Kiadás dátuma
1914. 02. 15.
Kötet
35
Szám
4
Az Őrtorony
Job's Experiences Typical of Human History
Az eredeti angol nyelvű Őrtorony folyóiratok
../literature/watchtower/1914/4/1914-4-2.html
THE 
WATCH 
TOWER 
BROOKLYN, 
N. 
Y. 
and 
power. 
He 
declares 
that 
the 
wilfully 
wicked 
are 
not 
so 
troubled, 
while 
he 
who 
has 
pursued 
righteousness 
is 
so 
afflicted 
that 
life 
has 
no 
further 
pleasure 
and 
he 
wishes 
that 
he 
had 
never 
been 
born. 
(Chapters 
9, 
10 
am1 
16.) 
Feeling 
his 
own 
insufficiency 
to 
state 
his 
case 
before 
the 
great 
Jehovah, 
he 
desires 
a 
"daysman 
[a 
mediator] 
betwixt" 
God 
and 
himself. 
-Chapters 
9 
::l:l; 
16 
:2l. 
Job's 
masterly 
reply 
to 
the 
false 
reasonings 
of 
his 
friends 
(which 
many 
improperly 
quote 
as 
inspired), 
and 
his 
expres­ 
sions 
of 
confidence 
in 
God 
and 
of 
h 
is 
ultimate 
deliverance, 
are 
clearly 
presented 
in 
Chapter 
1,l: 
1- 
l(j. 
Awl 
then, 
with 
prophetic 
wisdom, 
in 
Chapter 
14, 
he 
presents 
a 
most 
wonderful 
state­ 
ment 
of 
the 
course 
of 
GOl] 
's 
dealing 
with 
mankind. 
THE 
PROBLEM 
OF 
THE 
AGES 
The 
question 
which 
perplexed 
J 
01) 
and 
confused 
his 
reason­ 
ings 
was 
the 
sallle 
that 
for 
centuries 
has 
confused 
others 
of 
God's 
people; 
namely, 
Why 
does 
God 
permit 
evil 
(calamities, 
afilictions, 
etc.) 
to 
cOllie 
upon 
his 
faithful 
servants'~ 
and 
why 
are 
the 
wicked 
permitted 
to 
flourish 
~ 
But 
not 
until 
the 
Gospel 
dispensation 
was 
it 
possible 
for 
any 
to 
know 
the 
mind 
of 
God 
on 
this 
subject; 
for 
it 
is 
one 
of 
the 
deep 
things 
which 
could 
be 
revealell 
only 
by 
the 
spirit 
of 
God, 
and 
only 
to 
those 
begotten 
of 
that 
spirit, 
as 
St. 
Paul 
explains. 
(1 
Corinthians 
2:9-14) 
And 
the 
holy 
Spirit 
was 
not 
thus 
given, 
as 
a 
guide 
and 
teacher, 
nntil 
after 
Christ 
had 
redecmell 
us 
}wd 
ascended 
up 
on 
high, 
there 
to 
present 
his 
sacrifice 
as 
thc 
price 
of 
our 
return 
to 
divine 
favor, 
peace 
and 
communion. 
Although 
many 
are 
still 
in 
the 
dark 
on 
this 
suhject, 
it 
IS 
now 
open 
and 
clear 
to 
all 
the 
earnest 
ones 
to 
whom 
"it 
is 
granted 
to 
know 
the 
mysteries 
of 
the 
kingdom 
of 
heaven," 
to 
understand 
"the 
deep 
things 
of 
God." 
(Matthew 
13: 
11; 
1 
Corinthians 
2: 
10) 
'fhese 
see 
that 
the 
reign 
of 
evil, 
the 
reign 
of 
Sin 
and 
Death, 
lInder 
Satan, 
the 
prince 
of 
this 
world, 
is 
per­ 
mitted 
for 
two 
reasons: 
first, 
that 
all 
wen 
way 
gain 
a 
full 
ex­ 
perienco 
of 
the 
exceeding 
sinfulness 
of 
llin 
and 
the 
bitter­ 
ness 
of 
itl'\ 
legitimate 
fruit; 
and, 
seeond, 
that 
God's 
people 
may 
be 
fUlly 
triell 
and 
tested 
as 
to 
their 
loyalty 
to 
God 
in 
the 
shadow 
of 
afllidion 
and 
trial, 
as 
wel! 
as 
in 
the 
sunshine 
of 
health 
and 
prosperity. 
Thns 
while 
God 
did 
not 
directly 
cause 
the 
evil 
stnte 
of 
things 
which 
surrounds 
us 
in 
nature 
and 
among 
men, 
but 
let 
it 
come 
upon 
men 
as 
the 
legitimate 
result, 
or 
fruit, 
of 
dis­ 
o',edience, 
sin, 
yet 
he 
does 
make 
lise 
of 
the 
wrath 
of 
Inan 
and 
tne 
sins 
of 
me]] 
and 
the 
nnimosity 
of 
Satan 
to 
work 
out 
gr:1IId 
designs 
which 
they 
do 
not 
comprehend, 
and 
of 
which 
his 
children 
know 
OII1y 
hy 
faith 
in 
his 
'Word 
of 
revelation. 
For 
instance, 
how 
little 
dirl 
Satan 
and 
those 
malicious 
,Tewish 
priests 
and 
Pharisees 
and 
those 
heartless 
Roman 
soldiers 
know 
that 
they 
were 
assisting 
in 
the 
working 
out 
of 
the 
divine 
plan 
when 
insulting, 
mrwking 
and 
erucifyiug 
the 
Lamb 
of 
God! 
An'l 
~o 
it 
is 
with 
the 
many 
afllictions 
of 
God's 
people­ 
especially 
those 
of 
the 
little 
flock, 
the 
hride 
of 
Christ. 
Trials 
are 
rksigned 
to 
lit 
ani! 
polish 
them 
for 
the 
greater 
usefulness 
and 
honor 
in 
the 
future 
ll('velopments 
of 
God's 
great 
plan. 
Thus, 
regardh'ss 
of 
the 
wilfiIlness 
or 
the 
ignorance 
of 
the 
per­ 
secutors, 
these 
trials 
of 
faith 
and 
patience 
are 
working 
out 
for 
sueh 
a 
"far 
more 
exceeding 
awl 
etl'rnal 
weight 
of 
glory." 
This 
they 
do 
hy 
prepnring 
the 
calle(1 
Olll'S 
to 
be 
heirs 
of 
glory, 
hy 
cultivnting 
patience, 
expcrienee, 
brotherly 
sympathy 
and 
love-\\hi(']\ 
is 
(;()(l-likeness. 
Such, 
and 
such 
only 
can 
rejoice 
in 
trihulation 
awl 
renlize 
that 
all 
things-had 
ns 
\vell 
as 
good; 
unfavorahle, 
11S 
wi'll 
:\s 
favorahle-will 
he 
overruled 
in 
God's 
providence 
for 
their 
llltimnte 
henefit. 
JOB'S 
HOPE 
OF 
A 
RESURRECTION 
But, 
returning 
to 
Ollr 
consideration 
of 
,Joh, 
let 
us 
note 
in 
Chapter 
14 
some 
of 
his 
prophetic 
wisdom. 
The 
first 
four 
verses 
graphically 
pietlll'e 
\vhnt 
all 
of 
experience 
realize-that 
hnman 
life 
under 
present 
('on(litions 
is 
full 
of 
trial 
anrl 
sorrow, 
frOIU 
the 
e.rndle 
to 
tIl(' 
tomh. 
Ani! 
.foh 
shows 
thnt 
he 
realizes 
that 
aR 
a 
~Oll 
of 
fallen 
parentage 
he 
eould 
1I0t 
be 
perfed, 
fn'e 
from 
Rin, 
"\ean, 
in 
the 
full 
srnse 
of 
the 
\yor(/' 
In 
verses 
5, 
6, 
he 
tr'lls 
the 
I,orrl 
thnt 
he 
J'(>"Og"nizes 
the 
fact 
that 
the 
anthorit,Y 
and 
po\yer 
to 
limit 
man's 
days 
are 
in 
his 
hands, 
but 
llI'ges 
(not 
seeing 
the 
ministry 
of 
trouble), 
Why 
1I0t 
let 
me 
and 
all 
men 
livr 
O1Jt 
our 
short 
time 
in 
peace-even 
us 
we 
would 
not 
amid 
a 
hireling 
who 
already 
has 
a 
heavy, 
burdensome 
tas){! 
Verses 
7-10 
are 
dORe 
reasonings 
respeeting 
the 
utter 
hope­ 
lessness 
of 
man 
ill 
death, 
so 
far 
as 
any 
powers 
of 
his 
own 
are 
eoncerned. 
A 
tree 
may 
die 
and 
yet 
its 
root 
retain 
life, 
which, 
muler 
favorable 
('on(lition~, 
may 
spring 
up 
into 
another 
tree. 
But 
when 
man 
dies 
there 
is 
no 
root 
left, 
no 
spark 
of 
life 
remains. 
He 
giveth 
up 
the 
spirit 
of 
life, 
a]](l 
\dwre 
is 
he? 
Having 
confessell 
that 
there 
is 
no 
grounl] 
for 
hope 
inherent 
in 
man, 
.Job 
begins 
to 
expn'ss 
the 
only, 
the 
]'eal 
hope 
of 
our 
raee-a 
resurrection-see 
ve]'ses 
Ii, 
13. 
Man 
lies 
down 
in 
death 
and 
loses 
a]] 
power 
to 
arouse 
himself-nor 
can 
he 
be 
resuscitated 
from 
the 
sleep 
of 
death 
by 
anyone, 
until 
God's 
due 
time. 
This 
will 
be 
the 
resurrection 
morning, 
the 
Millen­ 
nial 
day, 
when 
the 
present 
symbolic 
heavens 
shall 
have 
passed 
away, 
and 
the 
new 
heavens 
or 
new 
spiritual 
ruling 
power­ 
Christ's 
kingdom-shall 
have 
come 
into 
eontrol 
of 
the 
worl(!. 
In 
this 
Job 
fully 
agrees 
with 
the 
teachings 
of 
our 
Lord 
and 
the 
apostles. 
The 
more 
he 
thinks 
of 
that 
blessed 
time 
when 
evil 
shall 
no 
lIIore 
have 
dominion, 
but 
when 
a 
King 
shall 
reign 
in 
right­ 
eousness 
and 
princes 
shall 
execute 
judgment, 
the 
more 
he 
wishes 
IJC 
might 
die 
and 
he 
at 
rest. 
He 
exclaims 
(verse 
1:3), 
"Oh, 
that 
thou 
wouldst 
hide 
me 
in 
the 
grave 
[shealJ; 
that 
thou 
wouJdst 
keep 
me 
secret 
thiddenJ 
until 
thy 
wrath 
be 
past; 
that 
thou 
wouldst 
appoint 
me 
a 
set 
time 
and 
remember 
me! 
" 
.Job 
had 
faith 
in 
a 
resurrection, 
else 
he 
would 
never 
have 
uttered 
this 
prayer 
fot 
death-for 
hiding 
in 
the 
grave. 
But 
he 
pre­ 
ferred 
death, 
and 
desired 
to 
sleep 
(verse 
12) 
until 
the 
morning, 
for 
one 
reason 
only-that 
he 
might 
have 
no 
further 
experienee 
with 
sin 
and 
with 
God's 
wrath-evil. 
A 
short 
period 
in 
the 
end 
of 
the 
Gospel 
age 
is 
speeially 
ealled 
"the 
day 
of 
wrath 
and 
revelation 
of 
the 
righteous 
judg­ 
ment 
of 
Goel," 
beeause 
it 
will 
be 
"a 
time 
of 
trouble 
such 
as 
was 
not 
since; 
there 
was 
a 
nation." 
Yet 
the 
entire 
period 
from 
the 
time 
Adam 
fell 
is 
called 
a 
time 
of 
divine 
wrath, 
and 
properly 
so; 
for 
in 
all 
this 
long 
period 
"the 
wrath 
of 
God 
is 
revealed 
against 
all 
unrighteousness," 
in 
a 
variety 
of 
ways. 
While 
Love 
is 
a 
eontrolling 
prineiple 
in 
the 
divine 
government, 
it 
can 
operate 
only 
in 
harmony 
with 
.Justice 
and 
Wisdom. 
It 
was 
both 
just 
and 
wise 
to 
let 
man 
feel 
the 
real 
weight 
of 
con· 
,l"ll1nation 
to 
death 
incurred 
by 
wilful 
transgression, 
in 
order 
that 
when 
Love 
should 
in 
due 
time 
provide 
a 
ransom 
and 
a 
resurredion, 
the 
l'ulprit 
might 
the 
more 
gladly 
avail 
himself 
of 
the 
provided 
favors 
of 
rpstitution 
a]](l 
everlasting 
life. 
Thus 
death 
and 
all 
the 
eyils 
permitted 
to 
come 
upon 
the 
culprit 
race 
are 
manifestations 
of 
God 
'8 
wrath, 
which 
will 
he 
yet 
further 
shown 
in 
the 
great 
time 
of 
trouble. 
This 
will 
be 
follo\\ed 
by 
full 
and 
clear 
manifestations 
of 
God's 
love 
and 
favor 
in 
Christ 
and 
the 
glorified 
church 
during 
the 
Millennial 
age.-Romans 
1 
:18. 
In 
verses 
14 
and 
15, 
he 
puts 
the 
question 
pointe,lly, 
as 
though 
to 
determine 
and 
settle 
his 
faith; 
but 
he 
inllJ1('(liately 
answers 
affirmatively: 
"Thou 
shalt 
cnll, 
and 
I 
will 
ans\yer 
thee 
land 
awake 
out 
of 
the 
sleep 
of 
Adami;) 
death-compare 
,John 
5: 
28, 
29J; 
Thou 
wilt 
have 
a 
desire 
to 
the 
work 
of 
thine 
hands' 
'-for 
his 
people 
are 
his 
"'orkmanshi 
p, 
created 
in 
Christ 
J 
esus.-Ephesians 
2: 
10. 
ELIHU'S 
HOPE 
OF 
A 
REDEEMER 
When 
Job 
had 
refuted 
the 
argunlents 
of 
his 
three 
friends, 
Elihu 
(whose 
name 
signifies 
God 
himself) 
spoke 
from 
a 
differ­ 
ent 
standpoint, 
relJl·oying 
the 
three 
friemls 
as 
\V<'ll 
as 
.Tob. 
Elihn 
shows 
Job 
that 
he 
had 
beell 
reasoning 
in 
part 
from 
a 
\Hong 
premise-that 
he 
must 
not 
('xpect 
to 
fully 
comprehend 
all 
the 
ways 
of 
01\(, 
so 
far 
nbove 
him, 
but 
mllst 
trust 
in 
Go,l's 
justice 
and 
in 
his 
wisllol1l. 
Ana 
in 
Chnpter 
:;:; 
:~:;, 
:lJ 
he 
shows 
the 
one 
thing 
ner'e,.;sary 
to 
man 
IS 
reeoyel'Y 
from 
tIl(' 
power 
of 
death, 
and 
his 
restoration 
to 
divine 
favor, 
saying, 
"1£ 
there 
be 
with 
him 
a 
messenger 
as 
defender, 
one 
of 
a 
thousand 
[1. 
e., 
a 
rare 
one] 
to 
declnre 
his 
own 
righteouslll'SI'\ 
for 
man, 
then 
win 
God 
be 
graeious 
unto 
him 
[man] 
and 
say, 
Release 
him 
from 
going 
down 
to 
the 
grave; 
I 
have 
found 
a 
ransom." 
This 
is 
indeed 
the 
case 
with 
man. 
God 
'8 
wisdom 
and 
ju'>­ 
tice 
eannot 
be 
impugned. 
The 
sentenee 
of 
death 
is 
justly 
upon 
all 
men 
through 
father 
Adam. 
(Romans 
5: 
12) 
But 
God 
has 
provided 
us 
a 
RE'deemer, 
Christ 
Jesus 
our 
Lord; 
and 
he, 
in 
harmony 
with 
the 
Father's 
plan, 
became 
a 
man, 
and 
then 
gave 
himself 
a 
ransom-price 
for 
all 
by 
paying 
the 
death-penalty 
that 
was 
upon 
Adam. 
And 
as 
soon 
as 
the 
bride, 
otherwise 
called 
his 
body 
and 
the 
temple, 
is 
complete, 
this 
great 
Mediator 
will 
stand 
forward 
to 
declare 
his 
righteousness 
as 
for, 
or 
appli. 
('ahle 
to, 
everyone 
who 
will 
accept 
it. 
Then 
will 
follow 
restitution, 
as 
pictured 
in 
verses 
25 
and 
26. 
Physically, 
these 
for 
wholll 
the 
Mediator 
stands 
shall 
be 
restored 
to 
a 
perennial 
youth, 
in 
whieh 
death 
and 
decay 
will 
find 
no 
place. 
They 
shall 
find 
acceptance 
and 
communion 
with 
God 
in 
joy 
and 
peace; 
and 
he 
will 
restore 
them 
to 
the 
original 
perfection, 
lost 
throug-h 
sin 
in 
Eden. 
But 
an 
acknowledgment 
that 
God 
is 
just, 
and 
that 
the 
restitution 
was 
unmerited 
will 
be 
required. 
This 
is 
indicated 
by 
verses 
27, 
28: 
"He 
will 
chant 
it 
before 
men, 
and 
say: 
I 
have 
sinned 
and 
perverted 
the 
right; 
and 
it 
"'as 
not 
requitted 
me. 
He 
has 
redeemed 
my 
soul 
from 
going 
into 
the 
pit 
and 
my 
life 
that 
it 
may 
be 
brought 
to 
the 
light." 
Elihu's 
words 
were 
as 
wise 
as 
any 
of 
those 
spoken 
by 
J 
oh 
's 
comforters-prohably 
wiser; 
hut 
they 
were 
merely 
human 
wisdom, 
so 
far 
as 
we 
can 
discern. 
In 
Chapter 
34:29 
he 
asks 
the 
[5402] 
(51-52) and power. He declares that the wilfully wicked are not so troubled, while he who has pursued righteousness is so afflicted that life has no further pleasure and he wishes that he had never been born. (Chapters 9, 10 and 16.) Feeling his own insufficiency to state hig case before the great Jehovah, he desires a ‘‘daysman [a mediator] betwixt’? God and himself. ~—Chapters 9:33; 16:21. Job’s masterly reply to the false reasonings of his friends (which many improperly quote as inspired), and his expressions of confidence in God and of his ultimate deliverance, are clearly presented in Chapter 13:1-16. And then, with prophetic wisdom, in Chapter 14, he presents a most wonderful statement of the course of God’s dealing with mankind. THE PROBLEM OF THE AGES The question which perplexed Job and confused his reasonings was the same that for centuries has confused others of God’s people; namely, Why does God permit evil (calamities, afflictions, ete.) to come upon his faithful servants? and why are the wicked permitted to flourish? But not until the Gospel dispensation was it possible for any to know the mind of God on this subject; for 1t is one of the deep things which could be revealed only by the spirit of God, and only to those begotten of that spirit, as St. Paul explains. (1 Corinthians 2:9-14) And the holy Spirit was not thus given, as a guide and teacher, until after Christ had redcemed us and ascended up on high, there to present his sacrifice as the price of our return to divine favor, peace and communion. Although many are still in the dark on this subject, it is now open and clear to ali the earnest ones to whom ‘¢it is granted to know the mysteries of the kingdom of heaven,’’ to understand ‘‘the deep things of God.’’ (Matthew 13:11; 1 Corinthians 2:10) These sec that the reign of evil, the reign of Sin and Death, under Satan, the prince of this world, is permitted for two reasons: first, that all men may gain a full experienco of the exceeding sinfulness of sin and the bitterness of its legitimate fruit; and, second, that God’s people may be fully tried and tested as to their loyalty to God in the shadow of affliction and trial, as well as in the sunshine of health and prosperity. Thus while God did not directly cause the evil state of things which surrounds us in nature and among men, but let it come upon men as the legitimate result, or fruit, of disobedience, sin, yet he does make use of the wrath of man and tne sins of men and the animosity of Satan to work out grand designs which they do not comprehend, and of whieh his children know only by faith in his Word of revelation, For instance, how little did Satan and those malicious Jewish priests and Pharisees and those heartless Roman soldiers know that they were assisting in the working out of the divine plan when insulting, mocking and erucifying the Lamb of God! And so it is with the many afflictions of God’s people— especially those of the little flock, the bride of Christ. Trials are designed to fit and polish them for the greater usefulness and honor in the future developments of God’s great plan. Thus, regardless of the wilfilness or the ignoranee of the persecutors, these trials of faith and patience are working out for such a ‘‘far more exceeding and eternal weight of glory.’’ This they do by preparing the called ones to be heirs of glory, hy cultivating patience, experience, brotherly sympathy and love—which is God-likeness. Such, and such only can rejoiee in tribulation and realize that all things—had as well as good; unfavorable, as well as favorable—will be overruled in God’s providence for their ultimate benefit. JOB’S HOPE OF A RESURRECTION But, returning to our consideration of Job, let us note in Chapter 14 some of his prophetie wisdom. The first four verses graphically picture what all of experience realize—that human life under present conditions is full of trial and sorrow, from the cradle to the tomb. And Job shows that he realizes that as a son of fallen parentage he could not be perfect, free from sin, clean, in the full sense of the word. In verses 5, 6, he tells the Lord that he reeognizes the fact that the authority and power to limit man’s days are in his hands, but urges (not secing the ministry of trouble), Why not let me and all men live out our short time in peace—even as we would not afflict a hireling who already has a heavy, burdensome task! Verses 7-10 are close reasonings respecting the utter hopeJessness of man in death, so far as any powers of his own are concerned. A tree may die and yet its reot retain life, which, under favorable conditions, may spring up into another tree. But when man dies there is no root left, no spark of life remains. He giveth up the spirit of life, and where is he? Having contessed that there is no ground for hope inherent in man, Job begins to express the only, the real hope of our race—a resurrection—see verses 12, 13. Man lies down in THE WATCH TOWER Brooxryn, N.Y. death and loses all power to arouse himself—nor can he be resuscitated from the sleep of death by any one, until God’s due time. This will be the resurrection morning, the Millennial day, when the present symbolic heavens shail have passed away, and the new heavens or new spiritual ruling power— Christ’s kingdom—shall have come into control of the world. In this Job fully agrees with the teachings of our Lord and the apostles. The more he thinks of that blessed time when evil shall no more have dominion, but when a King shall reign in righteousness and princes shall execute judgment, the more he wishes he might die and be at rest. Tle exelaims (verse 13), ‘‘Oh, that thou wouldst hide me in the grave [sheol]; that thou wouldst keep me seeret |hidden] until thy wrath be past; that thou wouldst appoint me a sct time and remember me!’’ Job had faith in a resurrection, else he would never have uttered this prayer fot death—for hiding in the grave. But he preferred death, and desired to sleep (verse 12) until the morning, for one reason only—that. he might have no further experience with sin and with God’s wrath—evil. A short period in the end of the Gospel age is specially called ‘‘the day of wrath and revelation of the righteous judgment of God,’’ because it will be ‘‘a time of trouble such as was not since there was a nation.’’ Yet the entire period from the time Adam fell is called a time of divine wrath, and properly so; for in all this long period ‘‘the wrath of God is revealed against all unrighteousness,’’ in a varicty of ways. While Love is a controlling principle in the divine government, it can operate only in harmony with Justice and Wisdom. It was both just and wise to let man feel the real weight of condemnation to death ineurred by wilful transgression, in order that when Love should in due time provide a ransom and a resurrection, the culprit might the more gladly avail himself of the provided favors of restitution and everlasting life. Thus death and all the evils permitted to come upon the culprit race are manifestations of God’s wrath, which will be yet further shown in the great time of trouble. This will be followed by full and clear manifestations of God’s love and favor in Christ and the glorified church during the Millennial age —Romans 1:18. In verses 14 and 15, he puts the question pointedly, as though to determine and settle his faith; but he immediately answers affirmatively: ‘‘Thou shalt call, and I will answer thee [and awake out of the sleep of Adamis death—compare John 5:28, 29]; Thou wilt have a desire to the work of thine hands’’—for his people are his workmanship, created in Christ desus.—Ephesians 2:10. ELIHU’S HOPE OF A REDEEMER When Job had refuted the arguments of his three friends, Elihu (whose name signifies God himself) spoke from a differcnt standpoint, reproving the three friends as well as Job. Ehhu shows Job that he had been reasoning in part from a wrong premise—that he must not expect to fully comprehend all the ways of One so far above him, but must trust in God’s justice and in his wisdom. And in Chapter 53:23, 24 he shows the one thing necessary to man’s recovery from the power of death, and his restoration to divine favor, saying, ‘‘1f there be with him a messenger as defender, one of a thousand [i. @, a rare one] to declare his own righteousness for man, then will God be gracious unto him [man] and say, Release him from going down to the grave; I have found a ransom.’’ This is indeed the case with man. God’s wisdom and justice cannot be impugned. The sentence of death is justly upon all men through father Adam. (Romans 5:12) But God has provided us a Redeemer, Christ Jesus our Lord; and he, in harmony with the Father’s plan, became a man, and then gave himself a ransom-price for all by paying the death-penalty that was upon Adam. And as soon as the bride, otherwise called his body and the temple, is complete, this great Mediator will stand forward to declare his righteousness as for, or applicable to, every one who will accept it. Then will follow restitution, as pictured in verses 25 and 26. Physically, these for whom the Mediator stands shall be restored to a perennial youth, in which death and decay will find no place. They shall find aceeptance and communion with God in joy and peace; and he will restore them to the original perfection, lost through sin in Eden. But an acknowledgment that God is just, and that the restitution was unmerited will be required. This is indicated by verses 27, 28: ‘‘He will chant it before men, and say: I have sinned and perverted the right; and it was not requitted me. He has redeemed my soul from going into the pit and my life that it may be brought to the light.’?’ Elihu’s words were as wise as any of those spoken by Job’s comforters—probably wiser; but they were merely human wisdom, so far as we can discern. In Chapter 34:29 he asks the [5402)

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