Holy Bible

Wherefore, Job, I pray thee, hear my speeches. Job 33:1-7 Personal applications of truth Joseph Parker, D. D. Here is the great failure in the case of the three friends and Elihu: they speak broad generalities; they are sure the doctrine is right. With these, as mere utterances, we have no fault to find; but where was the wisdom which could apply the doctrine to the individual case? Where the holy skill that could touch the wound without aggravating it? Where that learned and eloquent tongue that could speak a word in season to him that is weary, and speak as if he were singing? Who could utter himself without making any noise; who could declare a judgment without perpetrating a violence? Such condolence is the very balm of heaven, but such comfort was never associated with bald generalities, rough, vague statements of truths, however profound; such condolence, such solace, can only be applied out of the heart that has itself become rich in experience, and learned through many a long school day to suffer and be strong. Common places, however profound and beautiful, cannot touch the agony of life. By "common places" is here meant statements which may for their truthfulness pass without challenge; they have become amongst the established truths of the world; they are accepted; the Church listens to them as to falling rain; they excite no surprise; they come and operate as by a gracious necessity. But what we want is particular application, study of every individual case; each heart has its own history, each spirit knows its own want. So, in listening to great broad declarations from the pulpit, we must each receive these declarations according to our individual need: they cease to be merely general when they become definitely and personally applied. ( Joseph Parker, D. D. ) The Spirit of God hath made me. Job 33:4 On the general dispensation of the Holy Spirit with respect to the new creation J. Kidd, D. D. The Holy Spirit completed the work of creation in all its parts. With respect to the new creation, the work is threefold. I. HIS RICH AND COPIOUS INFLUENCES AND OPERATIONS. The dispensation of the Spirit with respect to the new creation may be considered as follows: — 1. The plentiful effusion of the Spirit's influences. 2. The ministry of the Spirit, in the Gospel, is called the ministry of the Spirit by way of eminence. 3. In the Gospel the Spirit is promised to all ranks and degrees of men. 4. Our Lord teaches all His disciples to pray for the Spirit ( Luke 11:13 ). 5. The chief comfort which our Lord left to His disciples at His departure was the Spirit. II. THE WORK OF THE SPIRIT WITH RESPECT TO THE HUMAN NATURE OF CHRIST, THE HEAD OF THE NEW CREATION. 1. Spirit miraculously formed our Lord's human nature, soul and body, in the womb of the Virgin. 2. He filled the human nature of our Lord with holiness; He sanctifies the new nature of the believer. 3. He carried on the progressive work of grace in our Lord's soul and body; He carries on the sanctification of the believer unto perfection. 4. He anointed our Lord with all extraordinary powers necessary for the discharge of His offices; He anoints the believer for the discharge of every duty 5. He enabled our Lord to work miracles. He enables the believer to conquer sin and Satan: and are not these great miracles? 6. He directed and comforted our Lord in all His troubles. He directs and comforts believers in all their troubles. 7. He enabled our Lord to offer Himself without spot to God. He enables the believer to meet death in peace and purity. 8. He preserved our Lord's dead body that it saw no corruption. He will gather the remains of the believer's body, wherever they are. 9. He raised our Lord from the dead. He will raise the believer at the last day. 10. He glorified our Lord's human nature. He will glorify the believer, when raised from the tomb. II. He has borne witness concerning our Lord ever since He raised Him from the dead. He will write the name of the believer in the Book of Life. III. THE WORK OF THE SPIRIT UPON THE MEMBERS OF CHRIST'S MYSTICAL BODY. ( J. Kidd, D. D. ) The breath of the Almighty hath given me life. The value of life T. L. Cuyler, D. D. There are two conflicting theories of the origin of man. One brings him upward from the brute, the other downward from God. 1. Life, in its origin, is infinitely important. The birth of a babe is a mighty event. The Scandinavians have a very impressive allegory of human life. They represent it as a tree, the "Igdrasil," or tree of existence, whose roots grow deep down in the soil of mystery; the trunk reaches above the clouds; its branches spread out over the globe. At the foot of it sit the past, present, and future, watering the roots. Its boughs, with their unleafing, spread out through all lands and all time; every leaf of the tree is a biography, every fibre a word, a thought, or a deed; its boughs are the histories of nations; the rustle of it is the noise of human existence onwards from of old; it grows amid the howling of the hurricane — it is the great tree of humanity. 2. Human life is transcendently precious from the services it may render to God in the advancement of His glory. Man was not created as a piece of guess work, flung into existence as a waif. There is purpose in the creation of every human being. What is the purpose of life? Man was created to be happy, to be holy! That is the double aim of life — duty first, then happiness as the consequence. The highest style of manhood and womanhood is to be attained by consecration to the Son of God. 3. Life is infinitely valuable from the eternal consequences flowing from it. This world is a solemn vestibule of eternity.Practical thoughts — 1. How careful we ought to be to husband life. 2. What a stupendous crime wanton war becomes! 3. How short life is, yet infinite in its reach and retribution! What sort of life are you living? ( T. L. Cuyler, D. D. ) Behold, I am according to thy wish in God's stead. Job 33:6, 7 The philosophy of mediation J. Baldwin Brown, B. A. The words mediation and intercession present fundamentally the same idea — a coming between, to bridge over a gulf, or to avert a stroke. Some being to stand between him and God, and to be the interpreter of God's dealing with him, and of his thought about God, was what Job's heart yearned after. The one question which man demands to have answered, as the condition of his peace, is this — Is there any being, having prevailing power with God, who can be touched as a brother with the feeling of our infirmities, and who can bear the feeling of our infirmities with him in all his transactions with God on our behalf? Intercession rests on the fact that there is a complete humanity in God. There is already the human within the orb of the Divine nature. The thought of the creature acting upon God except through a Mediator who is God, destroys that which is most essential in the idea of God. We talk of the love of God in Christ as though it were born when Christ took on Himself the burden of our sins and cares. He but drew forth and revealed, so that every eye could see it, that which had been there from all eternity. Here is the true deep ground of all intercession. We have not to create anything, we have not to change anything, we have but to draw forth what is already waiting to be drawn forth from the Divine heart. Then what need is there of the Mediator? There was a Divine necessity that God should be self-revealed as the Mediator, that this God-like form of God should take shape and appear in our world. Creation is the Divine thought clothing itself in visible form; and it comes forth into form because to give Himself forth is the most God-like act of God. But there were depths in the Divine nature, secret things of the Divine counsels, which no material creation was full enough or rich enough to draw forth into expression. In the Mediator we see the infinite riches of grace and mercy, compassion and tenderness, which had else remained pent-up within God's heart. What must be the form of the Mediator to fulfil the conditions, and to satisfy, not the longings of the human heart only, but the necessities of the human life? 1. According to our wish in God's stead. God only can stand in the stead of God. There is that absolute difference between God and every creature, that the only being who can make known God is God Himself. 2. "I also," says Elihu, laying down the conditions of a Mediator's nature and work, "am formed out of the clay." Is there one who knows both, — the things of God and the things of a man, by interior knowledge, in whom the two experiences meet? Yes, is the answer of revelation. There is one God: there can be but one God-man. The Word made flesh. Receiving Him as our Mediator who is able to stand in the stead of God, and yet wears the form of clay by our side, we see — 1. That He is our peace. 2. He is here to explain and to justify our discipline. 3. He is here to fulfil our largest and loftiest hope.He is made like unto us on earth, that we may be made like unto Him in heaven, that we may behold His glory, and, beholding, share. ( J. Baldwin Brown, B. A. ) God's dealings with man Henry Melvill, B. D. Turn attention first on those operations of the Holy Ghost through which, as we believe, God acts on man, urging him to righteousness, and warning him against iniquity. There is much of mystery around these operations; we recognise them by their effects. These operations are not only hidden from others, they are hidden from the very party himself, within whose breast they are making themselves felt. The operations of the Spirit are not to be altogether separated from the actings of one's own mind. If it can be shown that in acting on us through the operations of His Spirit, God makes use of a created instrumentality, there would be little difficulty in proving, from this very circumstance, that He deals with us in tenderness and compassion There have been many who have supposed that Elihu is none other than the Redeemer Himself; but without supposing this, it cannot be denied that the language of our text would be wondrously appropriate on the lips of the Mediator, and, indeed, that in the largest significance it cannot be justly used by any other. It is of great importance to assign its just worth to each part of the scheme of redemption, in order not to dwell upon anyone to the comparative forgetfulness of any other. That the Mediator died for us is not the whole of the Gospel: that He ever lives for us is to the full as important an announcement. Elihu certainly assumes the character of a messenger sent from God, and under this character there is much that is emphatic and interesting in his words. ( Henry Melvill, B. D. ) God is greater than man. Why dost thou strive with Him? Job 33:12, 13 Man's contentions, with God Samuel Pearson, M. A. The mysterious meeting place of the Divine and human wills. Unknown by us and undiscoverable. Both wills are operative, and can only be reconciled by filial acquiescence. Man has two prerogatives to choose, and to complain. Our complainings rebuked. I. THE NATURE OF MAN'S CONTENTIONS WITH GOD. 1. Man complains of his lot. The inevitable taken stoically. The inevitable kicked against. The Israelites murmured in the desert. A crook in every lot. 2. Men strive against the commandments of God. God speaks not only by circumstances, but by His Word. Yet men complain. Another law within them. The commandments are not adapted to human life. Religion too theoretical. Not fitted for tried and tempted man. In business, the shop window lies when man admires the truth. A low moral tone induced in society. Slippery ways fashionable. God's law politely bowed out of the house and the world, and sometimes the Church. 3. Men contend with the promises of God. Too good to be true. Afraid to appropriate them. Men dare not believe. II. THE FOLLY OF RESISTING GOD AND THE CONSEQUENT WISDOM OF YIELDING TO HIM. 1. Such strivings do not advance our best spiritual interests. They do not make us happy. Fret and fume hinder growth. Quietness necessary. The tree strikes root where it is. 2. Such contentions impeach the wisdom of God. Religion is practical. God made man. He knows what is in man. His Son became man. Religious men have been practical men. 3. The success of such contentions would be fatal to us. Such strife not directed against power of God. He could crush us. We have liberty of moral action; but prophecy and revelation to warn us. Our joy and duty to fall into the hands of God. "In all thy ways," etc. "Trust in the Lord with all thine heart, and lean not to thine own understanding." God is greater than man. In wisdom, goodness, and love. This greatness is communicated to those who trust in Him. ( Samuel Pearson, M. A. ) For God speaketh once. Job 33:14 Elihu's first discourse Samuel Cox, D. D. Elihu says, God does speak to men in various ways. It is not true that He gives no account of Himself, and of His dealings with men. Two or three of God's ways Elihu specifies. 1. God quickens men to thought and moral emotion in the silence and slumber of the night; deep religious intuitions and yearnings take form in visions. One method of Divine approach is through the Gate of Dreams. By such solemn visitations God has in all ages "uncovered the ear" of men otherwise deaf to their instructions, and sealed or stamped on their minds the special admonition of which they stood in need; or — for this may be the force of the image — conveyed to them, in this sealed and private way, the confidential hint or warning He wished them to receive. 2. God speaks to men by pain, when he corrects and chastens them through suffering. In expounding this, Elihu certainly has Job in his eye. Is there no hope even for such a sufferer as this? There is no school in which men learn so much, or so fast, as in the school of suffering; there is no experience by which the soul is so purged and chastened as by the experience of pain and loss. The Divine rebuke is as the ploughing up of the hardened and weed-stained soil, that it may bring forth more and better fruit. 3. If even these fail God sends a messenger — man or spirit — to interpret their thoughts and emotions to them. As he describes this third way, it may be that Elihu, who has already generalised the experience of Job and Eliphaz, turns his eye upon himself. For he himself had been moved and taught by God. The deep "conviction" to which he was now giving utterance, was, as he more than once insists, an "inspiration" from above. And this inspiration, this new interpretation of the facts of human life, probably came to him through one of the thousand messengers whom God employs to "show man what is right." But while he claims a Divine teaching and inspiration for himself, Elihu does not claim to be favoured above his fellows. God's messengers come to all, and come with the same end in view — to show us what is right, and to pour the light and peace of heaven on our darkened and distracted hearts. Even grave and sober commentators, however, have found in these verses the whole mystery of redemption. In the "angel" of ver. 23, they see "the Angel of the presence," the "Angel Jehovah"; and in the "ransom" of ver. 24, "the Sacrifice of the Cross"; and hence they attribute to Elihu at least some "provision" of the "great mystery of godliness." Such a method of interpretation is, in my judgment, forced and unnatural. ( Samuel Cox, D. D. ) Divine communications W. B. O. Peabody. Here it is said that God sometimes addresses men without their perceiving it, — not certainly from any want of clearness in the communication, but because they are wanting in reverence. Three ways in which we may believe the Deity to hold communications with His children. One is through the visible world around us; another, by direct communion with the human Spirit; and yet another, by commissioned interpreters of His mind and will. I. IN THE WORKS OF NATURE. There can be no direct intercourse of mind with mind. The only way that I can intimate to another what is passing in my mind, is by pointing to some other visible object, which shall represent to him the unseen thought. Language consists of images either naturally suggestive of certain thoughts and emotions, or appropriated to that purpose, which are brought up before us by letters or sounds differing according to the dialect of the country. Since this is the language of nature, we might suppose that God would communicate with His children in this way; and most certainly He does, to a far greater extent than is generally understood. There must be very few who, in looking on the natural world, have not been conscious of strong impressions made upon them at times. We ought then to regard the natural world as a medium of communication. II. BY DIRECT ACTION ON THE SPIRIT OF MAN. This is reasonable; but it cannot be proved to the satisfaction of anyone who doubts it, for the same reason that we cannot demonstrate any of our sentiments and emotions. Still, this unseen communication of the Spirit of God with our spirits is believed by every religious mind. It is true the measure of such communications cannot be ascertained, nor can they be distinguished, as a rule, from the operation of our own minds. We should extend our faith, and believe this to be common, and in the usual order of providence, and not a mysterious and unusual thing. To those who can see God in all things where His agency is present, the moral world becomes more deeply interesting, more sublime and beautiful, than the visible.. We can look through human nature up to the God of nature. III. THROUGH THE SCRIPTURES, written by commissioned interpreters of His mind and will, — particularly those who have recorded the life and character of Jesus Christ. In Him the Divine was blended with the human, so as to present at once the perfection of Divine and human character, giving us a living image of that union which we could not otherwise understand. It may be asked, "Why should God address men again? Is not the voice of nature clear enough?" It was not the defect of God's previous communications, but the faithlessness of men to their destiny, their worldliness and corruption, which darkened their spiritual vision, and made it necessary to give new light from on high. It was, as the Bible teaches, in concession to human sin, not on account of the want of other original means of light, that the Christian revelation was made. It is not everyone who understands how God communicates with us through the Scriptures. It is not by the letter alone. To this must be added the suggestions which they give, the trains of thought which they awaken. The direct information which the words convey to us, seems to be of little worth compared with the life-giving power of the Spirit which works through the Word. ( W. B. O. Peabody. ) In a dream. Job 33:15-18 A hard case How persevering is Divine love. God has voices which He uses in such a way that men must and shall hear. I. So, then, first, let us begin with what is a very humbling consideration, namely, that MAN IS VERY HARD TO INFLUENCE FOR GOOD. "Can the Ethiopian change his skin, or the leopard his spots?" According to the text, before God Himself can save men, He has to open their ears: "Then He openeth the ears of men." Towards God, men's ears are often stopped. Original sin engenders in men great carelessness about Divine things. How quickly they are aroused by talk about politics! Their ears are stopped by carelessness. Often, too, there is another form of stopping, which is very hard to get out of the ear; that is, worldliness. "I am too busy to attend to religion!" In some cases the ear is stopped by prejudice. It would be a foolish thing for a man to prejudice himself into rags and beggary; but it is far worse when a man prejudices himself out of life eternal into everlasting woe. With a great many more the ear seems to be doubly sealed up by unbelief. They will not believe that which God Himself has spoken. It may also be stopped by self-sufficiency; when a man has enough in himself to satisfy him, he wants nothing of Christ. Then there is another difficulty. If we get through the ear, and the man is influenced to listen, his heart does not retain that which is good, he so soon forgets it. Hence the text says of the Lord, "He openeth the ears of men, and sealeth their instruction." Ah! we think the child, the man, the woman, has learned that truth at last; but it is much as if we had written it on a blackboard, it is soon wiped out. How shall men be saved? We cannot impress them; or, if we do impress them, how often it ends in nothing! Another difficulty must be noticed: that is, the purpose of so many men; indeed, the secret purpose of all men; and from this purpose men have to be withdrawn. The purpose of most men is to seek after happiness, and their notion is that they will find it by having their own way. Ay, and there is one thing more which is, perhaps, the greatest barrier of all. It is not merely their deafness of ear, and their unretentiveness of spirit, and their resoluteness of purpose; but it is their pride of heart. Oh, this is like adamant; where shall we find the diamond that can cut a thing so hard as man's pride? God save us from that sin! It needs God to do so, for only He can "hide pride from man." II. Now, secondly, though man is hard to influence, GOD KNOWS HOW TO COME AT HIM, and He does it in many ways. According to the text, He sometimes does it "in a dream, in a vision of the night, when deep sleep falleth upon men in slumberings upon the bed." I have no doubt that many, many times, men's sleeping thoughts have been the beginnings of better things for them. You see, reason holds the helm of the vessel when we are awake, and as a consequence it keeps conscience down in the hold, and will not let him speak; but in our dreams, reason has quitted the helm, and then, sometimes, conscience comes up, and in his own wild way he begins to sound such an alarm that the man starts up in the night. Did you ever notice how God aroused Nebuchadnezzar, that greatest man, perhaps, of his age? Why, in a dream! God gets at other men in a different way, namely, by affliction, or by the death of others. So have I known men aroused by strange providences. If God does not come at men by strange providences, how often He does it by singular words from the preacher! Then God has a way of coming to men's hearts by personal visitations, without dream, without speech, without voice. III. WHEN GOD DOES GET AT MEN HE ACCOMPLISHES GREAT PURPOSES. His purpose is, first, to withdraw man from his own purpose. "That He may withdraw man from his purpose." Sometimes a man has proposed at a certain moment to commit a sin, and God stops him from doing it. He also withdraws men from their general purpose of continuing in sin. I find the translation may be, that God withdraweth man from his work, from that which has been his life work; from the whole run and tenor of his conversation, God withdraws him. A man goes out after having received the Word of the Lord, and he is a different man from that hour. Then what else does God do? He hides pride from man. That is a very strange expression, certainly, to "hide pride from man." Did none of you ever hide away a knife from a child? Have you never hidden away fruit from your little children when they have had enough, and they would have eaten more if they could find it? God often hides pride from men because, if man can find anything to be proud of, he will be. Then. lastly, He thus secures man's salvation from destruction. "He keepeth back his soul from the pit, and his life from perishing by the sword." How wonderfully has God kept some of us back from what would have been our destruction if we had gone on! ( C. H. Spurgeon . ) Dreams -- their philosophy and use Homilist. All dream, and each knows what a dream is better than he can be told. I. THEIR PHILOSOPHY. 1. What originates a dream? Probably it has more causes than one, and different kinds of dreams have different causes. The cause of some may be found in the state of body at the time. The cause of others may be found in something that has made more than ordinary impression on the mind. "A dream," says the wise man, "cometh from a multitude of business." 2. Why do thoughts take such grotesque forms in dreams? The reason may be this, — the mind in sleep is left uncontrolled by the will. If the thought is of an unnatural kind, it will go on producing the unnatural and the monstrous. In dreams the mind is like a vessel without a rudder. The laws of association heave her about in all directions. II. THEIR USES. 1. They serve to throw some light on our spiritual constitution.(1) They show the soul's power for involuntary action; action in which the will is not concerned. There are two kinds of involuntary action. In obvious peril, we involuntarily seek safety. In the presence of axiomatical truths we involuntarily believe; in the view of the truly beautiful, we involuntarily admire and love. There is an involuntary action that is wrong. It arises from a thorough infirmity of the will, through the indulgence of the passions, and long habits of sin.(2) The soul's power for vivid realisation. In dreams the spirit sees the objects with all the vividness of reality. When awake, we see outward objects through our sensations; but the objects which come to us in dreams we see directly face to face.(3) The soul's power of rapid movement.(4) The soul's power of uncorporeal action.(5) The soul's power of moral character. 2. They are sometimes the organs of Divine communication. The subject teaches that we are fearfully and wonderfully made. ( Homilist. ) He is chastened also with pain upon his bed. Job 33:19-30 Sanctified affliction Sermons by Monday Club. Two chapters in the hook of human life are hard to understand — the prosperity of the wicked, and the afflictions of the righteous. The Book of Job is a luminous commentary on both. Carefully studied, these verses furnish a chain of reason which will make clear to reverent minds the source and meaning of earthly affliction. I. THE LORD JEHOVAH IS A SOVEREIGN (ver. 13). "He giveth not account of any of His matters." It is from this point that the problem of human evil in all its forms must begin to be solved. And if our inquiries should end where they begin, with the absolute sovereignty of God, there would be no just ground of complaint. God has all power and right in His own universe. He is not bound to justify any single act of His to human reason. The first treatment of all affliction, is to give it welcome. It is the uttered will of God. It is to be taken without any reason, not because there is none, but because we have no right to be shown it. But while God is a sovereign, and does His pleasure, it is not His pleasure to afflict men willingly nor hastily, for — II. HE SPEAKS AGAIN AND AGAIN BEFORE HE STRIKES (vers. 14-18). These verses are a picture of the patience of God in His dealings with men. He will exhaust every form of warning and every tone of voice. When men in their waking hours are dull to the voices of God, then He invades their sleep. III. SUFFERING UNDER THE GOVERNMENT OF GOD IS OFTEN ADDED TO INSTRUCTION AND ENTREATY (vers. 19-22). The discipline of suffering is not confined to any one part of man's nature. It ranges freely through body, mind, and spirit. It appears in disordered nerves; in the failure of natural desires; or the very sources of health become choked and deranged; with many the joy of living is clouded with the shadow of an ever-present death. All this we recognise as the faithful picture of many a human life, and wonder at it. We call it a mystery; but the mystery ceases when we look at these things from the right angle of vision. Suffering under the government of God is a necessity of Divine benevolence. It is the last device of love. We have to learn that this world is not our real home. Nothing but suffering, in most lives, can work this healthful conviction. It is among the first laws of a successful life that the kingdom of Christ and its righteousness must stand before the kingdom of self and its pride. How do men learn this? The great mass of men are made perfect in this wisdom by means of suffering. They must be bitterly disappointed in their struggle after the lower things before they learn to put the first last and the last first. Failure is the keen knife that pierces their pride. IV. EARTHLY AFFLICTIONS CEASE WHEN THREE RESULTS ARE ATTAINED. when men understand their purpose (ver. 23). When men turn to God with prayer (ver. 26). And when they repent of their sins (ver. 27). Understanding, prayer, penitence, — look at these conditions of relief for a moment. Affliction can do us no good till we bow to its meaning. The ends of all God's acts are moral ends. As a result of affliction, how natural, as a condition of relief, how indispensable is prayer! The twin grace of prayer is penitence. Neither can survive the other. Neither can exist without the other. These three are the first fruits of sanctified trial. Only the doctrine of Divine providence, ruling the world for moral ends, has ever riven the dark clouds of human suffering, and drawn the blessing of their spring rain upon the hearts of men. ( Sermons by Monday Club. ) The mission of sickness Nathanael Resbury, D. D. I. THE GREAT INCIDENCY OF HUMAN NATURE TO SICKNESS AND BODILY DISEASES. The best of men are not exempt from them. This incidency to sickness and bodily diseases is founded partly in the frame of our natures, partly the common accidents of life, but especially the great inlet to all calamity, namely, sin, and our fatal apostasy from God. Then what reasons we have for thankfulness, for every moment's enjoyment or continuance of health. And as we should be thankful for health, we should be also submissive in sickness. II. SICKNESS AND BODILY DISEASES HAVE A GREAT DEAL OF INSTRUCTION IN THEM. It pleases God frequently to inflict them for this very end; that men might thereby be brought to the knowledge of themselves, and their duty towards Him. This may appear — 1. From a consideration of God, who has all along made it plain in the revelations of His Word, that He has that love and goodwill to mankind, He never afflicts them for affliction's sake. 2. From a consideration of the calamity itself. By diseases and sickness we are taught the absolute vanity and uncertainty of this world, with all the comforts of it; the beauty of all vanisheth before us upon a sick bed. By sickness we gain an easier insight into our own guilt, and all the unreasonable provocations we have given the Almighty, throughout the whole course of our lives. Sometimes the sin is read in the very distemper itself. III. WHAT AN ALLAY TO SO GREAT A CALAMITY IT IS TO HAVE A MESSENGER OR INTERPRETER. Some understand here the ministry of an angel. The value of such a messenger may be seen — 1. In our indisposedness to do anything oft good purpose for ourselves. 2. The great mistakes we are apt to fall into. 3. A mediator is of further advantage, to implore God on our behalf. Learn to live under a wise expectation of such a calamity. Let us not despise at such times the help of God's ministers. ( Nathanael Resbury, D. D. ) The right improvement of sickness and other distress E. Bather, M. A. I. A CASE OF DISTRESS SUPPOSED. The words lead our thoughts to a very common spectacle — that of a person suffering under pain and dangerous illness, and oppressed at the same time by much darkness and anxiety of mind. These things very frequently go together. "Without are fightings, within are fears." II. IT WILL BE WELL TO CALL IN A COMPETENT ADVISER. Let him that is grieved with sickness send for his proper spiritual counsellor. III. THE TEXT SUGGESTS WHAT, IN GENERAL, SUCH AN ADVISER WILL HAVE TO DO. He must show unto the afflicted person God's righteousness. In proportion as he shall be able to do this, through Divine grace, he will prove "one of a thousand" to him who is in want of guidance and consolation. IV. THEY DECLARE THE CONSEQUENCES, THROUGH THE DIVINE MERCY, IF SOUND COUNSEL BE FAITHFULLY FOLLOWED. If the patient has a docile, sincere and childlike disposition of mind, the truth delivered will be blessed to him, and the fruits will show it. ( E. Bather, M. A. ) If there be any messenger with him, an interpreter. Job 33:23, 24 How to visit the sick Matthew Poole, A. M. It is not man's torment or ruin that God desires, but his reformation and amendment. To this end He speaks to men in dreams. When that will not do,

Benson Commentary Job 33:1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. Job 33:1 . Wherefore, Job, I pray thee, hear my speeches — Here Elihu addresses his speech to Job alone, (for he considered what the three friends had advanced as having been sufficiently confuted by Job in his discourse with them,) and tells him that, as he had oft desired to have a man to plead with him in God’s behalf, he would now do it, and was every way according to Job’s wish, being of the same nature with himself, and neither manifesting any dreadful majesty to affright him, nor assuming any power over him. He then begins to reprehend those passages which he thought blameable in Job’s speeches; particularly his insisting so much on his integrity, which, however evident, should not have been mentioned without due acknowledgment, that the Sovereign of the world had done him no wrong in thus afflicting him; urging that it was not proper for him to call in question the wisdom and justice of God’s providence, because he did not understand it, Job 33:1-13 . That God had, by revelation, declared the way of behaviour which was acceptable to him; which was, for men to put away the evil of their doings, and cast off all pride, Job 33:14-19 . That if he would conform himself to this rule, he might expect, though he was even at death’s door, that God would restore him to his health and vigour; more especially if he had a prophet near him, who would show him God’s righteousness, in order to his humiliation before God, and the bringing of him to a proper confession of his faults, an acknowledgment of God’s justice in his chastisements, and a sincere purpose of amendment, Job 33:20-28 . If he had any objection to make to this, he desires him to make it; if not, to have patience with him, while he showed him the course which, be was persuaded, it was his wisest method to pursue, Job 33:29 to the end. See Peters and Heath. Job 33:2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth. Job 33:2-3 . Behold, now I have opened my mouth — Now I have begun to speak, and intend, with thy good leave, to proceed in my discourse with thee. My words shall be of the uprightness of my heart — I will not speak passionately or partially, as one resolved to defend what I have once said, whether true or false, but what I verily believe to be true and important, and from a sincere desire to profit thee. My lips shall utter knowledge clearly — What I speak will be plain, not hard to be understood. Job 33:3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. Job 33:4 The Spirit of God hath made me, and the breath of the Almighty hath given me life. Job 33:4-5 . The Spirit of God hath made me, &c. — First of all, consider that I am thy fellow-creature, made by God’s Spirit, ( Genesis 1:2 ,) and quickened by a soul of the same nature with that which God at first breathed into the body of man, and I am ready to discourse with thee upon even terms according to thy desire. If thou canst answer me — Thou needest not, therefore, decline the encounter, but if thou art able to answer, set thy words in order — I shall allow thee all freedom of discourse; I cannot terrify thee as God would, and I shall not reproach thee, or cavil at thee, as thy friends have done; stand up — To oppose and argue with me in this cause. Job 33:5 If thou canst answer me, set thy words in order before me, stand up. Job 33:6 Behold, I am according to thy wish in God's stead: I also am formed out of the clay. Job 33:6-7 . Behold, I am, &c., in God’s stead — I will plead with thee in God’s name and stead, and on his behalf, which thou hast often wished that some one would do. I also am formed out of the clay — I am God’s creature, like thyself. Behold, my terror shall not make thee afraid — Look upon me: the contest is not unequal, as thou didst complain when thou thoughtest upon God, Job 9:34 ; Job 13:23 . Thou seest no dreadful majesty in me to affright thee, nor any power to oppress thee. Job 33:7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. Job 33:8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying , Job 33:8-11 . Surely thou hast spoken in my hearing — I shall not charge thee with hypocrisy, as thy friends do, which God only can discern; but with those words which I myself have heard from thee; I am clean without transgression, &c. — Job had not affirmed this simply and absolutely, for he had often confessed himself to be a sinner; but no such transgression as might give God just occasion to punish him so severely, as is signified, where he blames God for finding occasions against him, implying that he had given him none by his sins. And thus far Elihu’s charge was just, and herein it differs from the charge of Job’s three friends, who often accuse him for asserting his own innocence; but they did it because they thought him a hypocrite; whereas Elihu does it upon other grounds, even because Job’s justification of himself was accompanied with reflections upon God. Behold, he findeth occasions against me — Thou hast said, Behold the Almighty, who, I thought, would have vindicated my innocence, severely marks my defects and faults, that from thence he may take occasion to punish me, notwithstanding my integrity. He counteth me for his enemy — Though I have endeavoured to be his faithful servant all my days, yet he treats me like an enemy. He putteth my feet in the stocks — He so confines me in the prison of this affliction that I cannot stir: he marketh all my paths — Watches me so narrowly that I can find no way to escape. Elihu, though less partial than the other speakers, is, however, too severe in the construction which he puts upon Job’s words. The first branch of this passage, Behold, he findeth occasions against me, or, as Heath and others render it, He inventeth cruelties against me, is not to be found in Job’s speeches; and as for the other branch, which occurs Job 13:24 , we have there observed, that though there may be something faulty in the expostulation, yet it is much alleviated by the expressions of humility which precede and follow it. See the note on that place. Job 33:9 I am clean without transgression, I am innocent; neither is there iniquity in me. Job 33:10 Behold, he findeth occasions against me, he counteth me for his enemy, Job 33:11 He putteth my feet in the stocks, he marketh all my paths. Job 33:12 Behold, in this thou art not just: I will answer thee, that God is greater than man. Job 33:12 . Behold, in this — Hebrew, ?? ??? , hen zoth, Behold this; that is, attend to this; mark what I say to thee; thou art not just — Or justified. This thy complaining language cannot be excused. Though I do not accuse thee, as thy friends have done, of other sins, yet in this thou art blameable, and I must reprehend thee for it, by reminding thee, that God is greater than man — Not only in majesty and power, which thou acknowledgest, but also in justice, wisdom, and goodness; and, therefore, he ought to be treated by thee with greater reverence; and thou actest very foolishly and presumptuously in contending with him, and censuring his judgments. Thou forgettest thy distance from him, and castest off that veneration and awe which thou oughtest constantly to maintain toward thy sovereign Lord. Elihu’s argument is, “Notwithstanding all thy pretensions to purity and innocence, thou art far from perfection; there is human frailty enough in thee, and all mankind, to justify the dealings of God with thee or them, however severe they are; give him therefore the glory: acknowledge the justice of his proceedings.” This, in Scripture phrase, is giving God the glory. Job 33:13 Why dost thou strive against him? for he giveth not account of any of his matters. Job 33:13 . Why dost thou strive against him? — Upon what grounds, and for what ends? What advantage dost thou expect from it? Why dost thou presume to dispute with him, and call him to an account for his actions? for he giveth not account of any of his matters — He revealeth not to us the secrets of his providence. He neither useth, nor is, by any law, obliged to give an account to any of his creatures, of the reasons of his judgments and dispensations, as being the supreme and absolute Governor of all persons and things, in whose will it becomes all men to acquiesce. Job 33:14 For God speaketh once, yea twice, yet man perceiveth it not. Job 33:14 . For — Or, as ?? , chi, should be rather rendered, nevertheless God speaketh — Namely, unto men, by way of instruction or admonition, as appears from the following verses. Although he doth not give men an account of his matters, yet he doth that for them which is much better, and more necessary and important: though he be so high, yet he condescends to teach and admonish them in various ways, that he may withdraw them from such courses as are mischievous and sinful, and bring them to an humble dependance on himself. Once yea twice — Again and again, or ofttimes. When his speaking once does not awaken men, God is pleased to give them another admonition: though he will not gratify their curiosity, by laying open to their view his secret judgments, yet he will acquaint them with their duty and interest, as far as is proper; what he requires of them, and what they may expect from him. Yet man perceiveth it not — He doth not regard it, he doth not discern or understand it; he is not aware that it is the voice of God, nor doth he receive the things revealed, for they are foolishness to him: he stops his ears, stands in his own light, rejects the counsel of God against himself, and is not the wiser, no, not for the dictates of wisdom itself. God speaks to us by conscience, by providence, and by ministers, of all which Elihu here treats at large, to show Job that God was now telling him his mind, and endeavouring to do him good. He shows first, how God admonishes men by their own consciences. Job 33:15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; Job 33:15 . In a dream, in a vision, or, in a vision of the night — This he mentions as one usual way of God’s revealing his mind and will to men in those days, before God’s word was committed to writing; ( Genesis 20:6 ; Genesis 41:1 ; Genesis 41:28 ;) when deep sleep falleth upon men — When men’s outward senses are bound up, and their minds are free from all distracting cares and business of the world, and wholly at leisure to receive divine impressions; in slumberings upon the bed — This is added because, in this case, man is like one that slumbereth, or is between sleeping and waking, or uncertain in which state he is, as Paul, when he was in his ecstasy, could not tell whether he was in the body or out of the body. Job 33:16 Then he openeth the ears of men, and sealeth their instruction, Job 33:16-17 . Then he openeth the ears of men — When their minds are free from the business and cares of the day, he secretly whispers instruction upon their ears, and imprints it upon their minds, and that in such a manner that they do not let it slip, (as men usually do most things which they hear, either from God or men,) but retain and hold it fast, being fully assured of the truth and importance of it. That he may withdraw man from his purpose — That is, from the execution of his purpose. Hebrew, ????? , magnaseh, his work, that is, his evil work, as the Chaldee and LXX. understand it; from sin, which is truly and properly called man’s work, because it hath its rise in and from him, and is very agreeable to his nature, in his present corrupt state; as, on the contrary, all the good that is in man is generally and properly ascribed to God in Scripture. And hide pride from man — Pride is here mentioned as the root of those evil purposes or works last spoken of, which, for the most part, proceed from haughtiness of spirit, whereby men scorn to submit themselves and their wills and actions to God’s authority, but resolve to follow their own wills and corrupt passions, in spite of God, and with contempt of him. By God’s hiding pride from man may be meant his taking it away, as he is said to hide sin when he removes the guilt and power of it. Or, pride may be here put for the occasion of it. And God by this means is said to hide pride from man, because, by these glorious representations of his divine majesty to man, he takes him off from the admiration of his own excellency, and brings him to a sight of his own weakness, and to an humble and ready submission to God’s will. Job 33:17 That he may withdraw man from his purpose, and hide pride from man. Job 33:18 He keepeth back his soul from the pit, and his life from perishing by the sword. Job 33:18-22 . He keepeth back his soul from the pit — By these gracious admonitions, whereby God leads men to humiliation of soul before him, and to repentance, he preserves their lives from death and the grave, and their souls from eternal destruction. From perishing by the sword — By some dreadful judgment which was ready to fall upon them. He is chastened also with pain — With some painful and dangerous disease, which is the second way whereby God instructs men and excites them to repentance, which also was Job’s case. So that his life abhorreth bread — In which languishing condition he loathes his food, yea, nauseates that very meat which formerly was his greatest delight. His flesh is consumed away — Through pain and pining sickness. That it cannot be seen — Because there is little or none left to be seen, but he who before was fat and flourishing is now become a mere skeleton. His soul draweth near unto the grave — He seems to himself and others to be past all hopes of recovery: which he adds for Job’s comfort in his desperate condition. And his life to the destroyers — To the instruments of death and destruction, namely, diseases, which, by God’s appointment, are ready to give the fatal blow. Job 33:19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain : Job 33:20 So that his life abhorreth bread, and his soul dainty meat. Job 33:21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. Job 33:22 Yea, his soul draweth near unto the grave, and his life to the destroyers. Job 33:23 If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness: Job 33:23-24 . If there be a messenger with him — If there be a prophet or teacher with the afflicted man; an interpreter — One whose office and work it is to declare to him the mind and will of God, and his design in this dispensation of his providence, and what is the sick man’s duty under it. One of a thousand — A person rightly qualified for this great and difficult work, such as there are but very few; to show unto man his uprightness — Not man’s, but God’s uprightness; namely, his justice in inflicting these sufferings, and the sufferer’s desert of condemnation and wrath; God’s way of pardoning and justifying the penitent; his sincerity and faithfulness to his promises, and the necessity of acquiescing in his will without murmuring or repining, and of walking in the way of faith and holiness. Then he is gracious unto him — In that case, or upon the sick man’s turning to God in true repentance and faith, God graciously pardons his sins, and saves him, probably from his dangerous disease and from death, but, if not, at least from going down to the pit of hell, and from everlasting destruction. And saith — To the messenger; deliver him — Namely, ministerially and declaratively; assure him that I have pardoned, and will heal him; I have found a ransom — Although I might justly destroy him, yet I will spare him, for I have found out a way of ransoming sinners from death, which is by the death of my Son, the Redeemer of the world, and with respect to which I will pardon them that repent and sue for mercy. Observe how God glories in the invention! I have found, I have found a ransom; a ransom for poor undone sinners! I, even I, am he that hath done it. “Some interpret this Messenger or Angel of Christ himself, the Interpreter of God’s will to man, the chief among ten thousand of his saints and servants. But as, in general, he comes to men by his messengers or ministers, and as their instructions and encouragements are deduced from his mediation, and are made effectual by his gracious presence, it does not much signify whether we interpret the passage of the messengers of God pointing to the Saviour, or the Saviour revealing himself by their ministry. It is equally immaterial whether the words, Deliver him from going down to the pit, be considered as the language of Christ’s intercession, pleading the ransom of his blood in behalf of the sinner, or the words of the Father, accepting of his plea and giving command to save the sinner, satisfied with that appointed ransom: for it cannot reasonably be doubted but that Elihu had reference to it; though he might also intend the sacrifices which prefigured the great atonement.” — Scott. Add to this, that it may serve as no small confirmation of our faith in the doctrines of the gospel, that we find the substance, or great outlines of them thus pointed out to men, by divine revelation, in the earliest ages of the world. Some thousands of years have certainly passed since the book of Job was written, and yet we here find the same great truths declared in relation to man and his salvation through Christ, which are so fully revealed in the New Testament. Job 33:24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. Job 33:25 His flesh shall be fresher than a child's: he shall return to the days of his youth: Job 33:25-26 . His flesh shall be fresher than a child’s — Presently the sick man shall begin to recover: these joyful tidings delivered to him by God’s messenger shall revive his spirit, and, by degrees, restore his former health and vigour; so that he shall become a new man in his body, as well as in his mind: his flesh shall look as fresh as when he was a child; and he shall return to the days of his youth — To the same healthful and strong constitution of body which he had in his youth. He shall pray unto God — The sick man shall, being encouraged and engaged so to do, either by the aforesaid gracious message, or by the goodness of God manifested in his miraculous recovery. And he will be favourable unto him — In hearing and answering his prayers, which before he seemed to neglect. And he shall see his face with joy — God will lift up upon him the light of his reconciled countenance; whereas, before, he either hid his face from him, or seemed to frown upon him: in other words, he shall now be sensible that God looks graciously upon and is pleased with him. For he will render unto man his righteousness — He will deal with him as with one now reconciled to him through the Mediator, and turning from sin to righteousness. Job 33:26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness. Job 33:27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; Job 33:27-28 . He looketh upon men — God diligently observes all mankind, and the conduct of every one, especially of every one in sickness and distress. If any say, I have sinned — If any one sincerely, humbly, and penitently confess and forsake his sins: I have perverted that which was right — I have judged perversely of the just and righteous ways of God, censuring his proceedings against me, as too rigorous and severe; whereas, in truth, I only was to be blamed; or I have swerved from the right and good way of God’s commands, and have made to myself crooked paths; and it profited me not — I got no good by so doing, as I vainly supposed I should, but got much hurt by it, and that both in body and mind, which was the just fruit of my sins. He will deliver his soul from going into the pit — The pit of hell: iniquity shall not be his everlasting ruin; and his life shall see the light — The light of this world, the light of the living, Job 33:30 . His life, which was endangered, shall be restored and continued: yea, further, his life, his ever living and immortal soul, shall see and enjoy light, all good in the vision and fruition of God for ever. Job 33:28 He will deliver his soul from going into the pit, and his life shall see the light. Job 33:29 Lo, all these things worketh God oftentimes with man, Job 33:29-30 . All these things worketh God — All these ways and methods does God take to awaken, convince, and save sinners; oftentimes with man — One way with one man, and another with another; or, using these several methods with the same man, trying by various means, one after another, to lead him to repentance, and prepare him for deliverance. To bring back his soul from the pit — That he may save men from being for ever miserable, and make them for ever happy. “Lord, what is man, that thou shouldest thus visit him? This should engage us to comply with God’s designs, to work with him for our own good, and not to counterwork him. And this will render those that perish inexcusable, that so much was done to save them and they would not be healed.” So Mr. Henry. Excellent words! But utterly irreconcileable with the doctrine of absolute, unconditional predestination. Job 33:30 To bring back his soul from the pit, to be enlightened with the light of the living. Job 33:31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak. Job 33:31-33 . Mark well, O Job — Consider what I have already said, for it very much concerns thee; hearken unto me; hold thy peace — Attend to what I have further to say to thee with patience and silence. If thou hast any thing to say — For thy own justification, or in answer to the charge I have already brought against thee; speak, for I desire to justify thee — Namely, as far as may consist with truth and justice. I do not speak with an evil design, or as one resolved to condemn thee whatsoever thou sayest, and, therefore, I shall be glad to hear any thing from thee which may make for thy just vindication. If not, hearken to me — If thou hast no exception to make against my discourse, then continue thy attention, and silently listen to me; and I shall teach thee wisdom — That is, what thy wisdom and duty are in thy circumstances. Job 33:32 If thou hast any thing to say, answer me: speak, for I desire to justify thee. Job 33:33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 33:1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. XXV. POST-EXILIC WISDOM Job 32:1-22 ; Job 33:1-33 ; Job 34:1-37 A PERSONAGE hitherto unnamed in the course of the drama now assumes the place of critic and judge between Job and his friends. Elihu, son of Barachel the Buzite, of the family of Ram, appears suddenly and as suddenly disappears. The implication is that he has been present during the whole of the colloquies, and that, having patiently waited his time, he expresses the judgment he has slowly formed on arguments to which he has given close attention. It is significant that both Elihu and his representations are ignored in the winding up of the action. The address of the Almighty from the storm does not take him into account and seems to follow directly on the close of Job’s defence. It is a very obvious criticism, therefore, that the long discourse of Elihu may be an interpolation or an afterthought-a fresh attempt by the author or by some later writer to correct errors into which Job and his friends are supposed to have fallen and to throw new light on the matter of discussion. The textual indications are all in favour of this view. The style of the language appears to belong to a later time than the other parts of the book. But to reject the address as unworthy of a place in the poem would be too summary. Elihu indeed assumes the air of the superior person from the first, so that one is not engaged in his favour. Yet there is an honest, reverent, and thoughtful contribution to the subject. In some points this speaker comes nearer the truth than Job or any of his friends, although the address as a whole is beneath the rest of the book in respect of matter and argument, and still more in poetical feeling and expression. It is suggested by M. Renan that the original author, taking up his work again after a long interval, at a period in his life when he had lost his verve and his style, may have added this fragment with the idea of completing the poem. There are strong reasons against such an explanation. For one thing there seems to be a misconception where, at the outset, Elihu is made to assume that Job and his friends are very old. The earlier part of the poem by no means affirms this. Job, though we call him a patriarch, was not necessarily far advanced in life, and Zophar appears considerably younger. Again the contention in the eighth verse ( Job 32:8 ) -"There is a spirit in man, and the breath of the Almighty giveth them understanding"-seems to be the justification a later writer would think it needful to introduce. He acknowledges the Divine gift of the original poet and adding his criticism claims for Elihu, that is, for himself, the lucidity God bestows on every calm and reverent student of His ways. This is considerably different from anything we find in the addresses of the other speakers. It seems to show that the question of inspiration had arisen and passed through some discussion. But the rest of the book is written without any consciousness, or at all events any admission of such a question. Elihu appears to represent the new "wisdom" which came to Hebrew thinkers in the period of the exile; and there are certain opinions embodied in his address which must have been formed during an exile that brought many Jews to honour. The reading of affliction given is one following the discovery that the general sinfulness of a nation may entail chastisement on men who have not personally been guilty of great sin, yet are sharers in the common neglect of religion and pride of heart, and further that this chastisement may be the means of great profit to those who suffer. It would be harsh to say the tone is that of a mind which has caught the trick of "voluntary humility," of pietistic self-abasement. Yet there are traces of such a tendency, the beginning of a religious strain opposed to legal self-righteousness, running, however, very readily to excess and formalism. Elihu, accordingly, appears to stand on the verge of a descent from the robust moral vigour of the original author towards that low ground in which false views of man’s nature hinder the free activity of faith. The note struck by the Book of Job had stirred eager thought in the time of the exile. Just as in the Middle Ages of European history the Divine Comedy of Dante was made a special study, and chairs were founded in universities for its exposition, so less formally the drama of Job was made the subject of inquiry and speculation. We suppose then that among the many who wrote on the poem, one acting for a circle of thinkers incorporated their views in the text. He could not do so otherwise than by bringing a new speaker on the stage. To add anything to what Eliphaz or Bildad or Job had said would have prevented the free expression of new opinion. Nor could he without disrespect have inserted the criticism after the words of Jehovah. Selecting as the only proper point of interpolation the close of the debate between Job and the friends, the scribe introduced the Elihu portion as a review of the whole scope of the book, and may indeed have subtly intended to assail as entirely heterodox the presupposition of Job’s integrity and the Almighty’s approval of His servant. That being his purpose, he had to veil it in order to keep the discourse of Elihu in line with the place assigned to him in the dramatic movement. The contents of the prologue and epilogue and the utterance of the Almighty from the storm affect, throughout, the added discourse. But to secure the unity of the poem the writer makes Elihu speak like one occupying the same ground as Eliphaz and the others, that of a thinker ignorant of the original motive of the drama; and this is accomplished with no small skill. The assumption is that reverent thought may throw new light, far more light than the original author possessed, on the case as it stood during the colloquies. Elihu avoids assailing the conception of the prologue that Job is a perfect and upright man approved by God. He takes the state of the sufferer as he finds it, and inquires how and why it is, what is the remedy. There are pedantries and obscurities in the discourse, yet the author must not be denied the merit of a careful and successful attempt to adapt his character to the place he occupies in the drama. Beyond this, and the admission that something additional is said on the subject of Divine discipline, it is needless to go in justifying Elihu’s appearance. One can only remark with wonder, in passing, that Elihu should ever have been declared the Angel Jehovah, or a personification of the Son of God. The narrative verses which introduce the new speaker state that his wrath was kindled against Job because he justified himself rather than God, and against the three friends because they had condemned Job and yet found no answer to his arguments. The mood is that of a critic rather hot, somewhat too confident that he knows, beginning a task that requires much penetration and wisdom. But the opening sentences of the speech of Elihu betray the need the writer felt to justify himself in making his bold venture. I am young and ye are very old; Wherefore I held back and durst not show my knowledge. I thought, Days should speak, And the multitude of years teach wisdom. Still, there is a spirit in man, And the breath of the Almighty giveth them understanding. Not the great in years are wise, Nor do the aged understand what is right. Therefore I say: Hearken to me; I also will show my opinion. These verses are a defence of the new writer’s boldness in adding to a poem that has come down from a previous age. He is confident in his judgment, yet realises the necessity of commending it to the hearers. He claims that inspiration which belongs to every reverent conscientious inquirer. On this footing he affirms a right to express his opinion, and the right cannot be denied. Elihu has been disappointed with the speeches of Job’s friends. He has listened for their reasons, observed how they cast about for arguments and theories; but no one said anything convincing. It is an offence to this speaker that men who had so good a case against their friend made so little of it. The intelligence of Elihu is therefore from the first committed to the hypothesis that Job is in the wrong. Obviously the writer places his spokesman in a position which the epilogue condemns; and if we assume this to have been deliberately done a subtle verdict against the scope of the poem must have been intended. May it not be surmised that this implied comment or criticism gave the interpolated discourse value in the eyes of many? Originally the poem appeared somewhat dangerous, out of the line of orthodoxy. It may have become more acceptable to Hebrew thought when this caveat against bold assumptions of human perfectibility and the right of man in presence of his Maker had been incorporated with the text. Elihu tells the friends that they are not to say we have found wisdom in Job, unexpected wisdom which the Almighty alone is able to vanquish. They are not to excuse themselves nor exaggerate the difficulties of the situation by entertaining such an opinion, Elihu is confident that he can overcome Job in reasoning. As if speaking to himself he describes the perplexity of the friends and states his intention. "They were amazed, they answered no more; They had not a word to say. And shall I wait because they speak not, Because they stand still and answer no more? I also will answer my part, I also will show my opinion." His convictions become stronger and more urgent. He must open his lips and answer. And he will use no flattery. Neither the age nor the greatness of the men he is addressing shall keep him from speaking his mind. If he were insincere he would bring on himself the judgment of God. "My Maker would soon take me away." Here again the second writer’s self defence colours the words put into Elihu’s mouth. Reverence for the genius of the poet whose work he is supplementing does not prevent a greater reverence for his own views. The general exordium closes with the thirty-second chapter, and in the thirty-third Elihu, addressing Job by name, enters on a new vindication of his right to intervene. His claim is still that of straightforwardness, sincerity. He is to express what he knows without any other motive than to throw light on the matter in hand. He feels himself, moreover, to be guided by the Divine Spirit. The breath of the Almighty has given him life; and on this ground he considers himself entitled to enter the discussion and ask of Job what answer he can give. This is done with dramatic feeling. The life he enjoys is not only physical vigour as contrasted with Job’s diseased and infirm state, but also intellectual strength, the power of God-given reason. Yet, as if he might seem to claim too much, he hastens to explain that he is quite on Job’s level nevertheless. "Behold. I am before God even as thou art; I also am formed out of the clay. Lo, my terror shall not make thee afraid, Neither shall my pressure be heavy upon thee." Elihu is no great personage, no heaven-sent prophet whose oracles must be received without question. He is not terrible like God, but a man formed out of the clay. The dramatising appears overdone at this point, and can only be explained by the desire of the writer to keep on good terms with those who already reverenced the original poet and regarded his work as sacred. What is now to be said to Job is spoken with knowledge and conviction, yet without pretension to more than the wisdom of the holy. There is, however, a covert attack on the original author as having made too much of the terror of the Almighty, the constant pain and anxiety that bore down Job’s spirit. No excuse of the kind is to be allowed for the failure of Job to justify himself. He did not because he could not. The fact was, according to this critic, that Job had no right of self defence as perfect and upright, without fault before the Most High. No man possessed or could acquire such integrity. And all the attempts of the earlier dramatist to put arguments and defences into his hero’s mouth had of necessity failed. The new writer comprehends very well the purpose of his predecessor and intends to subvert it. The formal indictment opens thus:- Surely thou hast spoken in my hearing And I have heard thy words:- I am clean without transgression: I am innocent, neither is there iniquity in me. Behold. He findeth occasions against me, He counteth me for His enemy; He putteth me in the stocks He marketh all my paths. The claim of righteousness, the explanation of his troubles given by Job that God made occasions against him and without cause treated him as an enemy, are the errors on which Elihu fastens. They are the errors of the original writer. No one endeavouring to represent the feelings and language of a servant of God should have placed him in the position of making so false a claim, so base a charge against Eloah. Such criticism is not to be set aside as either incompetent or over bold. But the critic has to justify his opinion, and, like many others, when he comes to give reasons his weakness discloses itself. He is certainly hampered by the necessity of keeping within dramatic lines. Elihu must appear and speak as one who stood beside Job with the same veil between him and the Divine throne. And perhaps for this reason the effort of the dramatist comes short of the occasion. It is to be noted that attention is fixed on isolated expressions which fell from Job’s lips, that there is no endeavour to set forth fully the attitude of the sufferer towards the Almighty. Eliphaz, Bildad, and Zophar had made Job an offender for a word and Elihu follows them. We anticipate that his criticism, however telling it may be, will miss the true point, the heart of the question. He will possibly establish some things against Job, but they will not prove him to have failed as a brave seeker after truth and God. Opposing the claim and complaint he has quoted, Elihu advances in the first instance a proposition which has the air of a truism-"God is greater than man." He does not try to prove that even though a man has appeared to himself righteous he may really be sinful in the sight of the Almighty, or that God has the right to afflict an innocent person in order to bring about some great and holy design. The contention is that a man should suffer and be silent. God is not to be questioned; His providence is not to be challenged. A man, however he may have lived, is not to doubt that there is good reason for his misery if he is miserable. He is to let stroke after stroke fall and utter no complaint. And yet Job had erred in saying, "God giveth not account of any of His matters." It is not true, says Elihu, that the Divine King holds Himself entirely aloof from the inquiries and prayers of His subjects. He discloses in more than one way bath His purposes and His grace. "Why dost thou contend against God That He giveth not account of any of His matters? For God speaketh once, yea twice, Yet man perceiveth it not." The first way in which, according to Elihu, God speaks to men is by a dream, a vision of the night; and the second way is by the chastisement of pain. Now as to the first of these, the dream or vision, Elihu had, of course, the testimony of almost universal belief, and also of some cases that passed ordinary experience. Scriptural examples, such as the dreams of Jacob, of Joseph, of Pharaoh, and the prophetic visions already recognised by all pious Hebrews, were no doubt in the writer’s mind. Yet if it is implied that Job might have learned the will of God from dreams, or that this was a method of Divine communication for which any man might look, the rule laid down was at least perilous. Visions are not always from God. A dream may come "by the multitude of business." It is true, as Elihu says, that one who is bent on some proud and dangerous course may be more himself in a dream than in his waking hours. He may see a picture of the future which scares him, and, so he may be deterred from his purpose. Yet the waking thoughts of a man, if he is sincere and conscientious, are far more fitted to guide him, as a rule, than his dreams. Passing to the second method of Divine communication, Elihu appears to be on safer ground. He describes the case of an afflicted man brought to extremity by disease, whose soul draweth near to the grave and his life to the destroyers or death angels. Such suffering and weakness do not of themselves insure knowledge of God’s will, but they prepare the sufferer to be instructed. And for his deliverance an interpreter is required. "If there be with him an angel, An interpreter, one among a thousand, To show unto man what is his duty; Then He is gracious unto him and saith, Deliver him from going down to the pit, I have found a ransom." Elihu cannot say that such an angel or interpreter will certainly appear. He may: and if he does and points the way of uprightness, and that way is followed, then the result is redemption, deliverance, renewed prosperity. But who is this angel? "One of the ministering spirits sent forth to do service on behalf of the heirs of salvation"? The explanation is somewhat farfetched. The ministering angels were not restricted in number. Each Hebrew was supposed to have two such guardians. Then Malachi says, "The priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the angel (messenger) of Jehovah Sabaoth." Here the priest appears as an angel interpreter, and the passage seems to throw light on Elihu’s meaning. As no explicit mention is made of a priest or any priestly function in our text, it may at least be hinted that interpreters of the law, scribes or incipient rabbis, are intended, of whom Elihu claims to be one. In this case the ransom would remain without explanation. But if we take that as a sacrificial offering, the name "angel interpreter" covers a reference to the properly accredited priest: The passage is so obscure that little can be based upon it; yet assuming the Elihu discourses to be of late origin and intended to bring the poem into line with orthodox Hebrew thought, the introduction of either priest or scribe would be in harmony with such a purpose. Mediation at all events is declared to be necessary as between the sufferer and God; and it would be strange indeed if Elihu, professing to explain matters, really made Divine grace to be consequent on the intervention of an angel whose presence and instruction could in no way be verified. Elihu is realistic and would not rest his case at any point on what might be declared purely imaginary. The promise he virtually makes to Job is like those of Eliphaz and the others, -renewed health, restored youth, the sense of Divine favour. Enjoying these, the forgiven penitent sings before men, acknowledging his fault and praising God for his redemption. The assurance of deliverance was probably made in view of the epilogue, with Job’s confession and the prosperity restored to him. But the writer misunderstands the confession, and promises too glibly. It is good to receive after great affliction the guidance of a wise interpreter; and to seek God again in humility is certainly a man’s duty. But would submission and the forgiveness of God bring results in the physical sphere, health, renewed youth and felicity? No invariable nexus of cause and effect can be established here from experience of the dealings of God with men. Elihu’s account of the way in which the Almighty communicates with His creatures must be declared a failure. It is in some respects careful and ingenious, yet it has no sufficient ground of evidence. When he says- "Lo, all these things worketh God Oftentimes with man, To bring back his soul from the pit"- the design is pious, but the great question of the book is not touched. The righteous suffer like the wicked from disease, bereavement, disappointment, anxiety. Even when their integrity is vindicated the lost years and early vigour are not restored. It is useless to deal in the way of pure fancy with the troubles of existence. We say to Elihu and all his school, Let us be at the truth, let us know the absolute reality. There are valleys of human sorrow, suffering, and trial in which the shadows grow deeper as the traveller presses on, where the best are often most afflicted. We need another interpreter than Elihu, one who suffers like us and is made perfect by suffering, through it entering into His glory. An invocation addressed by Elihu to the bystanders begins chapter 34. Again he emphatically asserts his right to speak, his claim to be a guide of those who think on the ways of God. He appeals to sound reason and he takes his auditors into counsel-"Let us choose to ourselves judgment; let us know among ourselves what is good." The proposal is that there shall be conference on the subject of Job’s claim. But Elihu alone speaks. It is he who selects "what is good." Certain words that fell from the lips of Job are again his text. Job hath said, I am righteous, I am in the right; and, God hath taken away my judgment or vindication. When those words were used the meaning of Job was that the circumstances in which he had been placed, the troubles appointed by God seemed to prove him a transgressor. But was he to rest under a charge he knew to be untrue? Stricken with an incurable wound though he had not transgressed, was he to lie against his right by remaining silent? This, says Elihu, is Job’s unfounded impious indictment of the Almighty; and he asks:- "What man is like Job, Who drinketh up impiety like water, Who goeth in company with the workers of iniquity, And walketh with wicked men?" Job had spoken of his right which God had taken away. What was his right? Was he, as he affirmed, without transgression? On the contrary, his principles were irreligious. There was infidelity beneath his apparent piety. Elihu will prove that so far from being clear of blame he has been imbibing wrong opinions and joining the company of the wicked. This attack shows the temper of the writer. No doubt certain expressions put into the mouth of Job by the original dramatist might be taken as impeaching the goodness or the justice of God. But to assert that even the most unguarded passages of the book made for impiety was a great mistake. Faith in God is to be traced not obscurely but as a shaft of light through all the speeches put into the mouth of his hero by the poet. One whose mind is bound by certain pious forms of thought may fail to see the light, but it shines nevertheless. The attempt made by Elihu to establish his charge has an appearance of success. Job, he says, is one who drinks up impiety like water and walks with wicked men, - "For he hath said, It profiteth a man nothing That he should delight himself with God." If this were true, Job would indeed be proved irreligious. Such a statement strikes at the root of faith and obedience. But is Elihu representing the text with anything like precision? In Job 9:22 these words are put into Job’s mouth:- "It is all one, therefore I say, He destroyeth the perfect and the wicked." God is strong and is breaking him with a tempest. Job finds it useless to defend himself and maintain that he is perfect. In the midst of the storm he is so tossed that he despises his life; and in perplexity he cries, -It is all one whether I am righteous or not, God destroys the good and the vile alike. Again we find him saying, "Wherefore do the wicked live, become old, yea, are mighty in power?" And in another passage he inquires why the Almighty does not appoint days of judgment. These are the expressions on which Elihu founds his charge, but the precise words attributed to Job were never used by him, and in many places he both said and implied that the favour of God was his greatest joy. The second author is either misapprehending or perverting the language of his predecessor. His argument accordingly does not succeed. Passing at present from the charge of impiety, Elihu takes up the suggestion that Divine providence is unjust and sets himself to show that, whether men delight themselves in the Almighty or not, He is certainly All-righteous. And in this contention, so long as he keeps to generalities and does not take special account of the case which has roused the whole controversy, he speaks with some power. His argument comes properly to this, If you ascribe injustice or partiality to Him whom you call God, you cannot be thinking of the Divine King. From His very nature and from His position as Lord of all, God cannot be unjust. As Maker and Preserver of life He must be faithful. "Far be from God a wickedness, From the Almighty an injustice! For every one’s work He requiteth him, And causeth each to find according to his ways. Surely, too, God doth not wickedness. The Almighty perverteth not justice." Has God any motive for being unjust? Can any one urge Him to what is against His nature? The thing is impossible. So far Elihu has all with him, for all alike believe in the sovereignty of God. The Most High, responsible to Himself, must be conceived of as perfectly just. But would He be so if He were to destroy the whole of His creatures? Elihu says, God’s sovereignty over all gives Him the right to act according to His will; and His will determines not only what is, but what is right in every case. "Who hath given Him a charge over the earth? Or who hath disposed the whole world? Were He to set His mind upon Himself, To gather to Himself His spirit and His breath, Then all flesh would die together, Man would return to his dust." The life of all creatures, implies that the mind of the Creator goes forth to His universe, to rule it, to supply the needs of all living beings. He is not wrapped up in Himself, but having given life He provides for its maintenance. Another personal appeal in Job 34:16 is meant to secure attention to what follows, in which the idea is carried out that the Creator must rule His creatures by a law of justice. "Shall one that hateth right be able to control? Or wilt thou condemn the Just, the Mighty One? Is it fit to say to a king, Thou wicked? Or to princes. Ye ungodly? How much less to Him who accepts not the persons of princes. Nor regardeth the rich more than the poor?" Here the principle is good, the argument of illustration inconclusive. There is a strong foundation in the thought that God, who could if He desired withdraw all life, but on the other hand sustains it, must rule according to a law of perfect righteousness. If this principle were kept in the front and followed up we should have a fruitful argument. But the philosophy of it is beyond this thinker, and he weakens his case by pointing to human rulers and arguing from the duty of subjects to abide by their decision and at least attribute to them the virtue of justice. No doubt society must be held together by a head either hereditary or chosen by the people, and, so long as his rule is necessary to the well being of the realm, what he commands must be obeyed and what he does must be approved as if it were right. But the writer either had an exceptionally favourable experience of kings, as one, let us suppose, honoured like Daniel in the Babylonian exile, or his faith in the Divine right of princes blinded him to much injustice. It is a mark of his defective logic that he rests his case for the perfect righteousness of God upon a sentiment or what may be called an accident. And when Elihu proceeds, it is with some rambling sentences in which the suddenness of death, the insecurity of human things, and the trouble and distress coming now on whole nations, now on workers of iniquity, are all thrown together for the demonstration of Divine justice. We hear in these verses ( Job 34:20-28 ) the echoes of disaster and exile, of the fall of thrones and empires. Because the afflicted tribes of Judah were preserved in captivity and restored to their own land, the history of the period which is before the writer’s mind appears to him to supply a conclusive proof of the righteousness of the Almighty. But we fail to see it. Eliphaz and Bildad might have spoken in the same terms as Elihu uses here. Everything is assumed that Job by force of circumstance has been compelled to doubt. The whole is a homily on God’s irresponsible power and penetrating wisdom which, it is taken for granted, must be exercised in righteousness. Where proof is needed nothing but assertion is offered. It is easy to say that when a man is struck down in the open sight of others it is because he has been cruel to the poor and the Almighty has been moved by the cry of the afflicted. But here is Job struck down in the open sight of others; and is it for harshness to the poor? If Elihu does not mean that, what does he mean? The conclusion is the same as that reached by the three friends; and this speaker poses, like the rest, as a generous man declaring that the iniquity God is always sure to punish is tyrannical treatment of the orphan and the widow. Leaving this unfortunate attempt at reasoning we enter at Job 34:31 on a passage in which the circumstances of Job are directly dealt with. For hath any one spoken thus unto God, I have suffered though I offend not: That which I see not teach Thou; If I have done iniquity I will do it no more’? Shall God’s recompense be according to thy mind That thou dost reject it? For thou must choose, and not I: Therefore speak what thou knowest. Here the argument seems to be that a man like Job, assuming himself to be innocent, if he bows down before the sovereign Judge, confesses ignorance, and even goes so far as to acknowledge that he may have sinned unwittingly and promises amendment, such a one has no right to dictate to God or to complain if suffering and trouble continue. God may afflict as long as He pleases without showing why He afflicts. And if the sufferer dares to complain he does so at his own peril. Elihu would not be the man to complain in such a case. He would suffer on silently. But the choice is for Job to make; and he has need to consider well before he comes to a decision. Elihu implies that as yet Job is in the wrong mind, and he closes this part of his address in a sort of brutal triumph over the sufferer because he had complained of his sufferings. He puts the condemnation into the mouth of "men of understanding"; but it is his own. Men of understanding will say to me, And the wise who hears me will say:- Job speaks without intelligence, And his words are without wisdom: Would that Job were tried unto the end For his answers after the manner of wicked men. For he addeth rebellion to his sin; He clappeth his hands amongst us And multiplieth his words against God. The ideas of Elihu are few and fixed. When his attempts to convince betray his weakness in argument, he falls back on the vulgar expedient of brow beating the defendant. He is a type of many would be interpreters of Divine providence, forcing a theory of religion which admirably fits those who reckon themselves favourites of heaven, but does nothing for the many lives that are all along under a cloud of trouble and grief. The religious creed which alone can satisfy is one throwing light adown the darkest ravines human beings have to thread, in ignorance of God which they cannot help, in pain of body and feebleness of mind not caused by their own sin but by the sins of others, in slavery or something worse than slavery. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.