Man unable to answer to God.
Job resumes. He knows, as truly as does Bildad, that God doth not pervert justice. His work is always right, while man is erring, vain, and sinful. How shall the creature "answer" to the Creator? Were the Holy One to condescend to enter into controversy with his frail creature man, the poor sinner would be dumb. Out of the mouth, even of the guilty, God would extort the confession of his own righteousness, and by his manifested glory compel the proud and self-conceited one to acknowledge his own sinfulness and error. This confession finally comes from the lips of his faithful "servant Job." The present words are the first notes of that final triumphant confession. The inability of man to answer God arises—
I. FROM THE FACT OF THE ABSOLUTE RIGHTEOUSNESS OF THE DIVINE WAYS, Job acknowledges this; and this makes his own suffering lot, as the servant of God, so inexplicable both to himself and to his mistaken friends, who are bent, at all hazards, on finding an answer. It is possible for man to pretend an answer to God; and, with wicked boldness, to enter into contention with him. But, in presence of the perfectly holy work of the Most High, he must ultimately be silenced.
II. BUT MAN IS EQUALLY UNABLE TO ANSWER TO GOD BY REASON OF THE SINFULNESS OF HIS DOINGS. Even Job, commended of God, does not hide his sinfulness. On the lowest ground, it must be complained of man's work that it is imperfect. His best deeds, done with his utmost strength and with an intention as pure as he can summon, are but imperfectly done. The strength is but feebleness; the motive lacking in the highest qualities, and the performance but irregular. The unsteadiness of the human hand may be traced through all Therefore—
III. IT IS IMPOSSIBLE FOR MAN TO MAINTAIN HIS OWN RIGHTEOUSNESS BEFORE GOD. The measure of moral apprehension left even in the most faulty is sufficient to convince every one in presence of the Divine holiness—the true standard—that he is verily guilty. Even Job, when he saw God, abhorred himself, repenting "in dust and ashes." In humility he confesses, "How should man be just with God?" If vain man, who is foolish enough at times to attempt any presumptuous work, should dare to "contend" with the eternal Ruler, it must only end in his utter defeat; for "he is wise in heart, and mighty in strength."
IV. THE HARDENING OF THE HEART TO APPEAR IN CONTENTION MUST ONLY END IN SHAME AND DISGRACE TO HIM. To this all experience bears witness; for who hath done so "and hath prospered"? Man is puny, ignorant, weak, vain, and sinful. How shall he appear in the presence of the Almighty, the All-wise, the Eternal? Lowliness and contrition describe the true attitude for man to assume before God. Then will he be gracious, and lift up him that is bowed down. But "if he withdraw not his anger, the proud helpers stoop under him."—R.G.
The true attitude of the afflicted.
Job makes a suitable reflection on the almightiness of Jehovah, seen in his control over the visible world. The lofty and deep-seated mountains, the very types of might and stability, he "removeth" without their knowing, and "overturneth in his wrath." He "shaketh" the whole "earth out of her place," and maketh the "pillars thereof to tremble." In the high heavens "he commandeth the sun, and it riseth not;" and "the stars" he "sealeth up" in darkness. The earth and the heavens obey him; and he "treadeth upon the waves of the sea." He doeth hidden and numberless things, and none can hinder him. Job, in view of this, and with a lowly recognition of his own powerlessness before the Lord of all, bows himself down in the attitude most becoming to the feeble, afflicted, and sinful child of man. It is—
I. AN ATTITUDE OF LOWLY HUMILITY. How becoming! How just! Let the creature bow low before the Creator. Let the feeble thing of a day humble himself before the Eternal and the Almighty. Let him who is powerless before the mountains and the sea, who cannot touch the stars, take his place in the dust, whence he is, in presence of him who by his power setteth fast the mountains; who by his word Created the heavens and the earth, and upholdeth all by his own unaided strength. Lowliness will be followed by—
II. AN ATTITUDE OF SELF-DISTRUST. Knowing himself as he only can who reflects on the greatness of the Most High, the wise, afflicted one will not trust to an arm of strength; but, in the painful consciousness of his own weakness, will commit himself to the strong Lord who is over all. Job knows, as every afflicted one, that his suffering holds him as in a net, from which he cannot break loose. He has no power. He is chained, held down. His own flesh triumphs over him. He is a prisoner to disease. In his helplessness, with self-distrustfulness he casts himself into the arms of God. He would not pretend to make answer, or to "choose out words to reason with him." His self-distrust is followed by—
III. PENITENCE—the one attitude of all the most becoming to man. In penitence he acknowledges his unrighteousness. And so deep is that penitence, that he declares, "Though I were able to establish my righteousness, yet I could not presume to answer." Penitence is the pathway to heaven's gate. He who lowly walks, walks surely. And God lifteth up them who thus bow themselves down. But he rises—
IV. TO THE ATTITUDE OF PRAYER. He lifts his voice to God. He makes his "supplication." He who is led to pray is led to the feet of him who casts away no needy suppliant. It is his high prerogative to hear prayer. Therefore all flesh, in their want, their sorrow, their sin, or with their songs of praise, come to him. Man's safety is here. The lowly, self-distrustful, humble penitent cannot raise his voice on high without the gracious response of the Divine mercy reaching him. To this men are driven
Happy he who thus learns!—R.G.