Job
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Introduction[i]
The
Chetubim, or Hagiographa, in which I do not now comprehend Daniel (though his
book has a character distinct from the other prophets) form a very distinct and
interesting part of divine revelation. None of them suppose an accomplished and
known redemption, in the New Testament sense of the word, though like every
blessing all is founded on it. In Job a single passage gives a particular
application of the term: "I have found a ransom" (Copher). The Psalms
recount we know, prophetically, the sorrows and sufferings in which it was
accomplished.
But
redemption by blood is known by faith, when accomplished, whether by the Jew or
the Christian. Isaiah prophesies of Israel's recognition of it fully. There
were also, as we know, shadows of it under the law. But the knowledge of
eternal redemption is christian knowledge, or that of the Jews when they look
on Him whom they pierced. Till Christ's death, the veil was unrent, the holiest
unapproachable. There was knowledge more or less clear of a Redeemer-of a
personal Redeemer to come; of God's favour towards those that walked with Him,
and the confidence of faith in Him and in His promises. But there was no such
knowledge of sin as led, God being revealed, to the consciousness of exclusion
from His presence as a present state, nor of such a putting of it away as
reconciled us fully and for ever to God by its efficacy, and brought us to Him.
The
books we are treating of are not prophecies of God's dealings or actings, save
as the Psalms express future deliverance by power and by God's judgments; but
they are the divinely given expression of man's thoughts and feelings under the
government of God, [See Note #1] and the explanatory revelation of God
before redemption is fully known. This process has mainly gone on in Israel;
and hence they are in the main the various expression of God's ways with
Israel. Still, what was carried out there, under revealed conditions and
prophetic communications in direct government, was what was in principle true
of God's ways everywhere, though there specially displayed (the question of
man's positive righteousness being raised too there by the law, the perfect
rule of life for the sons of Adam).
The
Book of Job affords us the example of the relationship of a godly man outside
and doubtless before Israel, and God's dealings with men for good in this world
of evil; but then it runs up, I doubt not, into a clear type of Israel in
result Those ways are fully displayed in that people. And it is to be remarked
that, when Job practically feels the impossibility of man's being righteous
with God, he complains of fear and having no daysman between them; and Elihu,
who takes up this ground in God's stead, explains not redemption but chastising
and government. These things God wrought oftentimes with man (chapter 33, 36).
Ecclesiastes
estimates this world under the same government, in its present fallen state,
and raises the question whether by any means man can find happiness and rest
there, with no trace of the knowledge of redemption. Nor is there any
recognised relationship with God. It is always Elohim (God), never Jehovah,
fearing God and keeping His commandments being the whole duty of man as such.
The
Song of Solomon affords direct relationship with the Lord, the Son of David,
the ardent affections which belong to the relationship with Christ; Proverbs, a
guidance through the mixed and entangled scene, and here all is on the ground
of relationship with Jehovah, God (Elohim) being only once or twice mentioned
in a way which does not affect this (see more fully note to page 24). But none
place themselves on the ground of known redemption. They do look for redemption
by power. Hence, on the contrary, Romans begins with the revelation of wrath
from heaven, not government, against all ungodliness, and unrighteousness where
truth was, against Gentile and Jew, [See Note #2] and brings in redemption, personal
justification, and righteousness-God's righteousness. The case of Gentile and
Jew is fully gone into, and brought out as before God Himself, and wrath from
heaven the necessary consequence; complete redemption by blood for heaven, and
sovereign grace reigning through righteousness and giving us a place with the Second
Adam, the Lord from heaven, together with the result for Israel hereafter. All
is made clear in the light as God is in the light-His eternal redemption, and
heavenly places, though finally earth will be blessed. But we are pilgrims and
strangers here. This is our place by redemption itself. To the Abrahams and
Davids it was so, by getting nothing of what was promised, or else persecution
under the government of God upon the earth; so that under that order of things
it was after all a puzzle to both, though the final inheritance of the land,
the heir, and the judgment of the wicked, known by revelation, met the puzzle
in their minds.
But
in Job, Psalms, Ecclesiastes, which express men's feelings under it, this
puzzle is fully manifested. Faith and confidence in God may get over it, or
persevere through it; prophetic testimonies may meet it; but it is there, and
this earth is the scene of the reply of God, even if their faith might be
sometimes forced to rise above it, nourished by personal confidence in God. But
a present fixed eternal relationship with God even our Father through
redemption, in a wholly new scene into which we are brought by that precious
blood, whose shedding has glorified God Himself, and reconciled us to Him,
though yet in an unredeemed body,-that was unknown. Much was learned, learned
as to God, and this was most precious. But the actual result for Job was more
camels and sheep, and fairer daughters; in the Psalms, judgment of enemies, and
deliverance through mercy that endured for ever, and an earth set free under
heaven's judicial rule; in Ecclesiastes, as to the perception of the present
effect of government, that man must fear God, keep His commandments, and leave
it there. Present known redemption is nowhere found. And oh what a difference,
an unbounded difference, this makes! "As he is, so are we in this
world." He who redeemed us is gone to His Father and our Father, His God
and our God. Proverbs and the Song of Solomon have, as I have said, another
character, though referring to the same scene: Proverbs, not man's feelings in
the scene, but God's guidance through it by the experience and wisdom of
divinely instructed authority; [See Note #3] and the Song of Solomon, the carrying the
heart quite out of it all, though still in it, not by known redemption, but by
devoted affection to Messiah, and of Messiah to Israel, by the revelation He
makes of Himself, indeed of His love to them to beget it in Israel's heart.
These
exercises of heart have their place in us now, for we are in the world; but in
the consciousness of accomplished redemption and the present care of a holy
Father, the perfection of whose ways, as seen in Christ, is the model of our
conduct. We can take joyfully the spoiling of our goods, knowing in ourselves
that we have in heaven a better and an enduring substance; and glory in
tribulation, because it works its needed end, and the love of God is shed
abroad in our hearts by the Holy Ghost given to us. This is another case, and a
blessed one it is.
I
think these general remarks will help us to understand the books which are now
about to occupy us. I turn to the books themselves.
After
what I have said, the Book of Job will not require a long examination-not that
it fails in interest, but because when the general idea is once laid hold of,
it is the detail which is interesting, and detail is not our present object.
In
the Book of Job we have one portion of those exercises of heart which this
division of the holy book supplies. These are not joyful exercises, but those of
a heart which, journeying through a world in which the power of evil is found,
and not being dead to the flesh, not having that divine knowledge which the
gospel furnishes, not dead as to one's self with Christ nor possessing Christ
in resurrection, is not capable of enjoying in peace, whatever its own
conflicts may be, the fruit of God's perfect love; but which struggles with the
evil or with the non-enjoyment of the only real good, even while desiring to
possess it; while, by the means of these very revelations, the light of Christ
is cast upon these exercises, and the sympathy and entering of His Spirit in
grace into them practically is touchingly developed. What is learned in them is
what we are-not committed sins; that was not Job's case, but the soul itself is
put before God.
Note #1:
And
these pass into what Christ's were in His humiliation and sufferings, and thus
become prophecies of His sufferings, but in the form of His feelings under
them, and this of infinite price to us.
Note #2:
And
note here Psalm 14, which he quotes as proof of sin in the Jew, and Isaiah 59,
both end in deliverance in Jerusalem by power. In Romans it is met by present
justification by blood.
Note #3:
It will much help the reader as to the character of this
book and Ecclesiastes to remark, that in Proverbs the name Jehovah is always
employed, save in Job_25:2, where it is
"Elohim," and "her God," Job_2:17.
But this is not an exception: that is, it is recognised relationship with the
revealed God of Israel. Whereas in Ecclesiastes Jehovah is never found. It is
always Elohim, the abstract name of God without any idea of relationship: God
as such in contrast with man and every creature, and man having to find out
experimentally his we place and happiness as such, without special revealed
relationship with God. In Job the editor, if I may so speak, or historian who
gives the dialogues, always uses Jehovah; but in the body of the book Job,
unless at any late once as to the government of God (Job_12:9), and Elihu constantly, use the name of Almighty,
the Abrahamic name of God, or simply God. The friends generally use God, or
particularly Eliphaz the Almighty, sometimes it is only, He. Zophar, I think,
uses no name. The dialogue is characterised by God or Almighty.