hle creo.turM-the very opposite action to tho.t of selfishness, which draws as much a!I poseiqle into itRelf of good, and parts with llB little as possible. Only suppose for B moment thBt God were to become a self-absorbed Being, "directing' his heart only to himself, fokiilg in hie spirit and breath," instead of giving it forth, universal rleath must nt once ensue; men must perish, returning to the dust. The very impossibility of such a supposition shows the impoRsibi]ity of ascribing self-seeking and self-love to God. He le the Eternal Father; and as the pure parent's love has the least alloy of self in it 'of any earthly love, we are to take this as the typo of the nature of God. These are. sublime and inspiring thoughts. God cannot injnre man, or do wrong, because he would thus injure himself and sully his own glory. No one can consciously betray or wrong himself. All that we caU wrong-doing implies that man has his equals as free beings by his side, and disposes of the property of others. This is impossible with God, because all things belong to him, being the product of his loving activity, his self0 giving fulness of life. 2. From the idea of God as the supreme Ruler. (Vers. 16-80.) As' the Governor of the world, he cannot be unjust, because govern- ment can only be maintained by constant and equal righteousness, and must be destroyed by the lack o,fit. God_is at once the Just and the Mighty, because he could riot exercise the one_ quality without the other. Experience, the great teacher, shows this by the constant course of events. III. CoNCLUSION.. THE FOLLY AND CONTRADICTORY NATURE OF JoB'S ACCUSATIO~B AGAINST Goo.· (Vers. 31-37.) A reluctant confession is introdnced, as if uttered by Job: "I am chastised, without doing evil; what I see not, that do thou show me! If I do wrong, I will do so no more I" (vers. 31, 32.) He seems to say that he will repent provided only,wrong be poiuted out (comp. eh. vii. 20; xix. 4). But, asks Elihu, shall God pass unpunished thy discontented complaint against his mode of retribution, and adopt a niode that is agreeable to thy mi.nd? Are the laws of the Divine govern- ment to be dictated by individual wishes or notions of what is right? Is man to choose, and not God, the way in which he is to be rewarded or puuished? And say, then, what is the true retributVm? Speak I But this direct appeal must convince the murmurer of his inability to suggest .a better method of administering the world. God's ways may not be clear .to us in many particulars ; but we should recollect, as Bishop Butler teaches, that we see only "parts of a scheme imperfectly understood.'' Were all known, doubt and distress would cease. In conclusion,·the speaker sums up his meaning in the words of the men of understanding to whose judgment he appeals, condemning the want of true ihsight.in the words of Job, and expressing the hope that he may be further tried, bec11use of his replies "in the manner of the reprobate," because he adds insult to sin, adopts the tone of the scoffer, and multiplies words against God. Whether this view of Job's state of mind be right or wrong, "Blessed is the man that endureth tempta- tion." Blessed he who can exclaim, amidst sufferings which he cannot but feel to be dissociated from guilt, ·" Search me, 0 God, and try me ; prove me, and know my thoughts ; and see if there bo, any wicked way in me, and lead me in the way ever- lasting.''.-J, •
Ver. 10.-The ri_qhteousness of the l)ivine dealings. Elihu's words continue. His accusation. against Job is .that he saitb, "I am righteous." He "addeth rebellion unto his sin" (ver. 37). :And in his own self-justification he casts a shadow upon the Divine procedure. ",He multiplieth his words age.inst God u (ver. 37). Such is Elihu's con- tention. He says Job declares," God hath to.ken away my judgment." To defend the Divine work and so bring Job to acknowledge his sin is the purpose of Elihu. He here declares the righteousness of the Divine dealings. " Far be it from God to do wickedness." ·T~e righteousness of God's ways is seen- I. IN HIS ABSOLUTE IMPARTIALITY TOWARDS MAN. "He accepteth not the person of princes, nor regard'eth the rich more than the poor.'' Truly there is no respect of persons with (}od. "The \t ork of a man shall he render to him" (ver. 11), be it good or evil, II. hr THE PERFECT RIGHTEOUSNESS OF THE DIVINE N Al\lE is to be found the utmost pledge of justness. "Surely God will nQt do wickedly, neither will tbo A,Jmighty pervert judgmeut" (ver. 12). "For he will not lay upon man more than Ji'ght" (var. 23). This is further illustrated- li80 THE BOOK OF JOB. [OR, llXIV, 1-8'1,
III. IN THB BBLF•IIIPOBED GOVERNMENT OF THE WORLD. "Who hath given him a charge over the earth ? " If he please he onn "gather unto himeelf his spirit and hie breath." Then would "all flesh perish together, and man would turn again to dust." He has no temptation to depart from right in his dealings with men, since all are entirely in his hand. But a further and striking evidence of the righteousneBB of the Divine ways is seen- IV. IN THE JUDGMENT UPON THE UNGODLY, The evil ones "he etriketh as wicked men in the open eight of others" (ver. 26). Elihu finds a further confirmation of t.J..iis- V. IN THE EFFECJTUAL PURPOSES OF THE DIVINE BENIGNITY. "When he giveth quietness, v.·ho then can make trouble?" etc. (""r. 29). All this is done " that the hypocriw reign not." From all this he would lead Job to confession. "If I have done iniquity, I will do no more." So must the purpose of the righteous ways of God be to lead: I. To consciousness of evil. 2. To confession of known wrong. 3. To amend-· ment of lire. 4. To paLience under Divine afflictions. This Elihu teaches, though he knows not yet the purpose of Job's suffering.-R. G.