Elihu's first address to Job: 2. The philosophy of Divine instruction.
I. THE METHODS OF DIVINE INSTRUCTION.
1. Through the medium of dreams. The dreams, or visions, referred to were supernatural revelations in early times imparted to men, when the spirit, probably wrapt in meditation on Divine things, was cast into a deep sleep, such as fell on Adam at the creation of Eve (Genesis 2:21). That nocturnal dreams usually find their psychological basis in the mental idiosyncrasies of the individual, and in large degree borrow their shapes and colours from the phenomena of waking existence, is no proof that God may not sometimes have employed them, and may not still employ them, as channels for imparting instruction to men. That they were so employed in early times, not only for instructing heathens like Abimelech (Genesis 20:6), Laban (Genesis 31:24), Pharaoh (Genesis 41:1), and Nebuchadnezzar (Daniel 4:5), but also saints like Abraham (Genesis 15:12), Jacob (Genesis 31:10), Joseph (Genesis 37:5), Eliphaz (Job 4:13), and Joseph the husband of Mary (Matthew 1:20), is explicitly declared in Scripture. That men cannot readily distinguish between such dreams and visions as are the creations of their own excited imaginations, and such as are sent from above, does not demonstrate the impossibility of God still in the same supernatural fashion "opening the ears of men, and sealing instruction upon their souls."
2. Through the instrumentality of affliction. The sufferer described by Elihu passes through an experience similar to Job's. The disease which assails him has many of the characteristics of elephantiasis.
3. Through the friendly offices of an interpreter. The word "interpreter" has obviously in this place the sense of "internuncius," i.e. ambassador, or representative, who communicates the will of a superior, and indicates the special office entrusted to the "messenger" alluded to by Elihu as that of authoritatively making known, as a Heaven-commissioned teacher or prophet, the will of God. Diversity of view prevails as to whether the messenger to whom this task is deputed should be regarded as human, angelic, or Divine (vide Exposition), as a teacher, prophet, or minister like Elihu, a superhuman angelic being, or the angel of the Presence, the Messenger of the covenant. Against the first, there can be no insuperable objection; only it is obvious that in this case Elihu cannot refer to himself without extraordinary self-conceit, since he characterizes the messenger whom the sick man requires as meditator as "one of a thousand," i.e. not one of many, bat one without an equal, one possessed of pre-eminent gifts of insight and teaching. Nor is it impossible that Elihu, remembering the language of Eliphaz (Job 4:18), may have been thinking of an angelic helper; only the qualifying clause," one of a thousand," determines that one to be the Angel of Jehovah, who alone among the myriad hosts of angels stands without a peer. That a young Arabian prophet of Aramaean extraction should be familiar with the angel-interpreter is no more remarkable than that the Angel of the Lord should be known to the patriarchs.
II. THE PURPOSES OF DIVINE INSTRUCTION.
1. To deter man from sin. In particular the withdrawing of man from his purpose (verse 17), literally, from his work, generally in an evil sense, is exhibited as the specific object aimed at by God's supernatural warnings to the soul, as e.g. in the cases of Abimelech (Genesis 20:6) and Laban (Genesis 31:24); but none the less is affliction designed to exercise on wicked men a deterrent influence, restraining them from sin, as in the cases of Pharaoh (Exodus 7:16) and Manasseh (2 Chronicles 33:12); while the third method of instruction referred to, that of spiritual enlightenment (whether human or Divine as to its agency,) distinctly contemplates as its aim, among other things, the subjugation of evil impulses in the soul, and the obliteration of evil deeds from the life, of man (John 15:3; John 17:17; i Thessalonians John 2:13; 2 Timothy 3:16).
2. To withdraw man from pride. Pride is the homage which a human soul pays to itself, the arrogant assumption by self of that worship which is due to God. The great sin to which man in innocence was tempted by the devil (Genesis 3:5), it has ever since been a characteristic of the fallen heart (Psalms 10:2), which, seemingly oblivious of its weakness, is always looking out for symptoms of its power, styling itself a geber, "a strong one," a valiant hero, when in reality it is an enosh, "a frail and feeble creature" (cf. the Laodicean Christians). Besides being extremely foolish in itself, and infinitely dangerous to the subject of it, such a disposition and mind is intensely hateful to God (Psalms 101:5; Proverbs 8:13; Isaiah 13:11; Jeremiah 50:31; 1 Corinthians 1:29; James 4:6), who, by the threefold ministry above specified, aims at its complete extirpation from the human heart—first checking its outward manifestations by providential warnings, supernatural or otherwise, as in the cases of Hagar (Genesis 16:9), Miriam and Aaron (Numbers 12:2-10), David (2 Samuel 24:10), and Hezekiah (2 Kings 20:13; 2 Chronicles 30:1-27, 2 Chronicles 1:1-17 :31); then striking at its inward roots by the sharp axe of affliction, as he did with Pharaoh (Exodus 7:1-25; et seq.), Nebuchadnezzar (Daniel 4:30-34), Sennacherib (2 Kings 18:19-35); and finally, by the personal example and teaching of Christ (Matthew 11:29) casting it out, and hiding it, from the souls of those in whom such affliction is sanctified.
3. To deliver man from ignorance. More specifically is this declared to be the' object contemplated by the "Maleach Malitz." Sinful man is pre-eminently in darkness concerning "his uprightness;" i.e. either God's rectitude and justice in dealing with individuals (Carey), or, what seems preferable, man's right course to be followed (cf. 1 Samuel 6:12; Proverbs 14:2)—the path which he ought to pursue when lying under God's chastening hand; "in one word, the way of salvation, which he must take in order to get free of sin and death, the way, viz; of repentance and of faith" (Delitzsch, Good, Fry, Cox, and others). In large measure this absence of moral and spiritual enlightenment as to the way of salvation accounts for man's hardness and impenitence of heart. Consequently, the Divine administration has provided for bringing the needful illumination to man's benighted soul by means of a special Angel-Interpreter (first Christ, then the Holy Ghost, and, under them, the angels or ministers of the Churches); and the time selected for sending in a flood of heavenly light upon man's darkened understanding is the season of affliction, when, his pride having been laid low, his heart has become soft and amenable to instruction.
4. To save man from death. It is unreasonable to insist that Elihu knew nothing of a spiritual deliverance of the soul from condemnation and everlasting death, and that his language (verses 18, 24, 30) about the pit must be confined exclusively to the grave. On the other hand, it would be equally preposterous to deny that Elihu does hero allude to the temporal and physical recovery of a sick man as the result of accepting with penitence and faith the teaching of the Angel-Interpreter; as e.g. in the case of Hezekiah, to whom Isaiah acted in the capacity of a "Maleach, Malitz," and who, in answer to his prayers and tears, was restored to health (Isaiah 38:5), and as in early Christian times the invalid who called for the elders of the Church and listened to their instructions was directed to hope that in response to the prayer of faith God would raise him up (James 5:14, James 5:15). The probability is that both forms of deliverance were in the contemplation of Elihu:
III. THE RESULTS OF DIVINE INSTRUCTION.
1. Emancipation. When the purpose aimed at by the Divine warnings, afflictions, and teachings is accomplished, the penitent is liberated like a captive from his bondage, like a prisoner from his confinement, this being in all probability the import of the word translated "deliver," which occurs nowhere else; and this emancipation of the chastened soul is minutely depicted by the speaker.
2. Acceptation. As a next result of Divine teaching, of accepted warnings, sanctified afflictions, improved instructions, the subdued penitent, now admitted into the Divine favour, receives a recompense for his righteousness, i.e. a gracious reward for his having turned to God in contrition (cf. Isaiah 64:5), and for his upright conversation generally, or is henceforth regarded and treated as a righteous or justified person; the treatment accorded to him and the reward bestowed upon him being the same, and comprised in three inestimable privileges.
3. Jubilation. Like Hezekiah (Isaiah 38:20) and like David (Psalms 40:3; Psalms 104:33), the recovered sick man and accepted penitent breaks forth into singing. "He chanteth unto men and saith" (verse 27), the burden of his anthem being:
Learn:
1. The extreme anxiety with which God seeks man's instruction.
2. The natural insensibility of man to Divine teaching.
3. The efficiency with which God can seal instruction on the human heart.
4. The indebtedness of wicked men to God's restraining grace.
5. The folly as well as sin of indulging in pride.
6. The inevitableness of man's destruction unless God interposes to save.
7. The beneficent design of affliction.
8. The facility with which God can destroy the pleasantness of life, and conduct even the strong man to the grave.
9. The infinite mercy of God in providing man with an Angel-Interpreter and a ransom.
10. The impossibility of any man escaping the pit unless God says, "Deliver."
11. The blessedness of the man whose sins are pardoned, and whose transgression is covered.
12. The obligation lying on all saints to declare what great things God hath done for their souls.
HOMILIES BY E. JOHNSON