050. Prayer Of Job For His Friends.
Prayer Of Job For His Friends.
It is related of a child, that, while being taught the Lord’s prayer, on coming to the words, “Thy will be done”—said, “No, I’ll not say that.” “Well,” said its mother, “how would you say it?” “Not thy will, but my will be done.” And something of the spirit of that child, it would seem, mingled in the controversy between Job and his friends. Each had his peculiar views and opinions, and each maintained them with great pertinacity, if not with occasional obstinacy. Each believed himself right, and the friends, at least, united in condemning Job, and in imputing to him a wish to have his own way, and retain his own will. They were all good men; with many just notions, and some errors, and with the common partialities and strenuousness of disputants. And, as in other controversies, there were in this some harsh speeches; some wrong positions, and not a few unjust imputations. But when did a controversy, so warm and spirited, ever terminate more happily? In most controversial disputations, the parties, on separating, are wider asunder than when they began. They are confirmed in their opinions; or, if, perchance, in heart convinced that they are wrong, there is a will that forbids them to acknowledge it. And quite possibly the controversy between the man of Uz and his friends, would have terminated in like manner, had not God interposed to settle it himself. The controversy, in brief, was this: Job is suddenly overtaken with signal calamities. His friends, not distinguishing between the evil with which God tries those whom he loves, and the afflictions with which he punishes the wicked, accuse him of having indulged in some secret impiety, and urge him to return to God by repentance, and humbly to submit to the divine justice, since he suffered only according to his demerits.
Job, conscious of his own innocence, maintains that his sins are not the cause of his sufferings, but that God sometimes afflicts the righteous to try them; to give them an opportunity of manifesting, or improving their pious dispositions, or because it is his pleasure, for reasons unknown to mankind. Elihu takes the middle path, referring strongly to the sovereignty of God. At length, God appears to terminate the controversy, and a most happy termination it has. The decision is in favor of Job; but, as he has uttered some harsh expressions, he is properly rebuked. Job confesses, and is forgiven. His friends were in greater wrong, both as to opinions and irritating expressions, and they are treated accordingly.
And, now, we see how the good can act. They must ask Job to pray for them. This must have cost them an effort. Men are not fond of humbling themselves, and especially may those friends have been reluctant to ask one to pray for them whom they had regarded as holding great errors, and towards whom they had felt the opposition naturally excited by dispute; and, moreover, their reluctance might have been strong in proportion to the strong ground they had taken, and the pertinacity with which they had defended their views. But they yielded, and yielded like good men; like lovers of truth. They solicit the prayers of Job, and a sacrifice to God in their behalf. And Job, on his part, acts equally honorable. He indulges in no reproaches, and affects no superiority. He prays for his friends; probably they knelt together, and with mutual kindness, and, with a purer love than ever, sought the forgiveness of God and his blessing on one another.
It is quite natural, in this place, to inquire, whether controversialists, at the present day, pray for one another? Under gospel light and influence, especially with the example of Jesus before them, they might be expected to pray even in the very warmth of controversy. Surely they ought to conduct all controversy and conversation on all subjects on which they differ, in the spirit of meekness; but we will content ourselves with asking, whether they pray for one another when, at length, their arms are grounded?
We might, with propriety, ask certain theological combatants, whether their polemical warfare is conducted in such a spirit of meekness, and with such a pure desire for truth, that they can, honestly and affectionately, pray for their antagonists? We have not space for examples. But. judging from the manner in which controversies are conducted, in which the biting sarcasm; the angry retort; the vindictive spirit are manifested, we should judge that controversialist’s not only do not pray for one another, but not always even for themselves. It is a reproach to men who occupy high places in the church, that in their contentions for the truth, they so often exhibit the spirit of worldly combatants.
There is one world in the universe, however, where there are no controversies, and no conflicting interests, views, or feelings. Heaven is a region of love and disinterestedness, from which even the semblance of animosity is for ever excluded. But, were two celestial spirits to differ in their opinions, how would they both view the subject of their difference? With the calmness of a summer’s eve; with the tranquility, which sometimes reposes on the placid lake. And the listeners, gathered round—they might feel a deep interest; but it would be an interest, not in reference to victory, but in reference to the truth. They might take sides, but it would invariably be with him who was right. And when they had finished, whether they agreed, or still differed, they would ——in communion sweet, Quaff immortality and joy. This they would do in heaven. But when shall we see the prevalence of such a spirit on earth, even among the followers of Jesus?