(Continued from page 68)

2. – The purpose of God in chastening (chap. 33:8-33).

Having cleared the way, in his introductory address to the friends and to Job, Elihu plunges at once into the heart of the matter. We note a marked change in the manner of his treatment of the subject from the method of the three friends. There is an evident expectation of results. He does not propose to let such momentous questions as had been raised remain in the chaotic condition they now were, when all the contestants had fought to a standstill, and none were convinced. His addresses therefore are not a declamatory statement of his own principles, but an appeal to Job's conscience and reason. There is a marked absence of the abusive and insulting manner of the friends, while there is a most faithful and unsparing uncovering of Job's faults, without stirring up opposition.

Underlying all that was said by the friends was a wretched suspicion, growing into a certainty, that Job is a hypocrite. For this they had not the slightest proof, but everything to the contrary. They were forced to it by their theory, and for the sake of that they trample under foot all natural and gracious affection. Nothing wounds an upright and affectionate man as unfounded suspicions and charges growing out of this. From all this Elihu is entirely free. He takes Job as he knows him and as he finds him. He entertains no suspicions, makes no unfounded charges. Much indeed he has to say, but Job's own words are his evidence. Evil there is, but it is not evil acts, but pride, self-will, doubt as to God-things which can be brought home to Job's conscience.

As we have therefore admitted, there is a great measure of truth in what the friends have said, but it has been one-sided truth, distorted and vitiated by a wrong principle-that all suffering is for wickedness, and is a proof that every afflicted man is only a sinner found out. The contrast in Elihu will appear as we examine his address. It has been contended that he repeats, in a feebler way, the statements of Eliphaz; but as we examine the points of similarity, this will be abundantly disproved.

This much may also be said:that the long and futile controversy had prepared Job to listen to Elihu, as he probably would not at the first. He had "talked himself out," had poured out his lamentations, resented his friends' charges, declared his own uprightness, and withal had manifested his faith in God, while most gravely failing to see His character. All this had been brought out by the addresses of the friends, and to that extent they served a useful purpose. It may be well to add here that Elihu himself does not bring everything to a full conclusion. That is left to Jehovah Himself.

From its salient features, the present address may be divided into four parts:

(1) Job's charge against God's justice refuted (vers. 8-13).

(2) God's twofold dealing with men, and its object (vers. 14-22).

(3) His righteousness revealed, and man's recovery (vers. 23-30).

(4) Job tested by these words (vers. 31-33).
(1) Elihu's chief concern throughout is the vindication of God's character from the aspersions cast upon it by Job. He is not so much occupied with what Job had done or what he was-although entertaining no unworthy suspicions-but Job had uttered sentiments in his own hearing which he could not allow to pass unreproved. This is as it should be. God must ever be first, His honor the chief concern of those who know Him. In this Job had sadly failed.

Elihu refers to many of Job's own statements in proof of the dishonor done to God. Some of these he quotes exactly; for others he gives the substance of much that Job had said. He quotes him as saying, "I am clean, without transgression; I am innocent, neither is there iniquity in me"(ver.9). Compare such statements as these:"Thou know -est that I am not wicked" (ch. 10:7); "Not for any injustice in my hands; also my prayer is pure" (ch. 16:17); "Till I die I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go:my heart will not reproach me so long as I live" (ch. 27:5, 6).

It may be said that Job was simply refuting the charges of wickedness brought by the friends; but he was also accusing God of dealing unfairly with him, in punishing an innocent man.

This is manifest in the next quotations:"Behold, He findeth occasions (or, malicious things) against me, He counteth me for His enemy" (ch. 33:10). So he had declared, "These things hast Thou hid in thy heart . . . Thou humblest me as a fierce lion . . , changes and war are against me" (ch. 10:13-17). "Wherefore hidest Thou thy face, and holdest me for thine enemy?" (ch. 13:24; so also ch. 19:n). Thus the insult against divine majesty becomes glaring-Job is pure, but God treats him as impure! "He putteth my feet in the stocks; He marketh all my paths" (ch. 33:11).This is a verbal quotation-"Thou putteth my feet also in the stocks, and lookest narrowly unto all my paths " (ch. 13:27). So Elihu does not misrepresent Job, nor catch at a random expression. Indeed, the chief sorrow of the patriarch was he seemed to be losing that beneficent Being in whom he once delighted. It will not do to say that in spite of these doubts Job also admitted God's power and knowledge; that he also expressed his confidence in. Him and a desire top lead his cause before Him. But how could this be harmonized with such statements as those quoted by Elihu ?Such charges must be met, and Job convinced of their falsity, or he could never have peace in his own soul, and a dark blot would rest upon God's honor.

How then will Elihu answer ? Will he imitate the friends by going into elaborate statements ? Will he apologize for the apparent discrepancy in God's ways, and seek to explain it away ? No ; in one brief sentence he sets aside all human reasonings-"God is greater than man." In other words. God is God. If we are to reason, let it not be from the lesser to the greater, but from the greater to the less. Let us say, How could the Almighty, all-perfect. Being commit an unrighteous act? "Shall not the Judge of all the earth do right?" (Gen. 18:25). So Paul answers to one who would question the righteousness of God:" Nay but, O man, who art thou that repliest against God?" (Rom. 9:20). And a Greater than Paul rested in the absolute infallibility of God:"Even so, Father; for so it seemed good in thy sight " (Matt. 11:26).

So long as a soul raises a question against the character of God, he is in no state to have his difficulties met. Let the potsherds of the earth strive one with another; God will not stoop to such a conflict. "Why dost thou strive against Him ? for He giveth not account of any of His matters " (ver. 13). This is the general and evident meaning of the passage. Slight changes are made in the translation-"God is too exalted for man"; He is too exalted to enter into controversy with man (Enosh, frail man). Ver. 13 is rendered, "Why hast thou contended with Him that He answereth not concerning all His doings ? "-that is, Why is Job complaining at not receiving full replies to all his questionings? The soul must find its rest in God, not in our reasonings. " How unsearchable are His judgments, and His ways past finding out! " (Rom. ii:33).

(2) But though infinitely above man, and beyond his comprehension, God is not indifferent to His frail creatures, nor arbitrary in His dealings with them. When once the soul is subject to God, and has taken its true place, He can unfold His ways to it. As soon as it is ready to admit that God has some wise purpose in view, He will show that affliction is but one of the methods of God's dealings with men, and that it has a definite object. This, Elihu now proceeds to explain. So long as Job accuses, he gets no answer; let him submit and God will make all plain.

There are two methods of the divine dealing of which Elihu speaks:the one is God instructing by dreams; the other, by affliction. These are closely connected, and may therefore be spoken of together.

In the days of the patriarchs, we may say that there was no revelation of God save that imparted to the individual. God thus made known His mind to Noah, to Abraham, and even to those who were largely ignorant of Him, as Abimelech and Laban (Gen. 20:3, etc.; 31:24). A dream or vision was often employed, but it was a divine revelation. Eliphaz refers to such a communication, in beautiful language, but not so definitely as Elihu does here (see ch. 4:12-21).

Elihu makes it plain that God thus speaks to man. When the light of nature is withdrawn, when all is silent, He speaks in "a still small voice" and makes known His mind. Thus instruction is sealed upon the heart of man. His object is to correct wrong thoughts and actions, to withdraw man from "mischief," or his purpose, and to hide pride from man (geber, the hero or mighty man). This goes deeper than action, for pride lurks in the heart, and God would hide it from man-hinder its control over him. " Keep back also thy servant from presumptuous sins" (Ps. 19:13). Thus man is kept back from destruction. He bows to the correction of God's truth, and is thus spared from the smiting of the rod, or of the sword.

The same truth is in even fuller force now, for we need not a revelation by dreams and visions, but have it in the written word of God. He who spake in many ways (dreams among the rest) has now given us the full revelation of Himself in His Son, and this revelation-the entire word of God- we have in the Scriptures. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness " (2 Tim. 3:16).

It is by this Word that God now speaks to men, to withdraw them from their purpose, to deliver His own from the snare of pride. Thus our Lord would have deterred Peter from his course of self-confidence. Had he hearkened to the word, he would have been spared the shameful experience of his failure (Luke 22:31-34).

Alas, we must say that though God speaks thus once, yea twice, "yet man perceiveth it not."

But God has another way of speaking to men. If they do not hearken to His word, He may send them His rod. In enlarging upon this, Elihu practically describes the case of Job. Sore chastening pains come upon him, and his bones seem to wither in mortal strife. " My bones are pierced in me, and my sinews take no rest " (ch. 30:17). He is brought so low that he abhors even the food which would sustain his life. "The things that my soul refused to touch are as my sorrowful meat." " My soul is weary of my life" (chs. 6:7; 10:1). His flesh is wasted away, and his bones look and stare upon him. " My bone cleaveth to my skin and to my flesh" (ch. 19:20). He is at the last of life, drawing near to the grave, or the more dreadful "pit of destruction." I know that Thou wilt bring me to death, and to the house appointed for all living" (ch. 30:23).

Elihu does not in so many words say that Job has refused to hearken to God's admonitions, nor does he say he is describing his case exactly. He speaks of God's method of dealing with men. Has it no voice for Job ? Can he not at least see that God is speaking in the affliction and that He has something to say ?

(3) If man is to profit by this chastening of God, he must understand its purpose and for this is needed one who can explain it. The word for "messenger" is "angel," and this suggests a supernatural revealer of the mind of God. This we find frequently throughout the Old Testament, where the "angel" made known the will of God (see Judges 2:1; 13:3, etc.). The " angel of Jehovah" is indeed His representative, so completely so as to be referred to as Jehovah Himself ("The angel of His presence," Isa. 63:9, etc.). Here we have a suggestion of the Mediator, and this is accentuated by the next word, "an Interpreter," or "Mediator" (see Gen. 42:23; 2 Chron. 32:21)-one who, as an ambassador, is sent to make known the mind of God. Nor will an ordinary messenger suffice; it must be "one of a thousand"-a phrase reminding us of "the chiefest among ten thousand " (Song 5:10).

Further than this Elihu could not go. He must let the veil remain until "The only begotten Son" should come, to declare God perfectly. But can we refuse the typical suggestion of Elihu's words?* *"The Jewish prayers show that the Interpreter was always identified in their minds with the exalted Redeemer of Israel; thus, Raise up for us the righteous Interpreter; say, I have found a ransom.' The whole passage is quoted at the sacrifice, still offered in many countries of Europe, on the eve of the great Day of Atonement." -Canon Cosh, in Speakers' Commentary.*

For who, after all, can or has explained God's ways, save Him ? Our light affliction is but for a moment, and He has "brought life and immortality to light; " by Him " we know that all things work together for good to them that love God" (Rom. 8:28).

"To show unto man his uprightness." Whose uprightness ? Some would say man's; 1:e., the interpreter would show man how 'to act in order to please God. Others would define this uprightness as penitence and confession; others, faith. Unquestionably man must be brought low if God is to exalt him. But does not an interpreter suggest one who reveals God ? Was not Job's difficulty that he did not understand God's uprightness in His dealings with him ? And was not the object of Elihu to make this uprightness plain? This will indeed produce confession and self-judgment, and order the walk aright, but confidence in the uprightness of God lies at the foundation, "I know, O Lord, that thy judgments are right, and that Thou in faithfulness hast afflicted me" (Ps. 119:75).

It is therefore the uprightness or righteousness of God that is declared; and here again we find the fuller light of the New .Testament furnishing us with suited language:"To declare, I say, at this time His righteousness:that He might be just and the justifier of him that believeth in Jesus" (Rom. 3:26). This indeed goes further than a declaration of God's uprightness in His ways; it shows us His' essential attribute of justice displayed in the Cross of Christ, where justice has indeed found the suited ransom.

In Elihu's words we find a beautiful expression of the evangel of God-" Then He is gracious unto him, and saith, Deliver him from going down to the pit:I have found a ransom; " or, in the language of the New Testament- " having obtained (Gk., found) eternal redemption" (Heb. 9:12).

Thus a freshness better than that of youth is given-as Naaman furnishes an example. "His flesh came again like unto the flesh of a little child, and he was clean " (2 Ki. 5:14). It is a new birth, by the incorruptible seed of the word of God.

Now we see the blessed results of this work of the Interpreter in the ransomed man. He can now pray with confidence, and rejoice in God's favor, beholding His face with joy. He has found a righteousness-not of his own goodness but of Another -"the righteousness which is of God by faith." Doubtless this includes the recognition of faithfulness in a child of God-as in Job's case ; but the principle carries us much further.

As he is able now to speak to God in prayer, and to behold His face with joy, so the ransomed soul can speak to his fellows. " He looketh upon men,'1 rather, "He singeth to men." It is part of the new song he has learned, which many shall hear, and be turned to the Lord. "I had sinned and perverted what was right"-Job will soon acknowledge his sin in perverting, misunderstanding, the righteous character of God. So the sinner can look back to the time when he was " a blasphemer and injurious." But this iniquity has not been requited to the once guilty one. " It was not recompensed to me"-for so should the last clause of verse 27 read. "He hath delivered my soul from going down into the pit, and my life shall see the light," ver. 28.

This, declares Elihu, is the secret of God's ways; time and time again it has been seen in the case of the sinner brought low into God's presence by the holy conviction of His word, and the sense of His hand upon him:so also in the case of the saint, who can say, "It is good for me that I was afflicted."

(4) And now, Job, what have you to say to all this? Elihu desires to bring out Job's true condition-he would not justify his wrong, but treat him with all fairness. He pauses for a reply:Job is not to be coerced, but does he not agree with what has been said ? May we not interpret his silence as an acknowledgment of the truth of what we have been dwelling upon ? S. R.

(To be continued.)