I. THERE IS A DIVINE INSPIRATION OF MAN. Elihu affirms its existence. The old men had grown stiff in thought, worldly, and dim-sighted. If ever they had quivered beneath the touch of inspiration this was in bygone days, and they had forgotten the experience. But the young, enthusiastic Elihu is alive to spiritual influence. Here we are at the root of religion, which does not spring from man's worship of God, but from God's touching man. II. THIS INSPIRATION IS FOR ALL MEN. Elihu is not thinking of the special and rare vision of the seer which Eliphaz had described as so awe-inspiring (Job 4:12-16). He is thinking of something more simple, more natural, and more common. God does not only teach us indirectly by means of prophets and intermediate messengers. He has not left himself without witness in the heart of man. Conscience is the voice of God in the soul. Reason in man is a spark from the Logos, the great Word and Reason of God. Whenever men read truth they are in contact with the ever-present Spirit of truth. We do not live in a God-deserted world, nor in one that is only visited at rare intervals by Divine influences. God is nearer to us than we suspect. Job has been crying out for God; Elihu shows that God is not far off' III. THE COMMON INSPIRATION OF MAN IS SEEN IN VARIOUS FORMS. It does not make every man a prophet, much less does it always confer the gift of infallibility. In Bezaleel it was a faculty for artistic workmanship (Exodus 35:30-35). Samson found it a source of physical strength (Judges 13:25). God gives his Spirit in science, leading men to truth; in art, teaching what is beautiful, and helping men to discriminate between meretricious, hurtful art and true, fruitful art; in daily life, affording guidance in perplexity and strength in difficulty; in religion, not only under the Jewish and Christian dispensations, where indeed it is most gloriously developed, but in every truly religious life. God has not abandoned India, nor did he abandon Greece or Egypt. Even amidst the monstrous delusions and the gross corruptions of heathenism the still small voice of God may be detected. Whatever is good and true in the world is an inspiration of God. IV. CHRISTIANITY DEEPENS AND QUICKENS THE INSPIRATION OF MAN. Joel predicted the time when God's Spirit should be poured out on all flesh (Joel 2:28), and St. Peter claimed that that time had come on the Day of Pentecost (Acts 2:16-18). St. Paul tells us that all Christians together constitute a temple of the Holy Ghost (1 Corinthians 6:19). If the Spirit of God is felt in the world, much more must the gracious Divine presence be enjoyed in the Church. Every Christian is, indeed, an inspired man. He is not infallible. But he has a Guide to truth, a Comforter in distress, a Strength for service, and a Grace for holiness. - W.F.A.
Then was kindled the wrath of Elihu. After the introduction Elihu reproves Job, because he had claimed too much for himself, and had indulged in a spirit of complaining against God. He goes on to say that it is not necessary for God to develop all His counsels and purposes to men; that He often speaks in visions of the night; and that the great purpose of His dealings is to take away pride from man, and to produce true humility. This He does by the dispensations of His providence, and by the calamities with which He visits His people. Yet he says, if, when man is afflicted, he will be truly penitent, God will have mercy and restore his flesh, so that it will be fresher than that of an infant. The true secret, therefore, of the Divine dispensations, according to Elihu, the principle on which he explains all, is, that afflictions are disciplinary, or are designed to produce true humility and penitence. They are not absolute proof of enormous wickedness and hypocrisy, as the friends of Job had maintained, nor could one in affliction lay claim to freedom from sin, or blame God, as he understood Job to have done. He next reproves Job for evincing a proud spirit of scorning, and especially for having maintained that, according to the Divine dealings with him, it would be no advantage to a man to be pious, and to delight himself in God. Such an opinion implied that God was severe and wrong in His dealings. To meet this, Elihu brings forward a variety of considerations to show the impropriety of remarks of this kind, and especially to prove that the Governor of the world can do nothing inconsistent with benevolence and justice. From these considerations he infers that the duty of one in the situation of Job was plain. It was to admit the possibility that he had sinned, and to resolve that he would offend no more. He then proceeds to consider the opinion of Job, that under the arrangements of Divine Providence there could be no advantage in being righteous; that the good were subjected to so many calamities, that nothing was gained by all their efforts to be holy; and that there was no profit though a man were cleansed from sin. To this Elihu replies, by showing that God is supreme; that the character of man cannot profit Him; that He is governed by other considerations in His dealings than that man has a claim on Him; and that there are great and important considerations which lead Him to the course He takes with men, and that to complain of these is proof of rebellion. Elihu then closes his address by stating —1. The true principles of the Divine administration, as he understood them; and 2. By saying that there is much in the Divine government which is inscrutable, but that there are such evidences of greatness and wisdom in His government, there are so many things in the works of nature, and in the course of events, which we cannot understand, that we should submit to His superior wisdom. (Albert Barnes.) (Robert A. Watson, D. D.) 2. Elihu opens his speech with a warm protest in favour of the fairness of God's dealings, and against the complaints set up by Job assailing the inequality of providence. He shows that there is an end and object in God's dealings with man through sorrow and chastisement. He dwells on the perfection of His character. He then proceeds to show the power and omniscience of God. His complaint against Job is, not only that he has actually done wrong, but that his arguments are of a kind to fortify the wicked, and to strengthen the position of God's enemies. He concludes his remonstrance in the magnificent language of chapter 37, in which he sets forth the greatness of the works of creation. He is offended at Job's deviation from the recognised paths of simple religion into the more devious and intricate ones of a somewhat metaphysical search into the causes of apparent contradictions. 3. The two conditions of mind are best seen in contrast. We often do see them so in life. The following classes of men are frequent and familiar to our mind. There is a man who sincerely serves and loves God. He has no hesitation as to his faith in His love, his choice and his intense desire; nevertheless, his mind is one which surveys and weighs everything. It sees the inequality of the law of God, if only the superficial view be taken; he goes down lower, and strives to find some firm basis founded on the moral sense, and the deeper condition of the progress of society. This man accepts and defends the discoveries of science; he is not startled at seeming contradictions. Such was Job. Elihu did not understand the man of keenly inquiring mind, agitated, as Job was, about the causes of things. There are two classes of men among us; those who reach the end of faith through the gallery of inquiry, and those who rest in it from the beginning, and would shudder at having to ask the question which they consider already finally rocked to sleep in the cradle of unsuspecting and Unhesitating trust. 4. Elihu suggests to Job the various modes of God's visitations and dealings with men. Elihu expresses some surprise that Job should not more easily and heartily acquiesce in the justice of God's dealings, without inquiring and searching so deeply into God's actions and motives. So many men of Elihu's kind are surprised at the difficulty which deeper minds feel. He first objects to Job finding fault with God for giving him trouble, as if he had any right to object to the ways and laws of Him who made him. He tries to convince Job of the close connection between cause and effect in God's dealing with His people, of the reality of His intentions in every act of trial or humiliation to draw the soul of man out of some snare of Satan, some pit of destruction, and to bring him near Himself. Elihu's complaint against Job is, that he does not feel all this. He hesitates about this manifest connection between cause and effect; he searches more anxiously, decides more hesitatingly, and takes courage more cautiously. He searches into grounds and causes. Another man under a strong impression that some line of action is a duty, expects everything will guide him with regard to it; sees everything through that atmosphere, possessed in soul of one time, imagines everything he hears is a note which tends to recall it. See how each of these classes would deal with — (1) (2) (3) (4) (E. Monro.) II. INDIGNATION TOWARDS MEN SPRINGING FROM ZEAL TO GOD. "Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled." Men hating their fellow creatures because their opinions concerning God tally not with their own. How arrogant is this! It is the regarding our own views as the infallible truth; and what is this but the spirit of Popery? 2. How impious is this! A zeal for God which kindles indignation to men, is a false zeal — a zeal abhorrent to the Divine nature. 3. How inhuman is this! Can anything be more inhuman than to be indignant with a man simply because his opinions are not in agreement with our own? III. REVERENCE FOR AGE RESTRAINING THE SPEECH OF YOUTH. "I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. I said, Days should speak, and multitude of years should teach wisdom." Here this young man appears in an aspect most becoming and commendable. He shows — 1. A sense of his theological inferiority arising from his youthhood. 2. A deference for the judgment of his seniors. "I said, Days should speak." Age gives a man great advantage in judging things. "The aged," says a modern writer, "have had an opportunity of long observation. They have conversed much with men. They have seen the results of certain courses of conduct, and they have arrived at a period of life when they can look at the reality of things, and are uninfluenced now by passion. Returning respect for the sentiments of the aged, attention to their counsels, veneration for their persons, and deference for them when they speak, would be an indication of advancement in society in modern times; and there is scarcely anything in which we have deteriorated from the simplicity of early ages, or in which we fall behind the Oriental world, so much as in the want of this." (Homilist.) Whether Prophecy Pertains to Knowledge? The Sinner Arraigned and Convicted. Its Meaning Concerning Salutations and Recreations, &C. Tit. 2:06 Thoughts for Young Men Job |
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