THE SECOND ESTABLISHED (3)
THE SECOND ESTABLISHED (3)
JT In the perusal of the book of Job it is in mind, as already said, to see how God “takes away the first that he may establish the second”. Job’s first family is taken away and the second established. There is also the angelic background to what God had in mind; this is seen on the day in which the sons of God appeared before Jehovah; they are the angels, who were created before man and before the earth; for in chapter 38 they are seen shouting for joy as earth’s foundations were laid. Priesthood, too, is to be noted. Job had served as a priest, but only in relation to his own family; God intended to make him a priest to those who had persecuted him, that he should intercede for them as he does in the end of the book. The appearance of the sons of God is definitely after Satan fell, but he comes amongst them; he is not bound in the abyss, but at liberty to go through the earth, and he challenges Jehovah as to Job. God encounters Satan, and selects His own battle-ground which was in the heart of Job; the heart of a man in whom He was already working. Satan makes certain remarks and God allows him latitude to touch Job in a very serious manner, yet Job held to his integrity; he will not curse God. The second day in which the sons of God come up, Satan again appears, and God brings up the subject which had been selected for the battle, and Satan is again defeated. Job sinned not with his lips; he remained firm in his integrity. At the end of chapter 2, Job’s three friends appear. They sit for seven days without saying a word; at the close of these days Job curses his day. Through a long series of discourses in which the three friends take part, and Job takes his part, there is no good result, for the three friends were of no help to Job.
[p. 257] It is in mind to look into Elihu’s service, who comes forward next, before proceeding to the direct service of Jehovah. Elihu’s name signifies God is He; as if that would mark the service of this young brother. He made more of God than he did of himself; the other three were no friends of Job really. “And they sat down with him on the ground seven days and seven nights; and none spoke a word to him; for they saw that his anguish was very great. After this, Job opened his mouth and cursed his day” (Job 2:13 and 3:1). They failed to do what Elihu does, and their counsel comes to nought. They were unable to confute Job. Elihu’s ministry brings in God. This book contains much for ourselves, especially in view of the conditions since the Reformation, as men, breaking away from Rome, obtained latitude to serve God according to their own way. Much that is good has transpired since the Reformation, but there is no certainty or spiritual co-ordination in the public ministry. Independency marks it. It fails of true spiritual authority, which is according to God. There is authority, but of a partisan kind, similar to that enforced through Rome; not such as Christ and His apostles taught. With Elihu we find discernment, and his ministry is morally authoritative; the saints should see this. There is no question raised in the book against what Elihu says; he is not questioned. That is what we need — authoritative ministry which issues from the temple of God where God is He. God speaks in His temple. I think we shall see that there is progress in chapters 32 to 37.
JD You referred to the fact that each of the three friends came from his own place. Elihu here speaks in God’s stead. Would each coming from his own place answer to the seminaries of today, the different seats of learning, but the man that really helps Job is the one that comes from God?
JT Each coming from his place would mean that each came from his local situation. Each denomination [p. 258] has a different outlook, its own viewpoint, and no proof is brought forward that it is from God. Eliphaz may claim to have special light, but he brings no witness, and what he says does not prove that he has any position of authority. It was a position of some kind, but it was irregular; nothing accredited from God. He speaks of experience, but that in itself cannot command the enlightened conscience. Like all the cults; they all claim something to start from, but give no accredited evidence. The apostles made a great deal of evidence: “It is necessary therefore, that of the men who have assembled with us all the time in which the Lord Jesus came in and went out among us, beginning from the baptism of John until the day in which he was taken up from us, one of these should be a witness with us of his resurrection” (Acts 1:21,22). That is christianity. An apostle is a man sent from God; indeed, sent from being with God. John the baptist was a man sent from God. So Elihu is in God’s stead. Job wanted a daysman, one like unto God and like unto him. Elihu says to Job, I am in God’s stead. That indicates a position in ministry that is authoritative.
JD The definite voice of the Spirit of the assemblies during the last hundred years should be enough for those seeking help. We should listen, as Job does to Elihu, to one who really speaks on God’s behalf; that is, the Spirit speaking to the assemblies.
JT That is the wise way. Look for the ministry of the Spirit. Paul says to Timothy, “Have an outline of sound words, which words thou hast heard of me” (2 Timothy 1:13). Follow up Paul’s ministry. The epistles to Timothy and Titus lead one to have courage in serving. Paul makes his own ministry the test; “the things thou hast heard of me in the presence of many witnesses, these entrust to faithful men, such as shall be competent to instruct others also” (2 Timothy 2:2). “In the presence of many witnesses” — witness is made a great deal of in connection with what is authoritative.
[p. 259] What is said authoritatively is tested by what is written in the Scriptures. The leaders of the Reformation did not settle the matter of canonicity — it was settled long before by spiritual men. Luther rejected the book of James, while the Roman Catholic Church canonised the Apocrypha. Generally, however, the Reformation stressed the authority of Scripture. As to the Scriptures, a brother may say of any of the books, it is in the Bible, and therefore is inspired, but is it inspired? It is for us to find out. The spiritual discerns all things. No true christian living today would for a moment question the authority of what is called the Bible; but is it inspired to you as you read? There is spiritual understanding and discernment and one possessing these recognises what is divinely inspired.
LES Does Elihu have authoritative teaching in mind in this verse? “Lo, God is exalted in his power; who teacheth as he?” (Job 36:22).
JT Yes. The Lord Himself says, “And they shall be all taught of God” (John 6:45). What the Holy Spirit says is authoritative, but there is a difference between spiritual ministry and the Scriptures. While the former has, as already said, an authoritative character, it is not formally and verbally inspired; it comes through men encompassed by human weakness, and hence may be verbally and otherwise inaccurate. The Scriptures are “divinely inspired”, which words, taken with other scriptural statements, indicate plainly that the vessels used in the great work were held by the power of God so that no taint or imperfection of any kind entered into it. Paul, Peter, John and others speak of themselves as in a divinely abstracted condition as receiving communications from God.
WFK God uses creation to expound things to Job.
JT That is generally so in chapters 37 to 41. What is seen in these primary speeches by Elihu is peculiarly applicable to our own times. We have the servant [p. 260] bringing forward evidence of his being with God. Paul did this, and in fact all the apostles did, and God confirmed what they said; “when they had prayed, the place in which they were assembled shook, and they were all filled with the Holy Spirit, and spoke the word of God with boldness” (Acts 4:31). “And the Lord’s hand was with them, and a great number believed and turned to the Lord” (Acts 11:21). Elihu establishes himself in chapter 32, and then in chapter 33 he brings in the gospel in a beautiful way. “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” (Job 33:6,7).
The period in which Job lived was clearly the patriarchal times: he was possibly contemporary with Abraham. It seems that he had certain family links with the patriarch, but none religiously. Job represents a separate work of God. It is instructive to see how far back the gospel, in a formal sense, reaches. The Scriptures preached the gospel to Abraham, we are told (Galatians 3:8); but here is a man — a man from God — preaching the gospel to Job. So today, after the appearance of all these ‘ isms ‘ from which we have been delivered, we find the power of the Holy Spirit in preaching the gospel.
JD No one should trust the word of a man unless it is authoritative, as witnessed to by Scripture. “When therefore he was raised from among the dead, his disciples remembered that he had said this, and believed the scripture and the word which Jesus had spoken” (John 2:22). The resurrection of Christ attested the Scriptures and the word of Jesus.
JT Yes; and that adds to the thought already mentioned that the apostles were desirous of completing their number by one qualified to be a witness to His resurrection. The Lord speaks of “that world, and the resurrection”, showing how great a place the resurrection has in the testimony. So at Athens, Paul gives testimony of Jesus and the resurrection, “And when they heard of the resurrection of the dead, some mocked, and some said, We will hear thee again also concerning this” (Acts 17:32).
The Scriptures are absolutely essential to the testimony; also the temple of God, resulting from the presence and recognition of the Spirit. The Lord greatly stressed them and their authority in contending with the Jews. The local company at Corinth would not be the temple of God in its entirety, but it had the character of the thing, for the practical working out of the assembly in its varied features, as here on earth, is in the local assemblies.
LES How would it work out in subdivisions in a city?
JT Any subdivision would have the character of the whole. You will note that the article is omitted, “Do ye not know that ye are temple of God”, it is characteristic. It is co-extensive with the idea of the breaking of bread, which is “in assembly”. It is a question of the character. Paul, in reference to the breaking of bread, says, “when ye come together in assembly” (1 Corinthians 11:18). In chapter 14 we have the article attached to the word “assembly”. “If therefore the whole assembly come together in one place” (1 Corinthians 14:23). In chapter 11 it is “in assembly” — the character of the thing. There may be twenty gatherings in a city, each coming together on that principle; but the fourteenth chapter makes provision for the whole assembly coming together — evidently for ministry.
SJ If Lord’s day afternoon meetings are held in the central meeting room, would that suffice?
JT I think it would be better during the week, as giving the added support needed during the week. It is a question of “the hill of God” (1 Samuel 10:5); the strength of God in the place; this would be apparent in the power of prophetic ministry. You mention the Lord’s day afternoon, and I am afraid that some think [p. 262] it a little too much to have an extra meeting through the week. There is, however, a need of sacrifice to get together as “the whole assembly” (1 Corinthians 14:23); the whole assembly in one place is greater than one subdivision. God helps us in subdivisions, but in the whole assembly together, there is more power; it provides more scope for the Spirit of God.
LES We are to use our days in view of definite spiritual gain.
JT Yes. It requires the giving up of an extra night for the sake of spiritual gain. That is a difficulty with many.
WJT What is the character of the meeting?
JT Well, it is based on 1 Corinthians 14, and makes room for the Spirit in authoritative, prophetic ministry. The apostle contemplates an unbeliever coming in, who, being convicted, falls down and reports that God is there.
JC Would the whole assembly come together every week?
JT Yes, the scriptural thought of weekly meetings would include it; it would imply the whole assembly in a city coming together for ministry; some have it every month. Besides the prophetic meeting, there is the possibility of a meeting of the whole assembly for the reading of the Scriptures. It would take on more power in such a setting, and the saints, and particularly young people, would be greatly benefited by the consciousness of the increased power.
Rem It would work both for the increased help of the saints, and to provide more opportunity for the Spirit of God.
JT Yes. The whole assembly together in one place gives God more scope. There is no such thing now as the whole assembly on earth coming together, even representatively; what is contemplated in 1 Corinthians 14 is the whole local assembly coming together.
[p. 263] In every place where there are subdivisions of the assembly, there is a need for all to come together at stated times, so that the full idea of the assembly of God, where He speaks, should be seen. It is a great support to the young people. They see what christianity means — the power of it, and what is in the assembly.
Rem Coming together in one place would also be a preservative for the families of the saints.
JT Yes. It confirms the young people to see what is of God on the earth. Meetings such as these are a great help. They are local in their setting, but, as often including many from other parts, are suggestive of the fellowship in its general bearing; for indeed it is one; still, it is not a general assembly. Such gatherings of the saints are basically of a local character, but never independent.
Well, we must come back to Elihu. He is intended to be a lesson for us. He arrives at a judgment as listening to what passed between Job and his friends. He was evidently present throughout, although there was no hint of his being there. The truth of God had fallen to the ground between the four. Chapter 32 brings out Elihu’s moral qualification to speak, and chapter 33 the testimony of God in the gospel. This is what God has in mind. These chapters have been touched on already. The succeeding chapters, to 36, while having Job in view throughout, justify God in a remarkable way. In chapter 34:1-3, we are told, “Elihu answered and said, Hear my words, ye wise men; and give ear unto me, ye that have knowledge. For the ear trieth words, as the palate tasteth food”. As coming together we experience the power God gives to the spiritual ear to try words, as the palate tastes food. As our ears listen they arrive at what is right. Elihu says, “Let us choose for ourselves what is right: let us know among ourselves what is good!” (chapter 34:4). A good word for the assembly meeting for discipline!
Then he continues, “For Job hath said, I am righteous, and God hath taken away my judgment: should I lie against my right? My wound is incurable without transgression”. Job is thus condemning God and justifying himself. Elihu answers, “What man is like Job? he drinketh up scorning like water, and goeth in company with workers of iniquity, and walketh with wicked men”. Natural conscience would not thus judge a man like Job, but Elihu is in God’s stead and has discerned the true character of Job’s discourses — notwithstanding his apparent piety. Job was taking upon himself to charge God with unrighteousness. Elihu is a man sent from God to tell him the truth and convict him of the errors in his words. Men of such faithfulness are rare. He is manifestly a man who seeks no prominence for himself. He would justify God, as we have said, but would at the same time deliver the sinner by convicting him. He rebukes also in saying, “Therefore hearken unto me, ye men of understanding: Far be wickedness from God, and wrong from the Almighty! For a man’s work will he render to him, and cause every one to find according to his way. Yea, surely, God acteth not wickedly, and the Almighty perverteth not judgment. Who hath entrusted to him the earth? and who hath disposed the whole world? If he only thought of himself, and gathered unto him his spirit and his breath, all flesh would expire together, and man would return to the dust” (chapter 34:10-15). What a fine statement that is! It is from a man who is himself full of the truth, and indignant that men like Job and his friends, in the presence of what was then known of God, should falsify it.
LES A man has great influence who speaks wise words such as these.
JT He cannot be overcome in a moral sense, although he may suffer in his body. Elihu is not said to have suffered, but it is characteristic for a faithful [p. 265] witness to the truth to suffer. The Lord himself at Nazareth is a remarkable example. Stephen enquires, “Which of the prophets have not your fathers persecuted?” (Acts 7:52). It is solemn and searching that it is the disposition of our natural hearts to persecute those who testify to us the truth of God. In Elihu, we see also the principle of separateness, for he did not join in the discussions of Job and his friends; he kept apart, and when his opportunity came, he spoke as one by himself, representing God.
JD “Should he that hateth right indeed govern? and wilt thou condemn the All-just?” (chapter 34:17). Elihu challenged their right to govern. The three friends would govern Job, but Elihu would not allow it. It is unthinkable that before God one could claim the right to govern, and yet hate right.
JT Quite so. The Corinthians would go before unbelievers in settling matters between themselves. Normally the saints are right and should govern; they are yet to judge angels and the world. What a thought! Thus the apostle says, “Set those to judge who are little esteemed in the assembly” (1 Corinthians 6:4). That is what is in mind here. “Should he that hateth right indeed govern? and wilt thou condemn the All-just? Shall one say to a king, Belial? to nobles, Wicked? How then to him that accepteth not the persons of princes, nor regardeth the rich man more than the poor? for they are all the work of his hands. In a moment they die, even at midnight the people are convulsed and pass away; and the strong are taken away without hand. For his eyes are upon the ways of man, and he seeth all his steps” (Job 34:17-21). We have not time to go into all the detail, but all will see the importance of this chapter. The moral conclusion is that no one can assume to judge God, and yet men do it. People pass judgment on anything, and they do not hesitate to judge God. The apostle asks, “Thou, O [p. 266] man, who art thou that answerest again to God?” (Romans 9:20).
WFK It is better to be like the Bereans and search the Scriptures to see if these things are so.
JT Yes it is. We see that Elihu’s ministry is progressive until we come to chapter 37. Job had said, My righteousness is more than God’s” (chapter 35:2). Elihu says, “I will reply to thee in words, and to thy companions with thee”. He links Job with his friends. This points to the present time — how evil in its varied forms has to be met. The wickedness of one may affect many, and they may cry out because of oppressions. How much of this there is! “But none saith, Where is God my Maker, who giveth songs in the night ...?” (verses 8-10). God Himself is above all that man can do (verse 6), and hence their transgressions are against each other (verse 8). This brings out God’s independence of man. “But none saith, Where is God my Maker ...?” He is ready to help, even giving songs in the night, but He is not sought after, He “who teacheth us more than the beasts of the earth”. Job might say he did not see Him, yet “judgment is before him, therefore wait for him” (verse 14). God had not visited His anger on Job; yet did he not know his own arrogancy? His case was serious, indeed, for he had “opened his mouth in vanity, and made words abundant without knowledge” (verse 16).
In chapter 36, Elihu continues to justify God, while seeking to deliver Job from his self-righteousness and multiplying of words against God. Elihu says, “I will ... ascribe righteousness to my Creator. ... He withdraweth not his eyes from the righteous ... he openeth their ear to discipline. ... If they hearken and serve him, they shall accomplish their days in prosperity. ... Even so would he have allured thee out of the jaws of distress into a broad place, ... and the supply of thy table would be full of fatness”. Job was warned, and Elihu tells him that “God is exalted in his power”;
[p. 267] manifestly He is great, and hence Job should submit. It is man’s wisdom to do so.
Thus Elihu progresses in his ministry, and in chapter 37 enlarges on the various elements of God’s power in creation; he had said that God covereth His hands with lightning and commandeth it where it is to strike. His thundering declareth concerning Him. He appeals to Job to “hear attentively the roar of his voice. ... He sendeth it forth under the whole heaven”.
LES We should know how to use the creatorial works of God in view of the moral work in the souls of men.
JT Paul and Peter used them. Paul at Athens brings the creation into his testimony; and at Lystra he brings it in. And in Romans 1:20 there is a remarkable statement that, “from the world’s creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity”. Thus we learn how created things are a lesson book for faith.
LES It is a living thing — Jehovah takes up what Elihu introduces. Jehovah spoke out of the whirlwind.
JT Yes. He had a way opened for Him by Elihu. Elihu says God put the snow on the ground. Not simply that it falls as by the principle of gravity, but God puts it there. He says to it, “Fall on the earth!”. Everyone can see it. If you are preaching the gospel you can point to it, it is there. God does such things so that man can understand. God is active in the eyes of Elihu. All this shows what testimony was there apart from God’s taking up any special family, as in Abraham.
JD “He ... holdeth not back the flashes when his voice is heard” — this reminds you of Paul on the way to [p. 268] Damascus.
JT Yes. In connection with that, the sun is brought in as a pattern, as an example of light, and God brings in a greater light — above the brightness of the sun (Acts 26:13).
WFK In speaking to Job, Jehovah asks him if he has entered into the storehouses of the snow (chapter 38:22). Would there be a thought there of not only taking creation as testimony, but looking into the things of God?
JT Just so. God is greatly honoured by Elihu as he brings in the creation in seeking to help Job. Elihu speaks of the snow, and Jehovah challenges Job, “Hast thou entered into the storehouses of the snow ...?” Contemplation of these things makes way for God. In serving, one has to consider whether his ministry makes way for God. Can God come in after you to confirm what you have said?
LES One plants and another waters, but God gives the increase.
JD It should be a great exercise to all that serve, to see that God can come in after them.
JT He leads to definite results. The three friends and Job are silent, although they had been saying many good things, some of which are even quoted in the New Testament, but there was no definiteness, and many bad things were associated with the good. There was no clear shining. And this marks christendom, so that many get a bad start. What Elihu says in chapter 37 is remarkable. “For he saith to the snow, Fall on the earth! and to the pouring rain, even the pouring rains of his might”. The snow alludes to a standard of purity. As to the rain, at this time the deluge would have been a known thing. Elihu might have alluded to the character of that cleansing. Peter says, “God waited in the days of Noah while the ark was preparing, into which few, that is, eight souls, were saved through water: which figure also now saves you” (1 Peter 3:20,21). The deluge was judgment, but it was a cleansing [p. 269] process also, and thus a saving process. The eunuch says, Behold water” (Acts 8:36). You must have water. God provides the water for baptism. Philip did not call attention to it, but his presentation of the gospel led the eunuch to see the necessity for it, and so he appropriates it. Then Elihu says, “He sealeth up the hand of every man; that all men may know his work”. God would have man’s works to stop so that His own work should be known. All are to know God’s work.
JD Mr. Darby has a note to that: ‘ Or that all men, whom he hath made, may know (him) ‘. God delights in men being brought to know Him.
JT In the light of the gospel it would mean that man’s work must cease, for salvation is by faith, not works; hence way is made for God’s work to be known, and Himself known. This sealing of hands is interesting; God does it that His works and Himself should be known. The legalist or mere religious official would tie God’s hands — making His work depend on human ordination. Elihu represents a true ministry of God which He has, in our days, released from religious shackles. “And the wild beast goeth into its lair, and they remain in their dens”. Every worker of the devil, as it were, goes into his den. The Lord said, “Get thee away, Satan”, and the devil left Him (Matthew 4:10).
Ques Would the wild beasts here correspond with the apostle’s statement, “I have fought with beasts in Ephesus” (1 Corinthians 15:32)?
JT They would be figurative of wicked men. Paul would, no doubt, have overcome them, and so they went into their dens. The teaching of the epistles would, in general, force evil men to retire so that the work of God may go on. The history of the work of God in the book of Acts affords examples of this repelling power of God. His work must go on. The letters to Corinth would have forced some opposers into their dens. The ruling authorities, as such, sometimes help [p. 270] in this way. Certain wicked systems are limited in this continent at the present time. We can attribute that to God. The servant of God would attribute it to Him.
LES We need greater courage in preaching, particularly in the open air.
JT If men will not come in to hear the gospel, we can go out to them in testimony. Go out with the word, “in season and out of season”. I can count on God to help me all the days of the week. He will tie up the hands of wicked men, through government, so that the gospel may be preached in the open air.
AD Would that bring in the side of reproach?
JT Yes, christianity is marked by reproach — the reproach of Christ.
LES The Lord Himself witnessed a good confession.
JT Exactly. He says, “Reproach hath broken my heart” (Psalm 69:20). Elihu tells Job, “From the chamber of the south cometh the whirlwind; and cold from the winds of the north”. These point to necessary discipline in the testimony. The north wind is clearly discipline, but it profits and promotes what is real and of God. No one loses by discipline, who is with God. Adverse winds blow, but as accepting it, the believer grows and the testimony goes on.
JD The bride in Song of Songs 4:16 says, “Awake, north wind, and come, thou south; blow upon my garden”. That is how discipline would help us spiritually.
JT Yes. She says, “Awake, north wind, and come, thou south; blow upon my garden, that the spices thereof may flow forth. Let my beloved come into his garden”. The Bridegroom says in answer to her, “I am come into my garden” (chapter 5:1). This chapter in Job is remarkable as showing how Elihu’s ministry advances in using God’s creation to convey spiritual things.
WFK The Lord says, “For as the lightning goes forth from the east and shines to the west, so shall be the coming of the Son of man” (Matthew 24:27).
JT Yes, it is used as a symbol of His coming. Further, Elihu says, “By the breath of God ice is given; and the breadth of the waters is straitened”. That is remarkable — waters turned into ice by the breath of God. Waters straitened, would symbolise death. This should remind us a little of the Lord Jesus in death. It was not possible for Him to be held by its power, but He was actually in death — in the heart of the earth for three days and three nights. It was a question of God’s judgment; Christ having become a sacrifice for sin. Elihu would not understand all this, but the limitation involved in death is implied in the reference to ice.
Rem As pointing to Christ coming into death the reference is touching.
JT Yes. It is a very solemn thing that this should come in by the breath of God. The reference to God in this way is figurative, for God does not live by breath as we do, but the truth is brought down to our way of thinking, the breath pointing to inward power and feelings, as in Psalm 18:15 and Isaiah 30:33. In Psalm 18, ‘ blast ‘ in the Hebrew is the same as ‘ breath ‘ in Job 37:10. How thoroughly God’s feelings as to sin were seen in the vicarious sufferings of Christ, who was held there as the Sin-bearer, and forsaken of God! He bore the judgment of God in His death and burial.
JD One had always linked the breath of God with life. God “breathed into his nostrils the breath of life; and Man became a living soul” (Genesis 2:7). Here you suggest the breath of God is connected with His power and feelings.
JT That is clearly the position here. God entered into this with all His feelings. The Lord Jesus says, “My God, my God, why hast thou forsaken me?” (Matthew 27:46). God did not answer; the limitations were there; Christ [p. 272] was held there. Scripture speaks of the fire of judgment resulting from the breath of God. Isaiah speaks of this under the name Topheth; he says “the breath of Jehovah, like a stream of brimstone, doth kindle it” (Isaiah 30:33). It is prepared for the king — one having that place, corresponding with the judgment of the beast and false prophet, who alive are cast into the lake of fire. God has to do with this as He enters into judgment. It is not one God that saves us and another that judges — it is the same God. The lake of fire is a necessity of the love of God. There must be this testimony against sinners, “Where their worm dies not, and the fire is not quenched” (Mark 9:44). Unrepentant sinners are not annihilated, but cast into the lake of fire (Revelation 19:20; Revelation 20:10).
JD The suffering of the Lord Jesus on the cross, involving the forsaking of God, and His death, all come into this thought of the ice straitened by the breath of God.
JT That same breath ignites the fire of judgment — the lake of fire which is the second death. It is a most solemn thing. Judgment is a necessity of the love of God. Elihu continues from this thought and says, “Also with plentiful moisture he loadeth the thick clouds, his light dispels the cloud; and they are turned every way by his guidance, that they may do whatsoever he commandeth them upon the face of the circuit of the earth, whether he cause it to come as a rod, or for his land, or in mercy. Hearken unto this, Job; stand still and discern the wondrous works of God. Dost thou know how God hath disposed them, and how he causeth the lightning of his cloud to flash? Dost thou know about the balancings of the clouds, the wondrous works of him that is perfect in knowledge? How thy garments become warm when he quieteth the earth by the south wind”. In referring to the plentiful moisture with which God loadeth the clouds, Elihu leads on to the results of the resurrection [p. 273] of Christ. Moisture causes fruitfulness, pointing to the Spirit, involving the resurrection and ascension of Christ. The passage continues on until we come to the south wind — the wind of the gospel — how warm it makes our garments. How we are warmed by the love of God and the activity of the Holy Spirit!
LES Verse 13, “Whether he cause it to come as a rod, or for his land, or in mercy”. Every condition justifies the dealings of God.
JT I think these verses evidence the dealings of God in love. “But we do know that all things work together for good to those who love God, to those who are called according to purpose” (Romans 8:28). Take one who has been brought in through the gospel, how true it is that, by the Holy Spirit among the saints, his garments are made warm. Your business sphere is chilly, but as you come in among your brethren your garments grow warm. All this makes christianity — the assembly, the essence of it here below, corresponding with Christ in heaven — most attractive. It is essential to the gospel.
Rem As you read Psalm 19 you feel there is heat there.
JT The sun shines upon us, the north winds are adverse, the south winds favourable. All are found in Romans 8:28, just quoted. The words in Job 37:17 clearly speak of the effect of the Spirit’s gracious services. In verse 18 we are reminded of our smallness and God’s greatness. “Hast thou with him spread out the sky, firm, like a molten mirror?”. How grand the environment above us! Then, “Teach us what we shall say unto him! We cannot order our words by reason of darkness. Shall it be told him if I would speak? if a man so say, surely he shall be swallowed up. And now men see not the light as it gleameth, it is hidden in the skies. But the wind passeth by and cleareth them. From the north cometh gold; with God is terrible majesty”. The gold in verse 22 may mean [p. 274] the golden light; the aurora borealis is in mind, no doubt. To the spiritual mind it speaks of what is of God coming through mixed circumstances; all ordered of God as His creation, involving discipline for His people, but withal, enrichment and blessing generally. A question for all is, whether there is something of God in each as he goes through discipline — adverse winds from the north? But from the north cometh gold; as we go through adverse circumstances with God, gold will result.
JF The results of the winds vary. Gold here in Job, and spices in the Song of Songs.
JT In the latter, the spices result from a combination of the north and south winds. “Awake, north wind, and come, thou south” (chapter 4:16). In our chapter, gold is said to come from the north, no other action is mentioned; whereas in the Song of Songs the spices are in the garden, and are brought forth by the winds; the spices are fragrant and spiritually of great value; gold suggests durable riches.
JD “With God is terrible majesty.” The word Elihu uses for God is Eloah, the singular of Elohim: the Supreme. It is Deity, God in contrast to the many false gods of the heathen.
JT In verse 14 of this chapter Elihu uses the word El for God, but in the next verse he uses the word Eloah. “Dost thou know how God hath disposed them?”. The title Elohim would be the full thought of God in creation. Elihu shows intelligence in the use of divine names.
LES It is said that ‘ Eloah ‘ is mentioned forty-one times in Job.
JT It has a great place in the book. It is the singular, a personal touch. Elohim is the plural title. In the ministry of Elihu in our chapter, we are reminded how the truth developed in Paul. The principles and structure of the created sphere are brought in to augment the ministry, and the saints are taught by that. As in Ephesians 3:17-19, “being rooted and founded in love, in order that ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height; and to know the love of the Christ which surpasses knowledge; that ye may be filled even to all the fulness of God”. That is the position following the thoughts of the creation. Elihu brings in the history of material things to convey spiritual things, and the material world should help us into the spiritual world in this way.
JD Would the later chapters in Job suggest thoughts similar to the ministry developed by Paul?
JT Yes; in a general way, the universe is contemplated, including “the ordinances of the heavens”. Jehovah speaks to Job of the foundations of the earth and its corner-stone (chapter 38:4-6). Paul refers much to creation. In treating of the mystery, he speaks of God creating “all things” (Ephesians 3:9); and in Hebrews 3 all things are said to be built by God, and in chapter 11, the worlds framed by the word of God.