الكتاب المقدس

Expositor's Bible Commentary Job 34:1 Furthermore Elihu answered and said, 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.

What man is like Job? Job 34:6-9 Elihu's estimate of Job Samuel Cox, D. D. It was natural that, with all his reverence for Job, Elihu should be offended by the heat and passion of his words, by the absence of moderation and self-restraint, and tell him that "this strained passion did him wrong." No doubt it is easier for a friend on the bank to maintain his composure, than it is for the man who has been swept away by the stream of calamity, and is doing instant battle with its fierce currents and driving waves. Job is not to be overmuch blamed if, under the stress of calamity, and stung by the baseless calumnies of the friends, he now and then lost composure, and grew immoderate both in his resentments and his retorts. Remembering the keen agony he had to endure, we may well pardon an offence for which it is so easy to account; we may cheerfully admit, as Jehovah Himself admitted, that in the main he spoke of God aright; we may even admire the constancy and patience with which, on the whole, he met the provocations and insults of the friends; and yet we cannot but feel that he often pushed his inferences against the Divine justice and providence much too far: as, indeed, he himself confessed that he had, when at last he saw Jehovah face to face, and carried his just resentment against the friends to excess. There are points in the progress of the story where he seems to revel in his sense of wrong, and to lash out wildly against both God and man. With fine moral tact, Elihu had detected this fault in his tone and bearing, and had discovered whither it was leading him. ( Samuel Cox, D. D. ) Neither will the Almighty pervert Justice. Job 34:10-12 On the justice of God S. Clarke, D. D. These words are a description of the justice and righteousness of the supreme Governor of all things; introduced with an affectionate appeal to the common reason of mankind for the truth of the assertion, and closed with an eloquent repetition of the assurance of its certainty. There are, and must be, difficulties in the administration of providence; but these difficulties affect only such as are careless in matters of religion, and they can never make reasonable and considerate persons, men of attention and understanding, to doubt concerning the righteousness of the Divine government. I. GOD IS, AND CANNOT BUT BE, JUST IN ALL HIS ACTIONS. There being necessarily in nature a difference of things, which is what we call natural good and evil, and a variety in the dispositions and qualifications of persons, which is what we call moral good and evil, from the due or undue adjustment of these natural qualities of things to the moral qualifications of persons, arise unavoidably the notions of right and wrong. Now, the will of every intelligent agent being always directed by some motive, it is plain Chat the natural motive of action, where nothing irregular interposes, can be no other than this right or reason of things. Whenever this right and reason are not made the rule of action, it can only be, either because the agent is ignorant of what is right, or wants ability to pursue it, or else is knowingly and willingly diverted from it, by the hope of some good, or fear of some evil. But none of these causes of injustice can possibly have any place in God. His actions must necessarily be directed by right, and reason, and justice only. It is sometimes argued that the actions of God must needs be just, for whatever He does is just, because He does it. But this argument is not proving, but supposing the thing in question. It has been unworthily used, as if, because whatever God does is certainly just, therefore whatsoever unjust and unreasonable things men, in their systems of Divinity ascribe to Him, were made just and reasonable by supposing God to be the author of them. Or that, God being all-powerful, therefore whatever is ascribed to Him, though in itself it may seem unjust, and would be unjust among men, yet by supreme power is made just and right. Upon this kind of reasoning is built the doctrine of absolute reprobation, and some other the like opinions. But this is speaking deceitfully for God. In Scripture, God perpetually appeals to the common reason and natural judgment of mankind for the equity Of His dealings with them. II. WHEREIN THE NATURE OF GOD'S JUSTICE CONSISTS. Justice is of two sorts. There is a justice which consists in a distribution of equality; and there is a justice which consists in a distribution of equity. Of this latter sort is the justice of God. In the matter of punishment, His justice requires that it should always be apportioned with the most strict exactness, to the degree or demerit of the crime. The particulars wherein this justice consists are — 1. An impartiality with regard to persons. 2. An equity of distribution with regard to things; that is, the observing an exact proportion in the several particular degrees of reward and punishment, as Well as an impartiality and determining what persons shall be in general rewarded or punished. III. OBJECTIONS ARISING FROM PARTICULAR CASES AGAINST THE GENERAL DOCTRINE OF THE DIVINE JUSTICE. 1. From the unequal distributions of providence in the present life. This is answered by the belief of a future state, wherein, by the exactness and precise equity of the final determinations of the great day, shall be abundantly made up all the little inequalities of this short life. There are also many special reasons of these seeming inequalities. God frequently afflicts the righteous, for the trial and improvement of their virtue, for the exercise of their patience, or the correction of their faults. On the other hand, God frequently, for no less wise reasons, defers the punishing of the wicked. Besides these, there are also particular difficulties arising from singular inequalities, even with regard to spiritual advantages.The uses of this discourse are — 1. Let us acknowledge and submit to the Divine justice, and show forth our due sense and fear of it in the course of our lives. 2. A right notion of the justice of God is matter of comfort to good men. 3. The justice of God is a matter of terror to all wicked and unrighteous men, how great and powerful soever they may be. 4. From a consideration of the justice of God arises a true notion of the heinousness of sin. 5. If God, who is all-powerful and supreme, yet always confines Himself to what is just, how dare mortal men insult and tyrannise over each other, and think themselves by power and force discharged from all obligations of equity towards their fellow creatures? ( S. Clarke, D. D. ) The perdition of the unconverted, not attributable to God John Young, M. A. I. GOD CANNOT WISH THAT ANY HUMAN MIND SHOULD CONTINUE UNCONVERTED. It would be strange indeed if He did. It is blasphemy to think that God should wish any creature to commit sin. The holy God cannot wish any human mind either to begin to be unholy, or to continue to be unholy. II. GOD CANNOT WISH THAT ANY HUMAN BEING SHOULD PERISH. God has declared that they shall. It is inevitable in order to the ends of justice, and the maintenance of His moral government. But, then, He does not desire this issue. To say He did would be to say that God is malevolent. He cannot take any pleasure in suffering. III. GOD HAS NOT DECREED THAT ANY SINGLE MIND SHOULD CONTINUE UNCONVERTED AND SHOULD PERISH. There is no such decree. If there were, it would be substantially the same with the last, only that it would be underhand and clandestine. It would be charging God, not only with sin, but with cowardice and hypocrisy. IV. GOD NEVER ACTS WITH THE VIEW THAT ANY SHOULD CONTINUE UNCONVERTED AND SHOULD PERISH. God never operates upon the mind with this view. He never interposes difficulties in the way of its conversion, and with a view to its perdition. God does wish that every human mind should be converted and saved. 1. Prove this from God's words. 2. The actions of God will be found in harmony with His word. 3. Prove this from the death Of Christ. 4. This doctrine is deducible from the entire plan of salvation. ( John Young, M. A. ) Who hath disposed the whole world. Job 34:13 The disposer of the world William Jay. It becomes us to entertain proper apprehensions of "Him with whom we have to do." I. GOD'S ALL-DISPOSING AGENCY. 1. God is the disposer of the whole world of nature. What man can produce, man can comprehend. All human workmanship is limited and finite, and capable of improvement. It is otherwise with the works of God. Here nothing is superfluous, nothing wanting, nothing by alteration can be improved. What arrangement there is in all those numerous and immense worlds which God hath created! If we are struck with a single instance of God's arrangement in the world of nature, how much more should we be impressed with the whole if we were in a proper state of mind, and if God were in all our thoughts. 2. He is the disposer of the whole world of grace. The apostle speaks not only of grace, but of the purpose of grace. There was nothing left unappointed or unarranged. The scheme stretches from eternity to eternity, and in every part of it we see God abounding in all wisdom and prudence. 3. He is the disposer of the whole world of providence; and while He seems to be doing nothing, He is doing "all things according to the counsel of His own will." We have many specimens of God's providence in the Scriptures of truth. Providence has been at work in your history. II. PRACTICAL REFLECTIONS. Four ways in which the doctrine of the all-disposing energy of God may be improved. 1. In the way of conviction. 2. In the way of adoration. 3. In the way of consolation. 4. Let this subject check our presumption. ( William Jay. ) If now thou hast understanding, hear this. Job 34:16-30 Elihu's remonstrance Homilist. I. FOUNDED ON THE SUPREMACY OF GOD. Where there is absolute supremacy, there can be no injustice. There are some who speak of the absolute law of right as something outside the Almighty, independent of Him, and to which He is accountable. What the Supreme wills, is right, and right because He wills it. II. ON THE IMPARTIALITY OF THE ETERNAL. God is no respecter of persons. This is a fact proclaimed over and over again in the Bible, and which all nature and history demonstrate. The thought of God's impartiality serves two purposes. 1. To alarm the influentially wicked. 2. To encourage the godly poor. III. ON THE OMNISCIENCE OF THE ETERNAL. "There is no darkness nor shadow of death where the workers of iniquity may hide themselves." 1. Wicked men perform their deeds in darkness. 2. However deep the darkness, God's eye is on them. IV. ON THE POWER OF THE ETERNAL. What a description of power we have here. Are not these views of God sufficient to hush every murmuring thought, to subdue every rebellious will, and to bring every heart into a loving agreement with His plans? ( Homilist. ) And the mighty shall be taken away without hand. Job 34:20 God's sovereignty viewed in relation to the death of His people George Wilkins. The text is part of the argument employed by Elihu to establish the principle of the Divine equity in the government of the universe. He insinuates that the suffering patriarch had at least implied certain reflections on the character of the Deity, and he remonstrates with him to show that the governor of the universe could not be unjust. I. THE SOVEREIGNTY AND IMPARTIALITY OF GOD. Sovereignty in the highest and most proper sense belongs exclusively to Jehovah. No bounds are set to His influence, and no department is free from His control. The originating cause of death is not Divine sovereignty, but our sin. In salvation we see God's sovereignty as the originating cause; but in death man's guilt. Though death has not originated in sovereignty, yet all the circumstances of death are controlled by it. Death stands as a willing messenger at the footstool of Omnipotence. 1. God determines the hour of dissolution. The casualties which we sometimes speak of are casualties to us, but not to God. They are necessary parts of the general system which His wisdom regulates and His power controls. There is no confusion in what God does or permits to be done. 2. God deter. mines or controls the instruments by which life shall be ended. Whether by long, lingering sickness, or by a sudden stroke. There are only two cases of (apparent) exemption — Enoch and Elijah. 3. God is uninfluenced by the consideration of merely present consequences. They are all foreseen by Him. Death is a penalty that must be universally rendered. While administering equitable government, that which is particular must not be permitted to impede the universal good. II. THE WEAKNESS AND DEPENDENCE OF MAN. The contrast is tremendous between the feebleness of the creature and the majesty of the Creator. "Man dieth and wasteth away." "He cometh forth like a flower and is cut down." We ask the question, "Where is he?" Nature gives no answer. Philosophy gives no answer. Only revelation can. It flings its light upon the future, and as in one word utters "eternity!" ( George Wilkins. ) When He giveth quietness, who then can make trouble? Job 34:29 Christian quietness George Wagner. It is no small blessing to enjoy quietness in a world like this. I. THIS QUIETNESS. It is not a freedom from outward afflictions. We often notice, that so far are Christians from being exempted from sufferings, that it is just the most advanced Christians who are the most deeply tried. It is not a callous indifference to our own sufferings or the sufferings of others. It is not hardness or selfishness. By purifying the heart, and destroying its natural and miserable selfishness, Christianity renders the affections far more strong and enduring. Nor is this quietness a freedom from conflict. Indeed, only the true Christian knows what this conflict between the flesh and the spirit is. Everyone who reaches heaven in safety is, and must be, a conqueror. Yet there is a quietness of spirit which the Christian enjoys. A calmness of spirit which arises from faith and confidence in Jesus Christ, in His perfect atonement, His finished work, His precious blood, His living person. This quietness is something unworldly, something that comes from above, and so it is a state of mind which endures. Notice whence and how it comes. "When He giveth quietness." It is a gift — a free gift of God. The channel is Jesus Christ. Real peace, real quietness of spirit, can only come to sinners as we are through a mediator. We lack quietness of spirit when we do not depend fully and simply upon Christ. But it is not always at the commencement of the Christian course that God gives "quietness." Sometimes it is bestowed nearer its close. It is the result of a holy walk with God, with increasing acquaintance with Him. II. THE SEASONS WHEN GOD GIVETH QUIETNESS. We need not speak of seasons of outward prosperity. Then it is, and only then, that the world enjoys its worldly quietness. But that quietness, what an empty thing it is! The quietness which God gives, He bestows in largest measure in seasons of trouble. It is just when outward comforts fail, when the world looks very dark, it is then that inward consolations abound, and the believer's cup runs over..."Who then can make trouble?" It is a bold challenge! Bold, whether addressed to Satan, the world, or our own hearts, all of which are so mighty to make trouble. The true Christian can meet even death with quietness of spirit. ( George Wagner. ) God-given quietness S. L. Wilson, M. A. In our inmost being there is a yearning for what Elihu here calls quietness, for what Paul elsewhere describes as the peace that passeth understanding, for what Jesus promised to the weary and heavy-laden — rest. We are tired of the weary struggle in our own hearts, the internal to-and-fro conflict between good impulses and bad. Notice some of the ways in which "God giveth quietness" to the soul. I. BY PACIFYING THE CONSCIENCE. Conscious innocence makes the best pillow. Blessed are all those who know some. thing of the quietness that God gives when He pacifies the conscience! II. BY WORKING IN THE HEART A CONTENTED DISPOSITION. Discontent is one of the greatest enemies to our peace of mind. It is the murderer of men's happiness. We stretch forth empty hands from the attained to the unattained. It is the old story: the apprentice longs to be a journeyman, and the journeyman pants to be a foreman, and the foreman groans to be a master, and the master pines till he is able to build a snug villa and retire from business. But God gives quietness, and then we drop anchor, never to voyage any more upon the sea of unsatisfied desire. Who now can make trouble? III. BY DELIVERING US FROM ALL ANXIETY ABOUT THE FUTURE. It is not everyone who can contemplate the future with composure. To many it is a shapeless terror. Who will venture to open its seven-sealed book, who brave enough to read its contents? The future! No man can look fearlessly upon it, except the Christian. Come what will, he is prepared for all that shall befall him between this hour and the grave. IV. BY IMPARTING A SENSE OF SECURITY IN VIEW OF THE FINAL CHANGE. ( S. L. Wilson, M. A. ) Christian calmness C. A. Heurtley, B. D. I. WHAT IS THE NATURE OF THE QUIETNESS HERE SPOKEN OF? When God enables a man to rest peacefully, tranquilly, without let or hindrance, without anything to molest, or harm, or disturb, or terrify him, "who can make trouble?" 1. External quietness, as when God interposes in the defence of His people. Here is the Christian's comfort, that no harm can happen to him without God's permission. He is safe beyond the reach of danger. But we cannot be certain at any time that it is God's pleasure wholly to deliver us. He may let the evil come. He may keep us in suspense. 2. There is another way. God may supply us with inward peace — such peace as shall set us free from anxious fears as to trials that may be coming upon us, or shall hear us up, and sustain us, in the midst of trials which have come. Often the trials which we dread do not come; and often, when they do come, they prove less than we had imagined. God gives quietness in such cases by enabling us to look up to Him as our Father, our reconciled Father, in Christ Jesus, and so to feel assured that we are the objects of His fatherly care. II. THE AUTHOR OF THIS BLESSED PEACE — GOD. We are perfectly secure from all molestation, and all danger, because He that keepeth us is the eternal, unchangeable, almighty, ever-present God. III. IN WHAT WAY IS THIS QUIETNESS TO BE ATTAINED? 1. The first step towards it is to make sure that we are in a state of reconciliation with God; and this is to be attained by earnestly and heartily returning to Him through our Lord Jesus Christ. 2. The second step is to live closely to God — to walk before Him in all holy obedience, serving Him faithfully, unreservedly, diligently. We may rest assured that real, solid, well-grounded peace is to be enjoyed by none but those who do thus serve Him. 3. We must learn to cast all our care on God in the full assurance that He careth for us. We must look off from ourselves. We must walk by faith, not by sight. 4. We should acquire the habit of carrying our cares, and anxieties, and sorrows to God, and spreading them before Him in prayer. It is true that He knows them all without our telling Him; but He would have us tell Him notwithstanding. Prayer is His own appointed ordinance. ( C. A. Heurtley, B. D. ) Peace W. Howel. Wherever innocence is found, there perfect peace reigns. Man, as the subject of sin, carries on war against universal being — himself not excepted. I. PEACE HAS NO NECESSARY RESIDENCE ANYWHERE BUT IN THE BOSOM OF JEHOVAH. He is called, "the God of peace." Then — 1. Peace must be universally the gift of God. Finite being has no peace to confer on another; it must emanate ceaselessly from the bosom of Deity. 2. Peace is likewise the purchase of Deity. One who is God must bear the consequences of our sins, or His peace can never reach us. 3. It is the gift and creation of the Divine Spirit. Learn, then, to estimate the value of true religion. II. WHY, THEN, DOES GOD HIDE HIS FACE FROM HIS CHILD? 1. To lead man into intimate acquaintance with Himself. 2. To humble His family. 3. To teach them to prize communion with Himself above everything. 4. That He may try if anything can make them happy in His absence. 5. To chastise His children for their transgression. ( W. Howel. ) The need or justifying the providence of God F. C. Clark, B. A. I. THE DOCTRINE ON THE SUBJECT. God is the supreme and only disposer of all human affairs. This doctrine is not laid down formally, but taken for granted. It forms the ground of Elihu's appeal. Many will not admit that God interferes in the affairs of this or that particular person. But this objection to the doctrine of particular providence proceeds, not from doubt about the doctrine, but from dislike to it. In the government of the world, God not only rules, but overrules. God, in the government of the world, feels toward it, not merely the interest of a creator and contriver of means to an end, but the far more tender and compassionate regard of a Redeemer. II. THE DUTIES WHICH AROSE OUT OF THE DOCTRINE. 1. The Christian duty of faithful dependence on God. 2. The Christian duty of reverential fear of Him. ( F. C. Clark, B. A. ) God the Giver of quietness T. Horton, D. D. 1. Because all things are in subjection to His disposing. As, for example, men's purposes and counsels, they are all guided by Him. 2. When God will give quietness, none shall be able to make trouble, because that trouble which is at any time made, it is in reference to God Himself, and for the avenging of His quarrel upon people. The second reference of this verse is as they respect, not a kingdom, but a particular person. When God will give a man quietness, none can trouble him; when God will hide His face from him, none can uphold him. When God gives inward peace, a man shall suffer no great inconvenience from outward trouble. Trouble is not so much from the condition, as the affection; it is not so much from the state, as from the mind. Where a man has peace and quietness of conscience, he is so far forth provided against all trouble and disturbance whatsoever. He which has peace and atonement with God, has that within him which swallows all outward sadness and trouble whatsoever. He which has peace with God, there is nothing which is able to trouble him, because that which is the main ground, and occasion, and foundation of trouble is removed, and taken away from him. Where God gives this quietness and peace, there is also an intimation and assurance of all those evils and outward calamities, as working and making for our good. Where there is peace with God, there is also an intimation of safeguard and protection for time to come. There is also the sweet and comfortable expectation of a blessed and happy condition, which a man shall partake of in another world. ( T. Horton, D. D. ) Christian calmness J. J. S. Bird. I. THE NATURE AND CHARACTER OF THE BLESSING HERE SPOKEN OF. It is quietness, calmness, repose, and may consist of — 1. External peace. This is when God interposes on behalf of His people. "He maketh even his enemies to be at peace with him." Still, We cannot reckon on this kind of peace. 2. Internal peace. This is of a different nature to external peace, and every Christian can and ought to enjoy it. It is independent of all the vicissitudes of life, of all the trials of time. II. THE METHOD OF ITS ATTAINMENT. The quietness of our text is one of the growths of Christian character. There are two particulars which bring it about: — 1. Reconciliation with God. There can be no peace where there are alienation and enmity. 2. Holiness of conversation. There can be no peace where there is indulged sin. 3. Assurance of confidence. "Casting all your cares on Him, for He careth for you." ( J. J. S. Bird. ) The quiet mind J. H. Holford, M. A. To serve God in a world which is in rebellion against Him is alike our duty and high privilege. Christ bade us, "take no thought" — i.e. , be not anxious and disquieted, suffer not your mind to be distracted, drawn different ways, by cares as to this want and that; learn to trust, to serve God with a quiet mind. How can we obtain and secure this spirit? If we are really serving the Lord, how can we do it as here asked for, with a quiet mind? The ever-restless, ever-changing sea is but too true an image of the heart. In order to be real, lasting, and effectual, there must be the true basis for it, the pardon and cleansing away of sin; there must be the purging of the conscience from dead works to serve the living God. True service must be based upon the sense of pardon and reconciliation. In no other way can the motive be supplied which alone can produce the result. In addition to the pardon which God offers, and as a result of its being received by us, and assured to us, there is the peace, that we may serve Him with a quiet mind. There must be the true basis, but there must also be this result aimed at, and carried out. It is, indeed, a consequence of pardon, but it must not be taken for granted that it is enjoyed, that the service is necessarily yielded, and the quietness of mind maintained. This privilege is provided by God, but the degree in which it is used is found to vary greatly in the case of different Christians. There are so many causes of trouble and unrest — doubts and difficulties in connection with God's word; personal and family trials — in the discharge of the duties to which God's providence calls us, and in employing for Him the talents He has given, we may at times be perplexed. There may seem a clashing of duties, and this may disquiet us in our service; but He does not require of us more than we can do. How often the fears which have disturbed the quietness of God's children have been groundless. ( J. H. Holford, M. A. ) God -- all in all I. First, then, the eye of faith beholds the all-sufficiency of Jehovah, and our entire dependence upon Him, as she marks His EFFECTUAL WORKING. "When He giveth quietness, who then can make trouble? This unanswerable question may be illustrated by the Lord's works in nature. The world was once a tumultuous chaos: fire and wind and vapour strove with one another. Who was there that could bring that heaving, foaming, boiling, raging mass into quietude and order? Only let the great Preserver of men relax the command of quiet, and there are fierce forces in the interior of the earth sufficient to bring it back to its primeval chaos in an hour; but while His fiat is for peace, we fear no crash of matter and no wreck of worlds. Seed time and harvest, summer and winter, cold and heat, do not cease. Passing on to the age of man, we see the Lord in the day of His wrath pulling up the sluices of the great deep, and at the same moment bidding the clouds of heaven discharge themselves, so that the whole world became once again a colossal ruin. The covenant bow was seen in the cloud, the token that the Lord had given quietness to the earth, and that none again should be able to disturb her. Further down in history the Red Sea asks of us the same question, "When He giveth quietness, who then can make trouble?" Glancing far on in history, and passing by a thousand cases which are all to the point, we only mention one more, namely, that of Sennacherib and his host. God put a hook into the enemy's nose, and thrust a bridle between his jaws, and sent him back with shame to the place from whence he came. "When He giveth quietness, who then can make trouble?" 1. We shall reflect upon this truth as it applies, first, to God's people. If your gracious Lord shall give you quietness of mind, who then can cause you trouble? We have found it sweet to be afflicted when we have enjoyed the presence of God in it, so that we have counted it all joy when we have fallen into divers temptations; because, in our hour of extremity and peril, the Saviour has been unspeakably the more precious. When the Lord giveth quietness, slander cannot give us trouble. Ay, and at such times you may add to outward troubles and to the slanders of the wicked man, all the temptations of the devil; but if the Lord giveth quietness, though there were as many devils to attack us as there are stones in the pavement of the streets of London, we would walk over all their heads in unabated confidence. Even inbred sin, which is the worst of ills, will cause the Christian no trouble when the light of Jehovah's countenance is clearly seen. 2. I thank God that my text is equally true of the seeking sinner. If the Lord shall be pleased to give thee, poor troubled heart, quietness this day in Christ, none can make trouble in thy soul. What a mercy it is for you that God can give you peace and quietness! "Ah," say you, "but there is His law, that dreadful law of ten commands; I have broken that a thousand times." But if the Saviour lead thee to the cross, He will show thee that He fulfilled the law on thy behalf; that thou art not thyself under the law any longer, but under grace. "Yes, yes," say you, "well, I thank God for that, but my conscience, my conscience will never let me be in quietness." Oh! but my Master knows how to talk with thy conscience. He can say to it, "I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins." And let me say, dear friend, if the Lord gives you quietness while the law and conscience will be at peace with you, so will that Book of God be. Some of you, whenever you turn the Bible over, can find nothing but threatenings in it. Oh! but if you can only come to Jesus and rest in Him, then the page shall glisten with blessings, and glow with benedictions. 3. Now this text, which thus belongs to the saint and to the seeking sinner, I think is equally true, on the larger scale, to the Christian Church. I, shall leave this first point when I have briefly drawn three lessons from it. "When the Lord giveth quietness, who then can make trouble?" The first lesson is, those who have peace should this morning adore and bless God for it. Secondly, be hopeful, ye who are seeking peace, whether for others or for yourselves. Lastly, give up all other peace but that which the Lord giveth to every believer. If you have a quietness which God has not created, implore the Lord to break it. II. The all-sufficiency of God is seen, secondly, IN HIS SOVEREIGN WITHDRAWALS. God does sometimes hide His face from His people, and then, as His saints well know, nothing can enable them to behold Him or to be happy. III. THIS IS TRUE OF A NATION as well as of any one Church and of any one man. ( C. H. Spurgeon . ) Surely it is meet to be said unto God. Job 34:31-37 The second speech of Elihu Homilist. I. A GOOD COUNSEL. Elihu recommends Job to do two things. 1. To resolve on an improved life. This includes — (1) Moral reform. (2) Increased light. 2. To submit to the eternal will. God's mind is the standard — all knowing, all loving, all righteous, immutable...Should the method of redemption be according to thy mind? Two facts convince us that the human mind is utterly incompetent to form a scheme for spiritual restoration. The mistakes it has made on the subject in interpreting Scripture. And the mistakes it has made on the subject in interpreting Christianity. II. A BAD EXAMPLE. Four things (vers. 34-37) exhibit Elihu in no very virtuous or amiable light. 1. There is vanity. 2. Arrogance. 3. Heartlessness. 4. Calumny.In these things Elihu is a warning to young advocates of religious opinions. ( Homilist. ) I have borne chastisement. Job 34:31, 32 The nature and necessity of holy resolution J. Tillotson, D. D. There are two essential parts of a true repentance. A humble acknowledgment and confession of our sins to God. A firm purpose and resolution of amendment, and forsaking of sin for the future. I. SHOW WHAT RESOLUTION IS IN GENERAL. It is a fixed determination of the will about anything. It supposes — 1. A precedent deliberation of the mind about the thing to be resolved on. Peremptorily to determine and resolve upon anything before deliberation is not properly resolution, but precipitancy and rashness. 2. Resolution supposes some judgment passed upon a thing after deliberation. This judgment of the necessity and fitness of the thing is not the resolution of the will but of the understanding. To be convinced that a thing is fit and necessary to be done, and to be resolved to set upon the doing of it, are two very different things. An act of the judgment must go before the resolution of the wi

34:1-9 Elihu calls upon those present to decide with him upon Job's words. The plainest Christian, whose mind is enlightened, whose heart is sanctified by the Spirit of God, and who is versed in the Scriptures, can say how far matters, words, or actions, agree with true religion, better than any that lean to their own understandings. Job had spoken as if he meant wholly to justify himself. He that say, I have cleansed my hands in vain, does not only offend against God's children, Ps 73:13-15, but gratifies his enemies, and says as they say. 34:10-15 Elihu had showed Job, that God meant him no hurt by afflicting him, but intended his spiritual benefit. Here he shows, that God did him no wrong by afflicting him. If the former did not satisfy him, this ought to silence him. God cannot do wickedness, nor the Almighty commit wrong. If services now go unrewarded, and sins now go unpunished, yet there is a day coming, when God will fully render to every man according to his works. Further, though the believer's final condemnation is done away through the Saviour's ransom, yet he has merited worse than any outward afflictions; so that no wrong is done to him, however he may be tried. 34:16-30 Elihu appeals directly to Job himself. Could he suppose that God was like those earthly princes, who hate right, who are unfit to rule, and prove the scourges of mankind? It is daring presumption to condemn God's proceedings, as Job had done by his discontents. Elihu suggests divers considerations to Job, to produce in him high thoughts of God, and so to persuade him to submit. Job had often wished to plead his cause before God. Elihu asks, To what purpose? All is well that God does, and will be found so. What can make those uneasy, whose souls dwell at ease in God? The smiles of all the world cannot quiet those on whom God frowns. 34:31-37 When we reprove for what is amiss, we must direct to what is good. Job's friends would have had him own himself a wicked man. Let will only oblige him to own that he spoke unadvisedly with his lips. Let us, in giving reproof, not make a matter worse than it is. Elihu directs Job to humble himself before God for his sins, and to accept the punishment. Also to pray to God to discover his sins to him. A good man is willing to know the worst of himself; particularly, under affliction, he desires to be told wherefore God contends with him. It is not enough to be sorry for our sins, but we must go and sin no more. And if we are affectionate children, we shall love to speak with our Father, and to tell him all our mind. Elihu reasons with Job concerning his discontent under affliction. We are ready to think every thing that concerns us should be just as we would have it; but it is not reasonable to expect this. Elihu asks whether there was not sin and folly in what Job said. God is righteous in all his ways, and holy in all his works, Ps 145:17. The believer saith, Let my Saviour, my wise and loving Lord, choose every thing for me. I am sure that will be wisest, and the best for his glory and my good.