Elihu the Messenger of God

“Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. But the Lord said... On whatsoever errand I shall send thee thou shalt go.”’ — Jer. i. 6, 7, m.

ELIHU THE MESSENGER OF GOD “Then was kindled the wrath of Elihu against Job...

because he justified himself rather than God.’’ — Chap. xxxii. 2.

[ed SEERUENG to all that had passed between Job and his friends was a younger man, named Elihu. He has not been mentioned before, possibly because he was considered too young to be noticed, nevertheless, from Elihu’s speech, it is apparent that he possessed a spiritual discernment unknown by the elder men.

How slow we are to heed the repeated declarations of the Scriptures, that God hides His secrets from the wise of this world, and reveals them unto babes. He chooses the weak, and despised little ones, so that no flesh may glory before Him.

Joseph is taught of God, and led through suffering to the throne, whilst his elder brethren are left to be shepherds in Goschen.

The “‘ litile ones’ cross the Jordan into the promised land, whilst the unbelieving elders die in the wilderness..

David is chosen to be the anointed King of Israel over the heads of his elder brethren, comely as they were; and in this ancient story we see the young Elihu chosen as God’s messenger to the afflicted Job.

Elihws modesty “Elihu... said, I am young, and ye are very old; wherefore I held back, and durst not show you mine opinion. I said, Days should speak.” — Chap. xxxii. 6, 7. It is pleasant to notice Elihu’s modesty and tact in entering into the painful discussion he had listened to between his elders.

It is written that his ‘“‘ wrath was kindled” against Job and the three friends (v. 5). This is explained by his words later on about the constraining of the Spirit within him, so that he was, as he says, ‘‘ ready to burst”’.

Ezekiel refers to this ‘‘ heat of the spirit ’’, when the hand of the Lord was strong upon him.

Such heat of the spirit may well have been kindled in Elihu against Job and his friends, for he perceived, as he listened, that Job was becoming more and more concerned about clearing his own character, rather than justifying the love and wisdom of God in laying His hand upon him.

Elihu saw, too, that the aged friends had utterly failed to find an answer to Job’s complaints, or to explain to him God’s purpose in placing him in the crucible, and yet they had condemned him without mercy (v. 3).

Elihu is conscious that he is in a very delicate position for a young man. How is he to speak to these dignified seniors? He holds himself back, and watches for the right moment (v. 4). If the Spirit of God has chosen him to be the interpreter he will wait until He opens the way for him. At last there is a pause. The friends ‘‘ cease to answer Job” and “‘ the words of Job are ended”’.

The constraining hand of God comes upon Elihu, and he opens his lips. He takes at once the lowly place, acknowledges his youthfulness, and confesses how he had shrunk from saying what was in his mind before such great men. But he knows that there is ‘‘ a spirit in man’’, and it is ‘‘ the breath of the Almighty” alone that gives understanding (v. 8) and not position or age (v. 9), therefore he would venture to say Hearken to me’’ though he was but a young man (v. 10).

Having thus cleared the ground Elihu speaks out boldly. He had waited, and listened attentively to every word that the elder men had “searched out what to say ’’ in reasoning with Job (v. 11), but he had seen that they had utterly failed to convince him. Wise and aged men as they were, he could only account for this by thinking that God meant to vanquish Job Himself, lest the friends should glory in their own wisdom (v. 12, 13, m.). Job had said no word directly to him, therefore he would not attempt to answer all that he had said, as the friends had done (v. 14).

Having spoken thus far Elihu pauses, and looks for some word of encouragement from his audience, but no response comes from the astonished elders. ‘‘ They are amazed... they have not a word to say’? he exclaims (v.15). “* Shall I wait, because they speak not?” (v. 16) he cries. Nay, the frigid silence must not make him unfaithful to God, he must fulfil his “‘ part”? in God’s purposes, and not withhold the light that has been given him (v. 17).

The older men had been obliged to search out “‘ what to say”, and when they had found something with much labour, it was powerless and unconvincing; but Elihu, the messenger of God, was “full. of words”. The Spirit within was constraining him, and pouring the message into his mind, so that he would have to speak to find relief (v. 18-20, m.). However much he shrank back and felt the position he was placed in, he had no alternative but to deliver the burden upon his soul. He would beg their forbearance if he did not speak as respectfully as he would wish to do, but he desired not to so “‘ respect any man’s person’? as to prevent him giving the message of God (v. 21). He did not know how to give flattering titles’’, and if he allowed the dignity of his audience to hinder his faithfulness, his Maker would soon put him aside (v. 22).

Elihu as God’s messenger

“Howbeit, Job, I pray thee, hear my speech... my words shall utter the uprightness of my heart: and that which my lips know they shall speak sincerely.”” — Chap. xxxiii. 1-3.

With courtesy Elihu now addresses himself to Job, and beseeches him to hearken to his message. He has opened his mouth in obedience to the constraining of the Spirit, and he would speak frankly, honestly, and sincerely that which he knew and no more. He dared to speak to Job, because he knew that the Spirit of God had made him, and the breath of the Almighty had given him life (v. 4). IfJob was able, would he answer him and put his case before him yet again (v. 5)? As far as he himself was concerned, he, like Job, was ‘‘ formed ’ out of the clay”’ (v. 6), therefore he would not be hard upon him, and Job need not be afraid of him (v. 7); but he had expressed a wish for an umpire, one who would stand between God and himself, therefore according to his wish Elihu would be to Job “‘in God’s stead’ (v. 6, m.) and reason the case with him; he would seek to be a mouthpiece for God.

Elthu’s summary of Fob’s position “Thou hast spoken in mine hearing... saying, I am clean..

I am innocent... He findeth occasions against me. He counteth

me for His enemy... Behold ... in this thou art not just.”

—Chap. xxxiit. 8-12.

Elihu rapidly sums up the case, and uses Job’s very words for the purpose, saying that according to these he was innocent, and God was dealing with him as an enemy! Job had said that in the old days his ‘‘ justice’? had been as a diadem upon his head, but in this matter his sense of right had forsaken him. Ought he, a finite man, thus to judge one so infinite as Jehovah? Did he expect God to give an account of His matters to him, however sadly he misjudged Him (v. 13) 2? How foolish to strive against Him, for no struggling and writhing would compel Him to speak.

Elihu is manifestly under the Spirit’s guidance in this wise dealing with Job. Rapidly and clearly does the Spirit of God reveal to His messengers the condition of the souls He sends them to. Elihu’s quick grasp of the heart of the matter is in striking contrast to the vain reasonings of the elder men, searching out what to say, pouring out torrents of words far away from the real need, utterly, hopelessly blind to the true diagnosis of the case. Touchy when their wisdom is doubted; self-assertive of knowledge; hard in application of a theory — over-riding even all the principles of humanity in the determination to prove their case.

Elihu passes by all the side issues, ignores all the theoretical discussion, and says in effect — Then it comes to this, Job, you are innocent, and all the wrong is on God’s side! If there is blame at all, you place it upon Him!

How God speaks

**God speaketh in one way, yea, in two, though man regardeth

(perceiveth, A.V.).it not.” — Chap. xxxiii. 14, m.

Job, where is your sense of right? Just think a moment. You are placing the Lord of Hosts in an impossible position. As your Creator He cannot yield to your demand. Why enter into a battle with Him? He cannot give an account to you of His dealings. Why put Him into the place of an enemy, by taking the attitude of an enemy yourself!

Elihu had said that no agonizing or striving on Job’s part would compel Jehovah to give an account of His actions, but

IOI this did not mean that God never spoke at all. The trouble was that men did not understand His way of speaking, nor give sufficient heed to regarding His voice. They are “dull of hearing’, and do not perceive His workings.

Elihu would explain to Job two different methods which the Lord employed in instructing His children, two “‘ classes”’, so to speak, in His school for training them to know Him, and His will. One was by the direct inner teaching of the Holy Spirit in the heart. ‘‘ In a dream, in a vision of the night,”” when the child of God in deep slumber upon the bed (v. 15) is separated from earthly duties and interests, the blessed Spirit gently uncovers the inner ear of the heart, and seals the instruction of Jehovah upon it, as a seal stamps its impression upon melted wax (v. 16).

The Lord explains to Job by the mouth of Elihu, the characteristics of the true teaching of the Spirit of God, in contrast to the vision described to him by Eliphaz.

The contrast is very striking. How gentle is the work of the Holy Spirit, as He softly opens the inward ear and presses upon the receptive heart the “‘ instruction of the Lord’’, even as it was promised in after days, “‘ I will put My laws into their mind, and on their heart also will I write them”’.

How terrorizing the “vision”? described by Eliphaz. Fear, trembling and shaking came upon him, and the hair of his flesh stood up with horror, as a “‘form’”’ passed before his eyes, and he heard a voice whispering to him a subtle doubt about the character of God.

The Lord Jesus was the perfect pattern of the servant with the opened ear, for He said of His Father, ‘‘ He wakeneth Me morning by morning, He wakeneth Mine ear to hear as they that are taught ’’.

This gentle instruction sealed upon the heart by the Eternal Spirit, has been called by old writers the ‘‘ diffused knowledge of God’’, and marks the stage of what has been described as the ‘‘ Unitive way” of fellowship with Him, in contrast to an earlier stage called the “Illuminative way ’’, when light is given rather to the mind.

The silent instruction of the Holy Spirit, described by Elihu, is only possible to a heart truly and wholly surrendered to God, and made soft and plastic as wax melted before the fire.

All struggling under the hand of God must have ceased, and the will have been brought into quiet harmony with His, with a clear atmosphere between the soul and Him, all through the duties of the day.

The object of all God’s speaking

“That He may withdraw man from his purpose, and hide pride from man; that He may keep back his soul from the pit; and his life from perishing by the sword.” — Chap. xxxiii. 17, 18, m.

Self-will and pride described the two strongest characteristics of fallen man, as inherited from the first Adam.

The second Adam, the Lord from heaven, completed the work of redemption upon Calvary’s Cross, but, oh, the long patience needed with every soul before the fruit of that blessed work is seen, and the redeemed are truly conformed to the image of the Son.

How long the patient waiting of the Lord before the citadel of the will is gained for the Redeemer; but how much longer does He watch and work, ere the whole being is so possessed by Him that His blood-bought ones are content to fulfil simply, and only, the will of God.

The desires of the heart may be cleansed by the power of the precious blood of Jesus, so that the choice of the soul may be the grace of true humility; but the ever-deepening work of God is needed to “hide pride from man”’, and enable him so to renounce himself and his own life as to share in the life abundant of his Lord, and thus be kept from a lost, or wasted life.

The school of suffering

* He is chastened also with pain... his soul draweth near to the pit, and his life to the destroyers.”” — Chap. xxxiii. 19-22.

Elihu now describes another way in which God speaks to His children, when the soul, first taught of God in the heart, is placed in the school of suffering* and ‘‘ chastened also with

ain’, ‘ The words of Elihu confirm Job’s belief that his sufferings have come from the hand of God, for Elihu says it is the Lord Who speaks to the one chastened with pain, that He may

keep back his soul from the pit. The word ‘‘ chastened ’’ here is literally convicted, although

* With God speaking is doing, and He only explains His designs by putting the soul in the crucible. — Guyon.

in almost every other passage of Scripture it means “to instruct? or “train up”’, as a parent trains a child.*

The soul in the school of suffering is convicted by strong pain. Ah, how deep the conviction when the lessons of the All-wise Father are burnt in, as it were, by fire!

That ‘“‘man may put away his purpose (or his plans!) (v. 17, m.) the Lord withdraws him from his work (A.V.m.), lays His hand upon him, strips him of all his natural vigour and strength, so that he loses desire for bread, or even “‘ dainty meat” (v. 20). His outward man wastes away, until nought but the “‘ bodily frame”’ of the earthly tent is seen (v. 21). His soul is poured out until he lies at the very edge of the grave; his life hangs, as it were, by a thread; and the destroyers — angels of death, commissioned to end man’s lifey — wait for permission to exercise their power, for the Lord Christ holds the keys of death, and none can pass through the gates of death without His word.

The servant of God is face to face with eternity. The ““work”? he has been withdrawn from disappears into the dim and fading past. The surrender to God in days of strength is tested. Does he truly desire the wll of God above the work of God? Is he willing to be henceforth a broken vessel, so that the excellency of the power may be seen to be of God? Will he glory in his weakness that the power of Christ may rest upon him?

Happy the souls who are ready to reply, ‘‘ Most gladly, Lord!” ‘* Most gladly, therefore, will I rather glory in my weaknesses that the strength of Christ may cover me.’’{

Oh, happy souls who thus have looked within the gates, and found God all in all!

It must not be assumed that the picture drawn by Elihu of the teaching of God in the school of suffering, needs be fulfilled in detail in the experience of every soul. The picture is a general one, expressing the simple lesson that the All-wise Father teaches His children by affliction, as well as by the direct heart-instruction of His Spirit, dealing with each one according to his character and need, so that out of the furnace there may come forth “a vessel for the finer’.

Without doubt there are depths in every soul only to be reached in the school of suffering, and they who shrink back * See 1 Cor. xi. 32 5 2 Cor. vi. 9; Heb. xii. 6, 7, 10; Rev. iii. rg. t Fuasset. t 2 Cor. xii, osm, bel from following their Lord in learning obedience by the things which they suffer, will remain unmellowed and untaught, in the richest and deepest knowledge of God.

We must not forget also that the picture drawn by Elihu may be fulfilled in a spiritual sense, even in the midst of the “work” entrusted to the servant of God. There may be an inward and spiritual stripping of strength and power; a loss of keen desire for the spiritual bread; a pouring out of the soul even unto death; a detaching from the ‘‘ work” and the things of earth, whilst in their very midst, known but to God alone.

Be it in any way that God wills, the lessons of the crucible must be learnt.

The servant of God must be taught to rejoice in the will of God, rather than the service for God, and to glory in weakness as a condition for knowing the Divine strength brought to its full development of power.

Yea, the faithful servant of God must even be willing to suffer many things for the sake of being fitted for ministry to other souls; even as it is written that the Christ Himself in the glory, as our High Priest, is touched with the feeling of our weaknesses, because on earth He was in all points tried even as those He came to save.

Job, Chapter xxxiii. 23-32.