True it is (a truth often stated and proved) that worldliness and carnality, and self-indulgence in all its phases,—in the wardrobe, the library, the equipage, and the table,—that fashion and style, folly and vanity, pride of caste, of intellect, and of purse,—none of these things can be talked down, written, lectured, or scolded down. This we fully believe. But must not conscience be addressed? Must not the voice of holy exhortation fall on the ear? Shall we suffer laxity, indifferentism, and Laodicean lukewarmness to pave the way for a universal skepticism, infidelity, and practical atheism, and not be roused in conscience ourselves, and seek to rouse others? God forbid! No doubt, the higher and the better way is to have the evil expelled by the good, to have the flesh subdued by the Spirit, to have self displaced by Christ, to have the love of the world supplanted by the love of the Father:—all this we fully feel and freely admit; but, while feeling and admitting all this, we must still press upon our own conscience and that of the reader the urgent demand for solemn and searching review—for deep searchings of heart in the secret of the presence of God—for profound self-judgment, in reference to our whole career. Blessed be God! we can carry on these exercises before the throne of grace, the precious mercy-seat. "Grace reigns." Precious consoling sentence! Should it prevent exercise of soul? Nay, it should only impart the right tone and character thereto. We have to do with victorious grace, not that we may indulge self, but mortify it all the more thoroughly.
May the Lord make us really humble, earnest, and devoted! May the deep utterance of the heart both of the writer and the reader be, "Lord, I am Thine—Thine only, Thine wholly, Thine forever!"
This may seem to some a digression from our special theme; but we trust the digression may not be in vain, but that, by the grace of God, it will yield something for the heart and conscience of both the writer and the reader; and thus we shall be better prepared to understand and appreciate the powerful ministry of Elihu, to which we shall now turn our attention, in dependence upon divine guidance.
The reader cannot fail to notice the double bearing of this remarkable ministry,—its bearing upon our patriarch and its bearing upon his friends. This is only what we might expect. Elihu, as we have already remarked, had patiently listened to the arguments on both sides. He had, as we say, heard both parties out. He had allowed them to exhaust themselves—to say all they had to say: "Elihu had waited till Job had spoken, because they were older than he." This is in lovely moral order. It was, most surely, the way of the Spirit of God. Modesty in a young man is most graceful. Would there were more of it in our midst! Nothing is more attractive in the young than a quiet, retiring spirit. When real worth lies concealed beneath a modest and humble exterior, it is sure to draw the heart with irresistible power. But on the other hand, nothing is more repulsive than the bold self-confidence, the pushing forwardness, and self-conceit of many of the young men of the present day. All such persons would do well to study the opening words of Elihu, and to imitate his example.
"And Elihu, the son of Barachel the Buzite, answered and said, 'I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. I said, Days should speak, and multitude of years should teach wisdom.'" This is the natural order. We expect hoary heads to contain wisdom; and hence it is but right and comely for young men to be swift to hear, slow to speak, in the presence of their elders. We may set it down as an almost fixed principle that a forward young man is not led by the Spirit of God—that he has never measured himself in the divine presence—that he has never been thoroughly broken down before God.
No doubt it may often happen, as in the case of Job and his friends, that old men give utterance to very foolish things. Gray hairs and wisdom do not always go together; and it not unfrequently happens that aged men, relying upon the mere fact of their years, assume a place for which they have no sort of power, either moral, intellectual, or spiritual. All this is perfectly true, and it has to be considered by those whom it may concern. But it leaves wholly untouched the fine moral sentiment contained in Elihu's opening address: "I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion." This is always right. It is always comely for a young man to be afraid to show his opinion. We may rest assured that a man who possesses inward moral power—who, as we say, has it in him—is never in haste to push himself forward; but yet, when he does come forward, he is sure to be heard with respect and attention. The union of modesty and moral power imparts an irresistible charm to the character; but the most splendid abilities are marred by a self-confident style.
"But," continues Elihu, "there is a spirit in man; and the inspiration of the Almighty giveth him understanding." This introduces another element altogether. The moment the Spirit of God enters the scene, it ceases to be a question of youth or old age, inasmuch as he can speak by old or young. "Not by might or by power; but by My Spirit, saith the Lord of hosts." This holds good always. It was true for the patriarchs; true for the prophets; true for apostles; true for us; true for all. It is not by human might or power, but by the eternal Spirit.
Here lay the deep secret of Elihu's quiet power. He was filled with the Spirit, and hence we forget his youth, while hearkening to the words of spiritual weight and heavenly wisdom that proceed out of his mouth; and we are reminded of Him who spake as one having authority, and not as the scribes. There is a striking difference between a man who speaks as an oracle of God, and one who speaks in mere official routine—between one who speaks from the heart, by the Spirit's holy unction, and one who speaks from the intellect by human authority. Who can duly estimate the difference between these two? None but those who possess and exercise the mind of Christ.
But let us proceed with Elihu's address.
"Great men," he tells us, "are not always wise." How true! "Neither do the aged understand judgment. Therefore I said, Hearken to me; I also will show mine opinion. Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words."