Ven;. 14"--17.-Divine voices. L THE ADVENT OY THE DIVINE VOIOEB. Elihu reminds us of Eliphaz, yet -with a. difference. Both men believe in superhuman influences, in God-sent messages. But Elipba.z tells of a stately vision, an awful e.nd o-.-erwhelming apparitj.on ; Elihu, on the -other band, is satisfied- with dream-voices. God approaches man in varions ways. The most awe-inspiring is not necessarily the most instructi-.-e. Dreams have been continually recognized among the channels of Divine communication, e.g. the stories of Joseph and Daniel and the prediction of Joel (ii 28). It is very easy to misinterpret a dream, and to at!ributc to a-Divine impulse what only springs from the vagaries -of -one's own fancy. We need some assurance that the voices are from ·God. Now, the test is in their character. All holy thoughts proceed from God, a.nd none that are unholy. _When we are visited by aholy thought, whether in sleep or in waki.rig hours, we m'ay rejoice-with gratitude to kn01v that God has spoken to us. • IL 'l'HE REPETITION OF 'J'HE DIVINE VOICES. "God speaketh once, yea. twice.• Pbaraoh's dreams were repeated (Gen. xii. 32). Joseph's different dreams reiterated th£ same message (Gen. xxxvii. 9). Prophet followed prophet with ~arning and promise for Israel. The new Chri11tian voice followed the old Jewish voice. God is speaking now, sending one message aft-er a.nother in hill providence; We ho.ve all heard from God more than once. Hie was the voice that instilled the first eager desires for goodness in childhood, and his the voice that pleaded amid the passionate enthu- siaBms of yout.ii. It has BOIIJlded in our ears repeatedly among the varied scenes of life OU, XX.XIII, 1-83.] THE BOOK OF JOB. li17
wnrning ngninst sin, and calling to Christian service. It ill repeated whenever the Bible Is ron~, w~onover Divine truth is preached, whenever conscience is aroused. IIL Tnlll DE0EPTI0N OF THE DIVINE V0IOES. Too often they are unheeded. "Man perceiveth it not." A moo<l of spiritual <lulnese may let the voices pass unheard. But thi~ .is not a natura1 condition. 1.'he little child is not thus deaf. "Heaven lies about us in our infe.ncy.n Later y~ars deaden our perceptions, not indeed by the simple wear and tear of life, but by the evil things that are engendered. Distracting worldliness and sin, the deadliest foes to the heavenly voices, make us ca.reless of the messages from God. IV, THE PURPOSE OF THE DIVINE V0IOEB. They are to guide and save. "To with- draw man from his purpose," when that purpose is evil or dangerous. "To hide pride from man," i.e. to save man from bi9 pride. Thus the voices are warning and deterrent. They remind us of the "demon" of Socrates, which, he said, told him when be was not to dq something; but did not prompt him to do anything. We know that God inspires for adion, that ·heavenly voices summon to toil and battle. Yet perhaps we may perc.eive that .the inner voice is more often a restraining than a stimulating voice. For the stimulus we look to the living Christ. Yet the restraint is sent in mercy. God warns, that he may save.-W. F. A. Vers.19-22.--0hastisement. ' Elihu now approaches his own special and new con- . tributiori to th.e great controversy. God addresses man in various ways. First he speaks' ,vith the still, small inner voice of conscience. But when the repetition of this :voice ;is unheeded )10 proceeds by another method, and calls attention throngh the rousing .voice .of chastisement. • . I. Sp'F'FEBING IS 0HASTISEMENT. As he elaborates his thought we ijee what Elihn is making clear. Suffering is not the vindictive punishment of sin; nor is it the work of a malignant or even of an indifferent being. It is sent by God for the wholesome discipline of his children. No _doubt this discipline is often rendered necessary by sin, and when it is so chastisement is, v_irtually punishment; but even then it is punish- me:nt wit!). a merciful end. It ls the rod that corrects, not the gallows that ends a. career without hope. It looks forward to better things; it is directly designed to help and bless and save. But often it is not connected with sin. It is the wholesome discipline that seasons the soldier with hardship, II. CHASTISEMENT. IS A D1v~NE MESSENGER. The poor sufferer, " chastened also with pain tippn his bed," is not des~rted by God. He is tempted to look upon his trouble as a proof that God has left him,. if it is not a sign that God has become his Enemy. Bu,t both_ ideas are wrong. God is, n~ither inimical nor negligent. The very suffering is a sign of G9d's. present car~. It is a process by means of which he is bettering his child. Therefore it is a message of mercy. Yet it is not always possible to discern the 'mercy 'in the message. Still, the message is not fruitless. Perhaps there was a. danger of too much -self-confidence; pride was creeping in; success was lifting up the soul to dangerous heights. 'l'heri the chastisement came to cast down and bumble. At first this seemed harsh and hurtful. But on reflection it is seen to be the very thing,iieedful for saving the better life and refining it. ' III. THE BUFFERING OF 0BASTISEMENT SHOULD DBIVE us TO GoD. Perhaps we would not heed him in the cheerful hours. Now we need him. The voices that were drowned in the noisy scene's of pleasure may steal into our ears in the lonely watches of pain. Thus'we learn to trust in the darkness. "Lord, in thy sky of blue No stain of cloud e,ppears; Gone all my faithleBS fears, 41.'nly thy love seems true. He.p me to thank l;hee, theu, I pray; Walk in the light >1nd cheerfully obey, "Lord, when I look on high, Clouds only meet my sight; Fears deepen with the nigM; But yet it is thy sky. 648 THE BOOK OF JOB. [oll; xxxm. 1-33,