IN the history of Job, the Lord teaches us particularly these three things:
—To what point man may arrive by his own efforts, relatively to piety; in other words, man's righteousness founded on the strength of man.
—What becomes of this righteousness, when it is subject to the scrutiny of a holy and perfect God.
3. —Grace, the only means of being in true and permanent fellowship with God.
1. God himself bears witness to the faithfulness of his servant Job. And after this testimony, it is not admissible to think that Job's faithfulness was not real. Only here God says nothing yet of the principle whence it flows; that will be shown later; but evidently it is legal, as may be drawn from the words of Job him-self, " Till I die I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live." (Chap. 27:5, 6.) “I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame." (Chap. 29:14, 15.) “Let me be weighed in an even balance, that God may know mine integrity." (Chap. 31:6.) See chapters 29. 30. and 31. "And I brake the jaws of the wicked, and plucked the spoil out of his teeth." (Chap. 29:17.)
Nevertheless, we see that, relatively to himself, he was not a stranger to the existence of sin. He confesses himself a sinner on two occasions; (chaps. 9:1-4 and 20, and 14:4;) but the way in which he speaks of himself in what follows, freely leaves us to think that his ideas of God's holiness were very limited, and that he did not believe himself to be destitute of all strength for satisfying the requirements of a holy God.
In him, then, we have the completest image of a pious Jew: faithful, not according to grace, but according to the terms of a conditional state. His expectation of the resurrection strongly resembles that to which the twelve tribes, instantly serving God day and night, hoped to come. (Acts 26:6-8; 13:32; 24:15.) For, after that he could not convince his friends of his integrity, he speaks of his hope; and that as appealing to a superior justice, just in the sense in which Paul said: “I appeal unto Cesar." (Chap. 19:22-29.) The word Redeemer, employed in this citation, has undoubtedly the sense of Rewarder; for, if Job had known the Redeemer according to His grace, he would not have spoken as he has done, and as we see him do in the remainder of the tale. Thus, if he were just, it was after the pattern of Paul, before he understood that the law is spiritual, according to what is said in Phil. 3:6: "Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless."
2. That being laid down as to the nature of the righteousness of Job, let us see up to what point it can sustain the scrutiny of God.—First, it is maintained during prosperity. Without bending, it also endures the first trials. Job bears with exemplary resignation (James 5:11) the loss of his numerous flocks, of his house, of his servants, and of all his children. Himself afflicted with a cruel sickness, and stirred up by his wife, who urges him to suicide; (chap. 2:9,) he abides in his faithfulness; he attributes nothing foolish to God. In all this, it is said, did not Job sin with his lips. (James 3:2.)-A few days, however, pass over; the trial, far from diminishing, becomes more severe, and this crucible, which at first showed forth only gold, finally throws up all its scum. Job frets himself, and, forgetting the days of his prosperity, curses his existence.
The moral failure, or rather the ruin of Job, appears still more evident, on comparing him with the true righteous One, subject like him, to the trial and inspection of God.
We have observed, that after several days' endurance, he abounds in cursing; the circumstances in which he finds himself are above his strength, he cannot contain himself. But Jesus, enduring privations, weariness, and grief, forgets Himself, and is taken up only by the glory of his Father and the interests of sinners. This was, for Him who came down from heaven, a trial fully as hard as the loss of temporal goods and the sufferings of the body could be for the earthly Job. In the midst of these things Jesus never manifests any complaints, any bitterness. It is true that He had not, as Job, to repress inward feelings, but therein it is that He shows Himself perfect.
Job is visited by his friends, who came round him to share his grief and comfort him. They weep over him and sit with him in the dust. But, not understanding, as far as we can see, the subject of his trial, they offer him but meager consolations. Job fills with indignation against them, and says to them: "For NOW ye are nothing.... Ye dig a pit for your friend." (Chap. 6:21-27.) "Your remembrances are like unto ashes; your bodies, to bodies of clay. Hold your peace, let me alone, that I may speak, and let come on me what will." (Chap. 13:12, 13.) “God hath delivered me to the ungodly, and turned me over into the hands of the wicked." (Chap. 16:11.)—Jesus, in the midst of men whose malice, in every possible shape, spent itself on Him, manifested only sentiments of mercy, and gave proofs of a love always above their attacks. If they accuse Him of casting out demons by Beelzebub, and if on this occasion He speaks of blasphemy against the Holy Ghost, He adds, that all sin against the Son of man shall be forgiven. In the presence of Caiaphas, when they spat on His face and struck Him on the cheek, and He might have called to His help twelve legions of angels, He only says: " If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " His pains on the cross and the injuries He then receives from the lowest of men, could in no wise change His feelings toward sinners. He cries out, Forgive them! Thus resembling the leaf of a fragrant shrub, which, the more it is crushed, yields more of its sweet scent.
When Job lifts himself up to God, it is to say, "Thou art become cruel to me: with thy strong hand thou opposest thyself against me." (Chap. 30:21.) Before that he had said already, " He teareth me in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me. They have gaped on me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me. God hath delivered me to the ungodly, and turned me over into the hands of the wicked. I was at case, but he hath broken me asunder: he hath also taken me by my neck, and shaken me to pieces, and act me up for his mark. His archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall upon the ground. He breaketh me with breach upon breach, he runneth upon me like a giant. I have sewed sackcloth upon my skin, and defiled my horn in the dust. My face is foul with weeping, and on my eyelids is the shadow of death; not for any injustice in mine hands: also my prayer is pure." (Chap. 14:9-17.) "He breaketh me with a tempest, and multiplieth my wounds without cause." (Chap. 9:17-23.) If, out of His trials, Jesus addresses Himself to His Father, it is to give Him thanks because it seemed good to Him to reveal His salvation to the sinful and ignorant: (Matt. 11:25, 26:) a purpose which, notwithstanding, was the cause of all His sufferings, yea, even to say: " Father, save me from this hour: but for this cause I came unto this hour."-" If it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt." Under the burden of grief Job had said, "How long wilt thou not depart from me?" (Chap. 7:16, 19.) But Jesus cries, “My God, my God, why hast thou forsaken me?"
We see then in Job irritation and protestations of his own righteousness, which increase in proportion as the trial grows heavy; whilst in Jesus, the more severe is the trial, the more is the submission shown to be perfect. In Job there was leaven: only a little heat was necessary to display it: in Jesus there was none, and therefore, though He was exposed to the hottest fire of trial, it never rose.
As to the three friends of Job, they are, in truth, miserable comforters. (Chap. 16:2.) Their intention is good, but they in no wise comprehend the nature of the trial of their friend. Thou know not the intention of God toward him. They judge him according to their wisdom, and in a manner altogether legal. They suppose that it is by some particular unfaithfulness that he has drawn this trial upon him, and pretend that there will be no relief until he has returned to his duty. "Is not thy wickedness great?” they say,” and thine iniquities infinite? For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing." (Chap. 22:5, 6.) "If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles." (Chap. 22:23.) Such false accusations, (chap. 1:8,) very far from consoling Job, always irritate him the more, and one understands how, in the depth of his grief, he cries out: "Even to day is my complaint bitter: my stroke is heavier than my groaning. O that I knew where I might find him! that I might come even to his seat!" (Chap. 23:2, 3.) Thence are two instructive points: first, an evident proof of the impotence of human wisdom to prostrate the pretensions of the flesh, and to demonstrate in an effectual way the ruin of one's own righteousness. Next, an example of the wisdom of God, who makes every kind of instruments serve his purposes. Even those who came to comfort Job are just those who seem to keep up the fire under the crucible. In their ignorance of the truth, they provoke their friend to such a degree that he cannot contain himself, and all his dross boils over. Then his corruption is so clearly manifested that he can no longer say: “I am clean." By and by he will put his hands on his mouth, quite ashamed to have so spoken. But this success will be the fruit of another ministration.
3. In chapter 32., the scene undergoes a change which it is important to remark. Eliphaz, Bildad, and Zophar, ceased from answering Job, because he was righteous in his own eyes. Elihu who had said nothing yet, is announced, but with a claim far superior to that of his predecessors. The inspiration of the Almighty giveth him understanding; (verse 8 ;) he knows the mind of God respecting Job, and if he opens his lips, it is to speak as the oracle of God. He proceeds then to show Job his fault, not according to suppositions, as had been done by those who had spoken before him, but according to the words uttered by Job's own mouth. He could have reminded him that he had cursed his day, and that he had several times been irritated with respect to his friends; but he says nothing about it to him, because he has in view less the acts than the source itself whence these acts flow. He recalls two things only: first, what Job had said of himself; (chap.8-13 ;) and, secondly, what he had said of God. (Chap. 35.)
1. “Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent, neither is there iniquity found in me. Behold, he findeth occasions against me, he counteth me for his enemy," &c. Elihu makes his first answer to show Job that, even though he knew not yet the cause of his trial, it is always an injustice to have dared to plead against the Almighty; for God will ever be greater than man, and He giveth not account of any of His actions. (Chap. 33:12, 13.)
Next, he stops and lays down a principle relating to the ways, often mysterious, by which God conducts the sinner, in order to put him in true communion with Him. (Chap. 33:14-30.) In this principle we may distinguish three things: first, divers means to overcome the obstacles of the flesh, namely, appeals, threats, and if needful, chastenings; (verses 11-22;) secondly, mediation (verses 23, 24) here indicated in an abstract way; and thirdly, communion founded on mediation, (verses 25-30) and of which the fruits are: now birth, liberty, righteousness, or faithfulness, humility, and light.
2. That done, Elihu resumes his proofs. "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... It profiteth a man nothing that he should delight himself with God." (Chap. 34:5-9.) From all these quotations, Elihu brings into court the fault of Job. His reasoning amounts to this: "Job hath said, I am clean! How should he be clean after having spoken of God as he had done. For he has said that God is not righteous; now, if God loves not to execute righteousness, how should He judge the world? (Chap. 34:17.) Evidently, Job has spoken evil of God; he has not preserved his integrity." (Compare chapter 34: 5, with 1:22.)
Such is the detail of his reasoning; but, if we consider it as a whole, it is obvious that Elihu has always the grand object of showing God according to His true character. The better he presents the perfections of God, the less strength has Job to sustain the contest, for one's own righteousness has no strength save in the ignorance of God.—The character of God that Elihu displays, is that of the Almighty; that is to say, the same under which Abraham had known Him. (Exod. 6:3,) He does not present Him either as Jehovah, or as Father, which are the characters God has taken, the former with Israel, and the latter with the Church. (Exod. 6:3, and 2 Cor. 6:17, 18.) It appears that at that time Israel had not yet departed from Egypt, and that God was only known to believers as the Almighty.
In chapter 36. Elihu applies to Job the principles he had laid down. (Chap. 33:14-30.) "Surely God is wroth. Beware lest He take thee away with His stroke: then a great ransom cannot deliver thee." (Verse 18.) Next:, he closes in chapter 37.with a discourse on the sovereignty and omnipotence of God.—God Himself continues the same process, and gives (chapters 38.-41.) the richest and most complete description that there is in all revelation of his character as the Almighty. And this fact,—that God Himself builds upon the foundation laid by His servant, —is the evident proof that the latter acted as the instrument of God, well instructed in the intentions of His Master. Finally, there is one of the characteristics of true ministry, the condition without which it could not be effective.
Here Job is overcome. He had dared to ask God to debate His rights with him; (chap. 23:3-7;) but., when God presents Himself, He is afraid and utterly overwhelmed. He humbles himself, and far from saying, as formerly, “My heart shall not reproach me so long as I live," (Chapter 27:6,) he cries: "Behold, I am vile; what shall I answer Thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further." (Chap. 40:4, 5,) "I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes." (Chap. 42:5, 6.)
Ah! if Job had always thought thus of himself, what evils he would have avoided. What a struggle was needed to crush his pretensions, to draw him out of the mire of his works, and set him on the firm ground of grace! God was faithful and feared not to employ even the severest measures to withdraw him from a state whose eternal consequences might be so terrible. Job is now in feelings which would make him afraid of treating with God on a footing of EQUALITY, and which drew him to accept of mediation. "His soul draweth man unto the grave, and his life to the destroyers." But "one among a thousand" has cried out, DELIVER HIM ... . And God is favorable unto him, and he shall see his face with joy. (Chap 33: 22-26.) That is, he is in true fellowship with God. And though one may not see in him a faith which distinguishes the Messiah, yet he no more looks to God as the Judge who will render him according to the righteousness of his hands, but as He who justifieth the ungodly. Thus was David justified. (Rom. 4:5, 6.) So was it likewise with all the faithful who lived before Christ.
After that God was favorable to Job, His wrath was kindled against Eliphaz and his two companions, because they had not spoken of Him the thing that is right, like their friend. If Job spoke well of God, it was not when he complained, but assuredly when he was humbled. Now, that reconciliation is really established; God passes over what Job might have said of Him in the bitterness of his soul, and only lakes account of his new feelings. He knows him no more according to his works, but according to grace. But Eliphaz and his two companions remained in their own thoughts as to the efficacy of the strength of man. Not having themselves borne the trial by which God overturned the pretensions of Job, and made him. know His mercy, they could only speak of the Almighty in a way altogether legal. If, before this, they were found on the level of Job, as regards the knowledge of Job; now, they are behind: they know neither of God nor of themselves what Job knows; and also, long after they are convinced of their utter ruin, they are incapable of speaking of God the thing that is right. And because they had not said like their friend: “Thereupon have I uttered that I understood not," God is indignant with them. It is to Job, now enlightened and in true fellowship with God, that it will be given to intercede for them, and his prayer will be ineffectual, because he will ask of God to deal with them, not according to their righteousness, but according to His mercy.