The All Sufficiency of Christ Part 9

"Oh that I were as in months past, as in the days when G.o.d preserved me; when His candle s.h.i.+ned upon my head, and when by His light I walked through darkness; as I was in the days of my youth, when the secret of G.o.d was upon my tabernacle; when the Almighty was yet with me, when my children were about me; when I washed my steps with b.u.t.ter, and the rock poured me out rivers of oil; when I went out to the gate through the city; when I prepared my seat in the street! The young men saw me and hid themselves, and the aged arose and stood up.

The princes refrained talking, and laid their hand on their mouth. The n.o.bles held their peace, and their tongue cleaved to the roof of their mouth. When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy. 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. I was a father to the poor, and the cause which I knew not I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth. Then I said, 'I shall die in my nest, and I shall multiply my days as the sand.' My root was spread out by the waters, and the dew lay all night upon my branch. My glory was fresh in me, and my bow was renewed in my hand. Unto me men gave ear, and waited, and kept silence at my counsel. After my words they spake not again, and my speech dropped upon them. And they waited for me as for the rain, and they opened their mouth wide as for the latter rain. If I laughed on them, they believed it not; and the light of my countenance they cast not down. I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.

But now, they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock."

This, truly, is a most remarkable utterance. We look in vain for any breathings of a broken and a contrite spirit here. There are no evidences of self-loathing, or even of self-distrust. We cannot find so much as a single expression of conscious weakness and nothingness.

In the course of this single chapter, Job refers to himself more than forty times, while the references to G.o.d are but five. It reminds us of the seventh of Romans, by the predominance of "I;" but there is this immense difference, that, in the seventh of Romans, "I" is a poor, weak, good-for-nothing, wretched creature in the presence of the holy law of G.o.d; whereas, in Job xxix., "I" is a most important, influential personage, admired and almost wors.h.i.+ped by his fellows.

Now Job had to be stripped of all this; and when we compare chap.

xxix. with chap. x.x.x. we can form some idea of how painful the process of stripping must have been. There is peculiar emphasis in the words, "_But now_." Job draws a most striking contrast between his past and his present. In chap. x.x.x. he is still occupied with himself. It is still "I;" but ah, how changed! The very men who flattered him in the day of his prosperity, treat him with contempt in the day of his adversity. Thus it is ever in this poor, false, deceitful world, and it is well to be made to prove it. All must, sooner or later, find out the hollowness of the world,--the fickleness of those who are ready to cry out "hosanna" to-day, and "crucify Him" to-morrow. Man is not to be trusted. It is all very well while the sun s.h.i.+nes; but wait till the nipping blasts of winter come, and then you will see how far nature's fair promises and professions can be trusted. When the prodigal had plenty to spend, he found plenty to share his portion; but when he began to be in want, "no man gave unto him."

Thus it was with Job in chap. x.x.x. But be it well remembered that there is very much more needed than the stripping of self, and the discovery of the hollowness and deceitfulness of the world. One may go through all these, and the result be merely chagrin and disappointment. Indeed, it can be nothing more if G.o.d be not reached.

If the heart be not brought to find its all-satisfying portion in G.o.d, then a reverse of fortune leaves it desolate; and the discovery of the fickleness and hollowness of men fills it with bitterness. This will account for Job's language in chap. x.x.x.: "But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock." Was this the spirit of Christ? Would Job have spoken thus at the close of the book? He would not. Ah, no, reader; when once Job got into G.o.d's presence, there was an end the egotism of chap. xxix. and the bitterness of chap. x.x.x.[7]

[7] The reader will bear in mind that, while it is the Holy Ghost who records what Job and his friends said, yet we are not to suppose that they _spoke_ by inspiration.

But hear Job's further outpourings. "They were children of fools, yea, children of base men; they were viler than the earth. And now am I their song, yea, I am their by-word. They abhor me, they flee far from me, and spare not to spit in my face. Because He hath loosed my cord, and afflicted me, they also let loose the bridle before me. Upon my right hand rise the youth; they push away my feet, and they raise up against me the ways of their destruction. They mar my path, they set forward my calamity, they have no helper. They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me."

Now, all this, we may truly say, is very far short of the mark.

Lamentations over departed greatness, and bitter invectives against our fellow-men, will not do the heart much good; neither do they display aught of the spirit and mind of Christ, nor bring glory to His holy name. When we turn our eyes toward the blessed Lord Jesus we see something wholly different. That meek and lowly One met all the rebuffs of this world, all the disappointments in the midst of His people Israel, all the unbelief and folly of His disciples, with an, "Even so, Father." He was able to retire from the rebuffs of men into His resources in G.o.d, and then to come forth with those balmy words, "Come unto Me ... and I will give you rest." No chagrin, no bitterness, no harsh invectives, nothing rough or unkind, from that gracious Saviour who came down into this cold and heartless world to manifest the perfect love of G.o.d, and who pursued His path of service spite of all man's perfect hatred.

But the fairest and best of men must retire into the shade when tested by the perfect standard of the life of Christ. The light of His moral glory makes manifest the defects and blemishes of even the most perfect of the sons of men. "In all things He must have the pre-eminence." He stands out in vivid contrast with even a Job or a Jeremiah in the matter of patient submission to all that He was called upon to endure. Job completely breaks down under his heavy trials. He not only pours forth a torrent of bitter invective upon his fellows, but actually curses the day of his birth. "After this opened Job his mouth and cursed his day. And Job spake and said, 'Let the day perish wherein I was born, and the night in which it was said, There is a man-child conceived'" (chap. iii. 1-3).

We notice the selfsame thing in Jeremiah--that blessed man of G.o.d.

He, too, gave way beneath the heavy pressure of his varied and acc.u.mulated sorrows, and gave vent to his feelings in the following bitter accents: "Cursed be the day wherein I was born; let not the day wherein my mother bare me be blessed. Cursed be the man who brought tidings to my father, saying, 'A man-child is born unto thee;' making him very glad. And let that man be as the cities which the Lord overthrew, and repented not; and let him hear the cry in the morning, and the shouting at noontide. _Because He slew me not from the womb_; or that my mother might have been my grave, and her womb to be always great with me. Wherefore came I forth out of the womb to see labor and sorrow, that my days should be consumed with shame?" (Jer. xx. 14-18.)

What language is here! Only think of cursing the man that brought tidings of his birth! cursing him because he had not slain him! All this, both in the prophet and the patriarch, contrasts strongly with the meek and lowly Jesus of Nazareth. That spotless One pa.s.sed through deeper sorrows and more in number than all His servants put together; but not one murmuring word ever escaped His lips. He patiently submitted to all; and met the darkest hour with such words as these, "The cup which My Father hath given Me, shall I not drink it?" Blessed Lord Jesus, Son of the Father, we adore Thee! We bow down at Thy feet, lost in wonder, love, and praise, and own Thee Lord of all!--the fairest among ten thousand, and the altogether lovely.

There is no more fruitful field of study than that which is opened before us in the history of G.o.d's dealings with souls. It is full of interest, and abounds in instruction and profit. One grand object in those dealings is to produce real brokenness and humility--to strip us of all false righteousness, empty us of all self-confidence, and teach us to lean wholly upon Christ. All have to pa.s.s through what may be called the process of stripping and emptying. With some this process precedes, with others it follows, conversion or the new birth. Many are brought to Christ through deep plowings and painful exercises of heart and conscience--exercises extending over years, often over the whole lifetime. Others, on the contrary, are brought with comparatively little exercise of soul. They lay hold, speedily, of the glad tidings of forgiveness of sins through the atoning death of Christ, and are made happy at once. But the stripping and emptying come afterward, and, in many cases, cause the soul to totter on its foundation, and almost to doubt its conversion.

This is very painful, but very needful. The fact is, self must be learnt and judged, sooner or later. If it be not learnt in communion with G.o.d, it must be learnt by bitter experience in failures and falls. "No flesh shall glory in His presence;" and we must all learn our utter powerlessness, in every respect, in order that we may taste the sweetness and comfort of the truth, that Christ is made of G.o.d unto us wisdom, righteousness, sanctification, and redemption. G.o.d will have _broken material_. Let us remember this. It is a solemn and necessary truth, "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." And again, "Thus saith the Lord, 'The heaven is My throne, and the earth is My footstool: where is the house that ye build unto Me? and where is the place of My rest? For all those things hath Mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word.'" (Is. lvii. 15; lxvi. 1, 2.)

These are seasonable words for all of us. One special want of the present moment is brokenness of spirit. Nine-tenths of our trouble and difficulty may be traced to this want. It is marvelous how we get on from day to day,--in the family, in the a.s.sembly, in the world, in our entire practical life, when _self_ is subdued and mortified. A thousand things which else would prove more than a match for our hearts are esteemed as nothing, when our souls are in a truly contrite state. We are enabled to bear reproach and insult, to overlook slights and affronts, to trample upon our crotchets, predilections, and prejudices, to yield to others where weighty principle is not involved, to be ready to every good work, to exhibit a genial large-heartedness in all our dealings, and an elasticity in all our moral movements which so greatly tend to adorn the doctrine of G.o.d our Saviour. How often, alas! it is otherwise with us. We exhibit a stiff, unyielding temper; we stand up for our rights; we maintain our interests; we look after our own things; we contend for our own notions. All this proves, very clearly, that self is not habitually measured and judged in the presence of G.o.d.

But we repeat--and with emphasis--G.o.d will have broken material. He loves us too well to leave us in hardness and unsubduedness; and hence it is that He sees fit to pa.s.s us through all sorts of exercises in order to bring us into a condition of soul in which He can use us for His own glory. The will must be broken; self-confidence, self-complacency, and self-importance must be cut up by the roots. G.o.d will make use of the scenes and circ.u.mstances through which we have to pa.s.s, the people with whom we are a.s.sociated in daily life, to discipline the heart and subdue the will. And further, He will deal with us directly Himself, in order to bring about these great practical results.

All this comes out with great distinctness in the book of Job, and gives a wonderful interest and charm to its pages. It is very evident that Job needed a severe sifting. Had he not needed it, we may rest a.s.sured the gracious, loving Lord would not have pa.s.sed him through it. It was not for nothing that He let Satan loose upon His dear servant. We may say, with fullest confidence, that nothing but the most stern necessity would have led Him to adopt such a line of action. G.o.d loved Job with a perfect love; but it was a wise and faithful love; a love that could take account of every thing, and, looking below the surface, could see the deep moral roots in the heart of His servant--roots which Job had never seen, and, therefore, never judged. What a mercy to have to do with such a G.o.d! to be in the hands of One who will spare no pains in order to subdue every thing in us which is contrary to Himself, and to bring out in us His own blessed image!

But, beloved reader, is there not something profoundly interesting in the fact that G.o.d can even make use of Satan as an instrument in the discipline of His people? We see this in the case of the apostle Peter, as well as in that of the patriarch Job. Peter had to be sifted, and Satan was used to do the work. "Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat." Here, too, there was a stern necessity. There was a deep root to be reached in Peter's heart--the root of self-confidence; and his faithful Lord saw it absolutely needful to pa.s.s him through a most severe and painful process in order that this root should be exposed and judged; and therefore Satan was permitted to sift him thoroughly, so that he might never again trust his own heart, but walk softly all his days.

G.o.d will have broken material, whether it be in a patriarch or an apostle. All must be mellowed and subdued in order that the divine glory may s.h.i.+ne forth with an ever brightening l.u.s.tre.

Had Job understood this great principle--had he apprehended the divine object,--how differently he would have carried himself! But, like ourselves, he had to learn his lesson; and the Holy Ghost has furnished us with the record of the mode in which the lesson was learnt, so that we may profit by it also.

Let us pursue the narrative.

"Now there was a day when the sons of G.o.d came to present themselves before the Lord, and Satan came also among them. And the Lord said unto Satan, 'Whence comest thou?' Then Satan answered the Lord and said, 'From going to and fro in the earth, and from walking up and down in it.' And the Lord said unto Satan, 'Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth G.o.d and escheweth evil?' Then Satan answered the Lord, and said, 'Doth Job fear G.o.d for naught? Hast not Thou made a hedge about him, and about his house, and about all that he hath on every side? Thou hast blest the work of his hands, and his substance is increased in the land. But put forth Thine hand now, and touch all that he hath, and he will curse Thee to Thy face.'" What a view we have here of Satan's malignity! What a striking proof of the way in which he watches and considers the ways and works of G.o.d's people! What insight into human character! What an intimate knowledge of man's mental and moral const.i.tution! What a terrible thing to fall into his hands! He is ever on the watch; ever ready, if permitted of G.o.d, to put forth all his malignant energy against the Christian.

The thought of this is most solemn, and should lead us to walk humbly and watchfully through a scene where Satan rules. He has no power whatever over a soul who abides in the place of dependence and obedience; and, blessed be G.o.d, he cannot, in any case, go one hair's breadth beyond the limit prescribed by divine command. Thus, in Job's case, "The Lord said unto Satan, 'Behold, all that he hath is in thy power; only upon himself put not forth thine hand.'"

Here Satan was permitted to lay his hand on Job's possessions--to bereave him of his children, and despoil him of all his wealth. And truly he lost no time in despatching his business. With marvelous rapidity he executed his commission. Blow after blow fell, in quick succession, on the devoted head of the patriarch. Hardly had one messenger told his melancholy tale, ere another arrived with still heavier tidings, until, at length, the afflicted servant of G.o.d "arose and rent his mantle, and shaved his head, and fell down upon the ground, and wors.h.i.+ped, and said, 'Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.' In all this, Job sinned not, nor charged G.o.d foolishly" (chap. i. 20-22).

All this is deeply touching. To speak after the manner of men, it was enough to make reason totter, to be thus, in a moment, bereft of his ten children, and reduced from princely wealth to absolute penury.

What a striking contrast between the opening and the closing lines of our first chapter! In the former, we see Job surrounded by a numerous family, and in the enjoyment of vast possessions; in the latter, we see him left alone, in poverty and nakedness. And to think of Satan's being allowed--yea, commissioned of G.o.d--to bring about all this! And for what? For the deep and permanent profit of Job's precious soul.

G.o.d saw that His servant needed to be taught a lesson; and, moreover, that, in no other way, by no other means, could this lesson be taught than by pa.s.sing him through an ordeal the bare record of which fills the mind with solemn awe. G.o.d _will_ teach His children, even though it be by stripping them of all that the heart clings to in this world.

But we must follow our patriarch into still deeper waters.

"Again there was a day when the sons of G.o.d came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, 'From whence comest thou?' And Satan answered the Lord, and said, 'From going to and fro in the earth, and from walking up and down in it.' And the Lord said unto Satan, 'Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth G.o.d and escheweth evil? and still he holdeth fast his integrity, although thou movedst Me against him, to destroy him without cause.'

And Satan answered the Lord, and said, 'Skin for skin, yea, all that a man hath will he give for his life. But put forth Thine hand now, and touch his bone and His flesh, and he will curse Thee to Thy face.' And the Lord said unto Satan, 'Behold, he is in thy hand; but save his life.' So went Satan forth from the presence of the Lord, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to sc.r.a.pe himself withal; and he sat down among the ashes. Then said his wife unto him, 'Dost thou still retain thine integrity? curse G.o.d, and die.' But he said unto her, 'Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of G.o.d, and shall we not receive evil?' In all this did not Job sin with his lips" (chap. ii. 1-10).

This is a very remarkable pa.s.sage. It instructs us as to the place which Satan occupies in respect to G.o.d's government. He is a mere instrument, and, though ever ready to accuse the Lord's people, can do nothing save as he is allowed of G.o.d. So far as Job was concerned, the efforts of Satan proved abortive; and having done his utmost, he goes away, and we hear nothing more of his actings, whatever may have been his inward temptations. Job was enabled to hold fast his integrity; and, had matters ended here, his patient endurance would only have strengthened the platform of his righteousness, and ministered to his self-complacency. "Ye have heard," says James, "of the patience of Job." And what then? "Ye have seen _the end of the Lord_; that the Lord is very pitiful, and of tender mercy." Had it been simply a question of Job's patience, it would have proved an additional ground of self-confidence, and thus "the end of the Lord"

would not have been reached. For, be it ever remembered, the Lord's pity and tender mercy can only be tasted by those who are truly penitent and broken-hearted. Now Job was not this, even when he lay amid the ashes. He was not yet thoroughly broken down before G.o.d. He was still the great man--great in his misfortunes as he had been in his prosperity--great beneath the keen and withering blasts of adversity as he had been in the suns.h.i.+ne of brighter and better days.

Job's heart was still unreached. He was not yet prepared to cry out, "Behold, I am vile." He had not yet learnt to "abhor" himself, "and repent in dust and ashes."

We are anxious that the reader should distinctly seize this point. It is, to a very great extent, the key to the entire book of Job. The divine object was to expose to Job's view the depths of his own heart, in order that he might learn to delight in the grace and mercy of G.o.d, and not in his own goodness, which was as a morning cloud and the early dew, that pa.s.seth away. Job was a true saint of G.o.d; and all Satan's accusations were flung back in his face; but, all the while, Job was unbroken material, and therefore unprepared for "the end of the Lord"--that blessed end for every contrite heart--that end which is marked by "pity and tender mercy." G.o.d, blessed and praised be His name! will not suffer Satan to accuse us; but He will expose us to ourselves, so that we may judge ourselves, and thus learn to mistrust our own hearts, and rest in the eternal stability of His grace.

Thus far, then, we see Job "holding fast his integrity." He meets with calmness all the heavy afflictions which Satan is allowed to bring upon him; and, moreover, he refuses the foolish counsel of his wife.

In a word, he accepts all as from the hand of G.o.d, and bows his head in the presence of His mysterious dispensations.

All this is well. But the arrival of Job's three friends produces a marked change. Their very presence--the bare fact of their being eye-witnesses of his trouble--affects him in a very remarkable manner.

"Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place,--Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; for they had made an appointment together to come to mourn with him and to comfort him. And when they lifted up their eyes afar off, and knew him not, they lifted up their voices and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him; for they saw that his grief was very great."

(Chap. ii. 11-13.)

Now, we can fully believe that those three men were governed, in the main, by kindly feelings toward Job; and it was no small sacrifice on their part to leave their homes and come to condole with their bereaved and afflicted friend. All this we can easily believe. But it is very evident that their presence had the effect of stirring up feelings and thoughts in his heart and mind which had hitherto lain dormant. He had borne submissively the loss of children, property, and of bodily health. Satan had been dismissed, and the wife's counsel rejected; but the presence of his friends caused Job to break down completely. "After this, Job opened his mouth, and cursed his day."

This is very remarkable. It does not appear that the friends had spoken a single sentence. They sat in total silence, with rent garments, and covered with dust, gazing on a grief too profound for them to reach. It was Job himself who first broke silence; and the whole of the third chapter is an outpouring of the most bitter lamentation, affording melancholy evidence of an unsubdued spirit. It is, we may confidently a.s.sert, impossible that any one who had learnt, in any little measure, to say, "Thy will be done," could ever curse his day, or use the language contained in the third chapter of Job. It may doubtless be said, "It is easy for those to speak who have never been called to endure Job's heavy trials." This is quite true; and it may further be added that no other man would have done one whit better under the circ.u.mstances. All this we can fully understand; but it in no wise touches the great moral of the book of Job--a moral which it is our privilege to seize. Job was a true saint of G.o.d; but he needed to learn himself, as we all do. He needed to have the roots of his moral being laid bare in his own sight, so that he might really abhor himself, and repent in dust and ashes. And furthermore, he needed a truer and deeper sense of what G.o.d was, so that he might trust Him and justify Him under all circ.u.mstances.

But we look in vain for aught of this in Job's opening address. "Job spake and said, 'Let the day perish wherein I was born, and the night in which it was said, There is a man-child conceived.... Why died I not from the womb?'" These are not the accents of a broken and a contrite spirit, or of one who had learnt to say, "Even so, Father, for so it seemed good in Thy sight." It is a grand point in the soul's history when one is enabled to bow with meekness to all the dispensations of our Father's hand. A broken will is a rich and rare endowment. It is a high attainment in the school of Christ to be able to say, "I have learnt, in whatsoever state I am, to be content."

(Phil. iv. 11.) Paul had to _learn_ this. It was not natural to him; and, most surely, he never learnt it at the feet of Gamaliel. He had to be thoroughly broken down at the feet of Jesus of Nazareth, ere he could say from his heart, "I am content." He had to ponder the meaning of those words, "My grace is sufficient for thee" ere he could "take pleasure in infirmities." The man who could use such language was standing at the very antipodes of the man who could curse his day, and say, "Why died I not from the womb?" Only think of a saint of G.o.d, and heir of glory, saying, "Why died I not from the womb?" Ah! if Job had been in the presence of G.o.d he never could have uttered such words. He would have known full well why he had not died. He would have had a soul-satisfying sense of what G.o.d had in store for him. He would have justified G.o.d in all things. But Job was not in the presence of G.o.d, but in the presence of his friends; who proved, very distinctly, that they understood little or nothing of the character of G.o.d or the real object of His dealings with His dear servant Job.

It is not, by any means, our purpose to enter minutely into the lengthened discussion between Job and his friends--a discussion extending over twenty-nine chapters. We shall merely quote a few sentences from the opening address of each of the friends which will enable the reader to form an idea of the real ground occupied by these mistaken men.

Eliphaz was the first speaker. "Then Eliphaz the Temanite answered and said, 'If we essay to commune with thee wilt thou be grieved? but who can withhold himself from speaking? Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? _Even as I have seen_, they that plow iniquity, and sow wickedness, reap the same'"

(chap. iv. 1-8). And again, "_I have seen_ the foolish taking root; but suddenly I cursed his habitation" (chap. v. 3; see also chap. xv.

17).

From these sentences it seems very evident that Eliphaz belonged to that cla.s.s of people who argue very much from their own experience.

His motto was, "As I have seen." Now, what we have seen may be all true enough, so far as we are concerned. But it is a total mistake to found a general rule upon individual _experience_, and yet it is a mistake to which thousands are p.r.o.ne. What, for instance, had the experience of Eliphaz to do with Job? It may be he had never met a case exactly similar; and if there should happen to be a single feature of dissimilarity between the two cases, then the whole argument based on experience must go for nothing. And that it went for nothing in Job's case is evident, for no sooner had Eliphaz ceased speaking, than, without the slightest attention to his words, Job proceeded with the tale of his own sorrows, intermingled with much self-vindication and bitter complaints against the divine dealings (chap. vi. 7).

Bildad is the next speaker. He takes quite different ground from that occupied by Eliphaz. He never once refers to his own experience, or to what had come under his own observation. He appeals to antiquity.

"Inquire, I pray thee, of _the former age_, and prepare thyself to the search of their _fathers_. (For we are but of yesterday, and know nothing, because our days upon earth are a shadow.) Shall not they teach thee, and tell thee, and utter words out of their heart?" (Chap.

viii.-x.)

Now, it must be admitted that Bildad conducts us into a much wider field than that of Eliphaz. The authority of a number of "fathers" has much more weight and respectability than the experience of a single individual. Moreover, it would argue much more modesty to be guided by the voice of a number of wise and learned men than by the light of one's own experience. But the fact is that neither experience nor tradition will do. The former may be true so far as it goes, but you can hardly get two men whose experience will exactly correspond; and as to the latter, it is a ma.s.s of confusion,--for one father differs from another; and nothing can be more slippery or uncertain than the voice of tradition--the authority of the fathers.

Hence, as might be expected, Bildad's words had no more weight with Job than those of Eliphaz. The one was as far from the truth as the other. Had they appealed to divine revelation it would have been a different matter altogether. _The truth of G.o.d_ is the only standard--the one grand authority. By that, all must be measured; to that all must, sooner or later, bow down. No man has any right to lay down his own experience as a rule for his fellows; and if no man has a right, neither have any number of men. In other words, it is not the voice of man, but the voice of G.o.d which must govern us all. It is not experience or tradition which shall judge at the last day, but the word of G.o.d. Solemn and weighty fact! May we consider it! Had Bildad and Eliphaz understood it, their words would have had much more weight with their afflicted friend.

Let us now very briefly refer to the opening address of Zophar the Naamathite.