Dec. 1st, Neh. 8; Dec. 15th, Esther 9; Dec. 30th, Job 15; Jan. 15th, Job 30.

COMMENTS

Doubtless one important aspect of the book of Nehemiah is its records of God's mercy and goodness in establishing the remnant of Israel in the land according to the Mosaic order, in view of presenting to the nation the true Messiah in due time. This was essential for the fulfilment of prophecies relating to His coming, and for the development of God's further purposes connected with it. Such a restoration was necessary that the God-given order of things should again exist-the house with its service and worship, and the city with its walls and gates, with which God's testimony and government in relation to the earth were associated. So when Messiah came there would be that which stood for His own things, in so far as this could be under the still existing judgment of God upon the nation for the long history of unfaithfulness. The remnant owned this and took a right attitude, as shown in the confession of Neh. 9.

This restoration was, necessarily, of limited character; the people remained under the Gentile yoke, and Nehemiah was the representative of the Gentile monarch, and the glory of God did not return to the house, so that God (though bringing about this restoration) did not lift the sentence upon the people pronounced by Hosea. It was not yet the days of the new covenant for Israel. Thus what was absent from the restored order maintained a testimony to the righteous judgment of God which those of faith in the remnant owned; while that measure of the original order which God did permit to be re-established furnished the opportunity for a renewed testimony to what became God in connection with a people who confessed His name, and recalled them to His Word, with a distinct emphasis upon His future purposes for Israel. Thus there were those who looked for redemption in Israel (Luke 2:38). This suggests the underlying purpose of the return of the remnant, and the character belonging to it in the ways of God. We may also remark that this return falls within the scope of the Seventy Weeks of Daniel 9, and therefore is part of the order of events connected with those weeks, at the end of which the full blessing of Daniel's people will be accomplished, according to the testimony of the prophets. This remnant of the past is thus brought into relation with that remnant of the future seventieth week, when again the house will be built and, in measure at least, Mosaic order be restablished in Jerusalem, though still under Gentile protection as in Nehemiah's day. Then also will there be the evils of commercialism and wicked associations (Neh. 13), but in still worse forms, and amid it all also, will there be those who will look for redemption in Israel, the coming of the Deliverer out of Zion. The remnant conditions of Nehemiah's day, of John the Baptist's day, and those of that still future day are of similar character as to their political, religious, and moral features. In this way we may think of one generation which continues throughout the span of the Seventy Weeks.

Turning to Esther we see the providential dealings of God; His care over His people, as behind the scenes, ordering circumstances, moving the minds and hearts of men-in short, making all things work together for good, apart from His manifest intervention. Relating primarily to Israel, it shows her in her present place, there because of her departure from God who is watching over this "Lo-ammi" period of her history. We may discern in it also what depicts the end-time when the transgressors have come to the full, when Israel's utter destruction is the aim of the great enemy and his agents, the end being for Israel what it was for Mordecai.
Job opens lessons of God's deep ways in dealing with the soul of man, especially in connection with present suffering.

From the speeches of Job's friends we may learn that the best human wisdom, the widest experience, fail to correctly set forth God's character and His ways, and man's condition and needs before God. Many true things are stated in relation to both God and man, but spiritual understanding is lacking. Their weakness or mistake lies in assuming that present conditions show the measure of God's approval or disapproval. They fail to apprehend that God works through all things for the blessing of souls, that they may eventually more fully know Him and themselves.

The book is not of a dispensational character, but gives what is of ever-present significance and instruction.

In Job we may see a saint resting, even trusting, in that goodness which he finds in himself (which after all is the fruit of God's grace), so that it becomes the righteousness of which he boasts. This results in a self-vindicating attitude, with bitter complaint even against God when tested by trials and sufferings. To be shaken loose from all this; to lose confidence in his own righteousness as the ground of acceptance with God, is God's object in His dealings with His servant. Job is not alone in his need of such lessons, which comparatively few, however, seem to learn.

The true state of the heart is thus brought out and judged as before God. In result, the soul's realization of the ground of relationship with God is deepened-a ground of His own establishment, which rests on His grace, not on anything found or wrought in the saint. Thus blessing and the enjoyment of fellowship with God is greatly increased, because the good in us (which is the fruit of His grace) ceases to be a ground for complacency. This, often through painful experiences, we are brought to find outside of ourselves, and entirely in Him from whom all blessing really flows.

A short outline of the book's arrangement may help in our reading:

1. (Chs. 1-3). The introduction, giving us the setting of the case, the principal persons concerned in it, and the theme or subject of discussion.

2. (Chs. 4-31). The discussion between Job and his three friends.

(a)Chs. 4-14.The first set of speeches. 1:Eliphaz (chs. 4, 5). 2:Job's answer (chs. 6, 7). 3:Bildad (ch. 8). 4:Job's answer (chs. 9,10). 5:Zophar (ch. 11). 6:Job's answer (chs. 12-14).

In this part the friends emphasize God's transcendarit purity, ineffable righteousness and inscrutable wisdom. Over against this they set man's insignificance and wick-ednes, from which they conclude that Job must have sinned as the direct cause of his suffering; that he should repent and confess it, and so receive healing. Job revolts against their charge, and is provoked to criticize God's dealings.

(b) chs. 15-21.The second set of speeches, 1:Eliphaz (ch. IS), 2:Job's answer (chs. 16,17). 3:Bildad (ch. 18). 4:Job's answer (ch. 19). 5:Zophar(ch.20). 6:Job's answer (ch. 21).

Job having sought in his first replies to defend himself against the imputation of wickedness, not so much by direct refutation as by declaiming against God's actions with him, his friends now seek to press home their charge, setting forth the wretched condition, state, and end of the wicked. In reply Job complains bitterly of the attitude taken by, and the treatment received from, these friends, and appeals from them to God for vindication.

(c) chs. 22-31. The third set of speeches.

1:Eliphaz (ch. 22). 2:Job's answer (chs. 23,24). 3:Bildad (ch. 25). 4:Job's answer (chs. 26-31).

Note that Zophar does not speak this time. Eliphaz now makes his charges very specific, and closes with very definite exhortations. Bildad confines himself to emphasizing man's nothingness in view of God's greatness. Job, in a long speech, reproves his friends, asserts the uprightness of his conduct, and his integrity as his defence before God.

3. (chs. 32-37). Elihu reproves Job for setting himself forth in a way that would make him appear as more righteous even than God, and goes on to explain God's ways and purposes for blessing through them, finally setting forth the universal sovereignty and power of God.

4. (chs. 38-42:6). Jehovah now speaks, not to argue or even instruct His recalcitrant servant, but rather to overwhelm him with a sense of his nothingness by setting forth His own almightness. Job takes the right place in utter self-abasement.

5. (ch. 42:-7-17). The end reached in full blessing through the disciplinary ways of God.