(Continued from page 182.)

I.-Eliphaz s address and Job's reply — The greatness and justice of God (chaps. 4-7).

Eliphaz, probably the eldest of the three friends, begins his address to Job, partly and necessarily in reply to the sad complaint of the latter, but chiefly to minister as he thinks Job's spiritual condition may need it. The address in chapters 4 and 5, is one of much dignity, great beauty of expression, and embodying much self-evident truth. It may be divided into seven portions:

(1) Reproach for Job's despair (chap. 4:1-5).

(2) God's favor to the righteous (vers. 6-11).

(3) Vision of God's greatness and holiness (12-21).

(4) Experience of God's ways (chap. 5:1-5).

(5) Exhortation to Job to seek God (vers. 6-11).

(6) God's triumph over evil (vers. 12-16).

(7) The uses of affliction (vers. 17-27).

(I) In the opening words of his address, Eliphaz begins the criticism which characterizes the words of the friends throughout. What he says is perfectly true, and Job who had comforted others in times of distress should have borne up under his trials; and yet would we not expect some words of sympathy from a friend-a "brother born for adversity?" Would not grace ever teach us to "weep with those who weep?" The blessed Man of Sorrows did not take sufferers to task in this way, but was moved with compassion, even to tears, at human sorrow. It is this harshness which indicates a wrong principle in Eliphaz, which comes out more clearly as he proceeds. With him sin and suffering are as root and fruit:he knows no classes of suffering, fails to distinguish between the righteous and the wicked, and therefore eventually is found to be a false accuser of his friend.

(2) He enunciates this principle by appealing to Job's own experience, not as condemning but approving. What had hitherto given him confidence? Was it not his fear, his piety? Who then ever perished, if he were righteous? On the other hand, how often had the wicked been cut off, reaping as they had 'sowed! No matter how strong and mighty, they are cut off, as fierce lions having their Teeth broken out. But while these things are true, generally, Eliphaz has lost all distinction between the righteous and the wicked, and presses Job into a dilemma which he is already beginning to feel- either he or God is unjust!

(3) Next, in words of great solemnity and of lofty poetic beauty, Eliphaz describes his vision of the greatness and holiness of God. In the silent watches of the night, an apparition had come before him, causing him to tremble with a nameless dread. While not seeing, he had felt the whisper of "a still small voice," that made his hair stand up.
"Shall mortal man be more just than God?"-or "just before God," in His presence. Compared with His holiness, even the heavenly beings are unclean. The seraphim veil their faces as they proclaim Him. How much less can mortal man- whose mortality is a witness of his sin-vaunt himself. His breath is in his nostrils; like a tale that is told his life is compassed in a day-like the ephemeral moth.

This is all quite true, and in other connections most appropriate; but, as already said, it falls beside the mark, for it does not meet Job's need. Truly, in the sight of God, all are as an unclean thing, but will that set aside the fact that there is such a thing as righteousness in the children of God? If all are thus unclean in the sight of God, then Eliphaz must take his place beside Job, a thing he is by no means ready to do, and all explanation of suffering fails.

(4) In this portion of his address Eliphaz, as befits a man of age and observation, gives the results of his experience among men. He tells Job it will be in vain to cry for aid to the "saints," the holy ones, his only help is in God, and if he complain against Him he will but lay himself open to divine anger. Wicked men have prospered for a little season, only to fall under the curse. There is hardly an allusion as yet to Job's family, and yet verses 4, 5 might be taken as applying to them- children crushed without deliverance, and harvests taken by the hungry robber. He is rather describing the result of his experience and observations, that eventually, even in this life, suffering is the portion of the sinner. It need hardly be said how incomplete and unsatisfactory this is. Even in the Old Testament the "man of the earth" prospers; the wicked spreads himself "like a green bay tree," and even in death has no bands.

Let us suppose that Abraham, Jacob, or David reasoned thus about their sufferings:they were wicked, then, because they suffered! And in the New Testament, how could tribulation which worketh patience be gloried in, or how could "our light affliction which is but for a moment," be said to work out a far more exceeding and eternal weight of glory? Truly Eliphaz by his experience proves himself to be little versed in the ways of God with His suffering people.

(5) Next follows the advice to Job, which is good, at least, because it turns him to the only One who could give relief. "Man-is born to trouble as the sparks fly upward," therefore let him commit his cause to God. It is always good to advise men to trust in God; for He never fails those who trust in Him. "Trust in Him at all times, ye people; pour out your hearts before Him." "Cast thy burden upon the Lord." He is both powerful, good and kind, and can lift up those that are bowed down, refreshing their parched spirits as the rain refreshes the thirsty land. Therefore, taken in itself, this counsel is good; but remembering the underlying principle that Job is suffering for his sins, it can only irritate. It is as though he were to say- "Sin is common to all, as trouble is to all, therefore humble yourself as a sinner before God, and He shall exalt you." It is all the more subtle because it comes so near the truth-as Job will learn in due time. But there is no thought in the mind of Eliphaz like that produced in Job's heart by the sight of God, and which made him say at last, "I am vile."

(6) There may, or may not, be insinuations of craftiness in Job in this part – probably not. Eliphaz is formulating his theory, " Be good, and you will be happy in the long run." Job then would be vindicated, and all iniquity would have to stop its mouth. Indeed, Eliphaz and his friends must find this out later, and these words are like a prophecy of what takes place when Job intercedes for them. Yes, God will surely triumph over evil, and will make His people "more than conquerors through Him that loved them"-but it will not be in man's way, and He alone will be exalted.

(7) The seventh and closing portion of the address is admirable in expression and excellent in its doctrine, if its inner meaning be seen. In the mouth of Eliphaz, as the culmination of his masterly address, it must be taken with all the modifications already spoken of.

Happy indeed is he who receives chastening at the loving hands of God; we are neither to despise nor to faint under such dealings. No matter how great or oft-repeated are the afflictions there will come deliverance in due time. How good it is to know this, and to "wait on the Lord, and be of good courage, for He will strengthen thy heart." Let the sufferer but say, "It is thy hand," "I know that in faithfulness Thou hast afflicted me." The Scriptures are full of this precious truth for the child of God. We are led to look past all apparent causes, all human instruments, or even Satan himself, and see that Hand which "will never cause His child a needless tear." So our blessed Lord took that great affliction, at the hands of God:"The cup which my Father hath given Me, shall I not drink it?"

So the relief also comes from the same blessed source:"His hands make whole." How good it is to know that all-the trial and the relief – comes from Him. No matter how oft repeated the strokes, protection and deliverance are our portion.

Passing to detail, Eliphaz mentions the sorest outward trials of famine and war, even to destruction, and those inner, bitter pains, from which Job was even then suffering, caused by the biting tongue; no noisome beast can injure, for when one is right with God He makes all things his friends. The habitation of the righteous abides secure, and his posterity shall bear witness to the faithfulness of God. Death but closes with calmness the beautiful picture-the aged saint gathered to his fathers like a shock of corn fully ripe. We can prolong the view in the clearer light of the New Testament, and ask:'' Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? . . . Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Yes, we may look on beyond the death of the aged saint to the glorious resurrection, and catch the light of the bright hope of the Morning Star:"The Lord Himself shall descend from heaven . . . and we who are alive shall be caught up . . . to meet the Lord in the air."

But of all this neither Eliphaz nor Job thinks, and, as already said, the noble words of our chapter have not the same meaning to him as to us. S. R.

(To be continued.)