if I have done iniquity, I will do no more.

Further enlightenment from Matthew Henry's Commentary on these verses.

I. Elihu instructs Job what he should say under his affliction, v. 31, 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, Prov. vi. 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 (v. 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 (v. 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, v. 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."

humbly,
white stone

freecd wrote:
Job 34:31 Surely it is meet to be said unto God, I have borne chastisement,I will not offend any more:
Job 34:32 That which I see not teach thou me: if I have done iniquity, I will do no more.

I will not offend any more
if I have done iniquity, I will do no more.

It appears that a person can stop offending and doing iniquity.

yep, isent it amazing? the man who wrote it, Job did not have a bible, not even the OT and he did not have the spirit as we have it in the new covenant. Yet he could stop.

We have a whole lot of people blaming God for their wickedness.

Through redemption and the power of the Holy Spirit we can and should stop conscience sinning, otherwise the blood of Jesus is not all powerfull to clease us from all sin. The cross of Jesus has provided full salvation from sin.Where does it say in the bible that the blood of Jesus cleanses us only partially and that we have to carry the remaining sins with us the rest of the days of our lives?

What I gathered from reading the commentary and the verses before and after is that was not Job speaking but one of his friends. It was suggested wording the friend intended for Job's confession, it was not Job's words.

It is a very nice piece of Scripture but I believe it was not intended literally.

There is great illumination of Scripture through this Commentary. It is available for free download on line. If anyone cares to have the link please PM me.

white stone

Benjoseph i agree with you: "to HAVE sin
is different than to CHOOSE sin", this quote makes you think. There is a vast difference of deliberate sinning and choosing not to sin even though you feel inside you unclean and aware of the need to be cleaned by the blood of Jesus.

Sin is the lawlessness and the way to stop been lawless is only by walking in the Spirit. The law of the Spirit of life can set us free from the law of sin and death.There is a counterpart for iniquity and that's holiness, for the works of the flesh, the counterpart is the fruit of the Spirit,the counterpart for "self" is Christ in you, the remidy for sin is the blood. God has provided for us a way to be entirely sanctified, spirit, sould and body,a way to crucify the flesh, a way to flee from temptation and a way to walk in victory over sin and overcome the world.

My experience is far bellow what i have been discribing above, but i believe in a full gosple, in an ever present Savior from sin,in the efficacity of the blood of Jesus to redeem and wash away ALL sin. I believe Jesus is able to save to the uttermost those who believe Him.

Jud 1:24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,

God is able.