THE SECOND ESTABLISHED (2)
[p. 236] THE SECOND ESTABLISHED (2)
Job 2:11-13; Job 3:1; Job 32:1-22; Job 33:23-33
JT The limitations imposed on Satan, as seen in chapters 1 and 2, are to be noted for our encouragement. He can only move against God’s people as God allows it. That he does seek to move against us, and move even God against us, is very solemn. God says to him, (chapter 2:3), “Though thou movedst me against him, to swallow him up without cause”. In allowing Satan to do all this, God says to him, “Behold, he is in thy hand: only spare his life. And Satan went forth from the presence of Jehovah; and he smote Job with a grievous botch from the sole of his foot unto his crown” (verse 7). It is an external effect that is produced. Although God does allow Satan to touch Job, He limits him. God keeps Satan to the external side — our bodies, so that life is spared for God to work out something in us. God has in mind to work out a state of priesthood. This is seen as we go through all that this book presents. The christian state, as we reach the end of the Lord, is seen in the presenting of our bodies as a living sacrifice (Romans 12:1). Thus the triumph of God in His own work is seen.
Job’s wife says, “Dost thou still remain firm in thine integrity?” God had said that he remained firm. “Hast thou considered my servant Job, that there is none like him on the earth, a perfect and an upright man, one that feareth God and abstaineth from evil?”. He remained firm in his integrity. God said so to Satan, who now has an agent in Job’s wife to urge him not to remain firm in his integrity. She says in verse 9, “Curse God and die”. The work of God is thus tested in a very insidious way here, and Job’s answer is one of consistent fidelity. “We have also received good from God, and should we not receive evil?”. He, so far retains and manifests a certain priestly condition. A priest’s lips keep knowledge; there is no such knowledge in cursing God. Satan is defeated, and Job’s wife having taken sides with Satan is defeated.
Now we have the seven days’ trial occasioned by the three friends. “They came each one from his place”. There is no evidence that they came from God, or that they asked God about Job; each came from his place. Each came in the importance of what he was in his place, and they came in the attitude of friendship with Job. The seven days of silence bring out the state he was in under these circumstances — he cursed his day. He interfered, so far as he could, in the arrangement of God in the days. This opens the whole controversy between himself and the three friends, running on to chapter 31. These chapters remind us of the state of christendom. There are many good things said, yet generally a wrong spirit and application in saying them. The Spirit of God is not dominant. Job too is remiss in what he says. Some of the sayings, however, are quoted in the New Testament as just in themselves (chapter 5:13 and 1 Corinthians 3:19; chapter 5:17, and Hebrews 12:5).
WFK These three friends, as you said, represent something of christendom in speaking right words.
JT Yes. There is an exposure of them in the book. What a medley of thoughts there is! Much real matter, intended to bring God in, and yet the Spirit of God has no direct part in it. The premises of Job’s three friends are wrong, although many things said are quite true in themselves. Job, on the other hand, being a subject of the work of God, had light and speaks touchingly of God at times, affording much that by the aid of the Spirit, helps the believer, and it also can be used in ministry.
The discourses of the friends of Job indicate that some place was given to God in their minds. Each came from his place. Eliphaz would have reputation in his place. Even as I have seen, he says (chapter 4:8). He [p. 238] speaks of his experience, how it gave him a right to speak to Job as he does. Then Bildad, the Shuhite says, “inquire, I pray thee, of the former generation” (chapter 8:8). The point with him is tradition. And Zophar, the Naamathite, comes with what he knew and what can be known scientifically. “Oh that God would ... shew thee the secrets of wisdom, how that they are the double of what is realised”, he says. So these three features come out: — what speaks of experience, what speaks of tradition dating back to the fathers (the Lord alludes to the traditions of the elders used against the truth), this is very powerful with men; and then knowledge that is current through investigation, including religious belief, of which the present day is full. There has never been such a day as the present for investigation. All these are brought to bear upon this man Job in whom God is interested. He speaks wrong things, too, but the work of God always rings true. There is always something definite from a man God is working with. Others may trust in experience or tradition or in discoveries, but there is no definite end reached. In fact, God says of Eliphaz, Bildad and Zophar, “Ye have not spoken rightly of me, like my servant Job” (Job 42:7). The man whom God is working with has the most to say here; he says more than two thirds of what is said, but finally, “The words of Job are ended” (Job 31:40). Elihu has definitely something to say, and he knows he is right: he is authoritative. God provides authoritative teaching for His people.
LES The three friends merely bring in human thoughts.
JT They misunderstand Job’s case, being ignorant of the government of God in a world of evil; a government which in no way ignores sin, but would discipline the righteous for their good, sometimes delaying the punishment of evil, so that the divine end in the righteous should not be hindered. Thus Job’s enemies remained [p. 239] unpunished while the righteous man suffers. Job’s so-called friends did not know God or His ways; or that God has a family here, the object of His love, and that even Satan is allowed to attack the members of it so that through discipline they should be perfected for Himself. The speeches of the friends, therefore, entirely miss the mark. While containing many true things there is no spiritual co-ordination in them, nor any moral authority.
JD The seven days have a result: “After this, Job opened his mouth and cursed his day”. I was thinking of Romans 7:25, “I myself with the mind serve God’s law; but with the flesh sin’s law”. Here there would be some experience of the latter. The feelings of the flesh burst through, and he curses his day.
JT Quite so. This was due clearly to the presence, in such distressing circumstances, of the three friends. Real friendship should encourage a man, not influence him to curse his day. The Lord said to His own, “Ye are my friends” (John 15:14). True friendship is a very precious relation. John says, “Greet the friends by name” (3 John 14). The influence of three friends ought to be some encouragement. If I go to see a brother or sister and cannot encourage them, my visit has been a failure. It is not only what you say, but what you are as with the person you visit. “Ye who are spiritual” (Galatians 6:1) indicates what is needed in our intercourse with the brethren.
JD The presence of such would be felt, for those that are spiritual have the thoughts of God.
JT Yes. The presence of Job’s friends had a different effect. The silence of the seven days is extraordinary, resulting in a man cursing his day, who perhaps had never done such a thing before. If I go to see a brother or sister needing help, is there good feeling as a result, or are things worse? One may say, after coming back from seeing a brother, I did not [p. 240] find anything of God. Well, did you promote anything? There was something of God in Job, but what comes out at this point is the contrary.
TK In coming to condole and comfort, you approach with grace.
JT Yes. The influence of a spiritual man effects good. God cannot link Himself with what the three friends say to Job. He charges them with saying wrong things — “ye have not spoken rightly of me, like my servant Job”.
This long silence was no good at all. At the Friends’ meetings, I understand, they sometimes sit all through and say nothing. There is nothing for God in that. The Scriptures show that the service of God in the assembly is marked by oral participation. Hebrews 2:12 quotes the Lord Himself as saying: “In the midst of the assembly will I sing thy praises”. The early christians ‘’were continually in the temple praising and blessing God”. The young man whom the Lord restored to life at Nain “sat up and began to speak” (Luke 7:15). According to the truth set out in Luke, he would be a priest, the priest’s lips are stressed (Malachi 2:7).
LES The counsel of Hushai, David’s friend, defeated the counsel of Ahithophel (2 Samuel 17:7-14).
JT As David’s friend, I am sure David counted on him to speak, not to sit in silence.
JD Long silence in the presence of the anguish of a brother or sister who is under the discipline of God does not effect relief. True friendship directs the sufferer to God, and to what He is doing, enabling him to overcome in the matter practically.
JT Quite so. In Luke 10 the Samaritan is a good example of this; he had the things necessary to revive the man; he brought them with him. The facts are not presented as though he expected to meet the poor, half-dead man, but nevertheless he had the needed things with him. A word in season, how good it is! So James 5:14 says, “Is any sick among you? let him call [p. 241] to him the elders of the assembly”. They are expected to bring with them what is needed. He says further, “let them pray over him, anointing him with oil in the name of the Lord”. They must have the oil with them, and the things necessary to revive such a man. The assembly is the real place to come from in order to help a man like this, but Job’s three friends each came from his own place; great men in their places no doubt, but why do they have to sit in silence? Priests’ lips keep knowledge, and, in a spiritual man, there is always something in the way of comfort, which promotes good feeling and self-judgment.
LES Elihu, in a sense, brings in the liberty of sonship. In him also we come back to the link with Abraham. “Elihu the son of Barachel, the Buzite”.
JT Yes. Genesis 22 touches on the assembly typically in the mention of Rebecca, and that is perhaps the key to what this man is. Our times are marked by young men. In counting up those whom God is using, in all parts of the world, one is encouraged by the number of young men that are coming forward. Elihu, a young man, is not mentioned at the beginning, but he comes in here. “Then was kindled the anger of Elihu the son of Barachel, the Buzite, of the family of Ram; against Job was his anger kindled, because he justified himself rather than God; and against his three friends was his anger kindled, because they found no answer, and yet condemned Job. But Elihu had waited till Job had finished speaking, because they were older than he. And Elihu saw that there was no answer in the mouth of the three men, and his anger was kindled”. The Spirit of God does not tell us of this young man before, but he must have been there all the time. He was saying nothing, but having a judgment of all that was said. One has often said one has a judgment of every brother one has to do with; knowing what he is, and of what value he is amongst his brethren. This young man is mentioned at this [p. 242] juncture, and the time arrives when he has liberty to speak. The elders speak and he says, as it were, I will wait.
LES Would you say a word as to what his name sets forth.
JT It is governed by the word He as a designation of God; a divine title, as if there is no other person. It is used in this sense several times throughout Scripture (see note on Deuteronomy 32:39, New Translation). This young man is not overpowered by great men. Young people are apt to be hero worshippers. True servants of God are honoured in heaven, but we must not go beyond heaven in our judgment of them. Elihu, young and timid, as we are told in verse 6, had right feelings and thoughts; he was “full of matter” and spoke to “find relief”. He awaited his opportunity and then spoke. Young men serving, and one thanks God for them, need to have God before them. Elihu signifies, as remarked, God is He. I am not He; God is He. No true servant will make himself the object, or seek to have people occupied with him. Throughout time and eternity, God is to be all in all.
JD In visiting a brother or sister under the discipline of God from whatever cause, one should carry the elements of recovery. Eliphaz the Temanite says to Job, “Remember, I pray thee, who that was innocent has perished? and where were the upright cut off?” (Job 4:7). Not much encouragement there! The mind of heaven is reflected in those of the assembly who seek to recover others (Galatians 6:1).
JT That touches what the Lord brings in in John 20:23, “whose soever sins ye remit, they are remitted to them; whose soever sins ye retain, they are retained”. The Lord can trust the disciples. They are more ready to remit than retain. He mentions the remitting first. There may be some fault, but as thoroughly judged before God, there is no need to [p. 243] make it public. You have the confidential instruction in John 20, and the official in Matthew 18. Matthew 18 specifies procedure leading to a final result; John 20 leaves all with the disciples. He trusts them to make sure that forgiveness was warranted.
Listen to what Eliphaz says, “Hath not thy piety been thy confidence, and the perfection of thy ways thy hope? Remember, I pray thee, who that was innocent has perished? and where were the upright cut off?” Job might ask him, What about Abel? God may allow adverse things to happen to the righteous. He should have known that some men die as martyrs for the truth. Then in verse 18 of chapter 4, he says, “Lo, he trusteth not his servants, and his angels he chargeth with folly”. Well, this did not apply to all. God does trust His servants; normally a servant must be trustworthy; the apostles were, as we have noted in John 20. The same is true of angels, although some He charged with folly. Job inquires later, “How hast thou plentifully declared the thing as it is?” (chapter 26:3). In chapter 4:12, Eliphaz says, “Now to me a word was secretly brought, and mine ear received a whisper thereof. In thoughts from visions of the night, when deep sleep falleth on men: — Fear came on me, and trembling, and made all my bones to shake; and a spirit passed before my face — the hair of my flesh stood up — it stood still; I could not discern the appearance thereof; a form was before mine eyes; I heard a slight murmur and a voice; Shall mortal man be more just than God? Shall a man be purer than his Maker?”. He is relating experience which is his strong point — his authority for speaking. Here it is a vision; it was a secret matter. He takes the ground of having a revelation — he speaks as an oracle. He quotes himself as witness. What he heard was, “Shall mortal man be more just than God? Shall a man be purer than his Maker?”. What does it indicate? “If any one thinks himself to be spiritual”. Eliphaz is trying to make out [p. 244] that he is spiritual, but what he presents as a revelation is what was, no doubt, generally accepted.
JD If a brother gets out of line, there should be power through the Holy Spirit to convict him.
JT Take what is called the Oxford Group. They meet together to confess to one another. Scripture makes clear that repentance is toward God (Acts 20:21), and there is no need to meet in groups to repent toward God. It is right to confess our sins to one another as christians, but the first movement is to be toward God, and “If we confess our sins, he is faithful and righteous to forgive us our sins, and cleanse us from all unrighteousness” (1 John 1:9). God alone can do it. No group can take the place of God and effect this. The assembly, or the apostles, had authority to remit sins, but this, according to the teaching of Scripture, would be delegated authority for governmental purposes here on earth, not plenary forgiveness, which is God’s immediate and sole prerogative. True governmental remission is by the spirit of Christ in the assembly, and Scripture does not say the sins of certain ones shall be remitted, but that they are remitted.
LES The service of such an one as Elihu brings true repentance to light.
JT Yes; the three friends effected nothing. We have not time to go into all that they said. Elihu disposes of them quickly. They were unable to confute Job; God did not help them — “that ye may not say, We have found out wisdom; God will make him yield, not man”. Then Elihu proceeds to unfold the truth leading to Job’s deliverance. The completion of this great service belongs to God; it is seen in chapters 38 to the end.
WJT The three friends are still alive in their lines of argument.
JT They are. They represent people with a certain respect for God. His name is brought into what they say; each has his particular setting: “they came each one from his place”; for example, Episcopalian, Presbyterian, Baptist — each with his own point of view. They do not effect anything, however. Job is not helped by them at all, for they are not taught of God.
SJ In Elihu there is room for what is spiritual.
JT He represents one having the spirit of Christ. He was a young man; patient, observant, discerning and respectful, waiting until his elders had finished speaking. He knew God, and was taught of Him. He represents a vessel to honour, sanctified, serviceable to the Master (2 Timothy 2:21). Job throughout represents the work of God: the end being to deliver him from himself, from sin, and correspondingly to constitute him a priest.
Ques May we regard Elihu as a model for young men now?
JT Well, that is the idea. The proportion of youth amongst the saints may indicate that God has in mind to continue the testimony, for He has those through whom He can do this. The Lord may take away the elder brethren, or they may fail Him, but He continues with the younger ones as they are equal to the service. These three men failed, but God had Elihu ready and He uses him; no one could despise his youth.
WFK “The words of Job are ended”, before Elihu speaks.
JT Yes. He sets himself to finish — a good sign so far; but alas! Job ended his words in justifying himself, in sounding his own praises. Elihu now has his opportunity. “And these three men ceased to answer Job, because he was righteous in his own eyes”. They would consider him hopeless; but this was not Elihu’s judgment.
LES Elihu says, “There is a spirit which is in man; and the breath of the Almighty giveth them understanding”.
JT That would allude to fresh energy in a young man, as over against mere experience in older ones. It directs the mind back to the second of Genesis, where God is said to have breathed into Adam. That is what made Adam different to the other creatures. The christian is different from others, because of being indwelt by the Holy Spirit. It comes out in Acts 2:1-4 where God, as we may say, breathed at Pentecost; three thousand were converted at the first preaching in the power of that. “And when the day of Pentecost was now accomplishing, they were all together in one place. And there came suddenly a sound out of heaven as of a violent impetuous blowing, and filled all the house where they were sitting. And there appeared to them parted tongues, as of fire, and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues as the Spirit gave to them to speak forth”. The word ‘ blowing ‘ is said to be ‘ as of hard breathing ‘ (see note in New Translation). Then follows Peter’s great announcement of the glad tidings — “by the Holy Spirit sent from heaven”.
Those who professed to help Job failed. Elihu who had a history with God, comes forward. There is nothing said of him until he comes into service, showing that when God’s time comes for a young man to serve, God will give him opportunities, far more than he can use.
SJ Although Elihu is not heard of before, he is filled with substance now.
JT Yes; he says, “I am full of matter, the spirit within me constraineth me. Behold, my belly is as wine which hath no vent; like new flasks, it is ready to burst. I will speak, that I may find relief; I will open my lips and answer”.
In the book of Job we have a foreshadowing of conditions in christendom, with its medley of views, but wanting as to the truth; and necessarily having [p. 247] no spiritual co-ordination. This appeared, too, during the time of the Lord’s ministry, especially in what men were saying about Him (Matthew 16:13,14). In the midst of this there were the subjects of the work of God, especially the disciples; the Lord went on with them. So today, there are those in whom God has wrought, and the Spirit is working in and with them, in order that they should be perfected. Job represents the work of God; the work goes on in him, through ministry and discipline, so that the divine end should be reached. The services of the three friends utterly failed, and Elihu makes a fresh start.
JD Of the three friends, Scripture tells us where they came from, but of Elihu it says, he was “the son of Barachel, the Buzite, of the family of Ram”.
JT In Genesis 22 you get the lineal connections of Rebecca. “Bethuel begot Rebecca”; this brings out typically the assembly’s qualification to be the bride of Christ. In Elihu’s ministry there is a link morally with the assembly, which is marked by freshness, as youth is, as we have seen. Job’s fair daughters, as of the second family, are, in this respect, to be kept in view. The fresh start, over a hundred years ago, in the testimony in which we have part, bears the same marks. It began with a young man, whose ministry exposed and set aside morally the leaders of christendom at that time. God Himself has followed up the movement and it is now going on to completion.
LES In the address to Laodicea, the Lord says, “I rebuke and discipline as many as I love; be zealous therefore and repent. Behold, I stand at the door and am knocking; if any one hear my voice and open the door, I will come in unto him and sup with him, and he with me” (Revelation 3:19,20). The words of Elihu, as to Job’s friends, would be on that line.
JT Yes. Earlier in that address, the Lord speaks of Himself as “the faithful and true witness, the beginning of the creation of God” (Revelation 3:14). Elihu,
[p. 248] in a way, is like that; a fresh start had been made in him. The address to Philadelphia shows that what had begun afresh would go on to the end; the promises to this assembly involve the completion of the whole body, and its translation to heaven. Christ is “the Amen, the faithful and true witness, the beginning of the creation of God”.
TK Elihu says, “Behold, before God I am as thou; I also am formed out of the clay” (Job 33:6); and Paul says, “Brethren, if even a man be taken in some fault, ye who are spiritual restore such a one in a spirit of meekness, considering thyself lest thou also be tempted” (Galatians 6:1).
JT Elihu was formed out of the clay as Adam was. A certain set of circumstances surrounded the making of man. God had created everything and it was good. In Genesis 2 we are told that there was no rain on the earth, but a mist went up from the earth and watered the ground. It appears thus that, in view of our understanding the formation of man, God would call our attention to the Spirit. Adam, we may say, was formed out of the moist dust; typically, the Holy Spirit had to do with it. God breathed into man and he became a living soul by the breath of God. Adam was thus representative of God. Elihu stands in God’s stead; he was the kind of man to be trusted. In seeking to help people, as Elihu was seeking to help Job, we must identify ourselves with them as far as possible.
JD The anger of Elihu here would be justified. “Then was kindled the anger of Elihu the son of Barachel, the Buzite, of the family of Ram; against Job was his anger kindled, because he justified himself rather than God; and against his three friends was his anger kindled, because they found no answer and yet condemned Job”.
JT Elihu clearly is right. There are always people that condemn, and yet find no answer to the one they condemn, but why not get to God and obtain the [p. 249] truth? Elihu waited until Job had finished speaking and discerned that no answer was given by the three friends; evidently he heard all that was said. He is conscious that he cannot interfere so he waits the opportunity that God gives, and he is ready when the time arrives; what he says cannot be challenged. The idea is that God is beginning over again. You want to be with that. The thing that is needed in such cases is authoritative speaking. You cannot set aside what is said as from God, what is in the power of the Spirit. Peter says, “Men of Judaea, and all ye inhabitants of Jerusalem, let this be known to you, and give heed to my words” (Acts 2:14). He was there from God and they had to attend to what he said.
LES “My words shall be of the uprightness of my heart, and my lips shall utter knowledge purely. The Spirit of God hath made me, and the breath of the Almighty hath given me life” (Job 33:3,4).
JT Such statements put down by the Spirit of God show what moral qualifications Elihu had, and hence the weight and freshness of his ministry.
JD We do not need to offer apologies in saying a word which we are assured is from God.
JT We need not fear in speaking the truth. We see that here — a man who speaks the truth when the Holy Spirit moves him. He knew what to say and he said it.
JD Did it not come out in J.N.D. beginning with his ministry about 1830? There was authority with what he spoke, and he was fearless. We are reaping the benefits of that today.
JT An unspiritual man might say to Elihu, You had better refrain; these are influential men and you may not be equal to their rejoinders. But already the three friends are speechless, also Job. God takes up the matter after Elihu and finishes it. It is most encouraging to those who are in service to be assured that God follows up what is done.
[p. 250] Rem Unless there is authority in speaking it will not bring about recovery.
JT Authority affects a man, making him feel that there is something in what is said. Throughout the book of the Acts there is a spirit of control. “And they persevered in the teaching ... of the apostles” (Acts 2:42). The apostles displaced those who sat in Moses’ seat. The twelve apostles spoke with authority.
JD “But there is a spirit which is in man, and the breath of the Almighty giveth them understanding”. Elihu thus speaks of God, and appeals to what God produces and promotes in man.
JT I believe that is the key to what he is saying. From the Pope down, all the great men in christendom, from the human standpoint, however well-informed they may be, are included in that word by Elihu; “It is not the great that are wise; neither do the aged understand judgment. Therefore I say, Hearken to me; I also will shew what I know. Lo, I waited for your words; I gave ear to your reasonings, until ye searched out what to say. Yea, I gave you mine attention, and behold, there was none of you that confuted Job, that answered his words”. They are ruled out. It is a great matter to have them silenced. A young christian cannot learn from such as Job’s friends without being beclouded as to the truth of God.
JD This would teach us the value of the saints who recognise the assembly. The young people should endeavour to get to all the meetings available to them.
JT Yes. “Do ye not know that ye are the temple of God, and that the Spirit of God dwells in you?” (1 Corinthians 3:16). In the great literary movement about one hundred years ago, the Essays and Reviews, and such tracts, were intended by Satan to nullify the work of God which had begun somewhat earlier, and in which we now have part. God helped Mr. Darby to refute this effort, The ‘ Bull of Infallibility ‘ from Rome followed on this, clearly to offset the increasing [p. 251] evidence of the power of the truth as to the presence of the Holy Spirit. Rome’s lie was also exposed. Along with the Essays and Reviews, the Bull of Infallibility remains in the darkness which is native to both, and the authors of both morally silenced; the truth of God stands and is increasingly clearer to those who love it. Elihu says, “Yea, I gave you mine attention, and behold, there was none of you that confuted Job, that answered his words”. Job, who represents those in whom God is working, is in trouble and nobody is able to help him. The creed cannot help, neither can the clergy. Something has to be done. This young man Elihu is in reserve all the time; he speaks, and they are silenced. There is no real meeting of the needs which arise in the subjects of the work of God by the silence of the religious leaders. The truth has to be stated. God has His men to say what is needed. Elihu — ‘ God is He ‘ — represents these. He says, “They were amazed, they answered no more; words failed them. And I waited, for they spoke not, but stood still, and answered no more”. The way is cleared for the word of the true servant. He says, “I will answer, I also in my turn, I also will shew what I know; for I am full of matter, the spirit within me constraineth me. Behold, my belly is as wine which hath no vent; like new flasks, it is ready to burst”. This is to be compared with what the Lord says about the new wine (Matthew 9:17). Elihu goes on, “I will speak, that I may find relief; I will open my lips and answer. Let me not, I pray you, accept any man’s person; neither will I give flattery to man. For I know not how to flatter; my Maker would soon take me away”. Christendom speaks flattery, with its Right Reverend So and So, and Lord Bishop So and So. Elihu says in effect that if he followed this example in using such adulatory titles, his Maker would soon take him away. The Lord says to Peter and Andrew, “I will make you fishers of men” — not lords of men. Peter himself says, “Not as lording it over your possessions, but being models for the flock” (1 Peter 5:3).
JC The Lord says, “Many shall come in my name, saying, I am the Christ” (Matthew 24:5).
JT Well, that points to the end, the thing is named — it is antichrist. “If another come in his own name, him ye will receive” (John 5:43). That is antichrist. The point for us is to understand what Elihu represents to us; that is, those whom God has provided for His service in the circumstances contemplated in the scriptures before us; those who are qualified to represent Him; through them we get the truth, and a ministry of Christ, and we are on sure ground.
DR “For God has not given us a spirit of cowardice, but of power, and of love, and of wise discretion.” (2 Timothy 1:7).
JT Paul says earlier, “Calling to mind the unfeigned faith which has been in thee, which dwelt first in thy grandmother Lois, and in thy mother Eunice, and I am persuaded that in thee also” (2 Timothy 1:5). This passage assures us that God provides ahead to meet the needs of His people.
LES All this shows the need of being together and taking advantage of every opportunity. We should avail ourselves of every meeting and seek to be there. Even where there are three or four meetings in a town, you would, if possible, avail yourself of all.
JT You feel how many opportunities are missed to our loss. I do not think you would find Elihu passing by any available meeting. It would take considerable time listening to all Job and the three friends said. Elihu listened to all. He was a competent witness of the whole matter, and thus knew what to say as God gave him opportunity to speak. This indicates the importance of those active in the service becoming acquainted with the history of the testimony.
LES [p. 253] In order to be concerned about the work of God in the whole town, I must avail myself of every opportunity to observe that work.
JT In 1 Corinthians 14 the whole assembly is together in one place. I should want to be there, to hear the prophets; also to observe how God is carrying on. Normally every such meeting affords some new feature. A man may come in and fall down saying, “God is indeed amongst you” (verse 25). What a disadvantage to miss such an occasion!
JD Elihu has a thorough knowledge of each of these four men. It must have been a painful time, especially as he was so full of matter.
JT Clearly he had entire control of himself. He might have spoken earlier, but he was under restraint. “I myself with the mind serve God’s law” (Romans 7:25). One has control of oneself. One of the fruits of the Spirit is self-control (Galatians 5:23). Young people are apt to be hasty — “There is ... a time to speak” (Ecclesiastes 3:7). God gives you that time as you wait for it.
In chapter 33, which we have already touched on, Elihu is dealing directly with Job; he says, “My words shall be of the uprightness of my heart, and my lips shall utter knowledge purely. The Spirit of God hath made me, and the breath of the Almighty hath given me life. If thou canst, answer me; array thy words before me: take thy stand. Behold, before God I am as thou; I also am formed out of the clay. Behold, my terror shall not make thee afraid, nor my burden be heavy upon thee. Surely thou hast spoken in my hearing, and I have heard the voice of thy words: I am clean without transgression; I am pure, and there is no iniquity in me; Lo, he findeth occasions of hostility against me, he counteth me for his enemy; he putteth my feet in the stocks, he marketh all my paths. Behold, I will answer thee in this, thou art not right; for God is greater than man. Why dost thou strive against him? for he giveth not account of any of his matters. For [p. 254] God speaketh once, and twice, — and man perceiveth it not — in a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth men’s ears, and sealeth their instruction, that he may withdraw man from his work, and hide pride from man. He keepeth back his soul from the pit, and his life from passing away by the sword. He is chastened also with pain upon his bed, and with constant strife in his bones; and his life abhorreth bread, and his soul dainty food; his flesh is consumed away from view, and his bones that were not seen stick out; and his soul draweth near to the pit, and his life to the destroyers. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his duty”; (’ duty ‘ means uprightness; that is, a man judging himself) “then he will be gracious unto him, and say, Deliver him from going down to the pit; I have found a ransom. His flesh shall be fresher than in childhood; he shall return to the days of his youth. He shall pray unto God, and he will receive him with favour; and he shall see his face with shoutings, and he will render unto man his righteousness. He will sing before men, and say, I have sinned, and perverted what was right, and it hath not been requited to me; he hath delivered my soul from going into the pit, and my life shall see the light. Lo, all these things worketh God twice, thrice, with man, to bring back his soul from the pit, that he may be enlightened with the light of the living” (verses 3-30).
In these wonderful words we have ministry from God. The exercised soul is convicted as brought face to face with Him. It is in one made by the Spirit of God, and to whom the breath of the Almighty has given life. The erring believer is shown that he is not right. “Why dost thou strive against him? for he giveth not account of any of his matters”. Man is chastened, and as he judges himself, God will deliver him from going down to the pit, having found a ransom.
Then the believer’s flesh shall be fresher than in childhood. He shall pray unto God, and He will receive him with favour; and he shall see His face with shoutings. This is all the blessed result of the reception of the gospel, which sets a man up in righteousness before God and before men.
It is to be noted that Elihu speaks of what God is doing, not simply what will be done; this is encouraging. In Abraham’s time God was not limited to him, for in addition, He had Melchisedec, Job, Elihu, and others. God is working in humanity all the time, and those mentioned witness to this.
What we are considering is most instructive and heartening at the present time. After much darkness and uncertainty in what professes to be His service, God has brought in a clear testimony in the gospel and in the truth generally; and with a measure of authority and freshness; all making for the sure divine end, the establishment of the second: the family of God, which is to abide for ever.