible Commentary
New American Standard Bible
Bible Study Resources
Nave's Topical Bible - Afflictions and Adversities; Repentance; Resignation; Thompson Chain Reference - Afflictions; Blessings-Afflictions; Trials; Torrey's Topical Textbook - Afflicted Saints; Afflictions Made Beneficial;
Clarke's Commentary
Verse Job 34:31. Surely it is meet to be said unto God — This is Elihu's exhortation to Job: Humble thyself before God, and say, "I have suffered - I will not offend."
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Clarke, Adam. "Commentary on Job 34:31". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/job-34.html. 1832.
Bridgeway Bible Commentary
The justice of God (34:1-35:16)
When Job does not reply to Elihu’s challenge, Elihu turns to the onlookers and repeats some of Job’s rash statements about the injustice of God (34:1-6). Let them judge for themselves. Surely such words prove Job’s wickedness (7-9).
God is not unjust, says Elihu, and no one can tell him what to do. He is the governor of the universe (10-13). He is the source of all life and, if he wished, he could bring all life to an end (14-15). God governs perfectly and shows no special favour to the rich and powerful (16-20). Unlike earthly judges, God does not have certain set times to hear evidence, nor does he carry out investigations. He sees and knows everything, and punishes the guilty according to his perfect knowledge (21-28). No one can compel God to explain why he acts or why he keeps quiet. Whether the issues concern individuals or nations, people must simply accept God’s justice (29-30).
Elihu asks Job to think about this question: if a person acknowledges his wrongdoing and promises to repent, but then demands that God reward him with favour, is that really repentance (31-33)? Not only is Job unrepentant, but he adds to his former sins by his rebellious words against God. Elihu concludes that Job deserves no relief from his sufferings (34-37).
Believing that Job has said the godly are no better off than sinners, Elihu sets out to give his reply (35:1-4). He argues that since God is infinitely higher than his human creatures, people’s sin cannot harm him nor their goodness benefit him. Therefore, Job’s suffering cannot be because of any unnatural action on God’s part. It must be solely because of Job’s wickedness (5-8).
Many cry to God for help when they are in trouble, but other times they ignore him, in spite of all he does for them. Consequently, God does not answer their prayers (9-13). How much less will he answer the prayers of Job, who rudely complains that God refuses to meet him and show his approval of him. Actually, says Elihu, God has been very patient with Job. He should have punished him even more severely because of his irreverent speech, but Job has only responded with yet more empty talk (14-16).
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Fleming, Donald C. "Commentary on Job 34:31". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/commentaries/bbc/job-34.html. 2005.
Coffman's Commentaries on the Bible
ADMIT YOU ARE A DIRTY SINNER, OR DIE!
In these final verses of the chapter, in spite of several of them being very obscure, or even unintelligible, it is clear enough that Elihu's prescription for Job is simple enough: "Either admit your wickedness, or we hope God will punish you to death." It is quite obvious that in Elihu, Satan played his last card against Job,… AND LOST!
"For hath any said unto God, I have borne chastisement, I will not offend anymore: That which I see not, teach thou me: I have done iniquity, I will do it no more? Shall his recompense be as thou wilt, that thou refuseth it? For thou must choose, and not I: Therefore speak what thou knowest. Men of understanding will say unto me, Yea, every wise man that heareth me: Job speaketh without knowledge, And his words are without wisdom. Would that Job were tried unto the end, Because of his answering like wicked men. For he addeth rebellion unto his sin; He clappeth his hands among us, And multiplieth his words against God."
"Job 34:28-33 are replete with difficulty, and the LXX omitted them entirely."
Taking our text as it stands in our version, it teaches that Elihu blasts Job: "because he has not admitted his sin" (Job 34:31-32); and also because he has not allowed his friends to prescribe his punishment, but has insisted on refusing it (Job 34:33). Elihu in Job 34:34 moves to rally the whole community (that assembly of onlookers flattered by Elihu as `wise men') against Job, calling upon them to approve his verdict that Job is not only a terrible sinner but an ignoramus also (Job 34:34-35).
"Would that Job were tried to the end" Elihu by this is calling on the assembly to ratify his verdict that Job must either confess his wickedness, or they favor God's putting him to death. He even gave three reasons to support his appeal: (1) Job answers like a wicked man (Job 34:36); (2) he has added rebellion against God to his sin (Job 34:37); and (3) he multiplies his words against God (Job 34:37).
With the whole community coming together under Elihu's extremely bitter and antagonistic speech, and presumably favoring Elihu's evil accusations against Job, we may well presume that the greatest pressure that Satan could possibly have brought against Job reached its climax in this vituperative, disgusting, egotistical and satanic assault upon Job's integrity. We praise God that Job found the grace to sit in silent contempt and repudiation of his evil speech, not deigning to take the slightest notice of it.
Coffman's Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Job 34:31". "Coffman's Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/job-34.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
Barnes' Notes on the Whole Bible
Surely it is meet to be said unto God - It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred. There has been, however, much diversity of opinion about the meaning of this and the following verses. Schultens enumerates no less than “fifteen” different interpretations which have been given of this verse. 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. But there is a great variety of opinion in regard to the meaning of this passage - no less than fifteen different interpretations being enumerated by Schultens.
I will not offend any more - אחבל לא lo' 'châbal - “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.
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Barnes, Albert. "Commentary on Job 34:31". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/job-34.html. 1870.
Smith's Bible Commentary
Chapter 34
Furthermore Elihu went on then [Job didn't answer], he said, Hear my words, O ye wise men; give ear unto me, that have knowledge. For the ear tries words, as the mouth tastes meat ( Job 34:1-3 ).
That's a very picturesque phase, isn't it? The ear tries words even as your mouth tastes meat. You taste it, see what it's like. Your ears listen to it, you know, and judges it, see what it tastes like.
Let us choose to us judgment: let us know among ourselves what is good. For Job hath said, I am righteous: and God has taken away my judgment. Should I lie against my right? my wound is incurable without transgression ( Job 34:4-6 ).
This is what Job is saying. And then Elihu answers,
What man is like Job, who drinks up scorning like water? ( Job 34:7 )
Here you guys have been scorning him and the guy is just drinking it up like water. You ever see anybody like that? He's saying, "I'm righteous," you know. "I'm afflicted for nothing." This guy is just drinking up your scorn like water. Have you ever seen anybody like Job?
For he hath said, It profits a man nothing that he should delight himself with God. Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. For the work of a man shall he render unto him, and cause every man to find according to his ways. Yes, surely God will not do wickedly, neither will the Almighty pervert judgment. Who hath given him a charge over the earth? or who hath disposed the whole world? If he set his heart upon man, if he gathers unto himself his spirit and his breath; All flesh shall perish together, and man shall turn again unto dust. If thou hast understanding, hear this: hearken to the voice of my words. Shall even he that hates right govern? and will you condemn him that is most just? Is it fit to say to a king, Thou art wicked? and to princes, You are ungodly? How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they are all the work of his hands ( Job 34:9-19 ).
God has created all men. And we're really... Paul said, "Who are you, oh man, who judges another man's servant." Before his own master, he either stands or falls. God is able to make him to stand. We're not really to be guilty of condemning and judging our neighbor. "Judge not, lest ye be judged" ( Matthew 7:1 ). So Elihu is sort of pointing out this very same thing. God has made each man.
In a moment they will die, the people will be troubled at midnight, and pass away: and the mighty shall be taken away without a hand. For his eyes are upon the ways of man, he sees his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. For he will not lay upon man more than right; that he should enter into judgment with God. He will break in pieces mighty men without number, and set others in their stead. Therefore he knows their works, he overturns them in the night, and they are destroyed. He strikes them as wicked men in the open sight of others; Because they turned back from him, and would not consider any of his ways: So that they cause the cry of the poor to come unto him, and he hears the cry of the afflicted. When he gives quietness, who then can make trouble? and when he hides his face, who then can behold him? whether it be done against a nation, or against a single individual: That the hypocrite reign not, lest the people be ensnared. Surely it is necessary to be said unto God, I have borne chastisement, I will not offend any more: That which I see not teach thou me: if I have done iniquity, I will do it no more ( Job 34:20-32 ).
So he's really saying to Job, "Now, Job, you'd be much better off to say to God, 'If I have borne this chastisement, I won't offend You anymore and, Father, show me what it is. Teach me if I've done inequity that I will do it no more.'"
Should it be according to thy mind? he will recompense it, whether you refuse, or whether you choose; and not I: therefore speak what you know. Let men of understanding tell me, and let wise men hearken unto me. Job has spoken without knowledge, and his words were without wisdom. My desire is that Job may be tried to the end because of his answers for wicked men. For he hath added rebellion unto his sin, he claps his hands among us, and multiplies his words against God ( Job 34:33-37 ).
Elihu is really laying it on. "Job, I wish God would even do worse to you, man. I wish He'd take you right out to the end. 'Cause here you are clapping your hands at us and yelling at us and this kind of stuff and telling us that God is not fair." "
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Smith, Charles Ward. "Commentary on Job 34:31". "Smith's Bible Commentary". https://www.studylight.org/commentaries/csc/job-34.html. 2014.
Dr. Constable's Expository Notes
3. Elihu’s second speech ch. 34
Elihu, in this speech, sought to refute Job’s charge that God was unjust. He tried to answer Job’s question, "Why doesn’t God have mercy on me?" He first addressed the three friends (Job 34:10-15, plural "you" in Hebrew) and then spoke to Job (Job 34:16-27, singular "you"). In his first speech Elihu had alluded to Eliphaz’s arguments. In this one he took up Bildad’s (Job 34:2; Job 34:34).
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Job 34:31". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/job-34.html. 2012.
Dr. Constable's Expository Notes
Elihu’s defense of God’s justice 34:10-37
As the three friends, Elihu believed God was acting perfectly justly in allowing Job to suffer, and that Job was insolent to accuse God of being unjust (Job 34:10). He then reviewed God’s character to illustrate His justice (Job 34:11-30).
"Elihu [in Job 34:10-15] repeats the self-evident truth that God can do no wrong. He attaches three thoughts to this proposition. First, he infers from God’s supremacy as Creator that He is not accountable to anyone (13). This takes us to the edge of a dangerous cliff. For, if everything God does is right, by definition, and if, because He is Sovereign, God does everything that happens, it follows that everything that happens is right, and the category of evil disappears. Secondly, Job 34:14-15 specify that every living thing depends on God for its being, so that He may, indiscriminately or universally, withdraw this gift of existence and do nothing wrong. This is a fine acknowledgment of God as owner of all, and a fine tribute to His might. But it leaves no grounds for saying that any act of God is ’good’ rather than ’bad’. ’Might makes right’ is the upshot of Elihu’s doctrine, and in this emphasis he approaches rather closely to Job’s contention. But he wriggles out of the difficulty by falling back on the doctrine that God requites every person according to his behaviour (11), stating it in crass individualistic terms. But this is the very thing under debate, and no answer to the problem." [Note: Andersen, p. 253.]
Elihu asserted that God was not answerable to anyone including Job (Job 34:31-37; cf. Job 34:13). In this section Elihu became very heavy-handed (cf. Job 34:33; Job 34:36). Some sin that Job had committed had brought on his suffering, Elihu concluded, but Job’s consequent rebellion against God made him doubly guilty (Job 34:37).
Much of what Elihu said in this speech was true. Nevertheless, as the other critics, he incorrectly assumed Job was lying about his innocence. As we know from the first two chapters, Job was not suffering because he had sinned.
"In Israel the ban on idols placed restrictions on the decorative visual arts. The prohibition of ritualized myths was another part of the campaign against paganism and prevented the development of drama in Israel. As a result the prime media for artistic expression were music, with song and dance, and the spoken word. In all these Israel excelled. Nothing was esteemed more highly than a word fitly spoken (Proverbs 25:11). It was savoured by the ear as the palate tastes food (Job 34:3). Such art could easily become decadent, when the form was prized for its own sake, rather than as an expression of truth. Elihu’s speeches tend to come under this condemnation." [Note: Ibid., p. 251.]
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Text Courtesy of BibleSupport.com. Used by Permission.
Constable, Thomas. DD. "Commentary on Job 34:31". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/job-34.html. 2012.
Gill's Exposition of the Whole Bible
Surely it is meet to be said unto God,.... By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed:
I have borne [chastisement]; the word "chastisement" is not in the text, but is very properly supplied, as it is by Jarchi and others; the affliction of God's people is a fatherly chastisement, and should be considered and borne as such; and it becomes an afflicted good man to say,
"I have borne and still do bear, and I am content yet to bear, the chastisement of the Lord; I am desirous to bear it willingly, cheerfully, and patiently, until he is pleased to remove it from me.''
See Micah 7:9;
I will not offend [any more]; that is, sin any more; sin is an offence to God, being contrary to his nature, and a breach of his law; Job had sinned as every good man does, no man is without sin, in many things we all offend; and on account of sin God chastens his people, and the design of it is to bring them to a sense and acknowledgment of it; and it becomes them under chastening providences to confess it, and humble themselves under the mighty hand of God, and in the strength of divine grace determine to be careful not to offend more. Some render the words "I will not corrupt" g; that is, myself or others, my ways and works, by sinning; and others, "I will not break", or "break through" h; the commands of God; and so the sense of this and the former version is much the same with ours; or I will not endeavour to break through the afflictive providence in which I am shut up, or break off the fetters and cords of affliction, but bear all patiently, until it is the Lord's time and will to set me at liberty. Some, as Ben Gersom, interpret this and the preceding clause, "I pardon, I will not destroy"; or "will not retain a pledge", as others i; and so take them to be the words of God himself; and thus Mr. Broughton renders the whole verse,
"now unto the Omnipotent, which saith, I pardon, I will not destroy, "this should" be said,''
namely, what follows in Job 34:32 k; it is the prerogative of God, and it is his grace to pardon, and such whom he pardons he never destroys, but accepts, discharges, and remits the surety's bond or pledge; and nothing more effectually engages to a careful abstinence from sin for the future, than a sense of pardoning grace; and it highly becomes such persons to say what they are next directed to.
g לא אחבל "non corrumpam", Montanus, Mercerus, Piscator. h "Non disrumpam", Beza. i "Non pignerabo", Cocceius; "non pigneratus eram", Schultens. Vid. Gusset. Ebr. Comment. p. 238. k Tigurine version, Vatablus, Junius and Tremellius.
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Job 34:31". "Gill's Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/job-34.html. 1999.
Henry's Complete Commentary on the Bible
31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: 32 That which I see not teach thou me: if I have done iniquity, I will do no more. 33 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest. 34 Let men of understanding tell me, and let a wise man hearken unto me. 35 Job hath spoken without knowledge, and his words were without wisdom. 36 My desire is that Job may be tried unto the end because of his answers for wicked men. 37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
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,Proverbs 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; 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; 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; 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; 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 Job 34:36; Job 34:36 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, Hebrews 12:7. (2.) He appeals to the by-standers (Job 34:34; 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; 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; 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, Hæreticus esse nolo--I may fall into error, but I will not plunge into heresy.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Henry, Matthew. "Complete Commentary on Job 34:31". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/job-34.html. 1706.
Spurgeon's Verse Expositions of the Bible
For the Sick and Afflicted
by C. H. SPURGEON (1834-1892)
"Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: that which I see not teach thou me: if I have done iniquity, I will do no more." Job 34:31-32 .
Even when addressing our fellow-men there should be a fitness about our speech; therefore Solomon represents the preacher as seeking out acceptable words, or words meet for the occasion. When we approach those who are high in authority this necessity becomes conspicuous, and therefore men who are petitioners in the courts of princes are very careful to order their language aright. Much more, then, when we speak before the Lord ought we to consider, as the text does, the meetness of our words. Some language must never be uttered in the divine presence, and even that which is allowed must be well weighed, and set forth with solemn humbleness. Hence Elihu does well to suggest in the text language that is "meet to be said unto God." May our lips ever be kept as by a watchful sentinel, lest they suffer anything to pass through them dishonorable to the Most High. In the divine presence and we are always there it is incumbent upon us to set a double watch over every word that comes from our mouth. Remember that thought is speech before God. Thought is not speech to man, for men cannot read one another's thoughts until they are set forth by words or other outward signs, but God who reads the heart regards that as being speech which was never spoken, and he hears us say in our souls many things which were never uttered by our tongues. Beloved, there are thoughts which are not meet to be thought before the Lord; and it is well for us, especially those of us who are afflicted, to be very watchful over those thoughts, lest the Lord hear us say in our hearts things which will grieve his Spirit, and provoke him to jealousy. O saints of God, since you never think except in the immediate presence of your heavenly Father, make a conscience of your every thought, lest you sin in the secret chambers of your being, and charge God foolishly. Elihu tells us what it would be proper for us to think and say, "It is meet to be said unto God, I have borne chastisement, I will not offend more: that which I see not teach thou me: if I have done iniquity, I will do no more." We will use the text mainly at this time in reference to those who are being chastened; and afterwards we shall see if there is not teaching in it, even to those who, at present, are not smarting under the rod. Thirdly, we shall find a word in our text to those who are not the children of God, and, therefore, know nothing of the smarting rod of fatherly correction. Perhaps to them, also, God may speak through this text. O that his Holy Spirit may deign to do so. I. But first, dear friends, let us commune together upon the text in its more natural application as addressed TO THE AFFLICTED. The instruction of the wise man is for them especially, and there are three duties here prescribed for them, or rather three privileges suggested, which they should pray the Holy Spirit to enable them to enjoy. The first lesson is, it is meet for them to accept the affliction which the Lord sends, and to say unto God, "I have borne chastisement." We notice that the word "chastisement" is not actually in the Hebrew, though the Hebrew could not be well interpreted without supplying the word. It might exactly and literally be translated "I bear," or "I have borne." It is the softened heart saying to God, "I bear whatever thou wilt put upon me; I have borne it, I still bear it, and I will bear it, whatever thou mayest ordain it to be. I submit myself entirely to thee, and accept the load with which thou art pleased to weight me." Now, we ought to do this, dear friends, and we shall do it if we are right at heart. We should cheerfully submit, because no affliction from which we suffer has come to us by chance. We are not left to the misery of believing that things happen of themselves, and are independent of a divinely controlling power. We know that not a drop of bitter ever falls into our cup unless the wisdom of our heavenly Father has placed it there. We are not even left in a world governed by angels, or ruled by cherubim; we dwell where everything is ordered by God himself. Shall we rebel against the Most High? Shall we not let him do as seemeth good in his sight? Shall we not cover our lip in silence when we know that the evil is of the Lord? Shame upon us, if we be his children, if this be not the prevalent spirit of our mind "It is the Lord, let him do what seemeth him good." Moreover, we should not only bear all things because the Lord ordains them, but because he orders all things for a wise, kind, beneficent purpose. He doth not afflict willingly. He takes no delight in the sufferings of his children. Whenever adversity must come it is always with a purpose; and, if a purpose of God is to be subserved by my suffering, would I wish to escape from it? If his glory will come of it, shall I not even crave the honor of being the agent of his glory, even though it be by lying passive and enduring in anguish. Yes, beloved, since we know that God can only grieve his regenerated creatures for some purpose of love, we should willingly accept whatever sorrow he pleases to put upon us. And we have his assurance, besides, that all things work together for our good. Our trials are not merely sent with a good object, but with an object good towards ourselves, a design which is being answered by every twig of our heavenly father's rod. "The cup which our Father hath given us, shall we not drink it?" It is healing medicine and not deadly poison, therefore let us put it to our lips without a murmur, ay, quaff it to its very dregs, and say, "Not as I will, but as thou wilt." A constant submission to the divine will should be the very atmosphere in which a Christian lives. He should put an earnest negative upon his self-will by crying, "Not my will," and then he should with holy warmth beseech the Lord to execute his purpose, saying, "The will of the Lord be done." He should throw the whole vigor of his soul into the Lord's will, and exhibit more than submission, namely, a devout acquiescence in whatever the Lord appoints. Beloved friends, we must not be content with bearing what the Lord sends, with the coolness which says, "It must be, and, therefore, I must put up with it." Such forced submission is far below a Christian grace, for many a heathen has attained it. The stolid stoic accepted what predestination handed out to him, and the Mahometan still does the same. We must go beyond unfeeling submission. We must not so harden our hearts against affliction as not to be affected by it. That chastisement which does not make us smart has failed of its end. It is by the blueness of the wound, says Solomon, that the heart is made better; and if there is no real blueness if it be merely a surface bruise little good will come of it. "For a season we are in heaviness," says the apostle, "through manifold trials," and not only the trial, but the heaviness which comes of it, is needful to us. God would not have his children become like the ox or the ass, which present hard skins to hard blows, but he would have us tender and sensitive. There is such a thing as despising the chastening of the Lord, by a defiant attitude which seems to challenge the Lord to draw a tear or fetch a sigh from us. Against this let us be on our guard. Neither, on the other hand, are we to receive affliction with a rebellious spirit. It is hard for us to kick against the pricks, like the ox which, when goaded, is irritated, and strikes out and drives the iron into itself deeper than it went before. We can easily do this by complaining that God is too severe with us. In this spirit we may "take arms against a sea of troubles;" but by opposing we shall not end them, but increase their raging. By a proud murmuring spirit we only bring upon ourselves trial upon trial; "the Lord resisteth the proud," and a high spirit challenges his opposition. Neither, dear friends, as believers in God, are we to despair under trouble, for that is not bearing the cross, but lying down under it. We are to take up our appointed burden, and carry it, and not sit down in wicked sullenness, and murmur that we can do no more. Some are in a very naughty frame of mind, their moody spirits mutter that if God will be so severe with them they must yield to it, but they have lost all heart, and all faith, and all they ask for is leave to die. A child of God must not repine. He has not yet "resisted unto blood, striving against sin"; and, if he had, still he should say, "Though he slay me yet will I trust in him." Since Jesus, the man of sorrows, never murmured, it ill becomes any of his followers to do so. We must in patience possess our souls. Perhaps you think it easier for me to say this than it would be to practice it; and yet, by Almighty grace, a saint can bear to the utmost of bearing, to the utmost of suffering he can suffer, to the utmost of loss he can lose, and even to the uttermost of death itself he can die daily, and yet triumph through the divine life, for God, that worketh in us to will and to do, is almighty, and makes our weakness strong. The Christian, then, is not to treat the cross which God puts upon him in any such way as I have described, but he is to accept it humbly, looking up to God, and saying, "Much worse than this I might reckon to receive even as thy child; for the discipline of thine house requireth the rod, and well might I expect to be chastened every morning." The child of God should feel that it is in very faithfulness that the Lord afflicts him, and that every stroke has love in it. Anything over and above the lowest abyss of hell is a great mercy to us. If we had to lie ill for fifty years and scarcely have a minute free from pain, yet since the Lord has pardoned our sins, and accepted us in Christ Jesus, and made us his children, we should be grateful for every pang, and still continue to bless the Lord upon our beds, and sing his high praises in the midst of the fires. Humbly, therefore, as sinners deserving divine wrath, we are bound to accept the chastenings of the Lord. We should receive chastisement with meek submission, presenting ourselves to God that he may do with us still as he has dealt with us not wishing to start aside to the right hand or to the left: asking him, if it may be his will to remove the load, to heal the pain, to deliver us from the bereavement, and the like, but still always leaving ample margin for full resignation of spirit. The gold is not to rebel against the goldsmith, but should at once yield to be placed in the crucible and thrust into the fire. The wheat as it lies upon the threshing-floor is not to have a will of its own, but to be willing to endure the strokes of the flail that the chaff may be separated from the precious corn. We are not far off being purged from dross and cleansed from chaff when we are perfectly willing to undergo any process which the divine wisdom may appoint us. Self and sin are married, and will never be divorced, and till our self-hood is crushed the seed of sin will still have abundant vitality in it; but when it is "not I" but "Christ that liveth in me," then have we come near to that mark to which God has called us, and to which, by his Spirit, he is leading us. But we ought to go farther than this. We should accept chastisement cheerfully. It is a hard lesson, but a lesson which the Comforter is able to teach us to be glad that God should have his way. Do you know what it is sometimes to be very pleased to do what you do not like to do? I mean you would not have liked to do it, but you find that it pleases some one you love, and straightway the irksome task becomes a pleasure. Have you not felt, sometimes, when one whom you very much esteem is sick and ill, that you would be glad enough to bear the pain, at least for a day or two, that you might give the suffering one a little rest? Would you not find a pleasure in being an invalid for a while to let your beloved one enjoy a season of health? Let the same motive, in a higher degree, sway your spirit! Try to feel, "If it pleases God it pleases me. If, Lord, it is thy will, it shall be my will. Let the lashes of the scourge be multiplied, if so thou shalt be the more honored, and I shall be permitted to bring thee some degree of glory." The cross becomes sweet when our health is so sweetened by the Spirit that our will runs parallel with the will of God. We should learn to say, in the language of Elihu "I have borne, I do bear, I accept it all." To be as plastic clay on the potter's wheel, or as wax in the modeller's hand, should be our great desire. That is the first business of the sufferer. The next duty is to forsake the sin which may have occasioned the chastisement. "It is meet to be said unto God, I have borne chastisement; I will not offend anymore." There is a connection between sin and suffering in every case. It would be very wrong for us to suppose that every man who suffers is therefore more guilty than others: that was the mistake of Job's friends a mistake too commonly made every day: but it is right for the sufferer himself to judge his own case, by a standard which we may not use toward him. He should say, "Is there not some connection between this chastisement and sin that dwelleth in me?" And here he must not judge himself unrighteously, even for God, lest he plunge himself into unnecessary sorrow. There are afflictions which come from God, not on account of past sin, but to prevent sin in the future. There are also sharp prunings which are intended to make us bring forth more fruit: they are not sent because we have brought forth no fruit, but because we are fruitful boughs, and are worth pruning. "Every branch in me that beareth fruit he purgeth it, that it may bring forth more fruit." There are also afflictions which are sent by way of test, and trial, and proof, both for God's glory and for the manifestation of his power; as also for the comforting of others, that trembling saints may see how weak and feeble men can carry the heaviest cross for Christ's sake, and can triumph under it. We are not to be sure that every sorrow comes to us because of any sin actually committed; yet it will be best for us to be more severe with ourselves than we should think of being with others, and always to ask, "Is there not some cause for this chastisement? May there not be something of which God would rid me, or something which has grieved him which has caused him to grieve me?" Brothers and sisters, I charge you never be lenient with yourselves. The best of us are men at the best, and at our best we have much to mourn over in the presence of the Most High. It is good to be always dissatisfied with ourselves, and pressing forward to a something yet beyond; always praying that in us Christ's likeness may be completely formed. Thorns are often put in the nest that we may search for hidden evils. "Are the consolations of God small with thee? Is there any secret thing with thee?" Has there been a defeat at Ai? May there not be an Achan in the camp? Has not a traitor concealed in some secret place a goodly Babylonish garment and a wedge of gold? Does not trial give a hint that there may be something amiss? Beloved, I ask myself and I ask you to look now, not only to your outward character, but to your more private life and to your walk before God, and see if there be not some flaw. Is there trouble in the family? Have you always acted towards the children and the servants as you should have done as a master and a father? Question yourself. The child is grieving you. Have you, good mother, always been as prayerful about that child as you should have been? May not your child's conduct to you be a fair reflection of your own conduct towards your heavenly Father? I do not mention any of these things to increase your grief, but in order that you may put your finger on the evil which provokes the Lord God, and may put it away. Have there been losses in business? Are you sure, brother, that when you were making money you always used it for God as you should? Were you a good steward? Did you give the Lord his full portion the sacred tithe of all that you had? Or may you not have been too selfish and may not that be the cause why you must now be reduced from wealth to comparative poverty? Is that so? Does the affliction scourge your body? Then has there been anything wrong with your habits? Has the flesh predominated over the spirit? Has there been a failure of the entire consecration of the vessel unto the Lord? Does the trial occur in the person of some dear one? You may not be conscious of any wrong there, but still look, dear friends! Search the whole of your conduct as the spies searched Canaan of old. If your sin be glaring, there is little need of a chastisement to point it out to you, for you ought to see it without that: but there may be a secret sin between you and your Lord for which he has sent you chastisement, and after this you must raise a hue and cry. You know I do not mean that the Lord is punishing you for sin as a judge punishes a criminal, for he will not do that; since he has laid the punishment of sin upon Christ, and Christ has borne it as a matter of punitive justice. He, as a father, chasteneth his child, but never without a cause. I am urging you to see whether there may not be some cause for the present painful discipline. Never fall into the mistake of some who suppose that sin in God's children is a trifle. Why, if there is any place where sin is horrible it is in a child of God. Hence the text puts it, "I will not offend any more." Sin is an offensive thing to God, he cannot bear it. I should dislike a plague spot on anybody's face, but I should tremble to see it most of all upon my own child's face. Sin is more visible in a good man than in any other. I may drop a spot of ink upon a black handkerchief and never see it, but on a white one you will perceive it directly, and see it the more because of the whiteness of the linen which it defiles. You, child of God, know that just in proportion as you are sanctified in proportion as you live near to God sin will be grievous to the Most High. It is gloriously terrible to live near to God. I wonder if you understand me, all of you. To walk as a favored courtier with a monarch is a very delicate matter. Favourites have to pick their steps; for though they stand near a king, they well know how soon they may fall from their high position. We serve a jealous God. That is a wonderful question, "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" God is that consuming fire. God is the everlasting burnings. Who among us shall dwell with him? The answer is, "He that hath clean hands and a pure heart, he shall dwell on high. His place of defense shall be the munitions of rocks": but it is only the man who is very jealous of himself who will be able to bear that fierce light which beats around the throne of God that devouring flame which God himself is, as saith the apostle "Even our God is a consuming fire." Caesar's wife must not only be without fault, but she must be above suspicion, and such must be the character of the child of God who, like Moses, lives in the inner circle who stands on the mountain top who knows what the peaks of Sinai mean, and what it is to be forty days in fellowship with the Most High. Beloved friends, I urge upon you a very close search into what the transgression may be which has brought correction upon you, for it may be in you an offense which would scarcely be sin in anybody else. Another person might fall into your fault as a sin of ignorance but since you know better the sin is all the blacker in you. The Lord will be sanctified in them that draw near unto him, and woe to them if they defile themselves. The third lesson in the text to the afflicted clearly teaches them that it is their duty and privilege to ask for more light. The text says, "That which I see not teach thou me. If I have done iniquity, I will do no more." Do you see the drift of this? It is the child of God awakened to look after the sin which the chastisement indicates, and since he cannot see all the evil that may be in himself, he turns to his God with this prayer, "What I see not teach thou me." Beloved friends, it may be that, in looking over your past life and searching through your heart, you do not see your sin, for perhaps it is where you do not suspect. You have been looking in another quarter. Your own opinion is that you are weak in one point, but possibly you are far weaker in the opposite direction. In nothing do men make more mistakes than concerning their own characters. I have known a brother confess that he was deficient in firmness, when, in my opinion, he was about as obstinate as any man I knew. Another man has said that be was always wanting in coolness, and yet I thought that if I needed to fill an ice-well, I had only to put him into it. Persons misjudge themselves. Unfeeling people say they are too sensitive, and selfish persons imagine themselves to be victims to the good of others. So, it may be, you have been looking in one quarter for the sin, while your fault lies in the opposite point of the compass. Pray, then, "Lord, search me and try me, and that which I see not teach thou me." Remember, brethren, that our worst sins may lurk under our holiest things. Oh, how these evils will hide away not under the docks and nettles of the dungheap not they, but under the lilies and the roses of the garden. In the cups of the flowers they lurk. They do not flit through our souls like devils with dragons' wings; they fly as angels of light, with wings tinted as the rainbow. They come as sheep, and a very fat sort they seem to be, but they are wolves in sheep's clothing. Watch, therefore, very carefully against the sins of your holy things. In our holy things we are nearer to God than at any other time, and hence such defilement soonest brings upon us the stroke of our heavenly Father's rod. Perhaps your sin is hidden away under something very dear to you. Jacob made a great search for the images the teraphs which Laban worshipped. He could not find them. No; he did not like to disturb Rachel, and Laban did not like to disturb her either a favourite wife and daughter must not be inconvenienced. She may sit still on the camel's furniture, but she hides the images there. Even thus you do not like to search in a certain quarter of your nature; it is a very tender subject something you feel very grieved about when anybody even hints at it: it is just there that the sin is harboured. My brethren and sisters, let us be honest with the Lord. Let us really wish to know where we are wrong, and heartily long to be set right. Do you think we all honestly want to know our errors? Are there not chapters of the Bible which we do not like to read? If there are if any text has a quarrel with you, quarrel with yourself; but yield wholly to the word of God. Is there any doctrine which you almost think is a truth, but your friends do not believe it, and they might, perhaps, think you heretical if you were to accept it, and therefore you dare not investigate any further? Oh, dear friends, let us be rid of all such dishonesty. So much of it has got into the church that many will not see things that are plain as a pikestaff. They will not see, for truth might cost them too dear. They cover up and hide away some parts of Scripture which it might be awkward for them to understand, because of their connection with a church, or their standing in a certain circle. This is hateful, and we need not wonder if God smites the man who allows himself in it. Be true, brother! You cannot deceive God. Do not try it. Ask him to search you through and through. Let your desire be, "Refining fire go through my heart with a mighty flame that shall devour everything like a lie, everything that is unholy, selfish, earthly, that I may be fully consecrated unto the Lord my God." This is the right way in which to treat our chastisements. "If I have done iniquity, I will do no more. That which I see not, teach thou me." "Alas," says somebody, "we cannot say that we will do no more iniquity." Yes, we can say it a great deal more easily than we can practice it, and therefore it is a pity to say it except in the evangelical spirit, leaning entirely on the divine strength. He who says, "I will do no more iniquity" has there and then perpetrated iniquity if he has vowed in his own strength, for he has exalted himself into the place of God by self-confidence. Yet we must feel in our inmost hearts that we desire to depart from all iniquities. There must be an earnest and hearty intent that, as Paul shook off the viper into the fire, so will we, as God helps us, shake off the sin, whatever it may be, which brings us the trial, or that causes the Lord to take away the light of his countenance from us. Oh, how earnestly would I urge my dear tried brothers and sisters to seek after this excellent fruit of affliction. May it come to every one of us according as the affliction comes, that we may never miss the sweet fruit of this bitter tree. God bless you who are tried, and support you under your griefs; but, above all, may he sanctify you through tribulation, for that is the main point, and it little matters how sharp the flames if you are purified by the fire. II. And now, briefly, I am going to use the text for THOSE OF US WHO MAY NOT HAVE BEEN AFFLICTED.
What does the text say to us if we are not afflicted? Does it not say this "If the afflicted man is to say 'I bear,' and to take up his yoke cheerfully, how cheerfully ought you and I to take up the daily yoke of our Christian labor"? Brother, sister, do you ever grow weary? Does the Sunday-school tax you too much? Is that Bible-class becoming somewhat a heaviness? That house-to-house visitation has it become a drudgery? That distribution of tracts is there a great sameness and tedium about it? Now look, my brother, look at yonder dear saint of God who has been for months upon his bed till the feathers have grown hard beneath him. He shifts from side to side but finds no ease no sleep at night, no respite by day. Would you like to change places with him? Yet hear how he praises God amidst his many pains, and abundant weaknesses, and poverty. Do you prefer your lot to his? Well, then, in the name of everything that is good, accept your portion with joy, and throw your soul into the Lord's service. The great Captain might say to you, "What! tired of marching! I will send you back to the trenches, and let you lie there till you feel sick at heart of your inactivity. What! weary of fighting! You shall be put into the hospital with broken bones and made to lie there and pine, and see what you think of enforced inactivity." If I have any message to give from my own bed of sickness it would be this if you do not wish to be full of regrets when you are obliged to lie still, work while you can. If you desire to make a sick bed as soft as it can be, do not stuff it with the mournful reflection that you wasted time while you were in health and strength. People said to me years ago, "You will break your constitution down with preaching ten times a week," and the like. Well, if I have done so, I am glad of it. I would do the same again. If I had fifty constitutions I would rejoice to break them down in the service of the Lord Jesus Christ. You young men that are strong, overcome the wicked one and fight for the Lord while you can. You will never regret having done all that lies in you for our blessed Lord and Master. Crowd as much as you can into every day, and postpone no work till to-morrow. "Whatsoever thy hand findeth to do, do it with thy might." We have yet another remark for those that are strong. Should not the favors of God lead us to search out our sins? Chastisement acts like a black finger to point out our failures: ought not the love of God to do the same with its hand glittering with jewels? Lord, dost thou give me good health? Lord, dost thou spare my wife and my children to me? Dost thou give me of substance enough and to spare? Then, Lord, is there anything about me that might grieve thee? Do I harbour anything in my soul that might vex thy Spirit? Let thy love guide me that I may escape from these evils. It is a sweet text "I will guide thee with mine eye. Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee." Your child only needs a glance of the eye, and he runs to you; but your horse and mule will not do that, you must put a bit into their mouths, and some of them must have very hard bits, and their mouths must be made very tender before they can be guided. You are men, do not be as the beasts are. Yet some of God's own children are very brutish. They will not obey his words, and so their God has to give them blows, for he will have his children obey him: if they will be drawn with cords of love so they shall be, but if they will not, they shall he driven with the rod. If you make yourselves horses and mules he will treat you like horses and mules, or you will have reason to think so; perhaps the best way to prevent you becoming altogether mulish is to treat you as if you were a mule, and so drive you out of it, by letting you see the effect of your folly. Let our mercies act as a sweet medicine, and then we shall not need bitter potions. Once again. Do you not think that while enjoying God's mercy we should be anxious to be searched by the light of the love of God? Should we not wish to use the light of the divine countenance that we may discover all our sin and overcome it. I know some Christians who will not come to this point. They have an ugly temper, and they say, "Well, you know, that is constitutional." Away for ever with such wicked self-excusing. It is idle to say, "I cannot help it, it is my temperament." Your temperament will destroy you, as surely as you live, if the grace of God does not destroy your temperament. If such excuses were permitted there is no crime, however abominable, for which temperament might not be pleaded. Thieves, harlots, drunkards, murderers might all set up this justification, for they all have their evil temperaments. Do you find in the law that any sin is excused upon the ground that it is "constitutional?" Do you find anything in the example of Christ, or in the precepts of the gospel, to justify a man in saying, "I must be treated with indulgence, for my nature is so inclined to a certain sin that I cannot help yielding to it: "My brother, you must not talk such nonsense. Your first business is to conquer the sin you love best; against it all your efforts, and all the grace you can get must be levelled. Jericho must be first besieged, for it is the strongest fort of the enemy, and until it is taken nothing can be done. I have generally noticed in conversion that the most complete change takes place in that very point in which the man was constitutionally most weak. God's strength is made perfect in our weakness. "Well," cries one, "suppose I have a besetting sin, how can I help it?" I reply, if I knew that four fellows were going to beset me to-night on Clapham Common, I should take with me sufficient policemen to lock the fellows up. When a man knows that he has a besetting sin it is not for him to say, "It is a besetting sin and I cannot help it," he must, on the other hand, call for heavenly assistance against these besetments. If you have besetting sins, and you know it, fight with them, and overcome them by the blood of the Lamb. By faith in Jesus Christ, besetting sins go to be led captive and they must be led captive, for the child of God must overcome even to the end. He is to be more than conqueror through him that has loved him. Let the love of God, then, lead you to search yourselves and say, "That which I see not teach thou me. If I have done iniquity, I will do no more." III. The last remark I have to make is to THE UNCONVERTED.
Perhaps there are some here who are not the people of God, and yet they are very happy and prosperous. They have all that heart can wish, and as they hear me talk about God's children being chastened, they say, "I do not want to be one of them, if such is their portion." You would rather be what you are, would you? "Yes," say you. Hearken! We will suppose that we have before us a prince of the blood who will one day be a king. He has been doing something wrong, and his father has chastened him the rod. There stands the young prince with the tears running down his cheeks; and over yonder is a street arab, who has no father that he knows of certainly none that ever chastened him for his good. He may do what he likes use any sort of language steal, lie, swear, if he likes, and no one will chasten him. He stands on his head, or makes wheels in the streets, or rolls in the dirt, but no father ever holds a rod over him. He sees this little prince crying, and he laughs at him, "You don't have the liberty I do. You are not allowed to stand on your head as I do. Your father wouldn't let you beg for coppers by the side of the omnibuses as I do. You don't sleep under an arch all night as I do. I would not be you to catch that thrashing! I would sooner be a street-boy than a prince!" Your little prince very soon wipes his eyes, and answers, "Go along with you. Why, I would rather be chastened every day and be a prince and heir to a kingdom, than I would be you with all your fine liberty!" He looks down upon the ragged urchin with the greatest conceivable pity, even though he himself is smarting from the rod. Now, sinners, that is just what we think of you and your freedom from heavenly discipline. When you are merriest and happiest, and fullest of your joy, we would not be you for the world; when you have been electrified by that splendid spectacle at the theater, or have enjoyed yourself so much in a licentious dance, or, perhaps, in something worse, we would not be as you are. Take us at our worst when we are most sick, most desponding, most tried, most penitent before God, we would not exchange with you at your best. Would we change with you, for all your mirth and sinful hilarity? No, that we would not! Ask the old woman in the winter time, who has only a couple of sticks to make a fire with, and has nothing to live upon but what the tender mercy of the parish allows her, ask her if she would change with Dives in his purple and fine linen. Look at her. She puts on an old red cloak to shelter her poor limbs, which are as full of rheumatism as they can be; the cupboard is bare, her poor husband lies in the churchyard, and she has not a child to come and see her. Ah, there she is. You say, "She is a miserable object." Here is the young squire in his top-boots, coming home from the hunt. He is standing in front of her. He might say to her, with all his large possessions and broad acres, "You would change with me, mother, would you not?" She knows his character, and she knows that he has no love to God, and no union to Christ, and therefore she replies, "Change with you? no, that I would not, for a thousand worlds."
"Go you that boast of all your stores, And tell how bright they shine; Your heaps of glittering dust are yours, But my Redeemers mine."
I have yet another word for you that fear not God. I wish you would reflect for a moment what will become of you one of these days. God loves his dear children very much: he loves them so much that Jesus died to save them, and yet he does not spare them when they sin, but he chastens them with the rod of men. Now, if he does so with his children, what will he do with you who are his enemies? If judgment begins at the house of God if when his anger does but gently smoke it is so hot what will it be when the winds of justice fan it to a furious flame? As when the fire sets the forests of the mountains burning, or as when the vast prairie becomes one sheet of fire, so shall it be in that dread day when God shall launch out all his vengeance against the sins of the ungodly. I beseech you, think of this. He spared not his own Son, but put him to a cruel death upon the tree for the sins of others: will he spare his enemies, think you, who have rebelled against him, and rejected his mercy, when he visits them for their own personal sins? "Beware, ye that forget God, lest he tear you in pieces, and there be none to deliver you." One only thought, for I must not send you away with that terrible warning and no gospel encouragement. Learn a lesson from the Lord's children. When his children are chastened they submit, and when they submit they obtain peace. Sinner, I pray you, learn wisdom; and if you have been troubled of late, if you have had trials from God, yield to him, yield to him. Old Master Quarles gives a quaint picture of a man who is striking at an enemy with a flail. The person assaulted runs right into the striker's arms, and so escapes the force of the stroke, and Quarles adds the remark, "The farther off the heavier the blow." Sinner, run in, run into God's bosom to-night. Say "I will arise and go unto my Father." God will not smite you if you come there. How can he? The Lord says, "Let him take hold of my strength." When that arm is lifted to scourge you, lay hold of it. Lay hold upon that arm of strength as it is revealed in Jesus Christ, for in him God hath made bare his holy arm in the eyes of all the people. Hang on the arm that else might smite you. Trust in the Lord, sinner, through Jesus Christ, the atoning sacrifice, and you shall find peace with him. Ask him with humble submission to put away the sin that has made you suffer, and has nearly cost you your soul. Pray him to search you, and find out the sin. Repent and believe the gospel. Forsake evil and cling to the Savior, the great Physician who heals the disease of sin, and you shall live. Come now to your Father's home. Those rags, that hungry belly, those swine and filthy troughs, those citizens that would not help you, that blandest of all citizens whose only kindness lay in degrading you lower than you were before all these are sent to fetch you home. Believe it, soul, and say, "I will arise and go unto my Father, and will say unto him, Father I have sinned"; and while you are yet saying it you shall have the kiss of his love, the embraces of his affection, the robe of his righteousness, and the fatted calf of spiritual food, and there shall be merriment concerning you, both on earth and in heaven. The Lord bless you, for Jesus' sake. Amen.
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Spurgeon, Charle Haddon. "Commentary on Job 34:31". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/spe/job-34.html. 2011.
