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Bible Commentaries
Job 33

Wells of Living Water CommentaryWells of Living Water

Verses 1-33

High Altitudes in Elihu's Answer to Job

Job 32:1-22 , Job 33:1-33 , Job 34:1-37 , Job 35:1-16 , Job 36:1-33


We now come to that part of the Book of Job which presents a most remarkable message spoken by a young man of spiritual integrity. Elihu had evidently been listening to the words of Job, and of his three friends. His spirit had waxed hot within him as he listened; and yet he did not deign to make a reply until the three men utterly collapsed in their arguments and expletives against Job.

1. Men who speak for God should be taught of God. Elihu said, "Days should speak, and multitude of years should teach wisdom." However, Elihu understood. "Great men are not always wise: neither do the aged understand judgment." This is a message that all young people need to ponder. Men of years are not necessarily men who know God. One may be ever so well versed in human knowledge, and ever so brilliant in all things which pertain to psychical understanding, and yet, be altogether ignorant of the things of God. Here is the way Elihu put it: "There is a spirit in man: and the inspiration of the Almighty giveth them understanding" (Job 32:8 ).

We need this inspiration from on high this gift of God. Daniel possessed Divine wisdom. How else could he have told the things of God and particularly those things which are being fulfilled in our own day.

2. Men who speak for God should realize that they stand in God's stead. Elihu approached Job, not with a message of his own; neither did he come in his own name. Mark his words: "Behold, I am according to thy wish in God's stead: I also am formed out of the clay."

Job had desired to meet God, and lay his case before the Almighty. Elihu now tells Job that he is there in God's stead. He feels that he can bring God's message, because he was taught of God. Elihu's claim may, at the first, seem like presumption. How can a man stand in God's stead? We must stop and consider these words. Let us examine a Scripture to be found in 2 Corinthians 5:20 . "Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God.

The Spirit-sent believer holds a very vital relation to God in his delivery of a God-sent message. The Lord even says of Him, "He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me."

The authority of one who preaches the true Word of God is as high Heaven. There is an abiding sense of responsibility in all of this; and it lies with tremendous weight upon every one sent of God. If we are in God's stead, we must speak the words of God. If we are in God's stead, we must work the works of God.

3. Men who speak for God should express the compassion of God. Elihu said: "My terror shall not make thee afraid, neither shall my hand be heavy upon thee" (Job 33:7 ). "For I know not to give flattering titles; in so doing my Maker would soon take me away."

We have then a twofold obligation: first, we must speak with all love; and yet, secondly, we must speak with all honesty and not with beguiling words, with which we would seek to please men. We may sum up our duty in this: "Speaking the truth in love."

Job's three friends had shown anything but the tender compassion of God. They had maligned Job, and criticised him, had continually charged him with wickedness, of which he knew he was not guilty. They expressed no Godlike sympathy, as they should have done.

Christ spoke bitter words of denunciation against the religious hypocrites of His day, but He spoke them with a heart of yearning. The darkest anathemas He ever uttered are recorded in Matthew twenty-three. Mark, therefore, how He closed His solemn series of terrific "woes." Here are His closing words: "O Jerusalem, Jerusalem, * * how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, but ye would not!" Let us speak the truth in love.


1. God speaks in dreams. Not for a moment would Elihu suggest that all dreams are from God. However, it is often true that in the daytime God has but little opportunity to get in a word with those to whom He would give some warning. Thus, in the hours of the night, God does speak in "a dream, in a vision of the night, when deep sleep faileth upon men, in slumberings upon the bed."

Where is the individual who has not felt that he had, at some time in his life, some real message from God as he lay sleeping? And yet, we would give a warning that Elihu did not give. We believe that we need to be so in touch with the Lord, and in such fellowship with the Spirit that we will seek by day, and not when asleep at night, the will of God, and His message for our souls.

We need, moreover, to be so filled with His Word that we will receive many revelations from God in the Scriptures that come to our remembrances in special hours of need. If we will walk with God in full yieldedness to Him, it will not be difficult to find out what He has to say to us.

2. God's purpose in speaking to us. This is the way Elihu put it:

(1) "That He may withdraw man from his purpose, and hide pride from man." Alas, alas, so many men are rushing headlong on their way, without ever stopping to seek, much less to know, the will of God in their lives! God has said, "It is not in a man to order his steps"; and yet, few men, comparatively, ever ask God for guidance.

Why do we get into so many labyrinths of difficulty? It is because we sought to turn every one to his own way. The very essence of sin is "my way," "my thought." What is the finale of salvation? It is to turn men back to God, as Lord and Master. It is to save us from our transgression going across the will of God.

The supreme call of God to the redeemed soul, is this: "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God" (Romans 6:13 ).

(2) That He may keep "back his soul from the pit, and his life from perishing by the sword." God does not want any of us to rush heedlessly on to our doom. He wants to bless us with all spiritual blessings. He wants to fill our lives with His good things. He has no pleasure that any man should perish. Let us, then, seek His face, and learn to trust His will.

II. GOD'S PURPOSE IN PAIN (Job 33:19-22 )

Some one has said, "Sweet are the uses of adversity." God has said, "No chastening for the present seemeth to be joyous, but * * afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Back of all affliction, is the God of all grace.

1. Then He is gracious unto him. Elihu taught that all of the chastening of God led to a manifestation of God's mercy. Man is chastened with pain upon his bed: his life abhorreth bread, and his soul dainty meat; his flesh is consumed away; his bones stick out, and his soul draweth near to the grave: then God is gracious unto him.

Elihu is right. God does use every bitter cup that we drink, every pain that we suffer, that He may perfect, strengthen, establish, and settle us. In all of our trials, God is seeking our good. In our anguish, He is leading us to His joy; in our poverty, He is leading us into His riches; in our shame, He is leading us into His glory.

What then should we do when afflictions befall us? We should drop our tired head over upon His arm and wait for His deliverance. He will be gracious unto us.

2. The basis of God's graciousness. Here is a little expression found in the last clause of Job 33:24 , which is well worth weighing. The clause reads: "I have found a Ransom."

We do not doubt but Elihu is seeking to convey the basis upon which God's grace operates. How can God be gracious unto the one who has sinned, and whom He has chastened? How can God deliver any soul from going down into the pit? All have sinned; and the wages of sin is death.

God's deliverance is given on the basis of a Ransom. That Ransom is made in none other way than by the Lord Jesus Christ. He is the One who died, the Just for the unjust. He is the One who suffered for us. How truly grateful we should be because God found a basis upon which He could be just, and yet justify the ungodly!

There are some who feel that this Scripture in Job carries a wonderful message on God's physical deliverances. This is no doubt true, particularly when sickness, with its contingent pain and bitterness, is due to sin. In such a case, the sin must be disposed of before the remedy can be applied.

Elihu, in Job 33:26 , emphasizes the place of prayer, and confession, as a basis on which God's grace, by way of His Ransom, operates. Elihu said, "He shall pray unto God, and He will be favourable unto him: and he shall see His face with joy."

Elihu is pleading with Job to accept God's graciousness by the way of His Ransom, and by means of the prayer of confession. Where can we find a better scriptural statement than this?


During Job's sickness and pain Elihu observed that Job was justifying himself. In this, Elihu contended that Job, of necessity, was condemning God. Elihu was right. To be sure, Job had been nagged on by the condemnatory words of his false friends; and besides, Job was righteous, so far as he knew. He was not guilty, as his friends asserted. However, Job should not have found fault with God. Here are the words of Elihu: "Far be it from God, that He should do wickedness; and from the Almighty, that He should commit iniquity."

Elihu further contended that the Almighty will not pervert judgment. As the result of Elihu's contention, he made two statements in the form of two questions.

1. "Wilt thou condemn Him that is most just?" It is not fit for a subject to say to the King, "Thou art wicked." Nor, for the plebian to say to the prince, "Ye are ungodly." Then said Elihu, "How much less to Him that accepteth not the persons of princes, nor regardeth the rich more than the poor?" Shall the created condemn the Creator? Shall the clay condemn the potter?

Abraham, when he prayed to God concerning Sodom, said, "Shall not the Judge of all the earth do right?" Men may not always understand God's dealings, but men should always bend the knee and acknowledge God's righteousness.

All of Job's complaints against Jehovah were due to Job's ignorance. If he had only been able to have pierced the veil, and to have heard Satan's challenge; or, if he had heard God's marvelous commendation of his righteousness, he would have felt differently about it. The trouble with Job was that he argued in the dark.

2. Wilt thou condemn Him who is omniscient? Elihu presented before Job the fact that God knew all things. Here are Elihu's words: "For His eyes are upon the ways of man, and He seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves."

Man may not understand God, but God knows what is in man. God may hide Himself from the wicked, but they can never hide from Him. There is nothing that is not naked and open unto the eyes of Him with whom we have to do.

Since God knows the way we take, He also knows what is good for us. Elihu said, "He will not lay upon man more than right." What then shall we do? We will trust and not be afraid. If we do not know the way, we know our Guide; if we do not know the why of our sorrows and our pains, we do know that God leads the way.


We now come to one of the most beautiful verses of the whole Bible. They are words spoken by Elihu. "But none saith, Where is God my Maker, who giveth songs in the night" (Job 35:10 ). Elihu is intimating that Job should have been singing, instead of sighing. Some may now desire to take Job's part. They may feel that if God sends tribulation, it is right and proper for saints to tribulate. With this, Elihu would not agree.

It was just here that Job, as a type of Christ, broke down. We have shown in a former study how the cries of Job, in the hour of his anguish, paralleled those of Christ as He went to the Cross. We have also shown how the treatment which Job received paralleled the treatment which Christ received. We now wish to observe, not the parallelism, but the contrast.

As Job faced his suffering, and drank the bitterness of his cup, he caught every now and then, through faith, a vision of ultimate victory; yet, Job continually bewailed his estate. Job wished to die. Job even condemned God, and continually bemoaned his lot.

Jesus Christ, on the contrary, as He faced the hour of His travail, faced it with joy. On the night of His betrayal, Christ uttered such words as these: "Peace I leave with you, My peace I give unto you." "These things have I spoken unto you, that My joy might remain in you, and that your joy might be full."

In the Garden of Gethsemane, as the bitter cup was pressed to the lips of the Master, Christ said, "If it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt."

There never was a moment that the Lord Jesus complained; there was never a moment that He doubted. Our Lord was a nightingale, singing in the midnight hour of His travail. We read that after He had taken the bread and had broken it, saying, "This is My body"; and that after He had taken the cup, and had poured it forth, saying, "This is My blood of the new testament, which is shed for many"; that afterward, " when they had SUNG AN HYMN, they went out."

Thus, the Lord sang songs in the night. Is it possible for us to sing, as He sang? It was possible for Paul and Silas, for they sang at Philippi with their feet in the stocks, as they lay in the Roman jail.


We must bring this message shortly to a close, but we cannot do so until we emphasize Elihu's three solemn warnings which he gave to Job.

1. "Beware lest." "Beware lest He take thee away with His stroke: then a great ransom cannot deliver thee." Elihu longed for Job to get into the place of victory, before God might take him away, Elihu taught that after death God's great Ransom could not deliver. He who repents must repent in life, and never after death. The work of the Cross is effective by faith only among men who are yet in the flesh.

Let every one, therefore, beware lest God speak the word, "Cut him down: why cumbereth he the ground?"

2. "Remember that." This is Elihu's second warning. He said, "Remember that thou magnify His work, which men behold." How marvelously did Elihu give glory to God! This is the whole duty of man.

There is a little verse in the New Testament that says: "Remember Jesus Christ." People today are in danger of forgetting God, and of forgetting His Son our Lord and Saviour Jesus Christ. The world needs a renewed vision of God, and a new love for and trust in God.

3. "Behold, God." The verse in full reads: "Behold, God is great, and we know Him not, neither can the number of His years be searched out." The balance of Elihu's speech, finishing the thirty-sixth and through the thirty-seventh chapter, is given to glorifying God, and to magnifying His greatness.


Let us know, with the faith of Elihu, that we have a Ransom. Let us not trust "Rotten Ships."

Much has been said and written about rotten ships, and what a sad piece of iniquity it is for any, just for the sake of present gain, to attempt to trifle with human life, in sending men in ships that ought to have been broken up long years ago. Old unseaworthy hulks patched up and painted, then freighted with precious life, all sacrificed for the cupidity and covetousness of the owners, how the world reprobates such conduct, and cries out against it.

Would that all equally condemned the attempts to sail to Heaven in the rotten hulks of man's providing.

When we try to gain everlasting life by anything that we do, say, or promise, ignoring the new and living way, what is it but sailing in a rotten ship that must founder. When we boast ourselves of our morality, sincerity, good deeds and intentions, ignoring the work and Person of Jesus the Saviour, what is it but a fair coat of bright paint that covers a worm-eaten, rotten ship, that will not stand one breath of God's judgment. When we weary ourselves with the performance of outward forms and ceremonies of religion, and try to satisfy the conscience with acts of devotion and contrition, rejecting the work of Christ , who hath "by Himself purged our sins," what is it but building again what God has destroyed, and embarking in that which will never reach the shore.

God condemned all these ways four thousand years ago, providing an "Ark," even Christ Jesus, for the saving of the soul the sinner's refuge and way of escape. And what He said unto Noah, He says to you, "Come thou, and all thy house, into the Ark." Unknown.

Verses 18-33

God's Method of Grace

Job 33:18-33


In our Scripture today Elihu is addressing Job, and his three supposed friends. Elihu had listened to the speeches of Bildad, Zophar, and Eliphaz. He had also heard Job's speeches, or responses, to these men.

As Elihu listened his spirit was deeply moved because he saw that Job's friends had utterly missed the mark of the Divine purpose and plan, and that Job, also, had sought, in the face of their onslaught, to justify himself. Elihu is now speaking, and setting forth God's purpose of grace toward those who sin, and God's effort in their behalf.

1. How God seeks to withdraw man from his sins. Job 33:18 says, "He keepeth back his soul from the pit, and his life from perishing by the sword." In order to do this Elihu says that God speaks unto a man in a dream, in a vision of the night, when deep sleep falls upon men. It is then Elihu contends that God openeth the ears of men, and sealeth their instruction.

Another method, according to Elihu, is God's chastening hand. Elihu said that the sinner "is chastened also with pain upon his bed." It is then "that his life abhorreth bread," and "his flesh is consumed away," and his bones stick out, while "his soul draweth near unto the grave."

2. God's graciousness described. Elihu said, "He is gracious unto him, and saith, Deliver him from going down to the pit: I have found a Ransom." In these words Elihu is magnifying grace upon the basis of a Ransom. Of course, Jesus Christ is the Ransom. It is upon this basis, according to Elihu, that men who confess their sins are delivered from the pit, and they see the light.

"All these things," said Elihu, "worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living." From this speech of Elihu we wish to draw many lessons today endeavoring in all to magnify the grace of God. We desire to establish the fact that God has no pleasure in the death of the wicked, but that He would that every one might repent and believe, and be saved.

There must, however, be a basis upon which the grace of God can act. God may give unto man abundant warnings and tremendous calls: God may, also, prepare the ransom, and make possible a full salvation, and yet a man must say, " I have sinned, and perverted that which was right."

It is not our purpose to discuss today the human side of redemption which is summed up in one word, "Believe on the Lord Jesus Christ, and thou shalt be saved." We are looking at the question of redemption altogether from the viewpoint of grace. Grace was manifested through Jesus, God's Son, whom He sent into the world to be our Redeemer. God thus passed our way and spoke deliverance.


1. Job, a model among men. When the Lord spoke to Satan about Job He said, "Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?" God, who is the judge of hearts, and who reads man's innermost being, pronounced Job as superior to all other men upon the earth. He said there was none like him. This, all being true, did not make Job worthy in himself, or acceptable unto the Lord.

Before God was through dealing with Job, Job in shame confessed his sins, saying, "Behold, I am vile; what shall I answer Thee? I will lay my hand upon my mouth." When God spoke of Job's righteousness, He was speaking of him by way of comparison with other men. It was in measuring himself by others, Job stood perfect and upright both in his attitude toward God, and toward men.

2. Nicodemus a model among the Jews. We read of Nicodemus that he was a ruler of the Jews. That he was a model, we have no doubt. The Bible history of Nicodemus proves that. He was a teacher of the Law, and he believed in the Prophets. He had an open mind, and sought after truth. So far as the Law of Moses was concerned, he stood unimpeached. Yet to this good and great man the Lord Jesus said, "Marvel not that I said unto thee, Ye must be born again."

3. Saul of Tarsus. He was a young man who was a model among other young men. The fact is that above many of his own equals he stood out both religiously and morally as a leader. He, himself, acknowledged that if anyone had confidence in the flesh, he might the more have confidence.

He had been circumcised the eighth day. He was of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews. As touching the Law he was a Pharisee. He was very zealous for the faith, persecuting the Church. As regarding the righteousness which is in the Law he said he was blameless.

This same young man, however, after Grace had found him, and he had seen the Lord, found out that he was chief of sinners, and admitted his need of salvation.


We have pictured before us one Old Testament and two New Testament characters. All three were in need of redemption. Why is this? It is simply because, according to our key-text, "All have sinned, and come short of the glory of God." We are willing to admit that all have not sinned equally. Some are greater sinners than others, but all are sinners.

Man, comparing himself among men, may find himself above his fellows, but all men are short of the demands of a righteous God. Let us stop just for a moment, and look at God.

The Bible tells us that the cherubim rest not day and night saying, "Holy, holy, holy, Lord God Almighty." Think you that any man can come into that Shekinah, glory, and into that holiness of God the Father, God the Son, and God the Holy Ghost, without fear?

Men may lift up their heads in the faces of other men, as Job lifted up his head, as Saul of Tarsus, or as Nicodemus lifted up their heads. Yet, all men must bend the knee and droop the head when they come into the presence of Jesus Christ.

When Isaiah saw the Lord high and lifted up, and heard the seraphim saying, "Holy, Holy, Holy," he cried out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts."

"There is not a just man upon earth, that doeth good, and sinneth not."


Do you think for one moment that God could admit into His presence the unclean? There was a Pharisee who stood praying to himself. Near the Pharisee stood a publican who would not so much as lift up his face unto Heaven, but beating his breast, he cried, "God be merciful to me a sinner."

The Pharisee, to the contrary, said, "God, I thank Thee, that I am not as other men are." And then, with, perhaps, a wave of his hand toward the publican, he concluded, "or even as this publican."

Which of these two, think you, had access to God? Certainly not the Pharisee who was righteous in his own estimation. Neither the one nor the other could have come into the presence of the Almighty upon his own merits. The publican had entrance because he approached on the basis of mercy. The Pharisee was refused entrance because he approached on the basis of his own righteousness.

Think you, then, that anyone can ruthlessly rush into the presence of God? Not so. The Bible says that the unclean shall in no way enter into His city, neither anything that maketh an abomination, or a lie.

God is holy, and He cannot welcome into His presence the unholy. God is pure, and He cannot receive the impure. Our text says that He dwells in light unapproachable, "which no man can approach unto; whom no man hath seen, nor can see." A sinner is forever shut out of the presence of God.

IV. GOD'S ATTITUDE TO A FAILURE (Revelation 21:8 )

The people of the earth set up standards, and exclude anyone who falls beneath their regulations. The State itself has jails and penitentiaries where it places those who fall beneath the standards of accepted national integrity.

What does an artist do with a picture that is a failure? He casts it aside. He cannot hang in the gallery, with his choice achievements, a painting which falls beneath the best quality of his workmanship.

What does the mechanic do with any device which he may make which proves to be a failure when it is tested and applied? He throws it aside.

What does the poet do if he has written a sonnet whose meter is broken; a sonnet which fails in every law which covers the sonnet? Will he for one moment consider sending it out as a work of his brain? Not if he is a real poet.

As you travel along the road, how many old automobiles may be seen in junk piles!

What did God do when man proved a failure? God entered the Garden of Eden and drove man out of the Garden, and out of His presence. What is the message of the flood? It is a message of God's attitude toward a world that had fallen into sin and shame.

Why is Israel today scattered among every nation of the earth? It is because Israel failed God, and blasphemed His holy and righteous Name.

This is God's attitude toward a failure.


The artist works with his fingers. The poet works with his brain. When God created man, He created him in His own image. This is the expression of our key-text: "Let us make man in Our image, after Our likeness: and let them have dominion over the fish of the sea," etc. Then we read, "So God created man in His own image, in the image of God created He him; male and female created He them."

We are mentioning this for one particular reason. Some of the young people will naturally say, "Are you teaching that God created something that was imperfect, the same as an artist, a mechanic, or a poet may work something beneath the standard of his own genius?" No, we are not teaching this.

God's creation of man was not a mere machine, nor anything mechanical. God created man in His own image. He gave him a will, power to choose, intelligence of the keenest kind. His work was perfect. God, Himself, had no part in the fall of man. Man cast out of the Garden showed man's power to mar himself. He was not created in sin.

The picture the artist threw away was one in which man had blundered. The man which God cast aside, was a man who had power invested in himself to spoil himself. Some one immediately asks, "Why did God create a man who could sin?" "Did God know he would sin, before He created him? Did He know of all the tears that would be shed, before they were shed? Did He not hear all the groans and the sighs of the earth before their plaintive wail sounded forth?" Yes, God knew it all, yet God created man.

VI. GOD TO THE RESCUE (Jeremiah 18:4 )

The artist with the spoiled picture would reclaim the picture if possible. The mechanic and the poet would reclaim their work if they could. Think you that when God created man, and created him knowing that he would sin, that He did not also create him knowing that He could rescue him from his sin?

Our key-text tells us the story of the potter who made a vessel on the wheel, and it was marred, so he made it again; made it a vessel unto honor; made it as it seemed good in his sight. Thus, when God created Adam and Eve, He knew that His creative work would corrupt itself. He knew, also, that He would immediately announce the way of redemption.

This is exactly what God did in the Garden of Eden. He announced that the Seed of the woman would bruise the serpent's head. God's plan of redemption has been proclaimed to men from the Garden experience until this hour. The last thing Christ did before He went into Heaven was to tell the disciples that they should receive power, and that they should be witnesses unto Him until the end of the earth. His command was that the Gospel should be preached to every creature.

We wish to tarry just long enough to tell the young people that God made man with the possibility of sinning, and knowing that he would sin. Through man's sinning, God would not only achieve honor, glory, and lasting praise in Jesus Christ, but man, himself, through his second birth would be lifted up far beyond anything that man was in his sins.


As we think of man's sin, and of his expulsion from the Garden, and as we consider God's desire to go to the rescue and make man over again, we become immediately interested in God's method of redemption. The whole plan comes under three outstanding words: love, mercy, and grace. We put grace last, because grace is the capstone of it all. Just now we cannot discuss the meaning of grace. Our study head carries the word grace in it. The whole discussion of today has been of grace, and now we have come to the climax of it all.

We ask you to go with us to Bethlehem. Let us stand together by the manger in which the Infant Jesus lay. As we stand there, we can almost hear the angel's words to Mary when he announced that Christ should be born. The angel said, "Thou shalt call His Name Jesus": for "He shall save His people from their sins."

Thus, as we stand together at the manger, we bow the knee to worship, for lying there on the hay is God incarnate; God incarnate for a purpose. He had taken upon Himself flesh, bones, and blood, that He might have blood to shed. He came, announced as a Saviour. Was ever a redemptive plan purposed by an artist, a mechanic, or a poet, that could compare with God's redemptive plan? There was no other way by which God could go to the rescue than through the Bable of Bethlehem.

We pass from the cradle to the city of Nazareth, and from Nazareth to the earth ministry of Christ. We see the Son of God as One who knew no sin, who did no sin, and in whom there was no sin.

Jesus Christ, as the Teacher, stands before us speaking the words of the Father.

Jesus Christ, as the Workman, is revealed to us as the One who did the work of the Father.

Jesus Christ in His Deity stands before us doing the will of the Father.

It was such an One who was a possible Saviour.

We ask you now to go with us to the Cross of Calvary. Here you see the same Jesus who lay in the manger, the same Christ who wrought miracles, and spoke forth the Words of God. You see Him hanging upon the Cross, and dying, the Just for the unjust. We see Him as He cries from the Cross, "It is finished," and as He commends His spirit to God. He is about to descend into hell, and from thence to return to the Father.

Mark you, man's redemption, so far as the Divine side is concerned, and so far as the grace of God is concerned, is a completed task.



When Clara Barton was engaged in the Red Cross work in Cuba, during the Spanish-American War, ex-President Roosevelt (then Colonel Roosevelt) came to her desiring to buy some delicacies for the sick and wounded men under his command. His request was refused. Roosevelt was troubled; he loved his men, and was ready to pay for the supplies out of his own pocket. "How can I get these things?" he said: "I must have proper food for my sick men." "Just ask for them, Colonel," said the surgeon in charge of the Red Cross headquarters. "Oh," said Roosevelt, his face breaking into a smile, "then I do ask for them." And he got them at once; but you notice that he got them through grace, and not through purchase. If men could buy the grace of a quiet conscience and a restful heart, how the millionaires would vie with each other at such an auction; but no one can have this chain of Heaven's gold except by the free grace of God, which is offered to us every one. Onward.

Bibliographical Information
Neighbour, Robert E. "Wells of Living Water Commentary on Job 33". "Living Water". https://www.studylight.org/commentaries/eng/lwc/job-33.html.
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