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TO
MY FATHER AND MOTHER.
The Book of Job
AND
THE SOLUTION OF THE PROBLEM OF . SUFFERING IT OFFERS.
BY
REV. WILLIAM BODE, A. M., D. B., S. T. D.
Penn Class Fellow at Haverford, 1898-1899. Fellow of Semitics at The University of Chicago, 1910-1912.
SECOND EDITION.
EERDMANS-SEVENSMA CO.
GRAND RAPIDS, MICH. 1914.
Copyright, 1914, Rev. W. Bodpj, Grundy Center, la.
First Edition Printed June 1911. 8econd Edition Printed September 1914.
TABLE OF CONTENTS.
Pago Bibliography XIII
SECTIOX I.
Introductory.
Chapter 1. "All Men's Book" 1
Chapter 2. The Enigma of Life 7
SECTION IJ.
Contents of the Book of Job.
(Suffering and the Sovereignty of God.)
Chapter 3. Prosperity. Assault and Complaiut (chapters 1—3) IT.
Chapter 4. The great Debate — First Cycle — God's Perfections (4—14) :
a. Eliphaz 27
b. Job 33
c. Bildnd 3!)
d. Job 43
e. Zopliar 4!>
f . Job 53
Chapter 0. The great Debate — Second Cijcle — Fleeting of the God- less (15—21) :
a. Eliphaz ()?<
b. Job f;7
c. Blldad 73
d. Job 77
e. Zophar 81
f. Job 85
Chapter (',. The great Debate — Third C.i/clc — Actual Accusations
(22—20) :
■A. Eliphaz 01
. b. Job 95
c. Bildatl 00
(1. Job 101
Page riiJipter 7. Job Alone — Bafflod, yet Believing (27 — 31) :
a. Destiny of the Godless (27) 107
l». Human Wisdom interior to the Divine (28) Ill
('. Autobiographj- — Retrospect (29) 117
d. Autobiography — Inti'ospect (30) 119
e. Autobiography — Prospective (31 ) 123
Chapter S. Elihu's Intervention — Correction (32 — 37) :
a. An Apology (32) 120
b. To Job about God and Man (33) 133
c. To Friends about Job's Conduct (34) 137
d. Religion Profitable (35) 141
e. Chastisement versus Judgment (3G) 143
f. Bowing to the great God (37) 147
Chapter D. The Jehovah Speeches (38 — 42) :
a. Nine Illustrations from inanimate Creation
(38 : 1— 3S) 153
b. Ten Illustrations from animate Creation (38:39 —
39 : 30) 159
<•. Job's Higher Visions (40 : 1—42 : O ) 1G3
d. Job's Restoration (42:7—17) 1G9
t^ECTlOX III.
The Relative Value of the Solutions Offered :
L'hapter 10. Suffering and Saintship (I'rologue) . 175
Chapter 11. Suffering and Sinfulness (Friends) 185
Chapter 12. Suffering and Suffering (Job) 197
Chapter 13. Suft'ering and Chastisement (Elihu) 211
( 'hapter 14. Suft'ering and Surrender (Jehovah) 221
Chapter 15. Suft'ering and Sovereignty (The whole Book of Job). 231
FOREWORD
The study of the Book of fob is of great import . to all of us. The world has not outgrown the problems which confronted fob and his friends, nor the solution in which the afflicted man of Uz found rest. Conscious of this fact, I bring this work before the public in general, with the hope and prayer that it may add some comfort to perplexed souls, and lift the shades drawn over many hearts, and bring rest to those who wrestle with similar problems.
The cordial reception tendered my thesis^) by the Uniiersity Board of Examiners, has given me additional courage to put this book before the public at large. I herewith express my gratitude toward these gentlemen.
I have, however, still another reason for sending forth my efforts on this great-life-theme. It is the sovereignty concept which the Book of Job so beautifully upholds. Irrespective of what prejudiced men like Froude may say about Calvinism, the Book of Job, as any unbiased scholar will admit, is a Book pre-eminently concerned with the Sover- eignty of God. No stronger case can be given of this grand truth, than the record of Job bears. May the study of this book, therefore, stimulate this doctrine among us, and help us to adjust all our ways and experiences harmoniously and submissively to this supreme Will, to whom be glory and dominion, now and forever.
THE AUTHOR.
'■') This Thesis was submitted to the Faculty of Temple Univei'sity as part of the requirement for the degree of Doctor of Sacred Theology. June 1913,
The author has omitted as far as practicable foreign terms, in order to allow this publication to serve as large a constituency as possib'.e.
INTRODUCTION,
FIRST CHAPTER.
"ALL MEN'S BOOK"
"One feels, indeed, as if it were not Hebrew; such a noble Book; all men's Book."
Carlyle.
BIBLIOGRAPHY.
Augustine — Creeds — A. Nicene Library. Barnes — Notes on Job (2 Vols.). Barnes — The People's Bible Encyclopedia.
Biblical World— Jan. 1913— The Doctrine of Satan in the Old Test. Burr — -The Book of Job, in Whedon's Commentary. Calvin — Sermons Sur Le Livre De Job (2 Vols.). Calvin — Predigten lohannis Calvini iiber das Buch Job (15SS). Cheyne- — Art. Job, Encyclopedia Biblica. Conant — Job.
Cheyne — Job and Solomon. Cotrles — The Book of Job.
Cross Reference Bible — Variorum Edition — American St. Revision. Davidson — Art. Job, Hastln.s's Dictionai-y of the Bible. Davidson — .Job. in "Cambridge Bible", Davidson — O. T. Theology.
Davidson — The Wisdom Literature of the O. T. Davis — Art. Job, A Dictionary of the Bible (2d Ed.). Delitzseh— The Book of Job (translated by Bolton). Delitzsch—Avt Hiob, Real Encyklopaedia (2d Ed.). Driver — Introduction to the Literature of the O. T. Fronde — Short Studies on great Subjects, Vol. I. Genung — The Epic of the Inner lafe. Gibbons— The Heart of Job. Gilbert — The Book of Job as Poesy.
Green, Wm. H. — The Argument of the Book of Job Unfolded. Hall, C. C— Does God send Trouble.
Harper, W. R. — L'upublished Lectures on the Wisdom Literature or" the O. T.
Harper, W. R.—The Book of Job or The Problem of Suffering.
Henry, Matth. — Counnentary on Job.
Hinton, James — The Mystery of Pain.
Hoekstra — De Verdraagzaamheid van Job, en Zach. Nachtgezlchteu.
Jamieson. Fausset & Brown — Revell Edition, Vol. I.
Kuyper — De Engelen Gods.
Kuyper — Pro Rege. Vol. I.
Monteflorc — The Hibbert Lectures (1S02). iloorheud — Outline Studies in tlie Boolis of the O. T. J/oh//o»— Motlern Reader's Bible. The Book of Job. Mortjan — The Analyzed Bible. Vol. I. y'oyeti — Translation of Job. etc. OeJiler — Art. Hiob in Calwer Bibellex. Parsons — The Believer's Victory over Satan's Devices. Patrick, Polns d Wells — Hiob (German Ed.). Pealce — Century Bible — The Book of Job. Pea Ae— The Problem of Suffering in the O. T. Peloubet — Studies in the Book of Job.
Pulpit Commentary on the Book of Job, by Various Authors. Renkcnia — Het Boek .Job. Raymond — The Book of Job. Smith, H. P.—O. T. History.
Smith. J. M. P. — Wisdom Literature of the O. T. — Lectures u published.
Smith, Wm.—O. T. History.
Stock, ct al. — Handboek voor de Beoef. der Bijb. Geschiedenis.
Van Gelderen — De Hoofdpuuten der Zielsgeschiedeuis van Job.
Tan Proosdij — Mi.in Knecht Job (2d Ed.).
Walls — The Oldest Drama in the World— The Book of Job.
Watson — Expositor's Bible — The Book of Job.
Wrifjiht — An Introduction to the O. T.
Zoecklcr-Schaff-Lange — Commentary on Job, translated by Evans.
FIRST CHAPTER.
"All Men's Book."
Not every Bible-Book lends itself so readily to every age, as does the Book of eJob. Without knowledge of the historical background, much of the prophetic word would be hard to be understood. The historical setting is an eye-opener, to many passages. Not so, however, with the Book of Job. Its meaning is unhampered and unimpeded by date, history or authorship. Its univer- sality makes it so great. It finds a counterpart in many hearts and lives, in different ages and climates.
The Book of Job stands unique among the Bible Books, in uttering a message so profound and difficult — the problem of the suffering of the righteous and the so^'ereignty of God. To be sure, the theme is also men- tioned in other sections of the Bible. Thus Psalms 37, 38 and 73, and Mai. 3:13, 4:6 broach it, and the so-called Deutero-Isaiah (40-66) treats it (cl. Cheyne-Job and Solomon, pp. 83-89; Peloubet, XXIX). But the Book of Job is wholly devoted to one theme. It stands like the sun, alone in its exalted sphere; othei's are secondary lights.
It is, therefore, of little consequence for our present purpose, to know when Job was written. It has been ])laced in many ages by scholars, yet it is not effected by the shifting process thru which it has passed. It is practically immaterial, whether it was written in the patriarchal age (Wm. Smith, p. 129; Froude, p. 211;
Peloiibet, XXVIII) ; or, during the so-journ in Egypt, to console the afflicted Israelites (Van Gelderen, p. 11); or, penned by Moses (Cowles, p. 15); or, dating from Solo- mon's time (Delitzsch, Vol. I, p. 18; Renkenia, p. 3); or, in the time intervening Isaiah and Jeremiah (Wright, p. 148); or, in the Persian period, to off-set traditional or- thodoxy (J. M. P. Smith) ; or, in the Grecian age, as a protest against foreign thought (as if a Book like Job conld be produced at any moment of national crisis) (Monteliore, p. 36). The Book is too full of life; the incidents too true to experience; the characters too well described to adjudge it a myth or idealized history. The age which Job attained; the sacrifice which he offered; the patriarchal offering which he brought; the names of the friends as well as of Uz; the lack of references to Israel's history; the omission of the law; all point to- ward an early date. Calvin has not committed himself, to any definite age, altho he does maintain that it is very old (Sermons, Vol. I, p. 24 tl.). I can, therefore, well concur with Morgan, who says: "There is every internal evidence that this is an ancient story, probably patriarchal" p. 0).
The interest in the Book of Job is, consequently, gen- eral, because of its universality. It is not necessary to go to the land of Uz, to find its story enacted in the drama of life. Job is a type of that great mass who, even tho they adhere to their God, frequently see life's visions obscured thru manifold sufferings which they are called upon to endure. The forces of evil have not been totally overcome. Satan's power is still manifest in the world. The saying of Genung is, indeed, true: "The Book of Job is adapted to reach every soul that suffers" (p. 5).
The meagre inferences and references to the time and authorship, have given the Book of Job an unusual place
of vital importaiiee and of great value. Beyond racial ties and national boundaries, we lind a common interest, a common experience — we find good men everywhere confronted witli the question of the Book of Job, "why do the upright suffer". The experience of suffering may deepen its furrows upon the brow, but if properly borne, will eliminate the furrows of the heart. Suffering, if rightly adjusted in the divine economy, will mould character, soften temper, produce patience, kiss the rod that smites. Ever and anon, the world stands in need of enlightenment, such as the Book of Job offers. Hence, mankind will continue to look to this grand, old Book, not so much however, to ascertain its authorship and date, interesting as these may be, but rather to learn the consolations of the Holy Spirit speaking thru it. So long as sin and suffering hold a common place in man's make up, so long will its perplexities and solutions, its sources and inspirations be greatly sought and highly valued by untold number. The propriety of Carlyle's saying, in the above sense, cannot be disclaimed: "A noble Book; all men's Book".
SECOND CHAPTER.
The Enigma Of Life.
' ' But how can man be jnst with God ? ' '
Job (9: 2a).
SECOND CHAPTER.
The Eniama of Life.
•^1=
The Book of Job is not an abstract argument, a cokl debate, a sentimental pUiy, a A'irgil's Aeneid, a Homer's Iliad, a Goethe's Fanst, a Shakespeare's Macbeth. Its greatest mission is not to display poetic beauty, or to create snblime literature, or to ostentate human genius. Its chief design is not to ol!'set foreign philosophy, or to correct current views. Some of these things are evi- dently implied. Its chief purpose is more noble, more lofty. It is full of war, full of struggle, full of ethics, full of life. Divinity and humanity are its counterparts; holiness and sinfulness, its struggling phases; God and man, its chief subjects; a world governed and a world suffering, its profound questions.
Indeed, it is true what W. H. Green has said of the Book of Job: ''It is occupied," he says, "with a pro- found and difficult theme, the mystery of divine provi- dence in the sufferings of good men" (p. 1). The case of Job awakens our sympathy, opens our eyes, bridles our murmurs. "When we read what great trials Job endured," says Augustine, "it makes one shudder, it makes one quake, it makes one shrink" (No. 10). "Writ- ing with his heart's blood" (as H. P. Smith says, p. 364), describes a certain phase of the situation; "I know that my Redeemer liveth" (as Job says, 19: 25), describes anotlier phase.
The case of Job is not peculiar, in that it is rare. Many martyrs have outwardly endured perhaps more tlian Job, as the eleventh chapter of the Epistle to the Hebrews, and the Book of Martyrs clearly prove. It is peculiar, because Job is first chronologically; he paves the way; others have been animated by his example. Job has led faith thru many conflicts, triumphantly; he has assured faith of its victory. The smoke of battle dims his vision at times, to be sure; indeed, the clouds of doubt conceal the sun for a season and hope seems to wane, yet faith never fully yields. If it did, God would not be God. Mystery cannot conceal completely the deeper life. The subterranean stream flows, even tho invisible. It is bound to show itself in some of its tributaries. So faith pushes itself up out of the stream of life. It cannot be drowned, not anymore than a cork. It may disappear for a while, only, however, to reappear at last, more pure, washed by untold lashes of the waves of adversity.
Looking at the problem itself, it is noticeal)le that various scholars have come to almost a common expres- sion of the same truth ; whereas others have taken a total different standpoint. Some have been led into the secrets deeper than others, because they have drunk more fully of the waters of life and were animated with a purer motive and prompted by a spirit more religious.
Delitzsch has put it thus: '*Why do afflictions upon afflictions befall the righteous? This is the question which is made the theme of the Book," (Vol. I, p. 1). Raymond has found many expressing his sentiments, which are embodied in these words: *'The subject of the Book being, the mystery of God's providential govern- ment of men." Cheyne, following his destructive crit- ical attitude, says: "The Book has no literary unity and cannot have had a purpose. . . The different parts of the Book, however, had their ]mrpose, wliich must be sought
for by tlie exegesis unfettered by a priori theories
The first writer thought of righteous Israel's sutferings were an honor; the next writer simply gave expressions to conflicting thoughts of his time witli no solution: the third inagnified nature, and the fourth, souglit to undo the work of his predecessors" (Ency. Bibl., Art. Job). Peake claims that the poet is concerned, "not with Israel, but with man; not with God's discipline of His people, but with the government of the world" (Problem of Suf- fering in tlie 0. T., p. 83). Conant, refers to it, as the "mystery of God's providential government of men." "It is a question of our common humanity," says H. P. Smith, "does God, the Creator, deal with His creatures in any principle, that we can understand" (p. 364). Driver says : " It is a work of religious philosophy . . . Why do the righteous suffer" (]), 409). Green has said: "The enigma is in contrast with what Job had to endure and what it might be expected would befall such a man as he" (p. 12). "It deals," says Moulton, "with the most universal of all topics, the mystery of suffering" (p. Y). Noyes, puts it thus: "The special subject of this unique production is the ways of providence in regard to the distribution of good and evil in the world, in connection with the doctrine of a righteous retribution in the pres- ent life, such as seemed to be contained in the Jewish re- ligion" (p. 6). Moorehead says: "The key- word is 'chastisement', the key-verse 34: 31, 32" (p. 140). Pelou- bet claims that the problem is "The mystery of suffer- ings in God's world, in its twofold aspect — its relation to God; and its relation to man" (XVIII).
These cpiotations could be largely augmented, if it were deemed profitable. With our present design, they would be of very little additional value. They have been quoted to sliow how scholars of various temperaments and belief have held more or less a unihed o])inion as to
the great aim of tlie Book of Job. Nearl,y all agree that the Book deals with a subject viewed from a two- fold aspect: the divine and the human. Even Cheyne, with his drastic views, says: "I would entitle (Job): ' The Book of the Trial of the Righteous Man and Of the Justification of God'/' (Job and Solomon, p. 12).
Hence, from whatever angle we may be inducted into the Book, the facts are as clear as a cloudless noon-day sky, that we are confronted with the deep secrets of life, as found governed in the divine administration. Beauti- ful, as the poetry may be (and who can deny it) ; loftly, as the description of God's justice may be (and who can refute it) ; distinctly, as the characters are produced upon the scene (and who can disregard it — a calm Eli- jDhaz, a wise Bildad, a quick-tempered Zophar, a youth- ful Elihu, a suffering Job, not to mention others) : it is more beautiful, more exalted, more lofty in its wrestling with the problems of relationship between God and man ; righteousness and sin; sufferings and the divine adminis- trations. It faces the problems frankly, views the pos- sibilities carefully, solves the mysteries ultimately, as it deciphers the enigma of life.
10
SECTION II.
THE CONTENTS OF THE BOOK OF JOB.
SUFFERINGS AND THE SOVEREIGNTY OF GOD.
11
THIRD CHAPTER.
Prosperity, Assault and Complaint.
Job 1:1-3:26.
13
** Virtue alone outbuilds the pyramids, Her monuments shall last, when Egypt's fall."
Young.
14
THIRD CHAPTER.
Prosperity, Assault, Complaint.
(Job 1:1-3:2(5.)
Tlie patriarch Job, liailiug from a land other than Israel ever possessed, the land of Uz, enjoyed both inter- nal and external, both natural and spiritual prosperity. He was a man of faith, devout and pious. He was the recipient of untold blessings — both physical and mental, both moral and spiritual, both domestic and secular. His steps were washed with butter, and the rocks poured him out rivers of oil (29:6). The divine benediction rested upon him, as God, himself, testifies (C. 1), as Eliphaz, his friend, asserts (C. 4), as Job, himself, recalls (0. 29). His noble character, his sweet disposition, his religious inclination, his remarkable judgment are the best any mortal could hope for, the purest one would venture to attain in this life.
Job's character and disposition are clearly defined. He was "perfect" and "upright"; one who "feared God and eschewed evil" (1:1); one, who was an example to his children (1:5); a possessor of unusual wealth (1:3); known for his hospitality and kindness (C. 4 and C. 29) ; respected by all (C. 29); a judge, whose decisions were much sought and whose verdicts remained unchallenged (C. 29); a wise counselor (C. 4; C. 29); endowed with rare intellectual ability (4: 3 a); one who assisted the weak and helpless, the fatherless and widows (C. 4,
15
C. 29) ; a person with wlioiii greatness and goodness went hand in hand (f^roude, p. 241) ; in short. Job was known as the greatest of the Benev Kedem (sons of the East, 1:3).
But eartlily greatness is not eternaL The citadel will fall some day. ''Riches have wings and grandeur is a dream." "Stones will wear away by continual dropping of water." "Virtue alone, can on.tbiiild the pyramids." Xiglit follows day, and darkness light. So Job, when at the zenith of his power, great in wealth, great in faith, great in honor, experiences what Southwell sings:
"Unmingied joys, here, no man befalls."
Job is assailed by a secret, invisible enemy. 'The Satan', had made his way to God, and accused Job of being religious for mercenary ends. Job, he asserted, was jjerfect and upright, because he was abundantly blessed. The malicious accusation opened the door for the archfiend to go on his destructive mission, his "sole delight".
Henceforth, tables turn in Job's life. 'The Satan' dares the best in man. He never wishes well. Having power, he fulfills his heart's desire. He fells Job per- niciously. The man of wealth is reduced to penury; the man of influence, rebuked by all; the father of ten chil- dren, made fatherless. The Sabeans stole his oxen, while his sons were feasting, and slew his sers^ants. Fire from heaven consumed the slieej), and those that cared for them. The Chaldeans took the camels by force, and slew their keepers. But the last messenger bore the saddest tiding: a mighty wind had been the medium of hurling his children into eternity (1:1-19).
Unconscious of the test to which he was put, unaware of the invisible foe behind him, unaided by the scene be- ll ind the screen, which we are able to see. Job takes his
16
loss in great I'aitli. He bows in deep iiioiiniiiig before the heavy rod; lie worships the Uod of heaven, and nu- awares unmasks Satan as the prince of liars. Job reveals an inner light, nnextinguishable by the most obnoxious foe. He ntters that snblime passage, which has become classic, which, hundreds, encouraged by his example, have repeated with him: "Jehovah gave, Jehovah hath /^ taken away; blessed be the name of Jehovah." And the comment rightlv adds: ''In all this Job sinned not, nor charged God foolishly" (1:20-22).
The hrst trial had come and gone. Job stood firm as a rock. He stood the test well. His faith triumphed. He served God beyond personal goodness. The accuser was foiled. Satan was manifested as the great deceiver, the cursed foe of man, the terrible destroyer, the liar from the beginning in whom there is no truth.
Job's trials, however, are not yet passed. The inter- lude is brief. It is only after winning one battle that another stands ready to face him. 'The Satan' comes once more, as the sons of God present themselves before their great Sovereign, and seeks to destroy Job's faith by other means. God permits Satan to impair Job's health. Satan chose the lowest means in an attempt to shatter Job's faith. He afflicts him with a terrible dis- ease, generally called "Elephantiasis" (cl. Driver, p. 413), and described by H. P. Smith as "leprosy in its most malignant form". It is so named, because those afflicted by it resemble the color and the limbs of the ele- phant (Peloubet, p. 10).
The graphic description of Job's illness, who can read without emotion! Stricken with boils from the sole of the foot to the crown of his head, "he took him a pot- sherd", we read, "to scrape himself therewith; and he sat among the ashes". "The ulcers were accompanied by an itching, so intolerable that a piece of potsherd was
17
taken to scrape the sores and the feculent discharge, 2 :8. The form and countenance were so disfigiired hj the dis- ease that the sufferer's friends could not recognize him, 2 :12. The ulcers seized the whole body both without and inwardly, 19:20, making the breath fetid, and emitting a loathsome smell that drove every one from the suffer- er's presence, 19:17, and made him seek refuge outside the village upon the heap of ashes, 2 :8. The sores which bred worms, 7:5, alternately closed, having the appear- ance of clods of earth, and opened and ran, so that the body was alternately swollen and emaciated, 16:8. The patient was haunted with horrible dreams, 7:14, and un- earthly terrors, 3:25, and harassed by a sensation of choking, 7:15, which made his nights restless and fright- ful, 7:4, as his incessant pains made his days weary," (cl. Peloubet, p. 10 and Davidson, Job).
When in sucli desperate straights, the agony was in- creased, thru the unbelief of his wife. 0, those words she spoke: "Dost thou still hold fast thine integrity? Renounce God, and die." She became Satan's accom- plice, his fit tool. What a blow to Job! Those of his own household, his enemy! Face the situation alone, he must. In that awful loneliness, he became a type of Him, who had to tread the press alone. In those moments of darkness, when heaven seemed shut to him, and the dear- est on earth, either dead or against him, faith once more conquers. Job answers, beautifully, tho harassed by cir- cumstances, repudiating his wife with these words: "Wliat? shall we receive good at the hands of God, and shall we not receive evil?" And the comment puts it rather tenderly: "In all this, did not Job sin with his lips" (2:1-20)'.
The struggle grew, as the enmity increased, as the pain dug deeper. In the second trial, only the outward actions of Job are exonerated. He sinned not with his
18
"lips". Tlie Tari>iiin adds: "but in his tlioiiglits, he already cherished siiifid words" (cl. Delitzsch, Job, ]>. 73). Job was at least outwardly cleared. Satan can lay no cliarge against liini. But, who would doubt the pos- sibility of what the Tari>uni adds? How mortal, the greatest of us, is! As to Job, he remained true, at least outwardly. Satan was again self-condemned. He has lost out against Job, so it wonld seem. Faith peers above temptation, conquers the greatest difficulty.
But, hush, speak not too loud. Satan, tho silenced so that he never appears again in person in this Book, uses other means to upset the tranquility of Job. He, being- frustrated in his attempts and self-condemned by his false accusations against the servant of God, dares to ask God no more for special favors. Still, with the powers granted him he holds on like a lion to its prey, seeking to devour Job. This is revealed in the next stage.
The Friends and Job's Complaint (2:10-3:20).
The calamity which befell the man of Uz, became widely known. Ill omens have swift feet. Three of his friends learn of his afflictions. They mutually agree to "come to bemoan him and to comfort him". Eliphaz, the Temanite, Bildad, the Shuhite and Zophar, the Naa- mathite, are the friends whom he meets. Upon arriv- ing, they find him in desperate straits. They hardly recognize him, since his features are so marred with the blighting disease. The blossom of health is gone. The hospitality which fohnerly was readable upon his coun- tenance has disappeared. His princely attire has been doffed and sackcloth and ashes donned. Is it Job, the man of renown and piety? How is it possible! Only a few days hence, the greatest of the children of the East, and, now? behold, his humiliation, his dress, his sores, his loneliness!
19
IJis friends are well meaning'. They take their ])laee at a distance and hmnl)le themselves in ashes and rent their clothes, according- to Oriental cnstom. Seven long- days and seven dreary nights they look on in silent sym- pathy. Not a word is said. No month utters knowledge, ''for they saw that his grief was great", (2:11-13). Had tliey no message with which to comfort their friend? or did they sit in silent meditation, trying to explain the situation! or are they timid to speak lest their speech should annoy the sufferer, as Ewald believed. Nay, not so. "Their feeling is overpowered by reflection, their sympathy by dismay. It is a pity, that they allow Job to utter the tirst word, which they might have prevented by some words of kindly solace; for, becoming iirst fully conscious of the difference between his present and for- mer position from their conduct, he breaks forth with curses" (Delitzsch, Job, p. 75).
The jjresence of the friends, tho with good intent, worked harmfully. Instead of inspiring the suffering- servant of God with hope, they simply add to his misery. "What a picture is there," says Froude. "What majestic tenderness! His wife had scoifed at his faith, bidding him leave God and die. . . . But his friends s])rinkle dust towards heaven, and sit silently by him, and weep for him seven days and seven nights upon the ground. That is, they were true-hearted, truly loving, devout, religious men; and yet they, with their religion, were to become the instruments of the most poignant sufferings, the sharpest temptations, which he had to endure. So it was. and is, and will be — of such materials is this human life of ours composed" (p. 244).
Finally, Job breaks the death silence, as lie breaks loose in poetical strains and utters his passionate lamen- tation, cursing the day when he was born. The poem, Cheyne describes as "an echo of the heart-beats of a
20
i;i'eat poet and a great sufferer" (Job and Solomon, [). ()4). It reminds one of a similar outburst of passion by the weeping- pro|)liet, Jeremiah (Jer. 20:14 18).
As we take uj> this third e]ia))ter, we must bear in mind, the disease wliicli afHicted Job. l?eh)u))et g'ives us an opinion on this matter, wliicli other scholars have also entertained, whieh will aid to understand tlie weaken- ing of Job. "The disease was held incurable, tho the patient might linger many years, and his hopelessness of recovery made him long for death" (p. 10).
Job opens with an awful curse. He hurls anathemas at the day wdien he was born. He curses this day, whicli is evidently his birth-day, which appears annually (cl. Helitzsch, Job, p. 77 of Vol. 1). The bitterness of his soul is deep. The man who was once conmiended for his great faith, is now commencing to totter, like a house beset by the storm, resting upon the sand. Satan's darts are working greater havoc than at any time liitherto. Job's conception of the sovereignty of God was wrong, as his other speeches clearly show. He felt God forsaken; this was his hardest thought to decipher. Life seems lost, if God leaves us to our lot. If Job was right, death were better than life. If God left us to our own destiny, nothing would cast sunshine upon our path again. We might as well be in the shades of darkness. Job's trouble was, that his affliction blighted the vision of God, and he would see no other vision. Job was too much preoccu- pied, too mucli self-centered (3:1-10).
In the second ])la('e. Job asks why his might not liave been a still-birth (3:11-19). Then the' flood of trou1)les whicli are now sweeping over him, would not have been in ]-eacli of him. He might have avoided all this. He might have evaded his present trials and a mictions, and enjoyed the sweetness of death. Life seems very small to him at ])resent. Doubts harassed his ])oor soul, and
21
he is not aware that the outcome will bring him into a greater life with nobler aspirations. His horizon was so curtailed, that he feels and sees nothing worthy of life any more. The upper heavens had vanished for the time being. Nothing but a sweeping death seems to him to end all. He acts as one gone insane, as Calvin well says (Vol. I, p. 156). Even the great Egyptian rulers who had their memory carved in gigantic stones and pyramids, are no more in death, than the infant that never had a place of renown, or the laborer who passed the same waj'. Death was no respector of persons. They all die, ruler, or babe or toiler. Death seems to him sweeter than life; the other world more desired than the present.
How full of agony is that drifting soul. Job seems nigh des])air. His mighty faith is momentarily silent. To him, life is full of gloom. Death has at least an eas- ing hope. Job was wrestling with unbelief and allows his feelings to conquer his faith.
It can hardly be believed that Job thought, while in these dark moments, that death ended all, tho many are inclined to take him thus (cl. Calvin, Vol. I, p. 156 if). It would appear that Job seeing no hope dawn, since his disease was considered incurable, maintained tliat sooner or later the grim reaper would make an end of him as well as of all, as he rides thru the streets and visits every home, reaches every class, whetlier high or low, young or old, rich or poor. Tliat Job believed in a blessed immor- tality, his utterances clearly prove, when he cries out: ''I know that my Redeemer liveth, and at the last He will stand upon the earth; and after my skin hath been thus destroyed yet from my flesh shall I see God (19:26, marginal reading)." But now, the future lies obscure.
In the third place (3.20-26), the afflicted servant of God. fails to see why he should be permitted to live. Why
should life and light come to one who longs for the grave and desires death? Why should he continue to live since he is divinely hedged in, he, who sighs and roars, weeps and trembles, fears and is troubled? The whole scene manifests great distress. It shows the most bitter agony. What anxieties came over this troubled soul! Fortu- nately, Job was not permitted to remain in this condi- tion. God leads him ultimately to Himself and Job finds rest. In the shadow of the Almighty, the most distressed spirit iTLRj find a haven of rest,
' ' God is our refuge and strength,
A very present help in trouble.
Therefore, will we not fear, tho the earth do change.
And tho the mountains be shaken into the heart of
the sea, Tho the waters thereof roar and be troubled, Tho the mountains tremble with the swelliug
thereof." (Psalm 46: 1-3.)
23
FOURTH CHAPTER.
The Great Debate Between Job and His Friends.
Sinfulness Versus Righteousness.
The First Cycle — God's Perfections.
(Job 4:1-14:22.)
»
a. Eliphaz (l and 5).
b. Job (6 and 7).
c. Bildad (8).
d. Job (9 and 10).
e. Zophar (11).
f. Job (12—14).
''Is there not a warfare to man upon earth."
Job (7:1a).
26
FOURTH CHAPTER.
The Great Debate Between Job and His Three Friends, a. Eliphaz, The Temanite.
Job 4 and 5.
Starting with this chapter, efforts are set forth to de- cipher tlie mystery surrounding tlie suffering of Job, the perfect and upright man. The debate runs thru three cycles, increasing in warmtli as it advances. Tlie friends take turns to reply, to the great sufferer. Eliphaz opens each cycle, Bildad follows and Zophar closes it, for the friends (except in the last cycle where he does not appear). Job replies to each in turn, denying the charges of the friends made either by implication or in direct accusations. Chapter four and five deal with the opening address of Eliphaz.
In a gentle, polite, but at the same time heart piercing way, Eliphaz undertakes to reply to the man who had cursed the day of his birth. Very kindly he says: "If one assay to commune with thee, wilt thou be grieved?" Grieved or not grieved, Eliphaz believes that silence can no longer be adhered to. Job has said too much. He went too far. Perhaps Eliphaz surmised that Job was guilty of some heinous crime, for which lie was now suf- fering. His theory was one, commonly adhered to in the Orient. Suft'ering was a sign of punishment, divinely inflicted, for certain atrocious sins. The speaker is ratlier
reserved in liis expressions in this his first speech, but as the debate lingers, and Job is not silenced, he openly accuses Job of definite crimes (vide his last speech).
By way of contrast, Eliphaz lashes Job intentionally. See, the renown and fame, the ability and usefulness, the wealth and power the man of Uz once had ! How success had crowned every effort of his! What a great role he jilayed in the history of his time! He had instructed many; assisted the weak; raised the fallen and made firm the fallen knees (4:3,4). Thus far the address is more or less appreciative and huidatory. Henceforth, the tenor changes.
The second part of p]lii)haz's discourse, relates Jo])'s present condition. The great, powerful benefactor lies prostrated in adversity. ''He saved others, himself he cannot save," is of application to him. But judging from past associations with Job, Eliphaz cannot give utterance to the thouglit wliich has been born in his mind, during the seven silent days of meditation. How dare he call Job's integrity in question! Anci yet, how to explain all this evil which had come upon Job ? Per- sonal experience taught him, that the innocent never X)erisli and the upright are never cut off. It 's the sinner who gets his deserts. As the lioness and her cubs whose teeth are broken, has lost her power, and faces starva- tion, so the wicked receive a terrible blow from the hand of a righteous God.
The question arises, whether this section, as it stands is an indirect impeachment of Job's integrity. Many have found the text difficult, and liave, consequently, ])ut either a part, or the wliole section as a later classifica- tion (cl. Peake, in Loco). The textus receptus clearly indicts Job indirectly, by tlie moutli of Eliphaz (4:r)-ll).
Tlie tliird section is tlie great piece of literature and treats of Elipliaz's autliority and revelation. "Tlie de-
28
scrijitiuii (>r it ranks with the most wonderful triuniplis t)t' uenins in the world's literature. This is disi)layed less in the delineation of the physical effects of terror than in the power with which the poet conveys a sense of vague and impalpable and the awe ins]nred by the wholly-felt, but dimly known. The revelation came stealthily to him, and fell on his ear in a whisper, witli all the dread which gathers abont the secret uttered in a tone which the listener alone can hear. Already his mind had been engaged in deep pondering, arising from visions, he had seen in the entranced sleep of the seer. As he meditates, he is suddenly seized with a panic, which causes all his limbs to tremble. Then a breath moves across his face, deepening his honor of the un- canny visitant. The nameless thing stands still, and seeking to know the worst, he strains his eyes to make out the figure before him. But he can see nothing, except that some form is there; all is dim and intangible, mak- ing his heart quail with the dread of the unknown. Then, as he lies helpless in the grip of his fear, he is conscious of a voice, which just breaks the awful stillness, and teaches him the lesson he now impresses upon Job" (Peake, Job, p. 79, cl. verses 32 — 16).
The revelation contrasts the absolute purity and justice of God, with the insignificance and inferiority of man. If the higher order of beings, like angels (or saints) are charged with folly, how much more men who dwell in earthen tabernacles. The life of man is short; his days are few. The germ of decay is apparent and soon his earthly career terminates. Such is the universal destiny of man (4:17-21).
Finally, Eliphaz summons Job to rebuttal. He be- lieves that no testimom^ of the saints, or angels as some believe (cl. Davidson, Job, p. 35), can supersede in authority tliat of his vision. And as to the wicked, their
29
doom is set; it cannot be averted. Troubles are as nat- ural as it is for sparks to fly ii])wards. Suffering is innate. It comes from the hand of the Euler of all things and is a part of the uniform law of God's government (cl. Cowles, p 38).
Having established the fact, that the divine provi dence guideth man's course, in sending to him his weal and woe, Eliphaz has a suggestion for Job. With these plain facts before him, he knows what course he would take if he were in Job's place. He would turn to God and trust in Him and commit to Him his cause, for He is great, boundless.
"Who doeth great things and unsearchable,
Marvellous things without number" (verses 5 — 9).
Not only is His power seen in nature, but especially in the hearts of men. God's providence is incontroverti- ble (5:8-16). In this powerful God, Job is admonished to seek rest.
The reins are drawn a little closer. The theme is get- ting more personal. The address now changes to the direct discourse, and the general principle of the cause of trouble, becomes of application to Job. Eliphaz con- siders the situation, as a personal appeal for Job to rest in the providence of God and to consider his afflictions as divine corrections, and his sufferings as inflicted by the Lord. This is to comfort Job. If Job will follow this course, he will be happ}'. He will be blessed, since the end will justify the means and the outcome will be most beneficial. All his ills will take wings; nature's windows will be opened and blessings will descend; he will die in a good old age.
The question may be here raised: Does Eliphaz hold to a kind providential correction, to which Job is sub- jected, or is it penal retribution? The case in question is not clear, as is seen by the diversity of opinion by
30
scholars of various schools. It may suffice to mention here that in the other speeches of Eliphaz the penal idea is uppermost.
It is evident that Eliphaz considers Job as side- tracked into the paths of evil. He, therefore, admonishes him to return to God. "Yet for all its sweet and sooth- ing eloquence and promise of idyllic peace, the noble rhetoric rings hollow to Job's ear" (Peake, Job, p. 89).
31
FOURTH CHAPTER (Continued)
b. Job's Reply to Eliphaz, Chapters 6 and 7.
The arrows from Eliphaz 's quiver, lodged deeply into Job's heart. The incoherent, convictionless address of Eliphaz, forced a renewed, passionate outburst from the mouth of Job. It was an impetus to call forth a deeper expression in a majestic and lo£>ical way, of an inward conflict (cl. Watson, p. 116).
The friend had viewed the situation externally; Job internally. The would-be counselor missed the mark and widened the breacli; he tore the wound larger and caused the pain to increase.
Job's sorrow^ was too great for expression; too heavy to be weighed. He was conscious of the fact that God had sent all his troubles. God had attacked him, and selected him, against whom He was sending His irresist- ible forces. It was not so much his reverses and sorrow, the loss of loved ones and presence of pain that wrung his heart, altho these were keenly felt. The belief that God was against him, was his greatest pain. A moral problem confronted him, for which he could find no solu- tion. He lays stress upon this point, since he had been adjudged by Eliphaz; he reiterates it, partly in answer to Eliphaz 's change, partly to excuse himself for his pas- sionate outbursts. Eliphaz 's address had been: "Soft buzzing slanclor; silky moths, that eat, An honest name."
Job appeals to the wild beasts to bear out his be- havior. They bray or low, only when they are in need.
33
So Job, pressed by liis pain gave birth to words wliicli went lieyond ordinary justification, and he fails to see why he might not give vent to liis feeling. The animal world may do so, why not he ? And as to the charge pre- ferred against him by Eliphaz, mild as it may have been, Job considers it a great injustice. He has not been con- vinced of the error of his ways, and will not accept the insinuations of his friend.
Forgetting, as it were his line of argument and the address of Eliphaz, Job dashes headlong into a longing for a sjjeedy end, tho he is confident that he has not shut his eyes to the truth. The clouds hang very low, dark- ness envelops his life; what a picture! Helpless, sick at heart as well as in the body, hoping as it were against hope, he wrestles with the moral problem, without dis- cerning its issue. The severity of the friends, perhaps by gesture and facial expressions as well as by words, provoked these deeply impassioned utterances. But he has no motion to take his life into his own hands. On the contrary, his faith in God and his fear of God is marked, and there is no intent, even by "the pressing of unspar- ing pain to take into his own hands the ending of the torment, God bids him bear" (cl. Watson, p. 124), altho the loathsome disease is eating his life away and his powers are wasted (6:8-13).
He now turns to assail his friends. Conscious of their good purpose and good wishes, of their long journey and good motives, he feels nevertheless that he is greatly wronged by them. Were they not his friends? Had they not believed his integrity for many years? Could they lay one great sin to his charge? Why this sudden change ?
Their i:*i'6sence had simply thrown oil upon the troubled seas. He had not sought their aid. They came voluntary. He had not decreed that they should give
34
him wealth and possessions. He had not asked tor their counsel. He had not requested them to redeem him.
This was a very mild reply to Elipliaz's charge, that siitt'erings were revelations of guilt (6: 14-23).
Furthermore, Job is willing to stand corrected, if the friends will use proper means and instruct him. But he wishes fair play; he will compromise with nothing. Jus- tice shall have free course, as the river void of dams and obstructions. He begs for honesty. They may expect him doing, what he demands of them. Only in mutual honesty, justice and uprightness, can au}^ cause advance. ' ' The friends must allow for his condition, however. Job feels that the words pressed from him by pain, are no conclusive index of his true self. They are but 'words to the wind'; and to found a reproof on such indications is to him the extremity of heartlessness" (Genung, p. 169), (6:24-30).
Job falls a victim once more to his conditions. In the seventh chapter, he x^lunges once more into that which is uppermost in his mind.
"Beginning another strophe," says Watson, "Job turns from his friends, from would-be wise assertions and innuendos, to find, if he can, a philosophy of human life, then to reflect once more in sorrow on his state, and finally to wrestle in urgent entreaty with the Most High. The seventh chapter, in which we trace this line of thought, increases in pathos as it proceeds and rises to the climax of a most daring demand which is not blas- phemous because it is entirely frank, profoundly earn- est" (p. 130).
Job starts out with a reference to a general principle; namely that of universal suffering, "and so opens his heart to sympathize with all who suffer" (Genung, p. 171). But before long, he comuiences to soliloquize, and the general becomes particular, of which he is the repre- ss
sentative. He now rennmerates his sufferings, and de- scribes with much feeling the warfare of man. Months he flounders in his grief, not knowing what may befall, the next moment. Uncertain as the Ocean waves, his life is tossed to and fro upon the sea of time, by the winds of divine providence. His days are passing by swiftlv, without attaining to anv new inspiration (7:l-(3).
"Such a house broke! So noble a master fallen! all gone! and not One friend, to take his fortune by the arm. And go along with him."
(Shakespeare.)
In his deep distress, Job finally turns to God, know- ing well that Eliphaz's statements contained some truth, besides feeling that God would be the only one to help him out of his troubles. The turning to God, he felt a duty, as well as a privilege. What he disliked was Elijohaz's conception of suffering. If all suffering is punitive, why then do the worst criminals escape so much of it? This Job could not entertain as a true con- ception of his case.
In his flight to God, Job prays to the Most High that his suiferings might be alleviated and his pains miti- gated. The motive that prompts him, is not the one which Elihu later entertains we should hold. Job is swayed by the fleeting of his life (7: 7-10).
Face to face with death, the patient Job is forced to reveal his inward strife. The approach of death has made many a person, hitherto like a sphinx, speak frankly and boldly. So Job, seeing his end near, relates with great honesty, his personal sentiments, compelled by an inner anguish. The thought of God haunts him. The thought that God had to hold him in check like a sea or sea-
36
monster, pains liim. Tlis (loterniination to cast off his troubles and receive his sufferings stoically, simply aug- ments his condition. He is haunted with dreams and visions most horrible; they terrify hiui; hence he prefers death to life (7:11-15).
In that solemn hour, he disdains himself and longs for his end. He entreats to be left alone, i. e. that the heavy rod be raised. Then, as if struck by heavenly inspiration, suddenly a new light dawns. In a moment of unbiased contemplation, he considers man and his Maker, and for an instant, the greatness of God dawns upon him. He is amazed that God, so great and mighty, would consider him an individual and set His mind upon him. He pleads with this great God, to withdraw His heavy hand, and to forgive him, if he has sinned. His burden is too heavy to bear. He can not bear it much longer; he will soon fall imder the heavy yoke; then his destiny is eternally shaped, for it is only here that change can effect his future destiny (7:16-21).
The whole chapter shows how bewildered the sufferer is. His condition almost drives him insane. He did not rejoice in tribulations, for he did not as yet understand that tribulation worketh patience; and patience, proba- tion; and probation, hope; and hope putteth not to shame, because the love of God has been shed abroad in our hearts, thru the Holy Ghost which was given unto us, as Paul says (Rom. 5: 3-6).
37
FOURTH CHAPTER (Continued),
c. Bildad's First Speech, Chap. 8.
Plaving, perhaps, anticipated tliat Job would have been silenced at the words of their Tertullus, but since, having realized that they were foiled in their expecta- tion, Bildad, in behalf of the friends, takes his turn to meet this giant sufferer in debate. The speech is more stern, more severe, more direct than that of his cot- league, Eliphaz. He assails the poor suiferer, and instead of speaking words of comfort, breaks the sore open anew. Without any eulogies to offer, as Eliphaz had done, he falls upon his former friend and accuses him of no small matter.
Bildad advances a doctrine, which was not obnoxious to Job, as long as it remained general; but when it be- came specific. Job could not go along. The doctrine of the absolute righteousness of God was as dear to Job as to Bildad. But when he comes to pierce the fatherly heart of Job, by implying that the children of the pa- triarch had been sent to eternit}^, as a punishment for their sins (see Eenkema, p. 87), Job must take exception. Even if it were true, it was out of place to consider this question at this time. And Job himself, is considered as having done some gross sin, since he holds out to him the beacon of hope, if he will confess his wrong before the Almighty. If he follows this course, his place in the world will be even greater than hitherto.
39
In other words, Bildad believes Job and his children guilty before God; hence God has to punish them. Here was a direct accusation against the integrity of Job and his children, coming not from the mouth of an enemy, then it would not be so hard, but from tlie lips of one who purports to be a friend and a would-be sympathizer. It cuts to the quick, since it touched the veracity of Job, and pronounced him a pretender, a hypocrite.
Bildad 's conception of suffering was, that all suffer- ing was a divine displeasure. It showed that the suf- ferer had wronged the moral Governor of the universe, and tlierefore received his just retribution. If this theory holds, some of the most tried fall victim of an angry God, (8: 1-17). Thank God, however, that this is not the case. Of the consummation of Christ's Kingdom, we read: ' ' These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb" (A. V., Eev. 7: 1-t).
In the second place, it is to be noticed that Bildad based his arguments upon tradition, in contradistinction of Eliphaz who based it upon revelation, Bildad admon- ishes the afflicted Job to look to the former generation for a solution of his trials. The idea that the aged pos- sess knowledge and that the fathers were endowed with this gift of knowledge, he puts fortli as an argument. This was quite common in Oriental times as Elihu him- self confesses, at the opening of his discourses. "We are too young," thus it is that we hear Bildad speak; 'vrc are but of yesterday; but those who lived to a good old age and served their generation well have left their testi- mony with us." From these sources Job may learn the truthfulness of Bildad 's assertion, that the prosperity of the wicked is short-lived, and his doom cannot be averted.
40
This theory, or principle that history is a kind of patent medicine, able to cnre all ills, and solve all mys- teries, is in itself condemnatory. With all respect for the fathers who struggled like we do now, with all honor for their learning, it ever remains true that their jndgrnent may be as much as ours, invalid (8: 8-10).
Now what are the saying of the ancients, tliese men of fame and renown, who claim our attention? Bildad quotes three proverbs: 1, that of the reed and rush (11-13); 2, that of the spider's web (U, 15); 3, that of the gourd (16-18) (cl. Peloubet, p. 33).
The whole section is replete with figures to display the prosperity becoming the righteous, and the destruc- tion becoming the sinner. The attestation of such a doc- trine is borne out by the laws of nature. As the reed (papyrus, margin, v. 11) will not grow to its full len^:lh outside of the mire, nor the rush (flag, perhaps the Egyp- tian weed grass) retain its vitality without water, so neither will the godless prosper without God. His con- tidence will be as a spider-web; his existence as a gourd, (cl. Jonah -1). God shall cut him off. He may grow for a season, but soon he shall be removed by irretrievable destruction, and nothing shall remain of him. Hence, his joy is only temporal. Others shall succeed him.
But, the perfect man, as Job had been called in the first chapter, will not be cast away forever. He shall have joy of heart and speak forth words of praise. The enemv shall be put to shame and his tent be removed (8:11-22),
41
FOURTH CHAPTER (Continued).
d. Job's Third Speech — Reply to Bildad. Chapters 9 and 10.
Job in his reply to Bildad 's address, which was more direct than that of Eliphaz, immediately takes ti]> the first point, which he has raised. He "anhesitatingly ad- mits it to be so, that God is a God of justice and that He punishes sin and rewards righteousness. Job, not only consents to the proposition that God is justice, but he assents to it and vindicates it even with greater zeal tlian his opponent had done. God is duty bound by nature to do justly and to punish the wrong. Thus far Job g]adly admits. But, says Job, tell me how can a sinful being, associated with sinners, limited in every way, maintain his righteousness before God, the Being, ''who is wise in heart and mighty in strength"?
Viewed from this twofold aspect (the wisdom and strength of God) what is manf How will any mortal ever prosper by opposing His sovereign rule! Every one, who has tried it, has found it a hopeless case, a futile battle, defeat assured.
Look, for example, first of all at God's wisdom. What a wise Being He is. Sup])ose He should be pleased to condescend and contend with men? What show would man have in an argument with the divine? Not one out of a thousand propositions, would he be able to eluci- date; man would be dumb-founded in the presence of the omniscient God.
43
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FOURTH CHAPTER (Continued),
d. Job's Third Speech — Reply to Bildad. Chapters 9 and 10.
Job in his reply to Bildad 's address, wliicli was more direct than that of Eliphaz, immediately takes ii]> the first point, which he has raised. He nnliesitatin.i>ly ad- mits it to be so, that God is a God of justice and that He punishes sin and rewards righteousness. Job, not only consents to the proposition that God is justice, but lie assents to it and vindicates it even with greater zeal tlian his opponent had done. God is duty bound by nature to do justly and to punish the wrong. Thus far Job gladly admits. But, says Job, tell me how can a sinful being, associated with sinners, limited in every way, maintain his righteousness before God, the Being, "who is wise in heart and mighty in strength"!
Viewed from this twofold aspect (the wisdom and strength of God) what is man! How will any mortal ever prosper by opposing His sovereign rule! Every one, who has tried it, has found it a hopeless case, a futile battle, defeat assured.
Look, for example, first of all at God's wisdom. What a wise Being He is. Suppose He should be pleased to condescend and contend with men? What show would man have in an argument with the divine! Not one out of a thousand prox)ositions, would he be able to eluci- date; man would be dumb-founded in the presence of the omniscient God.
43
i%
^ '4 '* i A> 'i % y. '*«'. 'i. H • » H '•' *A *'> >* '*■ '■i' '•* '*
Mi'l^'t-V
Now examine the other attribute of God, namely. His strength. Survey His powers, if yon will, and test His strength, and then place yourself before Him and see whether you are able to hold your own over against Him.
See, His irresistable, destructive forces. In His anger He causes, huge mountains, built in the heart of the earth to wane away, and be overthrown; and the earth to be shaken out of its sockets, causing its very founda- tion to tremble.
The sun is at His bidding, as in the days of Joshua. If He so wishes, it may never appear again. And. the stars. He is able to hide from view.
Watch His creative acts! He brings forth the firma- ment. He walks upon tre waves of the deep. He creates the Northern (Bear), and the Southern (Orio), and the Eastern (Pleiades) constellation. Wonderful are all His works, and His ways past finding out.
Mysteriously, invisibly, He moves about Job, yet he perceives Him not. Pie is absolute. Pie can take as He wishes. He is accountable to none, and responsible only to Himself. What creature should ever interview Him,, asking: 'What doest thou' (9:1-12)?
Eeplying to Bildad's second proposition — that wis- dom is to be sought with the ancient. Job replies: The almighty and omniscient God carries out His pur])ose ir- res]3ective of the action and will of man. The counsel to seek wisdom from the "former age" (the help of Eahab) will not solve the ]3roblem. Those haughty helpers can- not pierce the actions of the All-wise, and decipher his ways. They stoop under Him and leave the mystery un- solved. If, they who are considered wise, are unable to argue with the Almighty, how much less shall Jol) find words for an argument.
44
Ill ease Job was rigliteoiis, ho would not consider these wise, but he would rather pray to his Judg'e. There he would receive better treatment.
And as to his present condition, if God would answer prayers, Job could hardly iind sufficient faith to believe it. His grief is so great. The divine visitations are so heavy. They came suddenly, as tl?e rushing of a mighty wind. His athictions have greatly increased. The bur- den laid upon him is beyond comprehension. He is almost exhausted. He can hardly breathe; his heart is broken. Talk not to Job of human strength; what is it, compared with the Almighty's. Talk not human wisdom to him, to solve the riddle of life, what good would it do at the bar of divine justice? Before the great white throne. Job, as well as all of mankind must stand alone. Seeing that majestic bar, he stands already self -condemned. Altlio he feels blameless, yet the great grief of his soul causes him to abhor himself. He despises his life (9:13-21).
In the third place, Job takes exception to Bildad's ■display of justice and awarding of retribution. Bildad alluded to the fact that only the wicked suffer. Job main- tains that both the wicked and the righteous are em- braced in the divine visitation — '4t is all one." Proof is not far distant. When a disaster befalls a nation the innocent as well as the wicked perish. When the exile €omes on, innocent men, women and children are carried away. When war befalls a nation, how the innocent suffer. When a plague comes upon a city, how it encom- passes both the godly and the ungodly. Are we, there- fore, to conclude that all who suffer are wicked, as the friends maintain? Nay, by no means! A calamity sud- denly overtakes a people, irrespective of their moral status. Inasmuch as both classes share alike the pros- perity of a nation, so also its adversity (9: 22, 23).
45
And yet, tliei-e is a distinction. The righteous suffer more tlian the unrighteous. God has a peculiar purpose with Plis people. He chastises them sorely. He tests their faith and character, with rude measures. He makes them a public laughing stock, and causes them to be ruled over by wicked rulers and unqualified judges. In His providence, wicked men hold the sceptre and illiter- ate judges hold the bench. If God who rules supreme, be not He who doeth all these things. Job begs Bildad to answer him who then it could be (9: 24).
Job now comes to himself and seeks deliverance (9: 25-35). He says: My life is fleeting. The successive calamities have impaired my health, and shortened my career. See the messenger running with great speed, ful- filling his mission; behold the ships upon the waters, set with full sail, moving rapidly forward; watch, the eagle dashing swiftly upon its prey, yet with greater speed than these, do I end my life. The swiftest of land, sea and air cannot keep pace with the fleeting of my life (9:25,26).
Job now tries to solve the enigma, by unfolding three scliemes, of which two are discarded, and the third gives him hope:
1. He says, somewhat as follows: If I resolve to for- get the past, and change my disposition and exchange my sad countenance for smiles (the Christian Scientists method), fear would haunt me, for if Thou hast deter- mined me guilty, I shall not be able to escape (29a).
How fruitless it is to oppose the divine power, of the Almighty God, and why should he do it! Since human resolutions will not change His fixed purposes.
2. He continues: If my resolutions will not effect God's displeasure and move Him, let me try my self- righteousness (the Pharisaic idea). Suppose I wash my- self with the pure snow and scour my hands with lye^
46
would that give me strength before Thee :' Xay, my self- righteoiisness will not remove Thy heavy hand, but Thou wilt still reject me, and cast me into the pit, and even the garments -s^'hich I am nnable to wear, will abhor me.
It is a hopeless case; my resolutions nor my self- righteousness are of no avail. I need something greater^ for God is not a man (30-32).
3. In his seeming despair, there dawns at least a new possibility; a possibility, which if only existed, would give him encouragement. Since between God and man there is such a vast difference, an Adjuster or a Mediator is necessary, who can touch both the divine and human, and bridge the chasm between us; this would solve the problem. A thought which corresponds well nigh the Christian view of the Mediator.
Instead of any action on his part, which in itself would be futile, he desires that God should act. He has yet confidence in Him and with Him lieth his only hope. Let Him lift the rod and remove the anger. Then his fear will vanish, his countenance will change, his hope revive, and he will speak, since liis conscience does not condemn him.
In chapter ten, Job gives way to his feelings and prays. The afHictions which have come upon him, are gnawing at the foundation of his happiness. He is heavy laden. The burden takes away the cheers and smiles of his life, Probabl5^ he saj^s, if I would unload my burden, by declaring freely and frankly the whole matter, I_ would find relief. This is what I will do. I will plead with God for mercy, and ask for the removal of con- demnation.
He prays that God may give him insight into His mysterious i^rovidential ways, for he cannot understand, why God so sorely contends with him. 1. Is it a moral benefit to God that Job His creature should thus be cast
47
down, and be a reproach to the godless? Or, 2, does God look npon him with linman eyes, which look only at the ontward condition of man and do not understand the heart? Or, 3. is God's life comparable to that of Imman creatures, tJiat He hastens Job's suffering, for fear that Job sliouid outlive Him? Job, however, believes it not to be true, since he conceives his life open to Him and that He knows the integrity of his heart. And yet God is supreme so that no one can contend with Him (1-7).
Seeing as yet no light. Job now reverts to the plea of creatureship (8-17). Job claims God as his Maker, tlis hands created him, and now He hedges him in. Job is wasted away by His power; his children and substance are gone; his life is ebbing away. 0, that God might recall how He made him! He took him out of the dust. From the beginning he was subject to His fram- ing. God brought those particles together. God gave him life and the divine blessings smiled upon his path- way. He received the kindness of God, and now his present condition! The why and wherefore, of all this he does not see. God keepeth an account of his sins, and they make him guilty before Him. Whether sinful or righteous, it is all the same. He is filled with ignominy and confusion and his only vision is his sorrow.
Hence Job protests against the divine action. He speaks somewhat in tone like the third chapter. Why was he not taken away in infancy? How he would have evaded all these things which are haunting him now. "Aware of the short life which is his to live according to universal belief that his disease was fatal, Job wishes to have his matter adjusted, before he goes to the darkness of the grave (10:18-22).
48
FOURTH CHAPTER (Continued).
e. Zophar's First Speech, Chap. 11.
Zophar, the last of the friends to speak and perhaps the yoiitigest, seeing that Job displayed with even greater force his seemingly folly, noticing that his com- rades had failed to silence him, comes forth with a three- fold argument to capture Job. He appears wroth at Job's persistance. He has no bouquet to give the man who once was universally honored. In a fiery address, he censures the afflicted servant of God, without meeting him in his debate.
Job's last speech had been longer than the others. He had been more explicit in his views. He had become more bold in the expression of his convictions. He had not been troubled with timidity, since Eliphaz and Bil- dad had spoken. He had declared his integrity. ''In chapter three Job did not assert his innocence, but only lamented his fate. And it was possible for Eliphaz tact- ly to assume his guilt without alluding to it, and admon- ish him in regard to his complaints. Even in chapters six and seven, Job only threw out here and there a spas- modic affirmation of his innocence, being occupied with other things, and being deterred by his own sense of rectitude from condescending to clear himself. And Bildad could suppose himself entitled to disregard Job's passing claims to innocence, they were natural, but per- haps scarcely seriously meant. But in chapters nine and ten. Job had denied his guilt with a vehemence which
49
made it impossible not to take ]iis denial into aecount. Here was a new element introdnced into the strife, wliicli the three friends had to reckon with" (Peake, Job, p. 80). Job certainly believed himself innocent. Yet wonld not his sutferings tend to show that he was guilty, even tho he had tried to clear himself, as the two friends had maintained? Before this qnestion Zopliar is placed.
Zopliar belongs to the same school as the friends who have already been heard. With a preconceived view the three friends condemn the sufferer without substantiat- ing their charges. Job looked at the matter from a dif- ferent view-point, yet was perplexed. To meet the new situation, namely the direct declaration of his innocence^ Zophar becomes the chief spokesman. He tries to up- braid Job with the omniscience of the Eternal. Job may be unconscious of his guilt, but God knows, that he is guilty, and if Job would have his desires realized to see God, the Lord would so overwhelm him, that he would stand self -condemned. The address is free from all flat- tery and the quick-tempered Zopliar plunges at once upon his assailant.
In the first part, Zo])har attacks the impiety of Job (11:1-6). Job's lengthy speech seems to have wearied him. Perhaps, because Job had not submitted to the ])remises and conclusions of his companions. If he had only taken the advice given him! But it had all been futile. If any, the advice had worked adversely. As the debate advanced, Job had declared with greater vim and Mdtli more fire, that the charges were wrong and he him- self was innocent. The defence of Job, seems to Zophar nothing more than rhetorical eloquence. ''He taxes Job with loquacity, arrogance and iniquity," consecpiently as justly receiving his deserts.
In opposition to Job's twofold conception, the theory of life and of his innocence, Zophar utters the desire that
50
God iiiii>lit speak. If lie would, as Jol) liiuiself hoped, the afflicted servant would be shown true wisdom (this in contradistinction to the many foolish words which Job has uttered), which he cannot see now. Jol) is receiving less than lie really deserved. God is dealing yet kindly with him. Job lacks wisdom and understanding; but how about Zophar"? Is it not true as Renkema re- marks, that Zophar falls into the same error, of wliich he accuses Job! (p. 110).
Instead of convincing Job of the error of his ways, as Elihu does; or, instead of pointing to some sin which he can lay to his charge, Zoijhar makes a bold assertion, which he cannot prove. He appeals to a divine manifes- tation, which may unmask Job as a great sinner, and prove to him that he is receiving less than he deserves. The doctrine of the wisdom of God no one could dispute. The false, daring condemnation is what hurts the suf- ferer. Zophar shields behind a would-be shield of God, since he can lind no direct sin, which Job has committed (11:1-6).
The second section (11: 7-12) is aimed at Job's inte- grity, which he has stoutly maintained. By inference from the incomprehensible wisdom of God, which is higher than the heavens, deeper than sheol, longer than the earth, broader than the sea, Job is impeached. God's eyes see the false men and His power brings them to judgment. Man's nature is like a wild ass's colt, which was considered a type of ignorance in the Orient (7-12).
The last section, is the practical application of his sermon (13-20). It has much in common with the con- cluding speeches of Eliphaz 's first and Bildad 's first dis- courses. The friends entertain hope for Job. He is not so desperately wicked, that he is beyond salvation. The life line is thrown out to him. Job must return penitently. The arrogant spirit must come down. He must sever
51
himself from personal as well as marital sins. Then the desire of Job to lift up his head in innocence will be pos- sible. The past will be oblivion; the present bliss; the fntnre glorions. Nothing shall fail him. But if Job, re- torts, his sins will be his master. "The eyes of the wicked will fail, And they shall have no way to flee; And their hope shall be the giving up of the ghost." There is no escape; the future will be blighted.
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FOURTH CHAPTER (Continued)
f. Job's Reply — His Fourth Speech. Job 12-14.
In this section Job 'chides his friends', rather sarcas- tically. Each has had his say about him. Eliphaz had opened the way, and the other two had followed the beaten path. The tirst speaker had been very courteous, considering the theory which he entertained. The sec- ond, became more drastic in his utterances. And the third, ]iad spoken as if Job was receiving less than he really deserved. The great trio had a uniform concep- tion of the problem of suffering. Job stood guilty of some sin, at the judgment seat of his friends. The ver- dict was rendered upon the basis of the external condi- tion, wherein Job was. The friends had spoken in high authorative tones, Avith great enthusiasm, with personal conviction.
We are not surj^rised, therefore, to hear that Job, ironically lauds their wisdom, which they, evidently have monopolized. Irrespective of this. Job, believes himself fully their equal. He has enough self-confidence, to believe that he is as well advanced in the science of wisdom, as they are, and his speeches prove that his as- sertion is no idle tale. They have not said anything new. God's attributes, which was their chief argument, were as well accepted by Job as by them. God's righteousness (Eliphaz), holiness (Bildad) and wisdom (Zophar) had
53
often been the tlieme of liis reflection. Job was able to outclass them in displaying these divine perfections. It was exacth^ the idea of God which haunted him. "They/' says Peake, "are sycophants, who try to curry favor with God by smearing over His misgovernment with their lives. Yet, even in his speech it is with God Himself, rather than with the arguments of the friends that Job is concerned" (Job, 131).
Job dwelt more upon the negative and destructive operations of God. He sees thru the veil of afflictions, as was most natural. Whereas the friends dwelt more upon the positive and benevolent operations of God, as was natural, since they were not men of great experience.
After alluding rather sarcasticall}" to the wisdom of the friends, Job turns to himself, and complains bitterly and justly about the attitude of his friends. "A friend in need, is a friend indeed. ' ' It is not the enemy which scoif him, but his friends. He is made a laughingstock of those who purport to ])e his friends. They allude to his misfortune with contempt. But tables may change. History may repeat itself. What he has, may befall them. Rivers may change their course. "Wherefore, let liim that thinketh he standeth, take heed lest he fall" (I Cor. 10: 12). Now hinting at their theory of the godless. Job maintains that if they are right, then the moral order of the universe is upside down. The facts are that not the god-fearing, but the godless prosper (12:1-6).
Zopliar had maintained the exalted wisdom of God, and Job asserts it to be true. The beast of the field and the fowl of the air and the fish of the sea teach us this grand doctrine. And Bildad had said that wisdom was with the ancients. What contradictions! (12:7-12).
Not the ancient, but God has wisdom and might. This is ami)ly brought to light in the verses which follow. With sufficient i)roof and in majestic terms, his belief in
54
tlie majesty and wisdom of (lod is stated. Tliey do not differ in annomicing tlie attributes of God; Job and the friends differ in the nse of these attributes. The friends couhl not convince Job that their ]:>osition was right. At times their statements coincide. As to tlie display of the absoluteness of God, both in ]^ower and in wisdom, Job presents a better case than Zophar had tried in the former chapter. Job looks at the creative acts, and sees the great God exercising His power in upholding, con- curring and governing all things. His power is imman- ent, as well as transcendent. In the realm of nature as well as grace, in His power over man as well as beast, in His interest in civil as well as religious rites, in His gov- ernment over the will of the individual, as well as over a nation, the hand of God is seen (12: 13-25).
Having traced the wisdom and might of God in chap- ter twelve. Job now states that these were no new teach- ings. They were self-evident facts, which could not be disputed. He knows these things as well as they. He sees this perhaps better than they, and he believes him- self as much acquainted; he rightly vindicates his con- ceptions of the knowledge and wisdom and might of God (13:1,2.).
Yet, in spite of his knowledge of these facts, Job is restless. His tranquility has taken wings. He is not at ease. He is troubled and perplexed. What can he do, but seek the throne of God and express his desires to God. His case cannot be answered by man. With align- ment. Job had the best of his friends, yet he had no rest. The friends are
"•forgers of lies . . . x)hysicians of no value." Their remedy has not healed his wounds. It has torn the ])reech wider. They had not stilled that anxious soul, writhing in pain. Silence would be their wisdom, and if they would hold their ])eace, they would be wise.
Now turning to the friends, Job seeks their attention. He pleads for justice and righteousness; he argues for honesty and uprightness. It is as if he wishes to accuse his friends of imj^roper methods. He calls them to con- sider his cause as one connected with God. Who, then, would dare to speak deceitfully and dishonestly? In itching terms, he depicts the scene as one disapproved of God, which would receive His judgments. Then sending his message home, Job attacks his friends and causes their arguments to falter, as he says:
"Your memorable sayings are proverbs of ashes, Your defences are defences of clay."
Purporting as advocates of God, they sacrifice the truth to their partiality, and their suffering friend to their antiquated theory. Therefore, "he will no longer dispute with the friends: the more they oppose him, the more earnestly he desires to be able to argue his cause before God" (Delitzsch, p. 207 — Job). The friends did not know his guilt. They simply took God's part (as they sup- posed) against him out of servility to God (cl. Davidson, Job p. 95). Their action, however, being unjust, will bring fear and woe — a theorv which Job is trvin^- to re- fute (13:1-12).
Then, as if struck with a new idea, as if aroused by some external act of the friends or else prompted by mental deliberation. Job cries out:
"Hold your peace; let me alone, that I may speak And let come on me what will."
Job tries to rid himself of his friends; but he could not from his God. He begs for solitude. Why? Because, he knows, that only in God can he find vindication. The best of earth, haxe denounced him. (3nly God remains. But here, he finds hope, and well he may. "Nothing in
56
my hand T lu'in^^', Simply to Thy cross I cliug"," "was Job's behavior. J3y taking- "his flesh in his teeth" and his "life in his own hands will not alter matters any." He needs God, as every one does, who feels forsaken. In a hopeful moment, faith which had been low, once more towers above every earthly difficulty, and Job speaks great words, full of liope and trust, full of life and blessing :
"Tho He slay me. Yet will I wait for Him" (Marginal reading).
Conscions of the false accusations which the friends preferred against him, baffled by his own inability to meet the occasion, convinced of his own integritj^, Job speaks forth in loud tones, finding consolation and com- fort that not the godless," but the righteous are able to come into the presence of the Almighty. If the friends are able to shatter his hopes, let them be up and doing. Job will stand his share of the outcome (13: 13-19).
Then turning to his Maker, he requests two things: first, that He may remove His heavy hand; secondly, that He may withhold His terror; then he will plead as plain- tiff or defendant, as God may choose. He is so confident of his cause that the adversary may freely select the mode of procedure" (Peake, Job, p. 143).
He wants to know the charges God has against him, and why he is considered His enemy, since he is weak and frail. Of course. Job is not free from sin; neither, however, conscious of any gross sin. He finally falls upon his youthful days, and wonders whether there might be some evil done in those days of wild-oat-sowing, as many a youth does. Whatever it may be, the hand of God is heavy upon him. O, the suffering to which he is put! He is, as one prison-bound. Insignificant as he may be,
57
.Jehovah lias i)nt a hedi^e about liim and he cannot evade it (13:20-28).
What is man, after all! Job learns to number his days, and finds them full of trouble and few in number. "Man's life being so sliort, his death so sure and soon, seeing he is like a hireling in the world, might he not be allowed a little rest? Might he not as one who has ful- filled his day's work, be let go for a little repose ere he die! That certain death, it weighs upon him now, pressing down his thought" (Watson, p. 177) (14:1-6).
Man's life to a certain extent is inferior to a tree. A tree, e. g. a willow, may be hewn down, yet new sprouts will come out again. But as for man, he has only one life to live. If he is hewn down, no new sprouts will reap- pear, neither will there be any awakening (14: 7-12).
Davidson makes Job say that death ends all: ''His sleep is death eternal." Is this true! I cannot accept it. Job means, that he has no more hope upon earth after he has been removed in death. There is with him, no sprout- ing forth anew, like with the tree. That this is Job's view, is evident from chapter fourteen, unless it is that Job in 14: 13-17 awakens to a better self (in the words of Davidson), "with a revulsion created by the instinc- tive demands of the human spirit, rises to the thought that there might be another life after this one" (Job, p. 103).
Job is desirous of a safety retreat until the divine anger has passed. Just so he could slee]) in Sheol and later rise again. If he could only die and then live in a blessed resurrection! Suddenly this hope dawns, this revelation comes, this hope is given him. A momentary inspiration brightens the future. He looks at the sover- eignty of God and concludes that His providence reaches beyond earthly portals. He looks, and behold, he sees beyond time and s]iace, a blessed immortality. The hope
5S
of it animates liim; the tliouglit of it inspires him; the faith in it revives him (14: 13-17).
Tho faith and unbelief are succeedingly interchanged, Job's condition is a dual one. Then he trembles, now he lioi)es; then he hesitates, now he believes; then darkness hides from view the light of (jod, now the light shines in brilliant array.
But it is only momentary for the present at least, that Job may see the light. There are some actions even in him which must stand correction. So he falls again in the heavy trial and the battle confronts him anew, and hopes wane and faith is inoperative. As he reasons from nature, he refutes the idea of a future life; he hopes in vain. All nature is possessed with the germ of decay. Dissolution is the indelible stamp which it carries. Moun- tains and valleys, stones and dust change and are re- moved. "When these giants fail, how can man hope? God is too much for frail man. In the conquest of life, divinity prevails over humanity, God over man. "Time writes wrinkles on the brow, care ploughs furrows on the €lieek, affliction ages and enfeebles the most stalwart frame; but O death! for rudely marring and disfiguring the fair temple of the body, man accords thee the palm. Death which is exaltation to the spirit, is degradation to the body. To the one the gateway to glory; it is also to the other, tho only for a time, the door of dishonor" {Pulpit Comm., p. 251).
Furthermore, God as it were banishes him from His presence and cuts off forever, the hope of meeting again on earth. This divides the household and puts the father and son apart. If the former passes to the great beyond, and the latter advances to great honor and fame, the father shall be ignorant of the fact; likewise, if humilia- tion should come. In short, all associations of the other world with this world, as far as man is concerned, termi-
59
nate at death. And as to the one who suffers, at the honr of dissolution, pain will harass him, pangs of death inthrall him and the soul within mourneth. A very sad picture, indeed, which one cannot fully understand un- less one thinks of one haunted with unbelief,* and feels himself lost, and so sees drawing over him the pangs of death and the shades of hell. Faith is here laid low, that others should not doubt; scepticism seems to prevail, that others should conquer it. The closing words are among the saddest which can be uttered:
"But his flesh upon him hath pain, And his soul within him mourneth"
(14:18-22).
Knowing, however, as we do, that Job finally finds rest for his troubled soul in God, these words have a blessed meaning. Job's battles are our comforts. He fought, until God gave him the victory. So all they, who fall into doubts, should retain their trust in God, feeling- assured of His grace, until the break of day, when the light shall rise and darkness pass away.
(JO
FIFTH CHAPTER.
The Great Debate— The Second Cycle, The Fleeting Of
the Godless.
Job 15-21.
a. Eliphaz (15).
b. Job (16 and 17).
c. Bildad (18).
d. Job (19).
e. Zophar (20).
f. Job (21).
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"Let him not trust in vanity, deceiving himself; For vanity shall be his recompense."
Eliphaz (15:31).
"Yea, the light of the wicked shall be put out, And the spark of his tire shall not shine."
Bildad (18:5).
"That the triumphing of the wicked is short. And the joy of the godless but for a moment."
Zophar (20:5).
"But as for me, I know that my Redeemer liveth^ And at last He will stand upon the earth:
And after my skin has thus been destroyed. Yet from my flesh shall I see God."
Job (19:25,26).
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FIFTH CHAPTER.
a. Eliphaz's Second Speech, Job 15.
Tlie lirst cycle had come and gone; neither side had won; the mystery was still nnsolved. The friends had acensed Job of sinful actions, which was the canse of his downfall; Job had acensed his friends of misgivings. The friends had argued three to one; Job had stood alone and overthrown their argument. New channels had been dug on both sides and the streams were becoming more divergent with each round of the debate. The friends had tried to convince Job with allusions to the perfect attributes of God; Job had outclassed them in unfolding these attributes. The friends were more concerned with harmoQizing their theory with the situation; Job in be- ing right with God.
Having failed to imjjress Job with their arguments relative the perfections of God, the friends take recourse in a new method — the swift destiiiction of the godless. There is now no beacon light held out to the heavily tried man of God; no open door to escape, given; nothing but destruction and devastation is revealed.
As before, Eliphaz leads the way; Bildad and Zophar follow: Job replying to each. What Eliphaz says, his associates say. He paves the way; they follow the beaten path.
63
Ill a calm, dignified maiiiiev Elipliaz gixea liis second speech, with which the second cycle is opened.
The presiimptuoiisness of Job has touched him, and Job is rebuked. His arrogance and vanity have caused liim to err. His boldness has touched on irreverance. Impious, has been his conduct. His behavior adjudges him. Self-condemned he stands (15:1-6).
Iveflecting upon Job's wisdom, Eliphaz wishes to know, whether Job is the primeval man, who lived before tlie hills were framed, who had been admitted into the secret counsels of the Eternal, so that none could equal him in wisdom (15: 7, 8).
Yet, what could Job produce as evidence to show that his understanding superseded that of others? Is not the case against him"? Were not the gray-headed and aged on the side of the friends? What can exceed their age? Evidently not Job, who was as yet comparatively young. By putting aside tradition. Job has put aside the conso- lation of God and showed himself against the highest good. What could be more irreverent than his actions? Why should he stand so independently alone — a man sin- ful and impure? How can he that is bom of a woman be righteous? Even the heavens are impure in God's sight, how much more man, who drinketh iniquity like water (9-16)?
Now, wishing to explain what the ancients taught, he begs Job to listen; those ancients, who inherited the land and lived in seclusion (v. 19 referring to some historical land). He enumerates five sentiments; all relative the wicked: 1. physical (they travail in pain); 2. mental (haunted by terrors); 3. material (insecure in prosper- ity); 4. domestic (a wanderer for food); 5. spiritual (anguish would be upon them) (17-24).
Eliphaz is like many a modern preacher. He omits the application. His audience can make its own applica-
64
tioii. As ill the first speech, so now, Eliphaz is very care- ful that the sting does not burn too deeply. Just so Job applies these sentiments to himself, that is all, he wants. These sayings of the ancients could be made to apply to Job's case; every one of them. Hence the conclusion of the whole matter, is that Job should be warned by the action of his wicked ways. It is. what we may call, the scare-theory, with which Eliphaz wishes to reach Job.
The cause of such wretchedness is twofold: 1. open rebellion against God and a haughty behavior against the Almighty; 2. a seclusive life devoted to luxurv and gluttony (25-28).
Such flagrant impiety will be justly visited. It incurs the divine displeasure. ' ' Whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh, shall of the flesh reap corruption". One, who worketh evil, shall reap accordingly. Prosperity shall fail him; darkness will envelop him; calamity shall befall him; his posterity shall be cut off; by the Spirit of God, he will be consumed; cherishing vanity, he will reap vanity; he shall meet an untimely fate; fire will consume him; in short :
"They conceive mischief and bring forth iniquity And their heart prepareth deceit"
(15:28-35).
The case is clear. Job is the wicked man. There is no other inference possible.
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FIFTH CHAPTER (Continued).
b. Job's Fifth Speech — Reply to Eliphaz. Job 16, 17.
The speech of Eliphaz, the calm, inpassiouate and in- direct, nevertheless pricked Job's heart. The darts from Eliphaz \s quiver were evidently meant for the salvation of Job, altho they lodged in the wrong disk. They made Job more rebellious than ever before, Eliphaz had wholly missed the mark. It was impossible for Job to find com- fort in his words. The conceptions which Eliphaz had entertained, were old. Job was probably as well versed in the current proverbs, which were reputed hailing from hoary antiquity, as his friend. Including Eliphaz in this lot. Job censures the friends collectively when he calls them "miserable comforters", wherewith he struck in one beat a twofold object: Eliphaz and his associates, and his traditional heritage (16:1, 2).
In the course of the debate, one side accuses the other side of uttering vain words. But Job maintains, that if he stood where the friends stood, he would make things lively. Then he could shake his head at them, if they were the sufferers, as they now do at him. Yet he would not do such a thing. He would rather try to lift them out of their degradation, and alleviate their grief with his lips. He would bring solace to the troubled soul, and comfort to the distressed spirit (16:3-6).
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Beiiiii' r.nlielped by Eliphaz's address. Job sulmierges into his condition. He now considers God's dealing with him, since mere words do not alleviate his snfferings and forbearance does not pnt him to ease. The hand of God is npon him. God is the canse of all his weary, his isola- tion from home and friends, God's grip npon him, is a point against him; this is what counts. His own leanness is witness of it. God's wrath must be persecuting him, thus he feels. His teeth are upon him, thus he views the situation.
God's attitude toward Job, has given ammunition to the enemy. It has led them to pass unfavorable criti- cism; they have passed unpleasant judgment; they have formed a trust and unitedly crushed the smaller firm. To their lot, providence has destined him (16: 7-11).
Job was in comfort, but God destroyed it. He wrung his neck and broke his heart. God made him his target, and His archers surrounded him. Their presence at first brought fear; now they have dashed him assunder. Like a fortress, he is assaulted. The dress of mourning he has to wear; the horn of humiliation is his. His eyes have been bathed in tears and the expression of death is upon his face. And all this, because there is no violence in his hands (cl. Isa. 53: 9), and his prayer is pure (16: 12-17). A contradiction of the charge preferred against him by Eliphaz (15:4, 5).
Thereui3on, Job resorts to a dill'erent method. "The picture of God's furious and persistent attack upon him, so cruel, so undeserved and his pitiful description of the sad extremities to which he is reduced, kindle his flam- ing indignation and wring from him a thrilling, passion- ate appeal against the injustice of his fate. The shadow of death is gathering on his eyes; there is no hope of re- covery; he is to be done to earth. Nothing is left then, but a vindication of his fair fame for those who survive
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liini. Heuee he calls out to the earth not to cover his blood" (Peake, Job, p. .167). In his awful agony, all argument is futile, every petition comes to deaf ears. Job, nevertheless hopes for redress, even tlio it be after death. He is conscious that one in heaven, has record of all his doings, and he entertains the hope, that while the friends scoff him, God may some day clear him of their gross accusation, and his name may go down in history unimpaired, tie hopes for a speedy justification from on liigh, since his present outlook assures him that his end will soon draw nigh and he himself be no more (16: 18-22).
Connected with the idea of a speedy end, chapter sev- enteen opens and corroborates* this fact, since his condi- tion warrants such conclusion. It has been called the "re- quiem of a dying man" (Pulpit Comm., p. 296). Job's spirit is consumed; his grave is ready; his clays are ex- tinct. How could prosperity ever return to him, as the friends had promised in the first cycle of the debate! What do they know about it? They are mockers, that's what they are. They are provoking him continually and his visions will not penetrate beyond it (17: 1, 2).
Turning to God, he desires that the Almighty should become his surety and pledge, since he can pledge by none higher — a pledge that some day he might be vindi- cated. Since the friends who came for consolation, have been blinded by divine power, and so their visions can- not avail. And they who sacrifice their friend to a tlie- orv, shall bear reproach unto succeeding generations (17:3-5).
Once more the afflicted Job, laments the dire state into which he has fallen. His fame, which was formerly widely known, has become a by-word of the people. He is illtreated. His body is wasting away; his eyes dim by reason of sorrow. What a blow it will be to the upright!
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How is it possible! How even the innocent will now take exception to the godless, since they mock a man like Job. But faith is not always low; stars do shine some nights. Suddenly faith soars to lofty expression again. The righteous go from victory to victory. ''Yet shall the righteous hold on his way". Eumors cannot deaden Job's hope and false reports will not destroy his faith. Cost what it may, Job 'hangs on'; lie knows that
"Perfumes, the more they're chaf 'd the more tliey
render Their pleasant scents".
"The blood of the martyrs is the seed of the church". The pure will become more strong thru every trial and faith more sure. Yea, all things will work together for good to them that love Him (17: 6-9).
Such characters, however, are rare. The inhabitants of the earth are set on evil. Their wisdom is foolishness witli God. The friends make no exception to the rule. Let them speak, if they wish, it will not help matters any; it will, however, reveal theii* ignorance. Everyone of them, perhaps the ancients included lack under- standing (17:10).
Again, Job falls victim to his feelings. His \yam and anxiety override his faith. He laments his dire state. Ijike one near the gates of eternity, he sees his days num- bered, his i^urpose cut off, his thoughts unrealized. The friends may entertain other ideas, but they simply mock, since tliev have changed night into day, and darkness to light (17': 11, 12).
In such straits, what can he do? Shall he give up the battle and consider himself beaten? What will lie gain, by retreating? If his feelings conquer his better self, what may he hope for? Yet all is dark, night lias fallen
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iipou liiin; the light does not break forth. Give in? Nay, never! Faith cannot be totally conquered. He hopes against hope. He believes even tho he cannot see. By giving in, wonld be no gain. What hope could he look for from Sheol his future home, if he slew himself; what can he expect in a resting place that entertains darkness ; or where the worm is his mother and sister, and corrup- tion his father (this against Peake, who says: "If Job hopes, his highest expectation is Sheol for his home, a couch in its darkness, the pit for his mother, the worm for his sister". Job, 176). Faith speaks against every visible manifestation that it shall ever be realized. To believe is better than to despair, is to me the meaning.
And as to his hope: "The shelter of his true hope, the hope of a vindication, which descending with him to the bars of the unseen world, might be lost to the eye of man and in large measure to himself, but would rest be- side him in the dust till the moment arrived for its public manifestation" (Pulpit Comm., p. 300) (17:13-16).
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FIFTH CHAPTER (Continued),
c. Bildad's Second Speech — Reply to Job. Job 18.
At the outset, Biklad attacks Job's actions. He ac- cuses the sufferer of Uz of intermiuableness in his words. He has gone too far and failed to hold himself, to suit Bildad. The friend, desired a shorter route to get at the whole matter. He does not perceive the fact, that the bottom of a mine is reached only after passing thru many channels, by sinking a deep shaft.
Bildad is put out. He claims Job has treated them harshly. He complains about Job's behavior. He wants to know why Job accords him and his associates such an unfriendly reception. Why does he consider them so impious and unclean? Poor Bildad, forgets the "mud- slinging"; he forgets where the storm had brooded; he forgets, that the friends had turned their mission to the welfare of his enemy and had caused the engendering of bad blood.
But, whatever the case may be, Bildad is touched sorely, because of Job's actions. He accuses Job of vio- lent rage, and as acting the part of a mad-man (cl. Barnes, Vol. II, p. 147). He taunts Job for his arrogance and pride, and wishes to know whether the earth should change her course and nature her laws, to suit a person like Job (18: 1-4). That was the consolation which Job got from his friend. How true it is, what the poet sings:
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"A friend is gold, if true, he'll never leave thee. Yet both without a touchstone, may deceive thee."
Having repudiated the actions of Job, Bildad hastens to describe the doom of the unrighteous (18: 5-21). The address is composed of a series of proverbial expressions, perhaps borrowed from the ancient, since Bildad in his first address admonished Job to look thither for wisdom. Having accused Job in tlie opening part of his address; having quoted the sayings of the ancient, there is no need to mention names. The tone is too personal ; the address too keen to be misconstrued. The discourse is aimed at Job; Job is the guilty one; and, behold his destiny! There is no call to repentance, no consolation, no hope. Simply doom and destruction await the wicked. Bildad sub- stantially repeats what Eliphaz had said in his second address, tho his expressions are more severe and his attack is more personal.
The description of the doom x^ictured is graphic. Ad- versity is pictured under the symbol of light extin- guished. That is, i3rosperity is gone. Darkness reigns. Hence he cannot be hospital and the spark or flame of fire shall not shine. The kindling of a fire was an emblem inviting the stranger to share the hospitality of the home (cl. Barnes, Vol. I, p. 248). It being gone, entertainment was impossible. He was cut off of the fellowship of oth- ers. Hence, he was as one forsaken. In short the wicked are forsaken of all associations (5, 6).
Was this not Job's condition? What light was still burning, beaconing the stranger and friend to come to his tent? Had not adversity come to him? Was he not suffering the doom allotted to the wicked ? Hence, the conclusion must be that Job is wicked.
A new symbol is introduced. The prosperous walk with a strong step. His haughtiness manifests itself in
liis walk. The wicked, liowever, shall not conliiiue to up- hold such an attitude. IJis strong walk shall be hindered. His own eonnsel will pnt him down. Being- nnwilling to listen to the admonition of others (if he did, his condi- tion wonld be different), he stands condemned at the bar of his own conscience. Was this not meant to chide Job's unwillingness to heed their warning? Had it not been the teaching of Bildad that if Job would listen to him and his comrades, he wonld enjoy prosperity? And now, since the strong walk which Job had once enjoyed when the greatest of the children of the East was broken, was it not self-evident since Job's lot was so changed tliat Job was gnilty (see verse 7) !
A'erses eight to ten tell us how the wicked (Job) are ensnared. The poet nearly exhausts the vocabulary of this peculiar symbol. Several illustrations of traps and snares are brought forth, which were used to catch wild animals. The idea conveyed is that the tempter lays the snares, but the wicked walk in willingly, since they will not heed the danger signs. The wicked one, like the ani- mal, walks on the toils (the underground snare), and is entrapped. The idea is ])lain. Job walked into the snare willingly, because he would not heed the warning. That is wh}' he suffers. He is himself to blame.
The doom upon the wicked is that they will be haunted with fright and fear; their strength will wane; universal doom shall be their lot. Their body shall waste away. Elephantiasis shall lay hold of them (cl. Peake, Job, p. 181). Their personal trust shall be outrooted; death, the king of terrors shall receive them; strangers shall be their heirs; brimstone (a sign of accursedness) will be scattered over their habitation; their family ex- tinguished; their memory perish; their name forgotten. Personally, each one shall go adversedly, from light to darkness, driven out of the world, without retaining ]^os-
terity; East and West will unite in amazement (marginal reading). Such are the ways of the ungodly (11-21).
Also this section has been partially fulfilled in the life of Job. What terrors haunted him; what perplexities con- fronted him; what a waste of his body by that dreaded disease, is marked; how his children have been mowed down; how speedily death may overtake him; how his name has been polluted and associated with sin and sin- ners; how his memory is about to perish; how Job, the great, had gone down hill: from light to darkness. x\ssur- edly the points of contrast are too many, the allusion too direct, the application too near to allow any misinterjDre- tation. Job is the sinner. Job stands adjudged at the bar of Bildad. Job is fiercely wicked. His sufferings were proof of his guilt. A warning comes yet to him in the destruction and total doom of the wicked.
/(>
FIFTH CHAPTER (Continued).
d. Job's Sixth Speech — Reply to Bildad's Second
Speech.
Job 19.
The debate as it advances, does two things. It brings tlie breach wider and produces clearer evidences of the issues involved. The position of the friends is not verj^ clear in the first cycle, but with the advance of the debate there is no doubt about their position. Likewise, Job as he multiplies his speeches, brings out more clearly the underlying current moving in him, at the same time pre- senting the perplexities wdth which faith has to meet.
Bildad's second speech irritated Job. He had made his point so clear that he could no longer be misunder- stood. He had sounded the 'scare-alarm'. As a last re- sort, he tried to awaken Job 's conscience with the fright- ful doom awaiting the wicked. The doom, which mani- fested itself upon Job, was none other than that which the wicked share, altho Job did not yet receive its full content.
Replying to Bildad, Job sliows his displeasure greatly. His heart is broken at the false accusations hurled at him. 0, how hard; how heartless are his friends! But friend, thus it is we hear Job say, whatever your theory may be relative my suffering, I am not guilty And in case it is, that I err, what is that to you?
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I shall have to stand for that myself, and not you. You may heap the sins upon me as you have done and accuse me, yet I am innocent. My integrity forces me to reply to you. Your actions impel me to speak, what I do not like to say. If you want to know my views, here they are: My sins do not bring this calamity upon me;. a. higher hand has touched me. I am not self-ensnared, but God has ensnared me (1-6). How could Job escape inli- nite power! How could lie untangle the net woven around him? If God has ensnared him, as a fowler the bird, how helpless must he be? How can he be blamed for all this?
The portentous accusations open the way for a re- newed outburst of lamentation. The calamities befallen him, are once more recalled, tho with greater feeling and passion than hitherto. Being wronged, he cries for lielp,^ but there is no answer. He pleaded for help, but no help was sent. His appeals elicited no reply. The door of heaven seems closed to him. Prayers seem to be of no avail. The door to God's throne appears closed. Do what he may, there is no reply. What a position to be in; what a sad tale to record, which lie believed to be true! He looks for aid and none is brought; for strength and none conies. What else but despair could creep in. He is walled in like an ancient city, and he is unable to mount its top, • "Troilus. .may mount the Troyan walls" (Shakespeare), but not the wall made by God. All is dark to Job; his glory is gone; his crown has fallen; his heart is breaking; his hope is plucked up like a tree. 0, the depth of Ids misery, and without a vision of the Father's love. He feels nothing but the power of an angry God. His Maker whom he has served, hides His face, withholds communion. He can believe nothing else, but that the Almighty counted him His enemy, since the divine troop has surrounded him — it is an army irresisti-
ble and sti'Oiii>', powerful and mighty; he is lielpless at the approach of the divine array (7-12).
Not only is Job helpless nnder the pressure of the higher Hand, but he feels himself also forsaken (13-20). Terrible idea! God against liim; man forsaking him. His brethren are distant; his relatives estranged; his ae(juaintanees fail him; his familiar friends forget him; his yer\ants disobey him; his wife is strange to him and his loved ones ha\e no ears for liis cries. The children of the street are against him; his friends have left him; his loved ones are 'gone on him'. The anxiety lias caused his flesh to fail. What a condition to be in! ( ), tliat lone- liness— (lod and man forsaken! How like the man of Galilee, the Savior of the world! How like Him. who tread the path alone, tho deeper and different than the man of Uz!
Seeing that arguments will not terminate a happy issue, his tone changes. From the depth of his heart, he, therefore, cries to his friends: ''Have pity upon me, 0 ye friends,
For the hand of God has touched me".
All arguments are laid aside. Words are of no avail. He needs symj^athy. The lonely need sympathy. In this his wail for pity, he anticipates, he may touch some cord of the human heart, which will respond and bring con- solation. But for this he can as yet not hope; since both his friends and his God persecute him. If his friends could only leave him in his physical suffering, but they emulate God Himself (21, 22). An awful state to be in! Heaven and earth offer no hope to him. Something must be done; will be done. Things cannot remain as they are. A change must come; it is coming.
In this awful solitude. Job nevertheless believes in his integrity; he still hopes for vindication some time; his faith still struggles (23-29). If only his cause were
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recorded; his case embedded iu tlie rock, carved in eter nal stone, tlien there would be hope, even tho he cannot see it now. Some day his case would be properly ad- justed. Then suddenly by divine inspiration, faith leaps to its apex and in that classical passage, Job rises to larger visions:
' ' But as for me, I know that my Eedeemer livetli
And at last He will stand up upon the earth;
And after my skin hath thus been destroyed,
Yet from my flesh shall I see God" (marginal reading).
Whatever view may be taken of these verses, and they have multiplied largely in recent years, the hope of Job is in a Eedeemer beyond the spheres of this life. The loftiest thought is born with heaviest pangs. When Job lived in that terrible loneliness, his soul awakens to higher spheres and his faith climbs the dark walls and unveils the hidden secrets, until the immortal Judge is seen. Job was alone; yet not alone. Job felt forsaken; yet he is not forsaken. His Redeemer lives; he himself will see Him, in the blessed immortality. Tho but a worm now; tho weak and frail at present: Job scans the walls of time until he reaches eternal shores, where all wrong shall be righted; where he sees no more thru a glass darkly, but face to face. His heart is absorbed in this grandeur.
If his friends still insist upon pulling him in the mire and upon taunting him while his powers are decaying, they may be assured of another world, where justice shall be meted out; where, called before the great white throne, real judgment will be executed and the sword will break thru and fell the evil-doer.
"0 the sweet joy this sentence gives, I know that my Redeemer lives".
so
FIFTH CHAPTER (Continued)
e. Zophar's Second Speech — Reply to Job. Job 20.
Vexed by Job's address, Zopliar, the man of coarse speech and quick temper and little s^Tiipathy, hastens to reply. He begins an impetuous harangue, for he has been deeply irritated by Job's words. The references in Job's speech which have so provoked him are probably 19 : 2, 3,, 22, 28, 29 (Peake, Job, p. 197). Others are of the opin- ion that 19:28, 29 alone moved him to quick action (cl. Pulpit Comm. p. 339).
Zopliar will not shoulder the onus of guilt, which Job has tried to put upon him and his associates, for he be- lieves Job guilt}". He says himself, that his temperament has been roused by Job's action. Therefore, his wild, un- tamed nature is master and he speaks in harsh, severe tones (1-3).
Zophar's main argument is: the temporal prosperity of the wicked. Job must be aware of this fact and he cannot gainsay it. Since primeval man, this has been so. The prosperity of the wicked is only temporal; his joy only momentary. Even tho he may rise to high hon- ors and be seemingly successful, still his downfall is in- evitable. His fame vanishes as a dream; his renown as a vision of the night. And altho he was, he shall be as if he had not been. His posterity will befriend the poor and he himself shall pay retribution, and tho full of tlie
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sap of life (R. V.), or of sin (A. V.), liis doom is sealed (■i-11). This section must have been aimed at Job, since Job had enjoyed prosperity for a season and had been greatly blessed, until the divine visitations.
Secondly, Zophar describes the wicked in their crafti- ness, and how it shall be brought to nought. To the wicked one, evil may be a pleasure. He may indulge in it secretly and conceal it under his tongue, he may keep his hypocrisy to himself, yet it cannot remain thus always. A change for the worse will come. The sweet will become bitter; his food will change to gall. His awfulness is described as folloAVS:
''He hath swallowed down riches and he shall vomit
them up again; God will cast them out of his belly. He shall suck the poison of asps; The viper's tongue shall slay him".
"He may disgorge the gains he has so greedily gulped down. The figure of God administering the emetic is coarse and powerful, as befits Zophar" (Peake, Job, p. 199). The fertility which comes by the inunda- tion of the Nile for example, or the milk and honey which abound in the Holy Land, shall be foreign treasures. His income shall be as treasures bon'owed, which must be returned (12-19). This section is aimed at Job. and accuses him of greed and attempts to make Job known as a hypocrite. That Job was guilty of avarice was merely an assumption, which Eliphaz unfolds at length in his last speech. That Job had taken advantage of the poor and taken property by violence, was wholly untrue according to the divine testimony given in chapter one. How did Zophar come to such a charge? He argued from the effect to the cause. Job's calamity was similar to
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that of a wicked person, hence Job must l)e wicked. AVickedness is the cause of the calamity. Men of high degree in tlie Orient were generally men who com- mitted sins as here alluded to. Zophar does not say right out tliat Job has done tliese sins; this is left for Eliphaz to do in his hist speech. The former paves the way for the latter. Still the question centralizes around Job, and by inference it may be accepted that Job is thought of, as having committed these sins. What Genung says, may be applied here : ' ' The friends seem to have in mind some notorious evil of rich men seizing' houses by violence and turning them to their own use'^ (p. 242).'
In a vivid description of the fate of the wicked, Zophar concludes his discourses, no more to speak. The wicked-one shall perish, and with him his pride, that is his message; his curse shall rest upon succeeding genera- tions. The wrath of God shall visit him unexpectedly. Terror shall befall him. A supernatural flame shall re- duce his tent to ashes. Heaven and earth shall unite in a combined plot against him, and all that he possesses shall be consumed.
Such a picture is evidently portrayed, as predicative of Job's future. Zophar brings the matter to all but a happy issue. The future is dark and sad. He offers no hope for relief; no method of escape. There is no out- stretched hand to raise the afflicted ; no thought of medi- ation for the trembling soul. Woe and anguish are the ultimate fruits which he must reap. No notice is taken of Job's bitter wail, crying for pity; no sympathy shown. Job 's final expectation of a just retribution at the revela- tion of the Eedeemer, is ignored; faith does not speak. 0, for some kind word of cheer; for some good counsel! How it is cherished in such trying days!
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of course, there may be some wheat, with the cliaff. Zophar's speech is not void of all truth. To speak of the downfall of the wricked is indeed proper. ''The way of transgressors is hard" (A. V. Prob. 13: 15b). To up- hold the justice of God, is a noble act. To show evil- doers the harvest which they may expect to reap, is just. But to infer that suffering is always a test of godlessness. is to eliminate chastisement as well as vicarious suifer- ings. Then, the Man of suffering and acquainted with grief, would stand adjudged a sinner of the worst type, and with Him some of the most pure in heart. Indeed, "^'many surmises of evil, alarm", but to weigh character upon surmises cannot bring hope; nay, it aids to blight hope. God forbid that men should judge by this standard !
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FIFTH CHAPTER (Continued).
f. Job's Seventh Speech — Reply to Zophar's Second
Address.
Job 21.
("ommencing with tliin address, tlie discussion takes a happy turn. Hitherto, the subject matter has been more or less discussed around the personage of Job. Xow the matter is, at least to a certain extent, more o1).ject- ively considered. It is admirable to see Job rise above himself and discuss the matter objectively (cl. Schaff- Laug-e. p. -484).
Job recjuests another audience with his friends. If they are not convinced, after he has finished, they may continue their venomous accusations. Job is well aware, that he must connect his sufferings with God, and not with man. But, it is exactly this, which he is unable to comprehend and they have falsely explained; it is this, that makes him tremble (1-6).
Now turning to the theme which Zophar had brought forth with great power, namely that the wicked were cut off suddenly by the anger of God, Job brings him to task. That the wicked are punished, he knows as well as his friend. But that he always receives his deserts already in this life and that suddenly by divine visitations, he proves to be untrue (cl. Calvin, Sermon 78).
Job takes exception to his friend Zophar. Forgetting his situation for a moment, Job calmly looks into the case
S5
of the wicked. Zopliar has claimed for them a hasty de- struction. Job sees things differently. If it is so that Clod pnts a speedy end to the wicked, why then are there so many living ? Why is it that the wicked grow in power and age? Why is it that their children increase and mul- tiply on the earth? Why is it -that their substance is not taken away? Why does not God ]3unish them with the heavy rod? Their herds increase; they enjoy life and get the best out of it. They die at last and without the fear of God, they pass over to the great beyond. They mock at God and at communion with him. Yet they prosper; but how? evidently by a higher hand than self. 'Now all this is contrary from what has befallen me', Job would say. 'I have not come thru all this. I did not despair of God. I did not give up prayer. Am I not still living, tho my substance is gone? The counsel of the wicked is far from me. The prosperity of the wicked under providential rule is a mystery' (6-16).
Having shown positively, contrary to Zophar's the- ory, that the wicked prosper, Job continues negatively to show that calamity does not always befall the wicked. He is looking for facts. How many cases can be produced where the lamp of the wicked has been put out (cl. 18: 5, 6, 12; 20:23)? Instead of future generations suffering for his sins, he maintains Ezekiel's famous doctrine of individualism (cL Ez. 18), (17-21).
As to the moral order of the universe. Job believes in the absolute omniscience and omnipotence of God. who givetli according to His free will — He distributes to one, a life full of strength and ease and plenty; to another, a life of hardships, of bitterness; at last both indiscrimi- nately return to dust, and ''the worm covereth them". All die; no favor is shown (22-26).
In a discourse so refined and beautiful. Job turns to his own case and refutes the doctrines of the friends. He
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is aware of their iusiimatioii, wherewith they would wrong him. They have asked: Where is the house of the prince (i. e. Job), and what has he in common with the wicked. Job believes that the evidences of the way- faring men co-incides with those he advocates. The evil- doer does not receive his full deserts here below. The consensus of opinion is that the wicked are reserved for the final day of judgment. But in this life the wicked are powerful; they are rarely withstood; most people are afraid to attack them (for another view, cl. Davidson, Job in loco). They are borne to the grave with honor; their tomb is guarded; even nature does not oppose them; and a large funeral procession follows them to their last resting place. Many examples of such cases can be shown, and evidently, many more are to follow.
Yet the friends have associated Job with the wicked. Eather should they have consoled him. Hence they stand rebuked. Job reproves them for their vain endeavor and charges of falsehood (27-34).
How often the "good" are classified with the "bad." Even to-day, we must say:
"Ah me! The world is full of meetings such as this."
(Willis.)
("alvin's remarks are not out of place, when he says: "If God visits persons with disasters, we should not im- mediately pass sentence of condemnation and say that such people are wicked and hated by God and rejected by Him. . . . Furthennore, God wall chastise those whom He loves, not because they have committed gross sins. And, if we do not understand the 'why', it, nevertheless l)ecomes us to humble ourselves before God, since God wishes to be praised in all His works, even tho we do not understand the cause . . . ."
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SIXTH CHAPTER.
The Great Debate -The Third Cycle.
Actual Sins Charged.
Job 22-26.
a. Eliphaz (22).
b. Job (23, 24). G. Bildad (25). d. Job (26).
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"Sow an act and you reap a habit; sow a habit and yon reap a character; sow a character and yon reap a destiny."
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SIXTH CHAPTER.
a. Eliphaz's Third and Last Speech.
Job 22. Job Accused of Gross Wickedness.
Eliphaz, as before, opens the cycle. Unlike his former attitude, he is irritable, unkind, undignified, unsympa- thetic in his utterances: he is bold, plain, direct in his accusations.
He opens his speech by seeking an answer to the question, whether virtue, in itself can be any benefit to God. The implied answer is, that no man profits God. God is too great and His creatures too dependent to bring any virtue to the essence of God (1-3).
Then follows a course which he has not used before. He attacks Job for having committed overt crimes. How does he get at such a charge? By asking the question, wliether God would afflict Job for his reverence. To Eliphaz, such a thing is impossible. So there is only one alternative. Job is suffering for his guilt; at least so Eliphaz concludes. Eliphaz is right and he is wrong. He is right in connecting suffering with sin. He is wrong in applying the universal to the particular. It ever re- mains true, that where there is no sin, there is no suffer- ing. It is likew^ise true, that all suffering is not a result of personal sin, which an individual has committed. There is a solidarity of the lunnan race which we uuist reckon with.
Yet Eliphaz, applying the universal to tlie particular, falls in all kinds of falsehoods. He charges Job witli
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great crimes, conimoiily committed by Orientals of high position. "It is plain that on his part, these were purely gratnitons assumptions," says Cowles, "for which he had not the lirst particle of proof. All that he knew as to Job's sin in these points or any other, was his own false theological inference from Job's great sufferings. According to the Mosaic law, which in these points seems to have been fully in harmony with Oriental ideas, to take a j^ledge for no consideration to which he who takes it, has no just claim, was deemed a mean and wicked outrage on the poor man's rights. To take the ])oor man's garment which not only covered him by day, but wrapped and protected him from the chills at night, was especially oppressive and outrageous. So also, to withhold bread and Avater from the suifering was a vio- lation of the most sacred rights of hospitality — nowhere more sacred than in tlie Oriental world. And yet farther, to give the land to tlie mighty and honorable, while he sent widows away empty and crushed the orphan, was a crime to be held in detestation" (Job. p. 125) (4-9). Cowles' illustration, however, can only have weight as a comparison, since it is not possible to declare dogmati- cally the age to which Job belongs.
In these gross sins, Eliphaz found the cause of Job's sufferings. Job has finally been caught, like a roaming beast of prey. Now, since he is ensnared, he is seized with fright and is terrified. His light has gone out; darkness has envelo]^ed him; waters have covered him (10, 11).
Since these cliarges were based on presumption and received from a |)riori reasoning, Elipliaz feels the un- certainty of his charge, wlierefore he calls on God to sub- stantiate these facts. God evidently took note of Job, tho Job considered Him as modern Theism does — aloof from the world which He created.
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He denies the theory of Jol) that the wicked liave no sudden, divine, evil visitation. He concurs with Zophar and believes that God does punish the wicked. The flood of Noah's day, the destruction of Sodom and (jomorrah substantiate tliese trutlis. How the unrighte- ous were exterminated! This is God's way. The righte- ous rejoice in these deeds, since they are vindicated and l^ermitted to remain, and the enemy is laid low (12-20).
With verse 21, we have the old friend Eliphaz — sym- pathetic and kind, re-appearing. Job may yet entertain hope. The second cycle had failed to extend any hope. But now the door is again opened, and the afflicted, fal- len Job may yet enter, if he will turn his life's course and acquaint himself with God. The ideal relationship existing between God and the pious is set forth, from the human side in terms of knowledge. If Job would only learn to know God, peace would return as the break of dawn, goodness would follow in his life's path.
Since Job is considered destitute of such knowledge, he is admonished to acquire it. The only way to receive it, is by receiving God's law and to allow His words in his heart. In other words, Job must renounce his own stubborn will and follow the will of God. He must cast aside the god, which lie has chosen, and receive the real, true God,as his possession.
If Job will follow this course outlined to him, he is guaranteed personal blessings. He himself shall be built up and enjoy the greatest treasure any one can expect, n. 1. the Almighty God. He will be restored to fellow- stiip with God; the Lord will raise him up; answer his prayer; he, himself shall be a power and his interces- sions shall be vicarious. In full confidence in God, he shall receeive untold blessings, not only for himself, but also for others (21-30).
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SIXTH CHAPTER (Continued),
b. — Job's Eighth Speech — Reply to Eliphaz's Third
Speech.
Job 23, 24.
The accusations preferred against Job by Eliphaz have no more effect njDon him, than water upon a dnek. Seemingly, all energy exerted to persuade him of his guilt, is wasted. None of the friends can compete with Job in debate. In argumentation, Job had the best of his friends. Hence, in his sight, the friends are wrong; consequently, he dissents to the words of Eliphaz. In the seventh speech, Job had outgrown, at least for a while, his troubles. In his eighth speech, we find him in his old ruts, tho never as deeply, as hitherto. The great advance in the debate is, that Job nowhere asks for alleviation of pain as he had formerly done. He is grow- ing admirably in the proper direction, which terminates in the final solution. The idea of God, concerns him more, henceforth. He seeks to obtain His favor and to understand His greatness.
Yet Job is still wavering. Suddenly he is carried away again with the trend of his mind and he gives full vent to his feelings. He declares publicly that his com- plaint is rebellious. Yet he seeks his own justification. The pangs of his heart are driving him. "The stroke is heavier than his groanings". The depth of his
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auguisli cannot be nnderstood by man, since no one shares exactly liis 'fate'. His real distress no one conld see; it lay hidden like the roots of a tree, tho firm in the time of storm (23: 1, 2).
Xevertheless, the depth of his anguish is pushing his faith npward. He longs for an interview with God. If he conld only enjoy this! If he only knew where to find Him! The debate was running its course without any issue. The human mind was mute at the great theme, it sought to explain. The human intellect was baffled at the riddles of life. Feelings had taken different courses, and a compromise seemed out of question. God, how- ever, who stood above man, could settle the matter. Job wants Him. He desires to bring his case before Him. He knows an appearance before the divine bar will acquit him. He hopes in the mercies of God and believes that the divine love will embrace him.
But, Job does not see Him. His sight is so obscured that he fails to see any distance beyond himself. His sufferings have blinded his visions and his pain has formed a cataract over his eyes. God is present, of this he is confident, even tho he does not see Him. Whatever point of the compass he faces: forward (East), back- ward (West), left (North), right (South), God is hid from view, and yet He is there. The poet has not the full faith of the Psalmist, who sings: "If I ascend up into heaven, thou art there; if I make my bed in Slieol, lo thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me" (Ps. 139: 7-12). The passages have much in common, especi- ally in describing the omnipresence of God (23: 3-10).
How absorbed Job was in himself; what a battle it brought; what storms passed over him! What tempests rage and billows roar, when these experiences come upon
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us! How the wild waves toss onr little bark to and fro. 0, for a pilot to laud us!
''Jesus Savior pilot me, Over life's teuipestuous sea".
Job believes that au interview with God would be of great blessing. He believes the outcome would be glori- ous; even for himself, he believes that it would bring him thru the ordeal purified and purged like the gold tried by the refiner. This his firm conviction is not altered bv anv slanderous word of the friends (23:10- 12).
As he reflects on God, he sees Him as an absolute, immutable Monarch, holding universal sway, whom no man can turn, who executeth His decrees irrespective of man's action (23:13,14).
Instead of applying the sovereignty to good advan- tage, by seeing certain victory and a loving Father's hand to help His child up higher, it becomes a snare; the thought of it haunts him; terror lays hold of him. Job had not the Master's example to imitate, when in the great spiritual conflict in Gethsemane, He said: "Thy will be done". Job had not the Savior's teachings, when He taught us to pray: "Thy will be done". No light can come until the sufferer will repose in the Will of the Father, who is in heaven. Job must believe that His providence is good as well as just (23: 15-17).
Basing his arguments upon assumption, Eliphaz had condemned Job as one who had violently transgressed the laws of God. Specific sins had even been mentioned ; Job was pictured as of a low, mean character; one who took advantage of the social standing of the poor, of the orphan and of the widow. Job was declared guilty of extortion. Meeting these charges of his opponent. Job
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forgets Ids own trials and considers the phase object- ively. Eliphaz's deductions are invalid. Those who in- dulge in crimes of which Job has been accused, are not cut off; they are prospering. Job renumerates the charges and shows how untrue the inferences are. They, who remove the landmarks and exact pledges; they, who practice extortion from the poor and needy, the father- less and widow; they sow and reap; they enjoj^ health and strength; their prosperity goes on, unhindered. But, the cry of the wounded; his prayers for relief are not answered. God simply allows the foolish to go on and regardeth not their folly (24:1-12). The notoriously wdcked like the murderer, the adulterer, the thief and others — persisting in their evil, live on. They go on their evil mission and are not stopped. God does not punish them visibly upon this earth (24: 13-17). Eliphaz's walls crumble before the heavy artillery discharged by Job.
Besides, the great evil-doers hate civilization and are a curse to the advancement of every good cause. Even their own mothers disown their wicked sons, altho in this world they never receive their just deserts (Cowles, p. 137). They are divinely permitted to walk in security and enjoy prosperity. Such facts cannot be curtailed. Who can adjudge Job a liar (24: 18-25) 1
That God has no special interest to adjudge the noto- riously sinful, stands to reason, tho He may do it at times, as He did the cities of the plains. As a rule they are reserved unto the day of wrath, and therefore, have no need of disciplinary training, of which the child of God may be in need of, and of which even a man of Job's caliber had need of; as shall be presently seen.
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SIXTH CHAPTER (Continued).
c. Bildad's Third and Last Speech — Reply to Job.
Job 25.
The powerful discourse of Job, as given in chapters twenty-three and four, seems to strike tlie deathblow to the theory of the friends. It is true that Bildad ventures to speak once more, yet he does so very briefly. The foundation of the house built by the friends is tottering; the props are undermined; a collapse is inevitable. Blunt Zophar, harsh and coarse as he had been, has noth- ing more to say. It would seem as a "large number of critics think that the brevity of Bildad's speech is in- tended by the jDoet to indicate that the case of the friends is exhausted; if so, it is not surprising that Zophar alto- gether fails to speak" (Peake, Job, p. 231).
Bildad's third speech is the shortest of all the ad- dresses. It has but six verses. At best, Bildad deals only with generalities, which cannot be compared with the bulwark which Job had built. Bildad's speech is a comparative study of great themes; e. g. infinitude and iiniteness; sovereignty and subject; God and man.
First of all, we have here an eulogy on the greatness of the Almighty. It is as beautiful as it is brief. God holds supreme sway. Even "earthly potentates derive their sovereignty from Him" (cl. Prov. 8:15; 1 Pet. 2:14); reverence is becoming His Majesty. He maketh peace to reign; discords to cease — angelic warriors and
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rebels are east from Ilis presence. His armies are lesion; His host as the sand of the sea shore. His knowledge pierces into the secret chambers of every heart; "there is no creature that is not manifested in His sight; but all things are naked and laid open before the eyes of Him witli wliom we have to do" (Heb. 4: 13) (1-3).
Xow, overagainst sucli a high, exalted Being, he com- pares man (4-6). How can man, conceived and born in sin (Ps. 51) as he is, be just with God? Since sin is in- nate, how shall he escape the wrath of the Almighty. If the celestial planets are stained, how much more terres- trial man? "It-is simply monstrous to suppose that frail man, whose feebleness is the result of a depraved moral constitution, would ever succeed in securing acquittal before the bar of a holy God" (Pulpit Comm., p. 424).
Bildad argues that since the whole human race is corrupt, which of course includes Job, therefore Job must be a sinful being. And now, for Job to maintain his innocence, is simply denying the corru]ition and de- pravity of man.
The idea of sin and suffering in this address, are specialized in the case of Job. The argument produced nothing new to condemn Job. If it argued from gener- alities that Job is a sinner, and at the same time that all men are sinners, then Job stands guilty, but not any more than the friends. AVhy then does not affliction be- fall them? Defeated, Bildad retreats, and therewith, the friends together. The wrong must ultimately be abandoned and its advocates retreat. Only truth can stand and will endure. It is thus with every ancient and modem theory, inventions of men; but truth will never be conquered. It triumphs evermore, since it is eternal.
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SIXTH CHAPTER (Continued),
d. Job's Ninth Speech — Concluding the Great Debate.
Job 26.
Henceforth, according to the received text, Job has the held alone. Triumi)hantly, he has held out, until his friends vanish from view. It is amazing, how one afflicted like Job, could hold out against those who viewed the subject supposedly externally. Weakness out- classes strength; it reminds us of what Paul says: "When I am weak, then am I strong" (II Cor. 12: 10). It goes to show the Spirit which lay behind Job. How loyal he stuck to his conviction! When the man of God has the thread of life gnawed away by an incurable dis- ease, he holds on his way (cl. 17:9a). Baffled on all sides, he goes on hoping against hope. Whereas the "friends withdraw discomfited from the contest "(Green, p. 232). It is at this point that chapter twenty- six commences.
It is not clear whether verses 1-4 are addressed to the friends (Barnes, Kenkema), or to Bildad, the last speaker, only (Calvin, Peake). Since Bildad has just spoken, it seems most natural, that Job should re])ly to his speech. Barnes thinks it possible that Job himself is thought of. Herder connects it with God. The sub- ject of this section is more or less difficult. It is quite possible that it i-efers to Job, tho I am inclined to think it more i>robable tluit it refers to Bildad, who had just
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spoken. The irony of the whole section.^ bears proof to the fact that it refers to Bildad. Bildad's speech had worked adversely. It liad not extended a helping- hand to lift np t]ie man of trials and afflictions out of his deg- ]'adation; it had failed to give a clear-cut route which one might travel to obtain it. The irony is sharp; the chisel cuts deep. Tlie friend had left the matters un- changed. Job had not been benefited by. the brief address of his opponent, the friend of tradition.
The section which follows (26:5-14), is joined to chapter 25, by many modern scholars, who make it a continuation of the display of God^s power as described by Bildad. How any reasonable person can adopt this theory is hard to understand, since chapter 25 is prop- erly balanced, and to put it there, would unbalance the whole chapter; besides, it would make futile the attempt of the writer, to mark Job superior to liis friends.
If this section belonged with Bildad's speech, then it would be Bildad's display of the power of God. As it is liere, it gives Job's display of the power of God. Job, frequently followed this method. He sifts the truth out of the theory of the friends and then puts it in greater terms and makes it even more impressive than the friends do.
Why should Job not display the power and glory of his Maker, as Bildad had done? In chapter nine, Job, following Bildad's address on the righteousness of God, had spoken of the adorable righteousness of God; in chapter twelve, Zophar had presented a great theme, and Job follows it right up with a fuller explanation of the same subject; why, should Job be curtailed in this chapter? Why may he not do the same thing here?
Considering this section as coming from Job, the in- tent is to show the power and majesty of God, and a sec- ond reflection will show that Job has done his task well.
10-2
He is ill no wise interior to iiildad. lie })laces God, as sovereign Lord of both the living and the dead. Sheol and Abaddon cannot be bid from His sight. The North (probably the pole-star and its associates) are placed in their fixed courses. The earth hangs unsupported. The waters are bottled up in the clouds, yet they do not break. God's throne is concealed by 'clouds and angels'. The waters are stored away in reservoirs. He has put corners to light and darkness. His voice is so command- ing that the pillars of heaven shake at His bidding, and the sea is troubled, and Rahab (perhaps Egypt) is smit- ten. He paints the beaut}^ of the heavens and pierces the serpent by His Spirit. Such is only a hint to His greatness. It is simply the outskirts that have been dwelt upon. Only a remote part has been dealt with. It is like an inaudible tone so distant. 0, He is so great! His forces are too great for our conception. He is too wonderful for our comprehension. Great as He is, yet His softest whisper we hear, as well as the roaring thunder of His power overwhelms us. He, as Job has said :
•'That doeth great things past finding out
Yea, marvelous things without number" (9:10).
Well, may we, therefore exclaim with Paul: "0 the depth of the riches both of the wisdom and the knowl- edge of God! how unsearchable are His judgments, and His ways past tracing out" (Rom. 11:33).
KC]
SEVENTH CHAPTER.
JOB ALONE.
Baffled. Yet Believing.
a. Destiny of the godless, C, 27.
b. Hnman wisdom inferior to the divine, C. 28.
c. Autobiography — retrospect, C. 29,
d. Autobiography — introspect, C. 30.
e. Antobiography — prospective, C. 31.
lo:
Formerly:
'^When my steps were washed with butter And the rocks poured me out streams of oil"
Job (29:6),
^'Aud now my soul is poured out within me, Days of affliction have taken hold of me"
Job (30:16),
lOi;
SEVENTH CHAPTER.
Job alone; a. The Destiny of the Wicked. Job 27.
After a pause, probably to give Zophar an opportun- ity to reply, since he did not appear when his turn came at the end of the third cycle, Job extends his discourse, unhampered by the interruption of the friends.
Job opens this chapter with an oath-bound-alle- giance to the truth. Altho heavily afflicted, still he is not 3^et gone. His mind had not been effected by the dreadful disease Which was wasting his body; on the con- trary, the Spirit of God is in his nostrils (1-4).
Job cannot concur witli his friends, not any more than Jehovah can (see C. 42). Hence, he again defends his integrity. The spirit which he here reveals, shows a man fighting with the last drop of blood in him, to uphold his honor and his integrity. Nothing can swerve him, so he believes, from his course. His con- science bears him witness. It is a beautiful passage as far as it manifests the character of Job. It closes with a reproach against his enemies, wishing them the cursed lot of the wicked (5-7).
Having spoken of the woes which he desires to see realized upon his enemies. Job metes them witli the measure which they have employed against him. He whips them with their own lashes. Peake thinks (and many with him), that verse eight and following, give us
Hit
exactly the position of the friends. "Job bluntly con- tradicts his (former) statements" (Peake, Job, p. 239). I rather believe that "Job cannot refrain from taunting them with the completeness of their failure in an argu- ment which they have been conducting with so much pretension. He then seizes the opportunity to guard his language against misconception" (W. H. Green, p. 232).
Over against his own integrity, Job points to the hope of the godless. He may heap up abundance of wealth, but in death when God taketli away his soul, he shall enjoy no delight in God; he shall have no recourse to true prayer. If these things were possible, there would be no need of service now. Job's life cannot be compared to the wricked, since he has never fully severed himself from God. ' Plence the impeachment is false (8-10).
Job now admonishes the friends to listen to him, as he wishes to teach them, the counsels of God (11,12). He shows how the unrighteous and wicked have no sta- bility, and in verses 13-23, he reveals the destruction with which the Almighty shall visit them. Three great instruments will accomplish this destructive work — sword, famine and plague. Without lamentation this mission shall be executed. Their dwelling shall stand as a booth and shall be destructible as moth.
The child of the godless, as well as the godless himself, shall perish. He may die unawares at night; or, he may arise in the morning and then pass away. He cannot escape death, God's tool. Men shall welcome his end with joy, and his remains shall be derided.
It is especially this section with which scholai*s have had trouble. Is it true that Job here retracts (Pulpit Comm.), or contradicts himself (Peake), or now, that the heat of battle was nearly over to own up, how far he agreed with the friends and what difference there was
lOS
between him and them (Henry), or perliaps that it be- longs to Zopliar (Watson), or foreign to the text (David- son, Job, 186), or, "it was of importance to Job, not so mneh to instruct tlie friends in regard to the fact that the impending destruction of the ungodly was certain — for that they had long known this fact is expressly set forth in v. 12 — as rather to place the ])]ienomenon in the right light, in opposition to the perverted application, which they had made of it and to exhibit this profound connection with the order of the universe as established by the onl}^ wise God" (Lange-Schaif ; Renkema).
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SEVENTH CHAPTER (Continued).
Job Alone; b. Human Wisdom Inferior to the Divine.
Job 28.
Since the friends do not reply, it is natural that Job takes different excursions and proceeds with different themes. The themes may have been suggested by reflec- tion upon Zophar's speech upon the wisdom of God, or perhaps thru reflecting upon wliat he himself had said in C. 26.
Job has come to a better self, since the field is open before him. The friends being silent, he is no more pressed as hitherto. The situation is more calm. It is also well to note that chapters 26-28 make no reference whatever to Job's suffering. The theme became loftier as the enemy fled. Strife engenders strife, warms the blood, overruns reason. But since no opposition is ap- parent, a more rational view can be entertained.
Chapter 28, stands closely related to the question of philosophy. It is generally conceded that the Semitic mind is unphilosophical. It is avowedly declared that there is no Semitic philosophy and the philosophy which is found among the Hebrew or Semitic life is foreign. Whereas this chapter is quite philosophically con- structed, it has been stamped as a foreign product, evolving during the rise or growth of Grecian philoso- phy. This theory, if accepted, forces us to take other portions of the Scriptures from other sources (e. g.
Ill
Eccles., portions of proverbs, etc.). Many, of course, do not hesitate to do so either.
It must be admitted that the Semitic mind is more sentimental than intellectual, more imaginative then ra- tional; still to deny it the right as well as ability to deliberate upon a tlieme so lofty and so universal* as the one under consideration, is putting up hedges, which no one can prove that they existed. There is a certain amount, of what is termed "philosophy" found among all nations. Chapter 28 need, therefore, be no obstacle as far as the line of argument is concerned.
It is true, the connecting link between this chapter and the previous one, is hard to find. One can find one, if he is so inclined, and which the opening word "For" (marginal reading), as Renkema has rightly shown (p. 204) requires. In chapter 27 Job has shown the destruc- tion of the godless; in chapter 28 he shows the cause which leads up to such destruction.
Duhm, the foremost living Bible critic of Germany, suggests that the refrains of v. 12, and v. 20 ("Where shall wdsdom be found" and "Whence then cometli wis- dom") should find a place at the opening of each sec- tion. This would remove the difficulties to a large ex- tent and would aid the interpretation immensely, but it would destroy the oratorical effect.
The first part deals with mining operations, and it is claimed that it is the only passage in the 0. T., where ' ' we have any detailed description of mining operations. Palestine on account of its geological formation, is poor in minerals, tho not wholly destitute, as we learn from Deut. 8:9" (Peake, Job, p. 247). The great copper mines, as the inscriptions tell us, were in Sinai, Assyria and Lebanon.
How great is man's power! His ingenuity in respect to the hidden treasures of physical phenomena is mar-
112
veloiis. (ii)Ul, siher, iron and copper are taken out of the heart of the earth and pnt to his usage. He bi'ings them out of the darkness into light. Where none live nor walk, he sinks his shafts and procures the hidden riches, with which he stays famine and starvation. Be- neath the reach of fowl or beast, these precious stones and metals, he linds. All this, man by his cleverness and ingenuity is able to bring to the surface and adopt to use- ful ends. What a great and wise being he is! Yet his wisdom is limited. How limited, when he thinks of the eternal? How admirably, he obtains his earthly posses- sions; how hopelessly he struggles to obtain the other!
Since man is void of true understanding and wisdom, the author hears the personification of the great deep and mysterious sea, respectfully exclaiming: "It is not with me". Treasuring wisdom highly, he fails to obtain it with the weight of gold and silver and precious stones. It outweighs the price of silver; it outvalues the gold of Ophir and the precious onyx and sapphire. The posses- sion of wisdom is not obtainable with the costliest glass or jewel, nor purchasable with the high valued rubies and topaz. Xo metal how costly it may be; no gem, how highly it may be prized by man, is able to compare with true wisdom. Man may have power over the hidden treasures of nature and exceed the animal world in knowledge, but when it conies to the Wisdom of God, he stands as powerless as the beast of the field over-against the treasures of the ground and hills (13-19).
Since neither the power of man can discern Wisdom, nor the costliest of earth's treasures is able to purchase it, nor the deep able to present it, Job looks to the pow- ers of "destruction and death", and hears them say that a rumor of it has come to them (20-23).
No creature in heaven or earth or under the earth possesses the inherent qualities of Wisdom. It is use-
less to look to tliem for an explanation, or for the source of wisdom. It is only to be found in God. He knowetli its ways and understandetli its place. He is the real source (24-27). He is the only source. He is unbound by human limitations; boundaries cannot be staked around Him. His omniscience, His omnipotence bear sufficient proof. His eyes pierce thru to the remotest ends of the earth and to the f artherest part under heaven. No one possesses such perceptive powers. His creative acts substantiate it — it is He, who weighed the mind, measured the waters, decreed the rains, and or- dered space for the Hashes of lightning. At creation He had these already planned, already decreed their places. There is no fate; on the contrary: a true, wise intelligent God, whose providence goetli over all things, shows the creative acts by His love.
And as to man, God has permitted him to share His blessings. How man should, therefore, praise and glo- rify His Name! How man should divorce himself from evil! This is wisdom.
Job had scanned the heavens, dug the earth, walked the universe, traversed the deep to find the Wisdom of God, and he failed. But when he looked to God, he found it, and also means by which man might share its bless- ings. Undoubtedly this chapter has much in common with the eighth chapter of Proverbs. In the fullest sense, man cannot penetrate the Wisdom of God. Thanks be to the Omniscient God, who permits him to share at least a part of it by His grace — yea so much, that he may go on his way rejoicing. And in the fuller revelation, he finds the Master, the Son of God, the eternal Logos, the archetypal, absolute Sapientia, the Head of His church, thru whom are all things (cl. Renkema, p. 209).
Great as man may be, profound as the deep may seem, priceless as the value of gold and silver and stone
lU
is: all are destitute of the true source of Wisdom. Hence we look not to (ireece or Koine, not to Babylon or Egypt for wisdom; we look not to the gold of Alaska, or the diamonds of Africa to pay its purchasable ])rice: we look up to Him, who holds the reins of men and shapes their destinies; we look to Golgotha for its purchasing price and find Jesus Christ made unto iis the Wisdom of God (I Cor. 1:30).
Its
SEVENTH CHAPTER (Continued).
c. Autobiography — retrospect — C. 29.
After a brief pause, Jol) takes up a i)arable again, in which he reviews his life. This chapter deals with a re- sume of his past greatness.
Being unswayed by an irritated passion. Job recalls his past life, when the stream of life flowed his way, wlien God bestowed nothing but sunshine upon his path, when the Infinite smiled upon his home, when befriended by God and loved ones, when prosperity winked at him, and adversity was foreign to his tent, when he was a judge sitting in the city gate, whom the youug respected, princes honored, nobles esteemed (1-10).
Holding such a lofty position in the social order of his day, only a word from his mouth was necessary, and all believed it, whether near or far. ' ' They that saw him as he lived among men, bore testimony to his goodness" (Davidson, Job, p. 204). Why all this? because of his great deeds and useful life. He had a "big heart", full of mercy and benevolence. The poor and fatherless found in him a blessed pacifier. The perishing, he helped to save. The widows, he caused to rejoice. Impartial were his decisions. His court stood for justice (11-14).
As to his actions toward the afflicted — these were the most laudable. He helped where help was needed. The blind and lame, the needy and unknown received his per- sonal attention. And as regard the wicked — they re-
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ceived their just deserts. Men got what they needed. There was no respect of persons (15-17).
With such a life's record to look back upon, he had hoped for a glorious sunset. He had no thought of mis- fortune. He had not the warning: "let him that think- eth he standeth, take heed lest he fall" (I Cor. 10:12). He thought himself deeply rooted by the fertility of waters, sprinkled with the dew drops from above. His glory was not to wane; his power not to decline. He stood in full vigor; in the prime of manhood. Men heard his decrees and left unaltered his decisions. Every-body was anxious for his word. They waited for him with great patience. His behavior was everywhere respected. His words were a solace to many a troubled soul. He was dictator, controlling like a king, the leadership and thought of a large army of men, who stood eager at his bidding and welcomed his decisions.
In this whole chapter, not much is said or implied about religion. Job recalls his life and gives us a vivid description of one who held an important place in the actions of the men of his day. Job had played an active part in the society in which he moved. He had put his talents to usefulness in the interests of others. There is no mark of selfishness; no sign of arrogance; no thought of gross sins, of which his friends had accused him. Nay, Job had served his generation well, as everv one should.
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SEVENTH CHAPTER (Continued),
d. Autobiography — introspect — Job's Present Condition.
Job 30.
Job was once great, and highly esteemed. "But now", he rightly opens this chapter. What a marked contrast! Social etiquette was even inverted. Men had always respected those older in years. But now, how even a sacred custom had changed! The young men of a low social class, whose fathers Job would even disdain to set with dogs of his flock, insult and deride him. These scoffing youngsters, however, could not help him, even tho they were so inclined, since the vigor of man- hood in them, had been drained with vice and crime, long before they had reached maturity. "Such imbe- cility sinks young men to the lowest point of worthless- ness and contempt" (Cowles, 158). These young men who have allowed their vitality to be wasted by sin can- not be of service to him, neither can they be blessed. There is no hope for them ever reaching a high age. They are visited with famine and are famine stricken. They roam the waste places for food gnawing the dry ground of the desert, like animals of the pasture. Eoots of bushes aid in keeping the wolf from the door. Looked upon as thieves, they are forced to leave civilization and wander in desert places. -"The dwellings of these
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wretched troUodytes", as Peake puts it (Job, p. 260), are somewhat akin to tliose which the early CUuistiaii martyrs were forced to resort to; they live in valleys, holes and rocks (Heb. 11.38). They, the outcasts of civilization, the children of base men, assault him (1-8).
'*And now", so Job starts the ninth verse. And now, what? he is a laughing stock to the basest of men, in con-' trast to the best of men who formerl}^ sought his associ- ations. Job is the song they sing; the by-word, which they use. He is treated cruelly, despised, spat in the face. God has given them the reins and unmercifully they have used this liberty to torment him. They — these young rabblers, these young savages — have fallen upon the i3atriarcli; they drag his honor in the mire; they con- vert Job's affliction into a scourge. That hurts! Who will denv it! Honor and welfare gone; 0 the condition of Job (9-15.) !
This change is too great, too sudden. Instead of be- ing honored, he is abased; instead of being obeyed, lie is mocked; instead of joy, he has sorrows. His happiness has changed to woe; his esteem, to mockery. So Job, cries out, once more: "And now". Job no more looks at the past. There is now no retrospect; on the contrary: an introspect. The reverses upset his soul; his inner agony is his greatest conflict. He is terror stricken day and night. AVhen he is awake, he is haunted with fear; when he is asleep, horrible dreams upset his rest. And the tliought that a higher Hand than human sends it, is his great complaint. It is hard to be abased l)y the basest of men; but to think that God would abase His servant was beyond apprehension. Yet it is so. Job is cast into the mire; he becomes like dust and ashes. He cries to God for deliverance, but no deliverance comes. God has shut His throne. The Inalterable One, does not alter His course. He simply smiles when Job rises. He
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thinks God cruel; God is persecuting liim. The wind carries him away; the storm wrecks his life; there is only one outlook — none other seems possible. Death will soon overtakes him, and the lot of common humanity he will receive (16-33).
Verse 24 starts a new section, and could be read, con- form to verses one, nine and sixteen, "And now". In such straits, mocked by the filth of man, and persecuted by the sinless God (the two extremes) Job is about to give up in despair. Yet, he asks whether one who is fallen may not yet stretch out his hand, perchance help might come; perhaps tlie life-line might be caught? One drown- ing, will he not cry for help f Why should not Job weep over his calamity, as he did in fonner years when it befell others? Why may he not be grieved over his condition, as he once grieved over the condition of oth- ers? His former course seems out of harmony with that of his present condition. Living in happiness, thinking to end his career with glory, and now! Looking for good and behold evil came; waiting for light and be- hold darkness entered. With every means cut off and all hope blighted, Job is deeply troubled. Tranquility is foreign to his heart. His outward condition is some- thing frightful. See how black he is! AVatch how his skin changes, not by the hot rays of a torrid sun, but by his terrible disease. He has turned black in skin as well as heart. His associations are cut off with all mankind; like the jackals who roam the desolated places; he is barred from society. His disease has put a hedge around him, like a man cast behind the bars. His flesh is wasted ; fever eats up the strength of his bones. Naturally, the harp is plaving a different tune, his pipe a different song (24-31).
What a change! Wealtli, home, loved ones, friends, associations, usefulness, ambitions, hopes, aspirations —
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all changed! "Blessed is the man that endureth tempta- tion; for when he hath been approved, he shall receive the crown of life, which tlie Lord promised to them that love Him" (James 1: 12).
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SEVENTH CHAPTER (Continued),
e. Autobiography — Prospective — Vindication.
Job 31.
This speech of Job is his last stand. Having rehearsed his past life (C. 29), and having considered his present wretched state, Job now proceeds to vindicate his integrity.
First of all. Job claims that according to a personal pledge, he has vowed himself against evil desires (Matt. 5: 28). "With Job's large number of slaves, the tempta- tion as history proves was terribly real. Not only does he refrain from actual seduction, he will not even suffer himself to give away to longing. The inwardness of this morality is quite in keeping with the rest of the chap- ter" (Peake, Job, 267). If he was guilty of this sin, he would expect the Almighty to punish him for it. He calls the omniscient God to corroborate his innocence (1-4).
Secondly, Job declares that if he has walked contrary to the truth, or if he has been a liar and perjurer, he is Avilling to be weighed (cl. Dan. 5:27). He is positive that he will be able to stand the test. Should he, how- ever, be found guilty, he is willing that his harvest should pass into other hands (5-8).
Thirdly, if he is guilty of adultery, it would be a heinous crime, a fire that consumeth into destruction,
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worthy to be piiuislied' with heavy puuishiiient, such as the destruction of his own home, with the forfeiture of his wife as slave to another (9-12).
Fourthly, his guilt cannot lie in maltreatment of his servants, since he respected their individual rights, and he would be unable to clarify himself before the great white throne (in itself, a remarkable idea in morals) (13-15).
Fifthly, if he has illtreated the poor, the widow, the orphan, or withholden from the hungry food and from the needy raiment, or treated any unjustly (tlio the con- trary is true), then he wishes his shoulder to fall from his shoulder-blade, and his arm broken from the bone (for he fears vengeance of God), calamity of God is a terror to him (16-23).
Sixthl)^ if he has been guilty of idolatry, whether by making gold his "God," or his huge possessions, or by worshipping nature as the sun and moon, he would be punishable by the judges, since he would have been guilty of denying the God who is blessed forever (2-l:-28).
Seventhly, Job continues in the hypothetical way to the close of the chapter, and keeps the results or curse in suspense until the end. It contains also a prayer for trial, a. If he had been guilty of malevolence (altlio he frees himself of this charge) (29-30) : b. if he has been unhos- pital to strangers (his servants, however, will free him on this charge) (31, 32); c. if he has been guilty of cov- ering his sins like Adam, because he feared the people in the gate — suddenly he breaks off and commences to l)ray (like in chapter 41:11, where the practical part is also thrown in the middle of the passage); he prays: (), for one who would hear. Job will give him his signa- ture. He wants to see the adversary's indictment in a written form. It means, he is calling for a trial, evident- ly in the higher court above (e, g. 13:3; 19-24). He
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^YOllld carry his accusations and wear them as a crown. Pie would meet liim and show him liis moral conduct and walk like a prince, so sure is he of liis integrity. "A stronger assertion of substantial innocence of the pre- vious charges preferred against him by his opponents, Job could not have made. He declares himself ready for an investigation before the infinite God" (Cowles, p. 169); d. if he had shown injustice as a landlord, then let thistles grow instead of wheat, and cockle instead of bar- ley (29—1:0). The words of Job are ended. "He has no theory and can imagine none upon which his present sor- rows can be accounted for. His friends undertook to silence his complaint, but he has silenced them. He holds fast to his faith in God, but he does so notwithstanding troubled questionings, of' which he cannot rid himself, that have arisen in his soul, and notwithstanding the presence of facts which he can neither escape nor explain awaj', and which seem to be direct contrariety with the divine attributes. . . . Uneasy apprehensions mingle with liis thoughts of God, which he is unable to still. There is an unrest in his soul, which he cannot compose. Satan has not been able to destroy him, but he has plunged him into darkness and distress, out of which he cannot find his way. His pious trust continues. . . . But will God suffer his servant to go on in darkness unto the end, bearing his heavy burden and hoping against hope? Must Job die under the clouds?" (Green, 240).
EIGHTH CHAPTER.
Elihu Intervention.
God Sends Trouble To Correct And Warn The Righteous.
Job 32 37.
a. An apology, 32.
b. To Job about God and man, 33.
c. To friends about Job's conduct, 34.
d. Religion profitable, 35.
e. Chastisement vs. judgment, 36.
f. Bowing to the great God, 37.
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"Tliat ^Yllicll I see not, teach tlion me."
Elihu (Job. 34:32).
"Eemember that thou magnify His work, Whereof men have snng. "
Elihu (Job 36:24),
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EIGHTH CHAPTER.
Elihu's Intervention.
a. An Apology For Speaking'.
Job 32.
With this section, the " ' Imrangne of Elihu" opens. Elihu is taken note of, only in this section. Tlie prologue does not mention his name, nor the great debate, nor the Jehovah speeches, nor the epilogue. He appears unan- nounced and disappears unnoticed. He speaks, yet is not answered. He enters upon the scene strangely, and disappears as he enters.
In this age of criticism, as may be expected, Elihu has been hotly pursued, and the evidences of his position greatly contested. Some have pitched him over-board as an intruder; others have accorded him a later origin (thus the majority of modern critics) ; others haye re- tained his addresses as a part of the original work.
For our purpose, he is greatly needed. He forms the connecting link between the speeches of the great debate and the Jehovah speeches. If he is merely an interlude, like the dramatists maintain, simply to ease up before the last great scene of the Jehovah speeches, akin to the classic drama and Shakespeare, then chapters 38-42, are inconceivable, and become unintelligible.
Elihu apologizes for speaking. The opening verses (1-6 a) are written, like the prologue and epilogue, in prose. It informs us that the three friends have ceased to answer Job, "because he was righteous in his own
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eyes." The attitude of the friends, as well as that of Job, kindled the juvenile speaker. He can not refrain from speaking. His age had kept him in restraint np to the present time. Orientals, always gave precedence to age. Elihn Avill not trespass this sacred heritage. But, whereas Job has put his friends to silence and he him- self has quit, withont bringing the matter to a satisfac- tory issue, he believes himself justified in speaking. AVliat incited tire in him and what animated his courage? It was the fact, that "Job justified himself rather than God", and that the friends had condemned Job, without making a case.
Elihu apologizes, because he is but a youth; they are old compared with him. This has kept him in self-re- straint hitherto and held him from divulging his opin- ions. Days should speak and multitude of years should teach wisdom — a practice which is still living to-day. But, since neither greatness nor hoary heads have solved the mystery, and so are destitute of Wisdom, he believes that custom may be laid aside and one filled with the Spirit of God may be permitted to speak. His creed con- forms with the saying of James, that Wisdom cometli from God (James 1: 5), holding to this his creed, he asks for an audience (6b-10).
Elihu had waited with great patience the progress of the debate. Perhaps he had come that way, and seeing the strange sight and hearing of the heavy trials of Job, associated himself with the humble four. At any rate, he has heard what has been said. His opinion is that the friends have accused Job, without convincing him of his wrong. They have not proven their statements, in- sinuating the man of Uz, and they have not provided evidence showing that the great sufferer was guilty of the crimes charged against him. He admonishes the friends to be on their guard lest they boast of Wisdom^
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whit'li they do not possess, for Job is still master of the situation. Since Elihii has not been addressed hitherto, he feels himself unhampered by prejudice and unswayed by partiality, he has a clean field before him, witlioiit obstacles in the way (11-14).
Now soliloquizing, he sees the friends amazed at Job's advance upon them and power to silence them witli his single weapon. But because, these men were silent, should he be silent too? Because these men are silent, why should he wait any longer? Should he hold his peace because they have no answer? To him, this seems unnecessary. As a bashful orator, making his maiden speech, he has another apology to offer for speaking. He is full of wrath. Like a race-horse, he wants to go on. He cannot liold himself back. He must speak. Differ- ent from most young fellows, he is full of words. Per- haps he has been collecting thoughts as the debate was on. He is so full now, that he bubbles over. He is greatly excited over the situation. Speaking will bring him re- lief. He therefore concludes to speak, and promises to be impartial in his utterances, withholding himself also from flattery terms (unlike Eliphaz in his first speech), and titles. This his course is prompted bv his fear for his Creator (15-22).
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EIGHTH CHAPTER (Continued).
Elihu's Intervention — b. To Job About God and Man,
Job 33.
With this chapter, Elihu addresses Job. The s]jeak- er's youthful timidity is again marked. Verses one to seven form another introduction. Job is requested to listen, since his youthful friend has made a start and wishes to go on. But Job must not misconstrue his motives; only the best principles prompt him to speak; an upright heart, upheld by the divine Spirit, moves him to act. Consequently, Job is requested to listen, and if possible, refute his arguments. He believes his ancestry equal to Job's. His words will not crush him, and he will not terrify him, which God might do, if He should speak. He, therefore, puts himself forward as a sort of mediator.
1. Having taken note of the speeches which Job had spoken, Elihu begs to take exception to his teachings. Job has tried to exonerate himself from all sin and he has accused God of unjust dealings. Job, however, is wrong, since God is greater than man, and He gives no account of His deeds (8-13) (which is exactly the im- pression which the Jehovah speeches give).
Job's claim of innocence is attacked, and his accusa- tion of ill-treatment from the hand of God, assailed. In discussing these, the quotations from Job are not ver- batim. The arguments against Job are based \\\um the
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iireatness of God; a first tlioiiglit, suggests their logical inferiority. A second thongiit, liowever, brings a better opinion, since the disconrse as a whole, is the most dififl- cnlt of any, and the line of argnment here produced, is the one which the Book gives as a whole, and in which the troubled soul of Job finds rest. Elihu's discourses are, therefore, a step in the proper direction (cl. Cowles, p. 177).
2. The visitations of (iod are a ministry of love, is Elihu's second proposition. Dreams and visions kept men in restraint in days of old. God sent them to aid man in saving himself from his own evil inclination and to rescue him from self-destmction and to bury his ]:)ride. The heavy rod which inflicts pain and engenders disease and causes the appetite to wane, his life to ebb, leanness to overtake him, and the end to draw near, is sent for good ends. Its mission is to nullify and drown man's pride, and to cause liim to accept the suin-eme will of God (14-22).
If man would be willing to ])e corrected l)y the mes- sage of an angel or messenger, the mercy of God would flow upon him, his sufferings would be balsam for the wounded heart, salvation would be assured, purity re- stored, vigor of youth returned, prayers answered, asso- ciations with God reinstated, repentance publicly shown and the song of redemption sung (23-28).
Such disciplinary training one receives in God's school. It may be hard to endure, still its issues will be blessed. It will restore tlie soul and diffuse the light. It is well that Job should hear the admonition of Eliliu. vShould he wish to speak, alright; out with it. Eliliu will be his cham]iion. If Job has no reply, he should continue to listen to his youthful instructor, who means well and who feels competent to teach even the venerable aged (29-33).
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The toiie of tlie cliapter is g-entle and sympailietic. The teachings are two-fold: the sinlessness of God, and improper conceptions of God's providence corrected. The cantion is: God is greater tlian man. The comfort is: God sends all ills, not to reject, but to accept man, and to train him to rely upon God instead of trusting in his own goodness. The attitude of Job should be three- fold: submission, confession, rejoicing in salvation.
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EIGHTH CHAPTER (Continued).
Elihu's Intervention — c. To Friends About Job's Conduct.
Job 34.
Having maintained the justice of God over against Job, Elilm now turns to the "wise men", who were either the silent listeners, like Elihu had been, or per- haps better, the friends of Job. He would have them listen as he speaks. He desires that they with him, should constitute a jury before whom Job should be tried, as it would seem Job is incompetent to consider these matters. Elihu is chief prosecutor and perhaps chief judge. His complaint may be based upon utter- ances of Job like, those expressed in 13:18; 16: 19; 19: 6, 7 ; 27 : 2-6. The quotations as in the previous chapter are not verbal. It is true that Job has said things which no mortal has a right to say. The charges brought against Job are, that he has said: "I am righteous and Clod hath taken away my right" (v. 5). In spite of his declaration of innocence, Job had been adjudged a hypo- crite, a liar (1-6).
It is true, that Job did declare that: "I am right- eous" (13: 18). He implied it also in his words: "Even, now, behold my witness is in heaven. And He who voucheth for me is on high" (16: 19). Besides, Job had declared: "Know, now, (rod hath subverted me in my
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cause, And hath comi)assed me with his net. Behold, I cry out of my wrong', but I am not heard; I cry for help, and there is no justice" (19:6,7). In 27:2-6, he had taken the same stand.
Elihu in replying-, hardly keeps his promise to be gentle in his speecli, when he says:
''What man is like Job, Who drinketh up scolBng like water.
Who goeth in company with the workers of iniquity And walked with wicked men?
For he hath said: it profiteth a man nothing That he should delight himself with God" (7-9).
By being God 's spokesman, Elihu could give the. ver- dict, before the trial had actually taken place.
After preferring the charges against Job, Elihu has- tens to defend them. He starts w^ith the second charge (God taketh away my right). Such an accusation does injustice to God. God is not sinful nor wicked; His deeds prove the contrary to be true; God is judge and gives to men their deserts. God's inherent character for- bids injustice (10-12).
Besides, the greatness of God shows his perfections. As Creator, Upholder and Governor of the universe, He shows His unselfishness, and His goodness, for were He set only on Himself, He would disregard the world and withdraw His Spirit and all flesh would perish (cl. Davidson, Job, p. 233) (13-15).
Thirdly, God's moral perfection is shown in His gov- ernment. "Shall even one that hatetli justice, govern"? Justice is the foundation-stone of all government; take it away and all rule vanishes. Associated with His jus- tice is His might, by which He can execute justice. Who will, therefore, lay any charge against Him? Who will
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charge Him with ])artiality? How can any, yea, liow dare any accuse Hmi of vileness or wickedness? That God is just. His moral government proves. See, His judgment exercised upon kings and subjects, and liow they perish! Think of revohitions, of pestilence, of Sodom and Go- morrah (cl. Kenkema, p. 244), (cl. verses 16-20).
The omniscience of God is the fourtli reason advanced for the justice of God. God sees all the activities of men. No darkness can hide from view; no gloom conceal man's deeds. A trial is not even necessary to bring men to account. History shows this- — some persons are crushed and men discern not the reason thereof; others are exalted in their places. God is the silent recorder of every act of man. Even if men's deeds are wicked, they are divinely visited. Their destruction is a living- example and a true warning for others (21-28).
If God, therefore, metes out to men, both weal and woe, both personal and national affairs, in order to carry out His purpose, relative the wicked tliat he may not succeed in his efforts, and relative the righteous, that he be not ensnared, why should man murmur or oppose His just retribution of right! If evil-doers would repent and turn to God, the case would be different. But this is not done; none confess their guilt; none seek instruction; none entreat forgiveness: even Job falls in with the rest (29-32).
Job has chosen his own, instead of God's course. Job has thereby chosen that which good men call, foolish- ness, consequently he is swept off his feet. This should not continue thus; on the other hand, Job should own up his guilt, so as to escape punishment (33-57).
Hence, Elihu concurs with the friends that Job suf- fers for his sins (cl. Peake, Job, p. 293). He differs from the friends, in that he shows how warnings are sent to the righteous to keep them from their evil inclina-
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tious. Suffering- according to the friends was a mani- festation of sinfulness; according to Elihu it was a mani- festation to warn good men and correct them. The one had a condemnatory effect; the other, an encouraging effect. The friends bring Job to destruction; Elihu to correction.
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EIGHTH CHAPTER (Continued).
Elihu's Intervention — d. Religion Profitable. Job 35.
Turning once more to Job, Eliliu wishes to show tliat Job has asserted wrongh', that:
''It profiteth a man nothing
That he should delight himself with God" (34:9), (cl. 21:15). Job's theory was that righteousness in it- self (or wickedness) would not bring outward posses- sions nor immunity from suffering. It is this theory, which Elihu seeks to overthrow (1-4).
Elihu maintains that goodness or badness, in them- selves would not effect the heavens nor the skies, nor God. But it does effect man. Eliphaz had also dealt with this question (cl. 22:2). Wickedness will hann a man; righteousness will profit a man (5-7).
Job had complained that prayer was not heard. ' ' The soul of the wounded crietli out; yet God regardeth not their folly" (24:12). The way Elihu answers Job is, by telling him, that the trouble is not that God refuses to listen, but because men are moved to pray without proper motives. True prayer should be prompted by de- votion and reverence; not by complaint or trouble. This is the explanation of the anomaly, as Davidson calls it. Job's prayers had, indeed, been too full of complaint. Such prayers are selfish in their motives and do not attend to the glory of God. Prayer is to many, a tool
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to nourish selfish ends. To such prayers God lias no re- gard, since they are vanity (9-13). How this doctrine has received a wider circulation thru James, who says: "Ye ask and receive not, because ye ask amiss, that ye may spend it in your pleasures" (James 4: 3).
As to Job, Elihu maintains that God would not listen to him, since his petitions were nothing but empty cries. But he may be assured that God has taken note of it just the same, even tho He does not visit at once in His anger the displeasure with which he regards the behavior of Job. Job has declared that God does not regard the arrogant. Job has misjudged the government of God and is guilty of sx:»eaking vanity and multiplying words without knowledge (14-16).
In this speech Elihu concurs with Eliphaz's idea about the rewarding of righteousness and the punish- ment of sin. That is, with man it is of uttermost impor- tance that he should live right in order to expect to re- ceive outward blessings. Furthermore, Elihu brings Job where he should be. Prayer must have a higher aim, than mere self. Job's sighs had been too much a rebelli- ous outburst of passion born under the pain of great tri- als. Job must put more w^orship in his prayers. Who will deny the charge! Who stands not guilty with Job of this sin!
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EIGHTH CHAPTER (Continued).
Elihu's Intervention — c. Chastisement vs. Punishment.
Job 36.
Elihu, hailing himself as God's spokesman and hav- ing a "comprehensive survey of the universe" is not yet done with Job. He has still more to say. He speaks in an authoritative tone; his words are not false. He begs for more forbearance with Job who has kept silence, since he wishes to vindicate the righteousness of his Maker (1-4).
Starting with the divine perfections — His power and wisdom, Elihu shows that the Lord is not only all-know- ing, but also all-powerful to do what He wishes to do. This great wise Being, does not despise any except for righteous causes.
Mankind is divided into two classes. The wicked, forming one class, are cut off; their life will not be pre- served. The righteous form the other, class, upon whom the Almighty descends, with pleasing eyes, to exalt them to high, royal honors, which shall be eternal possessions.
But, suppose facts oppose these assumptions and one find the righteous in fetters and cords, in agony and afflictions, how then? The explanation is near. They are not God forsaken; nay, God does not leave or forsake His own. But they have forsaken God and in their pride and arrogance, have fallen from the proper faith, as later the apostle Peter experienced. Tlie divine visita-
14.]
tion is a reminder of their sins. It is the hand of love that strikes the blow to show them their sins. They are taught in God's disciplinary school and there are admon- ished to return to God and forsake their sins (5-10). ''Blessed is the man whom thou chastenest, 0 Jehovah'- (Ps. 94:12), *'For whom the Ijord loveth He chasten- eth" (Heb. 12:6). "As many as I love, I reprove and chasten: be zealous therefore, and repent" Rev. 3:19).
If they return penitently and adhere to the service of God, they shall be richly rewarded. Prosperity shall continue to be with them and pleasantness shall follow their life's course. If they refuse to return, destruction and doom is their only outlook. They shall have no sav- ing knowledge. Their heart is closed to God. They will not seek his face. The sword will devour them. They shall fail to reach the full of life. They shall die in their youth and be reckoned with the outcasts of the congre- gation. They shall fall by their own acts. They dig their own graves. They set their own doom. "He de- livereth the afflicted by their affliction" (11-15).
Coming now to Job, Eliliu says, that God wanted to lead the sufferer out of his distress into abundance. Or as Peake thinks probable that God "allureth him", thereby showing not what God would have done, but what he is doing, and he translates verse 16: "Yea, He allured thee" (Job, p. 300). In either case, God is, or would bring Job to peace and prosperity. If Job will only see this, and return to God! His deeds, however, prove that Job does not do it. If he holds on his way, judgment and justice await him. There is no other alter- native for him (16, 17).
Elihu, therefore, warns Job. He should not continue rebellious against God, neither should he despise his suf- fering which is laid upon him as a ransom, to bring him to true happiness and peace. Nothing else will bring
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Job into a broad place. His complaint availetli not; his strength cannot. "0 Job, so it is", we lieav him plead with him. "Desire not the night of destrnction, i. e. the judgment of God, who taketli even nations away and they are not able to escape". "Beware, beware! Turn not to evil, as it seemeth thou hast, urged by thy afflic- tion". It is a friendlv warning, which comes to Job (16-21).
Job is admonished to look away from himself and be- hold the majestic power and wisdom of God, of which Elihu is especially fond. How lofty, He is in His power! How wise, is He! Who can be compared with Him! He is subject to no one; He owes no man an answer. Who, could accuse Him of unrighteous dealings! Job is called upon to magnif}^, instead of criticise the works of God, as men have done in the song (22-24).
The admonition to magnify the works of God is well founded. How great He is! He is incomprehensible. His years are infinitude. Behold Him in nature's opera- tions! From yonder great blue deep. He draws the drops of water by the rays of the sun and distributeth it later in abundant showers to cause the barren places to be- come fruitful. Yea, watch the clouds; how they spread about us like a ceiling and hide from view the upper stories, and suddenly burst upon mankind, by the clash of lightning and the noise of thunder! Behold Him in exalted majesty, undimmed by sin or inefiiciency. 'About Him there is no darkness. He spreadeth His light about Him. So exalted'. Yet also, is His power dis- played, even unto the bottom of the sea, where man can- not come. All these are His agencies in the moral gov- ernment of the universe, "supplying rain in abundance to fertilize the earth and providing food for man; or, withholding it, to visit guilty man with drought and famine; . . . .He puts the light as a covering over the
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palms of His hands and gives it a commission against the enemy" (Cowles, 194).
Chastisement and judgment are here distinctly un- folded. The former as disciplinary training to the erring righteous, who penitently return; the latter, upon the ungodly, as deserts upon their wicked deeds. Tho both thoughts have hitherto been hinted at, it remained for Eliliu to give to each its proper value. The tone is entreating; the pleading, earnest. The door of hope is swung wide open to Job. The greatness of God as seen in the storm seems preparatory to the great storm, which linally overwhelms Job.
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EIGHTH CHAPTER (Continued),
Elihu's Intervention— f. Bowing to the Great God.
Job 37.
The thunder-storm which concluded C. 36 is carried over into tliis chapter. The new chapter continues an unfinished thought. Some think it probable that an actual storm came up, while Elihu was speaking (Ren- kema, p. 258). The new scene animates Elihu's spirit and inspires his address with a marvelous display of the thunder-storm. The flashes of lightning as they meet and shake the earth are looked upon as the voice of God. The whole heaven is full of fire; the whole earth ablaze to its distant outskirts. The thundering is God Himself speak- ing. What powers are displayed! What majesty re- vealed! Who can comprehend His marvelous deeds? Let the whole earth stand in awe of Him and tremble with Elihu (1-5).
Snow and ice are also considered to prove the great- ness of God. They are His obedient servants. He need but speak, and they go on their commanded mission. Man is helpless over against these elements. His hand is sealed. The farmer's work is at a standstill when these come. Winter stops the labor of the soil. This change of season is to show man his dependency, and God 's sovereignty. Not only is work suspended, but even the beasts hide in their coverts and they remain in their dens. "The storm comes from the chamber, the cold
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from its storehouse and ice is foniied by His breath" (Peake, Job, p. 303). The hoary frost is by His brcatli; it captures the waters and converts them to ice (6-10).
Also the clouds are God's ministers. They go at His bidding and carry out His mission. Then tliey come as servants of kindness, bringing fertility, and causing the deserts to become covered with a carpet of green; now, they come as servants of correction or destruction, work- ing havoc with man and beast (11-13).
The majesty and power being fully displayed, the youthful orator turns his thoughts to Job. He admon- ishes the afflicted patriarch to take time to consider. 0, Avliat wisdom God displays in controlling these powerful elements! How superior to the thoughts of man! Does Job know how the clouds are laden with moisture; how the light of the clouds shine; how the clouds imsup- ported poise in the heavens? Was he God's right hand and counsellor? Has he any })art in bringing the warmth upon His garments? Is Job not passive in the framing and making of these great things? Is he com- petent to spread out with God, the sky (l-t-lS).
Overwhelmed by the greatness of God, as the heavens declare His glory (el. Ps. 19), Elihu wishes to know how any can contend with such an exalted Being. Can Job do it? How can man, frail and darkened by sin. correct Him or contend with Him? Would that Job's desire to meet God might be fulfilled! Would it not lead to doojn and destruction (19-20) ?
The storm seems to be abating; the wind drives the clouds; the sky is clearing. The northern splendor shines like glittering gold, after the clouds have disappeared. If man cannot behold its beauty, how can he, His terri- ble majesty? God is too much for man. He cannot be found out. His essence is beyond his comprehension. But of this he may be assured that God's justice and
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righteousness are always executed, and never will He allow His gTeatuess to be used to crush the afflicted (cl. Eenkema, 261), Hence men will, and do fear Him. But they who live in their conceitedness without God are not acceptable with Him (21-24).
The friends had brought Job in the mire. Eliliu has opened the way of faith to him. He has shown him, that tho it is true that there is suffering because of sin, it is equally true that not all suffering can be attributed to personal sin. There is a suffering among men which is not a result of wickedness; it is for the uplift of God's people. The wicked are truly punished for their sins; the righteous chastised. What a relief to all those who suffer like Job!
1 l!»
NINTH CHAPTER.
The Jehovah Speeches.
a. Nine Illustrations from natural Phenomena, 38 : 1-38.
b. Ten Illustrations from the Animal World, 38 :39-39 :30. e. Job overcome ; higher visions, 40 :l-42 : 6.
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Shall lie that eavilleth contend with the Almighty?" j
Jehovah (40:2). I
"I had heard of Thee by the hearing of the ear;
But now mine eye seeth thee: Wherefore I abhor myself,
And repent in dnst and ashes"
(Job (42:5,6),
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NINTH CHAPTER.
Jehovah Speeches.
Shall mortal man contend with God?
a. Nine Illustrations from Natural Phenomena.
Job 38: 1-38.
A new character enters upon the scene, to set Job aright. What men were unable to do, Jehovah the God of love does. The words of the friends had irritated the afflicted man of Uz, and lie had put them to silence. Elihu had given consolation and Job has found no words to reply, altho he was not ready to submit to the theory of Elihu. And now, as befitting "when the Almighty is the speaker, the poet takes his highest flights" (Peake, Job, 312).
Hitherto the term God had been used, giving us con- form to His name. His excellency and power. Now Jeho- vah speaks, to bear witness to the fact that the God of mercy, the God of the covenant would show His mercy unto His afflicted child.
In a series of statements, cast mostly in the form of questions, the loving God, shows His greatness in dis- pensing His mercy and helps to unmask the selfishness of the suffering patriarch, and aids to lead him into a hio-her lioht.
The Eliliii speeches, especially chapters 36, 37. had admirably led up to this part of the wonderful poem, even tho Peake, et al. maintain that chapter 38 should follow chapter 36. God's voice had been heard in the roaring of thunder. Nothing but atmospheric phenomena had been discerned. Now, however, Jehovah speaks in an audible tone, not in a gentle breeze as to Elijah (I K. 19: 11-12), but in a storm.
"Jehovah even when condescending to speak with men, must veil Himself in the storm-cloud, in which He descends and approaches the earth. Even, when He is nearest to us, clouds and darkness are round about Him. His revelation of Himself to Job, at least, was partly to rebuke him, for he had sinned against His majesty, and He veils Himself in terrors" (Davidson, Job, p. 261).
Jehovah's appearance does not at once liberate the suffering servant. The friends liad led him thru deep paths, yet in his best moments his faith had conquered his own sentiments. Yet Job had not been free from sin. He had charged the Almighty with prejudice and doubted his moral government. Job must suffer until he is conquered; until he finds himself seeking pardon, instead of redress. In the highest revelation his concep- tions change and finding a greater vision, his soul enters into rest. He had declared that if God would only speak, Jie would stand acquitted (cl. 23:5; 13:3).
When seing his cherished hope realized. Job finds himself not as easily vindicated as he had anticipated. Pressed by pain and by the false accusation of the friends, he had said things which were subject to re- pro val, and wlien he meets God these must be corrected. He had darkened "counsel" by criticising the moral government, and "spoken words without understand- ing". He is, therefore, called to account. The best in liim ma}^ speak, if it is able to do so. God urges him to
ir.i
prepare for the contest. He commands liim to gird ii}) his loins like a man. God clialleiiges liim, becanse lie had thought to be able to win by debate (Calvin):
"For I will demand of thee,
And declare thou unto me" (38:1-3).
God does not take Job to the invisible, unseen, spirit- ual world, but to things which his natural eye may see or understand at least to a large extent; at the same time revealing its deep mysteries and laying bare the under- lying wisdom, majesty, power and goodness of Jehovah.
1. The creation of the w^orld is alluded to. Where was Job when its foundations were laid, its size deter- mined, its foundations fastened, its corner stone laid? There were creatures then; the morning stars delivered the dedicatory song; the sons of God shouted for jo}^, but there was no man to raise his voice in honor of his Maker (38:4-7).
2. The formation of the sea, is touched upon. The description is beautiful. Continuing the question to as- certain what power was back of all these things, Job is asked to ngme Him, who built the walls of the sea. Was it not the Almighty, who captured the rushing streams as they gushed out of the eartli and under His powerful control ordered their courses and bridled their power and shut up their contents and made their reservoirs with gates and bars to hold back and to let out? As the new born babe needs a garment, so He made for the wild seas the garment and swaddling band. The clouds are the former; thick clouds of darkness the latter. Wliat a majestic picture! How great is the deep! Was it not God who set its hedges and staved its foaming waves (38:8-11)?
3. The dawn: Job is asked whether he had any con- trol over the break of day, as it breaks forth along the
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whole horizon, acting as a moral agent by rushing the wicked from their hiding places, leaving its firm impres- sion, as the clay pressed under the seal; making all things stand forth in its verdure as a gamient; breaking the dens of the wicked whose "light" is darkness; and breaking the arm used for evil intent (38: 12-15).
4. The netherworld: The deep is looked into, the springs of the ocean are entered, the recesses of the sea traversed, but not by Job. Deeper still, Jehovah leads His servant, and asks what he knows of death and its gates and of the shadow of the earth. All this must be too deep for Job. It is bevond his apprehension (38:16,17).
5. The surface of the earth: Light and darkness are the best measures by which to measure its breadth. Where is their boundaries ? Has Job had access to these ? Has Job learned the local habitation of light and dark- ness and led them to their homes? Yes, (ironically of course), Job must know, for he was then born and his head is crowned with age. It proved clearly the "folly of Job's daring assumption" (38:18-21).
6. Snow and ice: They are thought of as treasures laid up, and accessable to the Almighty as instruments of war to cause a halt in the fight and a disaster in the enemy's camp. Did Job ever soar so high as to see these hidden forces by which God is able to destroy a large armv, since thev are considered as ministers of the divine vengeance (Ex. 9:18-29; Josh. 10:11; Ps. 18:12, 13; 78:47,48; 105:32; Isa. 30:30; 32:19; Ez. 13:11; Hag. 2:17; Rev. 7:7; 11:19; 16:21), (38:22, 23).
7. Job is now asked, whether he can explain the workings of God in nature; e. g. how light is distributed, and the wind managed. Wlio has cleft the rocks, dug the gullies, made the depressions where the wady is? Who hath paved the way of space for the course of light-
ir>(5
ning? Who l)riiig-s rain upon the uninhabited districts and fertility to tlie waste ]:>hices? To what source do rain and hail and ice owe their existence? To all these questions, Job must answer: "Not I" (38:24-33).
9. Clouds and storms: Can Job dictate to the clouds and bring them to obey his orders? AVill they bring water at his bidding! Has he power to call the lightning at his will? What person among mortals possesses suclv powers, and what mind such intelligence? Who can eiiipty the bottles of heaven or number the clouds? Can Job? Ah, nay, he cannot (38:34-38).
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NINTH CHAPTER (Continued).
Jehovah Speeches.
b. Ten Illustrations from the Animal World.
Job 38:39-39:30.
Ilhistrations drawn from the variety of God's provi denee over the animal world.
Turning from the greatness of God in inanimate nature, the author considers the wild roaming animals. "The strain of discourse passes from the inanimate crea- tion to the animate: from the heavenly bodies and atmos- pheric agencies to beasts of field, and forest, of land and water; to treat of their instincts and capabilities, and of the provision which their great Creator has made for their subsistance and well-being. This discourse has less sublimity and grandeur than the preceding. Yet care- fully considered, it is scarcely less rich in displaying the wisdom and beneficence of the Creator" (Cowles, p. 207).
The following ten cases are mentioned: 1. lion; 2. raven; 3. wild-goat; 4. hinds; 5. wild ass; 6. wild ox; 7. the ostrich; 8. war-horse; 9. the hawk, and 10. the eagle.
1. Who tends the king of the forest with her young — tlie lioness and her cubs? Does Job traverse the plains in search of their food, while they lie waiting in their den? "Far from it; he would sooner slay the robber of the herd, than drive its prey into its clutches". The
159
lion with its strength and vigility is nevertheless de- pendent npon God's kind providence (38:39,-1:0).
2. The insignificant raven, who takes care of it, and its yomig that cry for food! Let the Psahnist answer: "He giveth to the beast his food, and to the young- ravens which cry" (Ps. 147:9). Hear the Master answer: "Consider the ravens, that they sow not, neither reap; which have no store cliamber nor barn; and God feedeth them; of how much more value are ve than the birds" (38:41).
Perhaps it was consolation to the suffering patriarch to learn that if God would answer the cry of the young ravens, he would also hear his voice.
3 and 4. The goats and hinds are jointly considered. Their course of life is beyond the access of Job. They bring forth, and rid themselves hastily of their young, which are robust and strong and soon able to take care of themselves. These wild creatures which live in the rocks, where food is scarce are provided for bv the Al- mighty (39:1-4)
5. The w^ild ass is contrasted with the tame one. The former is unbound by halters and ropes; he lives not in the stalls or pastures; but in the barren wilderness and by the salt land. He scorneth the tumult of the city and the shoutings of the driver, to which his tame brother is subject. Who giveth him this great liberty, and maketh provision for him in these barren places, if not the Lord (39:5-8)?
6. The wild ox as contrasted with the domestic ox, is unwilling to pull, altho he has the strength; he is not at home at the crib, for he cannot understand its useful- ness. If harnessed, he will not follow the furrow, nor work in the field. He cannot be trusted like the tame one. No one will put him to his work, for it is known beforehand that his service will not be trusted. Jol)
IGO
iiuist learn that tliiis (lod lias ordained contrasts, the why and wlierei'ore, remaining a mystery to man (39:9-12).
7. The ostricli has wings and pinions of unusual swiftness and is also endowed with featliers which would make brooding very easy and good. Yet she lays her eggs in the dust, and leaves them to their own fate where accidently the foot of man or the tram])le of wild heast may crush them. She is void of maternal love and care, (lod has not given her this instinct, possessed by nearly all kinds of animals, yet she has swiftness of feet, to scorn the horse and she can only be overcome by driving her against the wind.
This striking passage shows to Job the diversit}^ of God's power who sees fit "to create a bird wonderfully endowed with swiftness, to escape her enemies, yet so foolish as to leave her vouug at the mercv of everv hos- tile foot" (Genung, p. 334)," (39: 13-18). "
8. Eeady for battle, the war-horse, with his long- mane and limber muscles, so that he resembles the locusts, is next described. The glory of his snorting is terrible. He is restless, determined to go on, has no fear of arms or sword. Upon his back rideth the soldier, arrayed with implements of war, which excites him. The war-cry, is his joy. He raiseth his head; his tail projects; his mane fans the air. The trumpet makes him dance; he is ready for battle. It is a ])eautiful description of the Arabian war-horse. Who has given such instincts to the horse, Job or God (39: 19-25) ?
9. The hawk by natural instinct, like the duck and goose, seeks his home in milder climate before the cold sets in. Job has no part in the wisdom with which the hawk is endowed (39: 26).
10. The eagle flietli heights beyond the reach of man. He buildeth his nest upon dizzy crags and maketh his home beyond the reach of man. From thence his view
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is imobstriic'ted and he can watch the battle field below and blood, his chief delight. Even the yoimg by natural instinct suck np blood. Who giveth these fowls their instinct of home and food? Did Job?
What reason was there, therefore, for Job to adjudge God of nnkindness, who was so compassionate to the in- ferior creatures, and took such a tender care of them; or to boast of himself, and his own good deeds before (lod, which were nothing to the di^'ine mercies (cl. Matt. Henry, opening of C 39).
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NINTH CHAPTER (Continued).
Jehovah Speeches.
c. Job Overcome; the Higher Visions.
Job 40-42:6.
To bring the matter to an issue, before proceeding any further, Jehovah, calls Job to account. After giving some nineteen illustrations from the atmospherical and terrestrial phenomena and from the animal world to show Job liis ignorance of the providence of God over natural things, "he clintches the nail with one demand more, wliich stands by itself here as the application of the whole. It would seem, God paused a wliile as Elihu had done, to give Job time to reph% or to deliber- ate on what God had said; but, Job was in such confu- sion, that he remained silent and therefore, God here put liim upon replying" (Matth. Henry, in loco).
Job is forced to come forth from his place of retreat, altho hushed to silence by a guilty conscience, and un- able to meet Jehovah in His powerful display of His kindness. Job must answer. Having longed for an inter- view with God, he should now do, as he claimed he would.
But, since Job had made that statement, things had changed in his mind. Thinking to win by the magnitude of his wisdom, as he had once won out over his friends, he cannot now. Elihu had paved the way. Job had not refuted Elihu, altho he had been requested to do so. A greater conception of God had caused him to remain silent. He had come to see thru new eyes. But Jehoval?
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will not let the matter pass by unnoticed. AVlien He speaks, who can keejD silent (-iO: 1, 2) ?
Job has already learned the lesson in ijart. He comes forth no more with words, displaying mighty deeds and powerfnl words. He rests his case with God, and hopes for mercy. He Immbly confesses his inferiority to God, and finds no words to form an adequate answer. He knows too well, that the voice of God has spoken truth. Truth is a stubborn thing. Job had learned it. He can- not now in the presence of the Almighty, speak. Hence, he is resolved to lay his hand upon his mouth. He humbly bows before the Father's love (40: 3-5).
Jehovah's Second Discourse (40: 6-42: 6).
*'Tlie second discourse of Jehovah (40: 6-42: 6) is in- tended to supply what is still lacking, as to this point, to constrain Job fully to recognize the justice of God in all that He does, and in this way to vanquish, the last remainder of pride and presumption in his heart. It accomplishes this end by a twofold method. First, by the deductive method, of severely censuring the doubt which Job had uttered as to the divine justice; and by vindicating God's sole and exclusive claim to the power requisite for exercising sovereignty over the universe (40:G-14). Next by the indirect method of attacking his pride, thru a lengthened description of two proud monster-beasts, mighty creations of God's hand, which after all the amazing wonder which their gigantic power calls forth, are nevertheless only instruments in the hand of the Almighty and must submit, if not to the will of man, at least to the will of God, who crushes all tvran- nous pride" (40: 15-41: 26— cl. Lange-Schatf, p. 618).
Job is rebuked by Jehovah because of his silence. His presumption that God did him injustice is laid bare as a falsehood. God challenges Job again, similar to what
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He did ill the lirst s|)eei'li. Out of the whirlwind He yet speaks, tlieveby showing His majesty and divine veiling. He calls him onco more to answer Him and rerpiests him to prepare for the conflict. Tliere must be a reply this time, whether Job wishes to give one or not. Job must meet his Maker. He mnst exonerate God's justice, which he had subjected to criticism. He must declare the jus- tice of God, which altho implied in tlis first speech (38: 13-15), yet had not been explicitly stated.
Will Job dare to nullify the divine justice and con- demn the divine bar to liberate himself? Has he an arm equal to that of the Almightv, and can he speak as the voice of God (6-9)?
If so, Jehovah ironically proceeds. Job must have divine attributes, and claim for himself, divine power. He must put on dignity and honor, majesty and power. The inconceivable and impossible, must take place. Job must be like God. Then he can do as he wishes; then he is able to allow his powers to flow and abase the proud and stamp out the wicked. If Job can do these things, Jehovah Avill vindicate him and Job will be able to stand on his own righteousness. But, this is the impossible. Job's right cannot save him (10-14).
To show Job, tliat his own righteousness cannot save him and to con^'ince him that he is incompetent to rule over men and so vindicate his self-righteousness, Jeho- vah shows the great powerful monster, "Behemoth" (marginal reading, hip]3opotamus). If Job had power over the universe and over man, let him show his power over nature. Behold this monster, whatever it may have been (mammoth, rhinoceros, hippopotamus), which laughs at the action of men. Yet it is created as well as Job is. This monster eats grass like an ox; he is a "graminivorous", with strength in his loins, muscles in his belly, with a heavy tail, with powerfully built sinews
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knit togetlier, with monstrous limbs and powerful bones, the king of the animal creation. God has endowed him with his weapon, wherewith he claims his prey. He roams the mountains, sheltereth beneath the trees,- trem- bletli not for floods. Indeed a giant ! How can any man take him, when he is watching or pierce his nostrils or entrap him in a snare? It is an impossibility. The ani- mal is beyond Job's power (-40: 15-24).
The other monster to which reference is made, is called "Leviathan" (crocodile, marginal reading). Like the Behemoth, this monster is foreign to Palestine. Per- haps his original home was Egypt. He is also a giant. Can he be caught by hook, or net, or spear? Let Job try and be convinced of his powers. This giant is not persu- aded by words, or tamed like a bird or bound like a serv- ant, or sold on the market, nor shot thru with arrows, nor pierced with harpoons. He who meets him in battle, will never be able to try it again. It will be the last of him. He is too much for the power of man. He who attacks him does so, foolishly. None dare stir him up, nor can any stand before him. "If none dare to stir up this creature which God has made, who will stand before God who created him, or venture to contend with him. . . As none dare to contend with God, so none have any ground of contention with Him. None hath given aught to God, so as to have a claim against Him, for all this under the heavens are His" (Davidson, Job, p. 282). It is a futile attempt to strive with such a Being. Espe- cially, because God is never guilty; because He is under obligations to none. Job had complained that his right had been inverted, but what right did Job have over against Jehovah? Did He not give all? Is not every- thing dependent upon Him? The application falls in the middle of the speech, as appeared before in one of the other addresses (C. 31:35-37). Jehovah does it so ])0w-
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erfully that it is not necessary to do it at the end any more (el. Kenkenia, p. 288) (41:1-11).
Tlie i)owerfnl monster is fnlly described, and a cor- resi^onding' animal lias been liard to find. Ilis frame and strength are alluded to. His members are described with great care. His face is first of all described. Who can uncover his outer garment (marginal rendering, v. 13), i. e. the part which covers the teeth and laj^s over ? What man dare follow the example of some little birds which go in the mouth and gather insects out of it (cl. Scliaff- Lange, p. 823)"? Who can open the doors of his face, i. e. his mouth? Everybody has respect for his teeth and ]:)eo]:»le stand at a distance (12-14).
Secondly, the strength of his scales are weighed. It is claimed that he has seventeen rows. These are his shield. Thev are held as if thev were riveted together (15-17).
Thirdly, the power of his breath is described. "Tlie animal is said to inflate itself, as it lies basking- in the sun and then force the heated breath thru its nostrils, which in the sun appears as a stream of light" (David- son, Job, p. 284), (18-21).
Fourthly, his muscles are spoken of. They are well developed, hard as a stone, firmly built, so that he is a terror to everyone. He is so built, that men fear him. Even tlie most courageous takes to his heels at his ap- proach. Why! because no sword, nor spear, nor dart, nor point-shaft, can reach him. Iron is warded off by his scales; brass is like rotten wood; lie minds not the arrow" and the sling makes no impression. Clubs are as chaff and the javelin has no effect upon him. No human weapon can pierce his armor (22-29).
Fifthly, his lower part is described. It is compared with sliarj) pot-sherds, so that he leaves ''his foot prints" upon the mire as he moves along (30).
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Sixtly, his power displayed in tlie water, is shown. He leaves his traces in the sea. Foam and scnm follow his trail. Great sea-monster, he fearless, feared bv all (31-34)!
After such a powerful description of the forces of God and of His love. Job comes to insight of the great secrets of life. Jehovah has overwhelmed him. His troubled soul, is now anxious to come into closer union with Jehovah. Job comes to better things. Without any hope of reward, the sufferer bows before the greater rule and goodness. He sees that the Lord can do all things, and he confesses that His purjDose is the determinating factor of man's life. The sovereignty of God, stands unchal- lenged. Job humbly worships it. Come what may, God's will stands supreme, to whom every sufferer must submit.
He now sees how wrongly he has accused God. He now confesses that he has passed judgment without knowing its issues. He now prays, just as Saul of Tar- sus, when en-route to Damascus, where he met Jesus, whom he persecuted. New visions are his delight. New thoughts have been born in liis heart. A new world A-iew has dawned upon him. He recognizes things which he liad never seen before.
And now he comes, deeply humbled. No more con- cerned with God's providence. He knows it must be good; yea it is good. He comes now with a burdened heart and a contrite spirit. He repents in dust and ashes. Not hidden in his own bosom, but in the bosom of a Father's love, Job finds rest. Job sees a Father's heart in which he enters into rest. Viewed from the other side, from God's side. Job now understands, and his troubles wane, like the night at the break of day. He enters upon a new era. He lives in a higher life. He sees a greater God. He entertains better conceptions of God and man.
JOB'S RESTORATION.
Epilogue. 42:. 7-17.
Job being corrected, tlie sublime majesty disappears. The friends, altho silenced by Job and reproved by Elihu, must of necessity receive correction from the courts higher, than man.
Jehovah directs His instruction to Eliphaz, the Tem- anite, the first speaker of every cycle, and thru him to all the three friends. Jehovah sides in with Elihu, and proclaims that His wrath is kindled at their behavior. They are commanded to make retribution. They must offer up for themselves a burnt offering ''consisting of seven bullocks and seven rams". Job is requested to intercede in their behalf and it is promised that his action will be heard (7, 8).
Obeying the divine dictum, the offerings are brought and the restoration of the friends follows. No mention is made of Elihu. This fact must be looked upon as im- portant. He must have been, as he hailed himself to be: God's spokesman (9).
The restoration of Job and his friends being accom- plished, prosperity follows the way of Job. Society re- ceives him again; his loved ones attend him; his friends express their condolence; his wealth becomes great; chil- dren are added to his home to bless it. One hundred forty years the patriarch is yet permitted to live. Four generations he is yet permitted to see of his own descend- ants. He dies being old and full of years.
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SECTION III.
THE RELATIVE VALUE OF THE SOLUTIONS
OFFERED.
Chapter 10. Suffering and SaintsMp (Prologue). Chapter 11. Suffering and Sinfulness (Friends). Chapter 12. Suffering and Suffering (Job). Chapter 13. Suffering and Chastisement (Elihu). Chapter 14. Suffering and Surrender (Jehovah
Speeches). €hapter 15. Suffering and Divine Sovereignty (Whole
Book of Job).
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TENTH CHAPTER.
Suffering and Saintship. (Prologue.)
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"Blessed is the man that endureth temptation, for when he has been approved (tried), he shall receive the crown of life, which the Lord promised to them that love Him".
James (1: 12).
"Deliver ns from evil (evil-one) ".
Jesus (Matt. 6. 13).
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TENTH CHAPTER.
Suffering and Saintship. (Prologue.)
With the material before irs, it now seems proper to difterentiate and correlate or extricate, as the case may be, the various views presented, in order to determine, if possible, the reason why good men suffer, and unfold a plan tenable, under which the great sufferer enters into rest. The task is more difficult than may be appa- rent. A stream has many tributaries and various sources feeding it. Beyond the thought of mankind in general and Job in particular, unseen forces are found operating upon our surroundings and lives; some of these are kind, others, unkind; some bring weal, others woe; some bring prosperity, others adversity. With these hidden forces our subject is closely allied. Furthermore, it must be i-emembered that many thoughts are brought to light and many facts unfolded which must be held in the back- ground, less too many trees hide the mountain.
Treating the material in its chronological order, we find oursehes face to face with the prologue, and conse- quently with Satan's theoiw of saintship. He maintained that Job's religion rested upon hypocrisy. The faith of the perfect and upright man of Uz is impeached at the instance of Satan, the adversary, who enters the train of the Most High, as the sons of God make obeisance to their King. His mind being arrested to Job's behavior, the adversary brings accusation against the greatest of
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the sons of the East. Tlie charge preferred is that Jol) is good, because he is blessed. Job is rewarded for a good conduct. He worships for selfish interests. The stream flows his war. He has no hills to climb, no obsta- cles to remove, no mountains to pass. His path hath been made straight and roses are strewn by the wayside. Goodness has fallen upon him, as the dew from heaven. Success crowned every effort of his. His material and domestic weal are gauges of his religious life. The more he receives the warmer his love to his God, the higher the temperature of faith. If a halt should come and the divine favors would cease to flow, his religion would dis- appear; it would go down as the quick-silver in a barom- eter on a cold wintry evening. If the wheels of his pros- perity were blocked; if the current of the stream of life were reversed and heavy seas and disastrous waves strike his bark; if prosperity became adversity, weal were changed to woe, then Job would renounce his God.
Satan attributes Job's piety to the free bestowal of God's blessings. Job is religious, in so far only, as it serves himself. Hence his religion was none other but humanism; in the truest sense, hypocrisy.
This was an awful charge to make against one whom heaven had declared "perfect and upright". It was, therefore, a charge against God's own testimony. Many, therefore, rightly think, that in its last analysis not Job the righteous, but God the attestor of that righteousness is the object of attack by the pernicious fiend (cl. Bav- inck in Renkema's Introduction to Job, Kuyper-Engelen Gods, J. M. P.' Smith, et al.).
Satan's theory is to be tried. Job is given into his hands, evidently with a twofold intent — to test the saint- ship in Job, and to unmask Satan as a falsifier.
The pestiferous enemy gladdened with his oppor- tunity, hastens to execute his extra-liberty. Helplessly
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Job stands over against tlie gigantic foe, as he deprives Job of all liis enormous possessions and of his ten chil- dren. Tlie calamity was an awfnl blow to Job the Great. Yet it did not make Job an atheist, as Satan liad claimed it would. ( )n the contrary, it makes Job the hero of faith. He stands worshipping his God, amid his deep sorrow. He climbs to one of faith's highest peaks, as he cries out: "Jehovah gave, and Jehovah hath taken away; blessed be the Name of Jehovah ' '.
Unwilling to own defeat, Satan the Cruel, seeks per- mission to impair Job's health. Closer he could not come. God hedges his servant from complete destruc- tion. But, this was as near as any care to have it. Satan chooses that awfiil disease which brands Job as an out- cast of civilization. On yonder ash-mound, without the city walls, he sits, nursing his sores with a potsherd, a disgrace to all mankind, mocked by all who passed that way, entertaining an inevitable end.
And Job's wife, accepts Satan's theory. Prosperity gone, and affliction his lot, she urges him to curse God and die. If Satan's theory were true. Job had better fol- low the advice of his wife; but since Job knows it to be wrong, he does it not. The sufferer is aware of a provi- dence which sends both good and evil, and he, therefore rightly repudiates his wife's unbelief. Job had outwit- ted Satan, altlio he was not aware that Satan was bring- ing this upon him, thru God's permission. Job stood the second trial, altho, perhaps, not as firm as the first one.
The battle had been fought. Satan's word undone, instead of Job's faith. Satan has not shattered Job's religion, as he had purposed; but he did shatter his own theory. Job worshipped God, tho deprived of his great interests and afflicted with a disease, supposedly incur- able. Trying to unmask Job as a hypocrite, Satan stands guilty of falsehood, before God. Come what may. Job
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shows, as he hiter, in one of his best moments declares: "Yet shall the rigliteons liold on his way, And he that hath clean hands shall wax stronger and stronger" (17:9). Satan retreats, at least seemingly, since he appears no more openly npon the scene. He was defeated; Job had won out. Unbelief lost; faith triumphed. False- hood was placed wliere it should be — with the devil and his train; religion was disclosed as a possession treas- ured far beyond personal interests or earthly treasures.
There was no other way. God's word is true. With Job's, God's integrit}^ had been challenged. Both the righteousness of Job and of God hung in the balance. If Job was declared "perfect and upright" by God Him- self, then afflictions of no type could alter it. Job stood, as do all the children of the Most High, in God. This was his stronghold; hence God did not fail him, when he needed Him most. Satan's attempt to overthrow the foundation of the righteous was futile. His theory of saintship wrong.
And this ])ro]ogue tells us how even, when suffering comes in abundant ways, faith holds on its way. Nothing can sever the servant of God from the love of God. The impeachment of Job becomes the impeachment of Satan instead. Satan is unmasked as the great deceiver. "He was a murderer from tlie beginning", says Jesus, "and standeth not in the truth, because there is no truth in him" (John 8:44). This charge which Jesus preferred against Satan, is fully seen in this instance. Hence, it is hard to see how modern scholars can say that the Satan is not the Satan of later times (cl. Watson, Peake, Cald- well, Biblical World Jan. 13, p. 32, et al. in loco). It is true, some trace these sources to the Arabic jinn, the Babylonian Tiamat (the dragon-monster of the abyss), the demons of Persia, the evil spirits of Egypt, in short the evil spirits of folklore, and maintain that since the
ITS
article is here used (the Satan), tiuit tiie persouality of Satan was only a common name. But the article is some- times used with an apjiellative (cl. Harper, Ileb. Syntax, p. 21) and why not here?
But be that as it may, Satan is the adversary. This is the meaning of the word; one who opposes. In its general terminology, even the angel of Jehovah carries this name, as he opposes Baalim in his futile attempt to oppose Israel (Num. 22: 22). The description given here of Satan, however, corresponds to the N. T. description, and one cannot help, but feel inclined to make it a proper name (cl. Davis, B. D., art, Satan for a compara- tive study). That Satan is only referred to in a few texts in the 0. T. need not cause surprise. The noise of battle is most marked when two opposing armies meet. The closer one moves on to Golgotha, the greater, the role Satan plays (cl. Kuyper, De Engelen Gods, p. 208).
It is a fact that Satan does the evil and that God per- mits it. He is not co-equal, nor co-existent with God, but subordinate. Davidson calls him ''the minister of God's providence". And Green says: "It is Satan actually exhibited in the attitude of a servant of God and made subservient to the discipline and training of His people ' '.
Interesting inferences and deductions can be made from this incident. God's providence rules both the good and evil. Satan is dependent of, not co-ordinate with God. He is the archenemy of God and His people. He is man's chief adversary. As Milton puts it, when he makes Satan say:
"To do ought good, never will be our task, But ever to do ill, our sole delight.
As being the contrary to His high Will Whom we resist. "
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Majestic and sublime, the sovereignty of God is de- scribed. Heaven (the sons of God), earth (Job) and hell (Satan) bow before His adorable Majesty. And, Satan, what a force of evil! And faith, what a battle! Yet, how true to life!
Here then is a problem solved. Satan's theory that there is no disinterested goodness, falls flat. Job shows the world for all time, that faith is not conditioned upon ontward prosperity. Come what may, the darkest mo- ments are followed by the greatest light. Perhaps Job had never given such expressions of faith before. It is only when we are tried, that we know our own strength. It is only by test that we know the true strength of our faitli. Times of persecution have always given the most purified church and the loftiest expressions of union to God.
True religion stands above every personal interest. The interest of God, beyond any personal comfort. The glory of God stands above the glory of man. Job's be- havior has shown to all ages, that prosperity does not necessarily mean religion. In adversities faith has shown its highest peaks. Therefore, "we glory in tribulations" (Kom. 5:3), and are "patient in tribulation" (Rom. 12:12), (A. v.).
Loyalty to God, is man's first duty. It is the chief end of the law. "This is the great and first Command- ment" (Matt. 22:38), (E. V.). "Seek ye first the king- dom of God and His righteousness; and all these things shall be added unto you" (Matth. 6: 33), (A. V.). This is what Job teaches us. His sufferings do not deter him in his course; "the vain efforts of Satan to induce the patriarch to sin, resulted in discixilining his character and maturing his faith in God" (Davis). Holding on, is the key-note. It is no trick to play pilot when the sea is calm, but it is when the storm rages, and the billows
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roll and the foamiiii;' seiiiii endanger the ship. It is easy to play the role of a Christian, when sunshine falls beau- tifully upon our ]iathway; but to have faith, when as it seems heaven is concealed from view, when the mists of doubt and unbelief hover low over us, when adversity comes to be our lot, then to hold on our ordained way, that is faith. That is just what Satan said was impossi- ble; but faith shows that it is possible. Suffering for the child of God is, as Moulton has said, "a test of saintship, made the more severe, as the saintship is stronger to endure ' '.
For Job, such a test was harder, since he had not the revelation which we are permitted to enjoy. We profit by his experience. For him, there was only one answer to the problem. God is absolute sovereign and it is for him to acce];)t not only good, but also evil from His liand.
For us, the experience of Job is of great value. We see Satan our arch-foe attempting to undo the very foun- dations of the righteous, if he but could. Job resisted faithfully the assault. Men will believe and do believe in God and hold to Him irrespective of external reward. Knowing Job's experience and seeing his faith, we, who behold thru a higher revelation which has come to us in Jesus Christ, should put ourselves in readiness for meet- ing the giant-foe. Let the whole armor of faith be put on. Our religious motives must ever and anon stand for the glory of God. Piety must stand above sufferings; virtue above rewards. And in the dark hours when temptations befall us, let us follow the man of Uz, in showing a faith firm and strong, more desired than earthly treasures or parental ties or marital love.
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ELEVENTH CHAPTER.
Suffering and Sinfulness.
Theory of the Friends.
ISP,
"Brutus liath riv'd my heart: A friend should bear his friends infirmities, But Brutus makes mine greater than they are'
Shakespeare.
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ELEVENTH CHAPTER.
Suft'ering" and Sinfulness. Theory of Friends.
Unable to pierce Job's heart with his venomous darts and so disjoin faith in God by willful disguise and terrific blows, Satan, retorts to seemingly less drastic, tho in reality quite harsh methods. Job had, with divine aid, warded off successfully that false accusation, that merce- nary motives prompted his religious activities. Power- fully, the enemy had attempted to blackmail him as a h^^pocrite; amazingly. Job had silenced him. Job wor- shipped better, spoke firmer, exercised faith . stronger, after the assault.
What a fixed faith in God came forth, when Job was tried! How he clung to God, tho deeply mourning his huge possessions and loving children! "What a solace and inspiration the temptations and faith of Job has been to the afflicted and suffering world in which we live! Dearer than earthly treasures, parental affection and marital love had been Job's faith. How it reminds of the saying of Jesus: "He that lovetli son or daughter more tlian me, is not worthy of me. And he that doth not take his cross and follow me, is not worthy of me" (Matth. 10:371), 88). Dearer than his children and his cross, had been the Almighty, whose service he sought, whose will he obeyed, whose providence he accepted.
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Not content in reducing- Job to such deep linniilations, Satan seeks to unlink tlie tie that bound him to God by a theory in A'ogue in Job's time. Satan uses every avail- able method, seeking whom he may devour. Ho had successfully gained entrance into Job's wife's heart. Yet unsuccessfullj' dethroned the Master. He now seeks it by claiming the friends as his champion, tlio indi- rectly. The theory which the friends uphold, worked exactly in the way Satan wished to have it done.
Unmasked as a pretender, as a liar, Satan makes no pretence to seek divine favors, but goes on his secret course, using the powers available, if possible to crush Job's faith. Now he works thru the three friends, who had come to see Job.
Hailing from three different places, the friends upon hearing of Job's calamity, mutually agree to calm the beating heart and console the suffering spirit of their friend Job. With splendid motives and good intent, they hasten to the deserted habitation without the city gate, and place themselves at a distance of Job. Old men they were; well meaning; pious men; religious men; friends they w^ere. If they had only been enemies; if they had only been irreligious! It would not have been so hard.
The friends hail from one school of thinking. They have a common theory to present; hope a common hope; speak a common course of argument; pass a common judgment upon him, whom they hail as their friend; once the greatest of all the sons of the East.
The friends come and set themselves at a distance. Seven long days, and yet no word to say; no comfort to utter; no consolation to give. Why had they come, if not to cheer and greet, to love and be loved? Why had they changed their purpose? Why did they not invert their mission? Ah, they are Satan's tools to aid him to undo faith, if it were possible. Friends, they purport to be;
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■enemies they iwe. That sik^iicc was ('iu)iii;h to break any man's lieart. If tliey liad only staid lionie! Wise coun- sellors, they are; a monopoly of wisdom they ])ossess, as Job well says when he ironically attacks them.
Are we surprised, tliat Job writhing' in pain and bleedin,i»' at heart, breaks the i>Toans witli a passionate outbni'st, cursing the day of liis l)irth and the nig-ht of conception, preferring deatli to life? What is life to Job, when his most intimate friends will not speak, whose presence adds "a free aggravation to Job's intolerable woe" (Green, p. 112) ? Yet, tho Job's cursing of his birth-day is ap])arent, he does not renounce God, as Satan was hoping to hear him do.
AVlien Job speaks in agony and affliction, the friends are ready to speak. Filled wdth a preconceived theory, that calamity and adversity were manifesto of sin, a theory current in the Orient (cl. Hoekstra, p. 2), they are ready, not to console, but to pass judgment. They will •debate with Job at this hour and accept the affirmative side of the proposition: Resolved, that Job is suffering because he is guilty of some great crime. Just think of it, debate with a friend about such a theme, when they have known him, and trusted him and seen his ways among men, and known him as a great and good man (cl. C. 1-)! Debate, with a dying friend, since Job's ill- ness was, according to current belief, incurable! What pastor would thus shepherd his sheep, in the last moment, not to say anything about a wolf! The poet may sing:
"0 friendship! of all things the
Most rare, and therefore most rare, because most
Excellent; whose comforts in misery
Are always sweet, and whose counsels in
Prosperity are ever fortunate."
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But for Job, friendship brings misery, pain, heartache, rebellion.
The friends are not content with one cycle, but keep it up until three cycles are passed (except Zophar, who disappears at the end of the second). They keep it up, until the afflicted servant of God overthrows their argu- ments and silences them to speak no more, because they have no more to say.
Eliphaz takes the initiative. Bildad follows, Zophar closes the cycles; Job replying to every one after each has spoken.
Each cycle becomes more intense, with each address the breacli becomes wider, with each turn the subject becomes more heart piercing, and the warmth increases as the turns multiply, until Job is openly accused by Eliphaz of gross sins. It is as Peake saj^s: "They deal gently with him at first, but with each cycle of speeches, the debate grows more and more embittered" (Suffering in the 0. T., p. 88).
Trying to decipher the enigma of life, and harmoniz- ing the suffering of a righteous j^erson with the provi- dence of God, upon a death-bed! The word picture and scene and character presentation are graphic, at times beautiful, at times grand.
The importance of the debate cannot be estimated too highly. About one-half of the Book of Job is devoted to this great debate.
Eliphaz bases his authority upon a vision; Bildad, upon tradition; Zophar, upon consensus of opinion. Harper used to call Eliphaz a prophet, Bildad a sage, and Zophar a layman.
The friends in tlie debate cannot speak as Job. They have not his faith, nor his experience. They have not drunk the bitter cup, nor faced death as Job does now. They have a theory as old as the patriarchs, around
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which superstition clusters belief e\en to this day. It is ii theoiy, that's what it is. It is a theory of life, void of ex]ieriniental knowledge, picked \\p by the way-side and shuig at random at those in affliction and distress.
It innst be admitted, that it is exactly the cycles of speeches which brings out fully what the friends believe. It is these, taken collectively npon which we form our opinion of the friends.
In the first cycle of the debate, the friends uphold loftily the perfections of God: Eliphaz, His purity; Bil- dad, His justice; Zopliar, His wisdom (so Harper, in un- loublished lectures; Peake, Job, p. 10). But Job, wise as he was, can excel the friends in unfolding these at- tributes of the divine Essence. The friends, have noth- ing, however, but a one-sided God; no Father of kind- ness in the sense as the Jehovah speeches give it. They argue a priori that Job must be guilty of some great evil, without designating what that evil-deed is. Suffering is a manifesto of God's wrath, hence the conclusion that Job is sinful. Some heinous crime must have been com- mitted by the suffering patriarch. Job is guilty before this majestic, All-wise Being. Hence, all three urge a return unto God.
In the second cycle, the friends take a common ground, and argue from the basis that the evil-doers are speedily cut off. The picture of the sinner's destiny is vividly set up — its awfulness and terribleness is enough to frighten anybody. The speeches are animated by Job's rebellious attitude. They cut deep into the wounded heart. They leave the sufferer without hope. Doom, devastation and judgment is all that is presented.
In the third cycle of speeches, Eliphaz and Bildad ap- pear alone with Job. The subject becomes more specific. Eli]3haz, tho closing tenderly and exhorting for a return, brings five charges against Job, every one of which is
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based iii)on assiiiiiption. He classifies Job with the wicked rich of his day, and ascribes their sins to him. His speech terminates with a beantifnl picture of bliss and restoration, if Job will bnt retnrn. Biklad has not mnch to add. He simply compares the greatness of God to the inferiority of man and ends rather hastily and abruptly.
It is not easy to discriminate in these speeches, the exact position. Truth and error are so ditfusedly min- gled, that only careful study can detect the course of argument. It is, however, clear that the friends use the deductive method. They see a pure, just and wise God ruling all things. Tliey see Job's sufferings. Hence they conclude that, since God's rule is perfect, therefore Job must suffer as an evil-doer. Consciously or unconsciously, Job must be guilty of some crime, for which he and his children sulfer.
The friends were right in declaring the perfections of God. Let no man take aught from these.
The friends w^ere right in declaring the sovereignty of God, The fact is beyond controversy.
The friends were right in declaring that God pun- ishes sin. The wages of sin is death. "The way of trans- gressors is hard" (Prov. 13:15b, "The end of the wicked shall be cut off" (Ps. 37: 38b).
The friends were right in maintaining that God's favor is conditioned upon true character. "Wait for Jehovah, and keep His way; And He will exalt thee, to inherit the land" (Ps. 37: 34). "Mark the perfect man, and behold the upright; For there is a happy end to the man of peace" (Ps. 37: 37a).
Tlie friends were right in connecting sin and suffer- ing. "The soul that sinneth, it shall die" (Ez. 18:4). Haman suffered for his misdeeds (Esther 7); David, for liis sin against Uriah (II Sam. 12:7-12); the adulterer
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gets his deserts (Prov. ()::i()-o5); Belslia/zar's revelrx ended in disaster (Dan. 5). Israel went to Babylon and suffered dejjortation for its sins (el. all tlie prophets).
The friends erred in their theory of retribution. The truth that God ])unished sinners was applied to Job in such a way, that Job was considered an awful sinner.
The friends were wrong- in upholding an orthodoxy ineom])atable with the world and life view of the uni- verse.
The friends were wrong in s})e('ializing generalities. They singled out all suffering as a personal result of di- rect sin.
The friends were wrong in ap])lying their theory un- reservedly to Job.
The friends were wrong in catenating Job's suffering* with the gentlemen's sins (if this expression is permissi- ble) of his day.
The friends were wrong in upholding their theory with an intent to eater to the divine pleasure.
The friends were wrong in explaining Job's suffering out of liis sinfulness. Job explained his sinfulness, due to his suffering.
The theory of the friends made Job's suffering a re- sult of some sin which he had done. Suffering was to them a manifesto of sinfulness. They forget, or else do not know, that it also could be for testing saintship. They well i)resent the attribute of God as revealing a detesta- tion of sin; they forget, or else do not know, that it might equally be a revelation of love. The friends' conception was one-sided. They see only the wrath of God. They see only that God hates sin. They cannot see that God has also a ]>urpose with His children, whom He loves, to whom He sends the rod of love, for whom He lovetli. He chasteneth. It is this part of the moral order of the uni- verse which they left untouched. It is tliis part what
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.)()]) most needed. It is this part which is the hope and consolation of all wlio love their Savior, which they failed to apprehend.
Consequently, Jehovah after deliberating Job, speaks against the friends. They are condemned because they have not spoken the thing that is right of God, the Most High, as did His servant Job. They have only spoken partial truth. They failed to speak of God's government over His people. They spoke merely of God's rule over sinful man; they neglected to speak of God's rule over redeemed man.
If the friends could have had their way, the world would lie hopelessly combating the afflicted righteous. The greatest of men fail to pronounce the great mercy of God. God must do this thru His servant Elihu and thru His own manifestations.
0 dreadful world ready with a doom and destruction upon him, who falls into the training of faith. The theory of the friends is too often adhered to in our day. Men do not differentiate between the twofold administration of God's government. Because, floods sweep away a thousand or more in Ohio; because, brave men say: ladies and children first, when the ill-fated Titanic rushes to the deep with sixteen hundred souls; because, war befalls a city and death and destruction befalls the inhabitants; because, eighteen were killed when the tower in Siloam fell (Luke 13:4), "think ye that they were offenders above all men?" The friends, would answer: yes; Jesus, would answer: no.
There is a suffering for sin; there is likewise a suffer- ing for saintship.
The friends were aiding Satan in his destructive ways. Unconsciously, they lend a hand to the terrible enemy. Their words went deep into the wounded suffer- er's heart. Poor counsellers, they were indeed. Satan's
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right hand to irritate, to isolate, to hasten Job's infidel- ity, if God had permitted.
It is this sad spectacle which pains us. When men and women, our friends, our fellow-Christians, take a stand with these friends and assist the enemy. We can liear it of the world, because in the world we shall have tribulation. But to receive it from God's own people is indeed liard.
1 9;{
TWELFTH CHAPTER.
Suffering and Suffering. (Job.)
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"Tho He slay me, yet will I trust Him."
Job.
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TWELFTH CHAPTER.
Suffering and Suffering. Job.
As we turn to tlie suffering patriarch himself, we are astonished to notice the various moods of liis faith. Ex- tremes are here marked. A second thought brings amaze- ment, that the penduhim of faith can swing hither and thither. A deeper reflection, however, upon liis condi- tion and times, brings calmer views. Religious experi- ence has no stated equilibrium, not any more than the humidity of the atmosphere, as the experience of God's people manifests. Both day and night are essential ele- ments in our lives. Clouds and rain, as well as sunshine and drought are necessary to fertility. Gold can only be refined thru fire. Hence various elements enter into the make-up of Job's faith. His faith is not always evenly strong; nor equally warm. He has no equilibrium of faith, because he moves in a changeable world and wres- tles with imperfections.
Job's faith is not always in an operative mood; his hope is not always a present inspiration; tho his faith never sinks to blasphemy, as Satan had i^redicted, and his hope is never completely blighted.
Job was pronounced "perfect and upright" by the Almighty. And, still he deals with imperfections and sin. What a ]iaradox; yet not a contradiction. As "per- fect", he was in a justified state. He was perfect thru
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faith in a promised Messiah. As ''upright" he was con- sidered in his daily, sanctified life. It was the result of his being perfect. It refers, therefore, to his sanctifica- tion (cl. Van Gelderen, p. 12).
Yet, irrespective of these divine annunciations. Job struggled with sin and sinful men. His case reminds us of what John says: "Whosoever is begotten of God, doeth no sin, because his seed abideth in him and he can- not sin, because he is begotten of God" (I John 3:9). "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (I John 1:6). This twofold characteristic of the Christian is also to be borne in mind in considering Job.
Job was perfect in the justification of his Eedeemer. He was upright in the sanctification of the regenerated life. In his struggles, he manifests himself as a man yet of this imperfect life. Hence, the successive stages of faith and unbelief, light and darkness, which are marked in his great struggle.
The trials of Job were the counterpart of Satan's charge. Satan had said that they would upset his re- ligion and cause a breach to come between him and his God. The contrary is, however, true. The experience thru which Job passed moulded his character and brought him into a larger vision of life. The sun shines brightest after the storm. Post nubila lux — after the storm light. The darkest moments are succeeded by the greatest light. In his deepest agonies. Job gives birth to the loftiest expressions of faith. It was good for him to be afflicted.
But Job was not always in the skies. How could he be? Was not his pain pressing him on every side and forcing him almost to despair? What burdens he had to carry! What blackness of darkness enveloi^ed his visions! What struggles must even the righteous endure!
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What siiivS arise even aroiuid the best, wlicii the veil is inirent! God help His people to hold on their way!
Job was a good man, perfect and upright. But the why and wherefore, of all his sufferings were a mystery to him, as long as he did not see God. Here is a "great soul struggling with the mysteries of its fate" (David- son). The "scene is not the tumultuous battle-field, nor the arena of rash adventure, but the solitarj'- soul of a i-ighteous man .... We are to trace, not the building of a system, but the progress of a character, tried, devel- oped, victorious" (Genung).
The friends see nothing, but the justice of God with- out His love. They presented a theory which would hold for the ungodly, but it did not touch that of a saint. They can see nothing but punishment; no chastisement. They accuse him, who had already' overcome many trials, of sinning; perhaps unwittingly at first, tho later of actual sins. They have five counts against him. The theory of the friends is best understood in its totality; that is, we must take their theory as a whole. Job had met them in argument and sifted out the truth which their theory contained, and laid bare the wrong which it manifested. The friends had found Job too much for their arguments and so keep silence at last. Job, however, could not bring the case beyond refuting the friends. Neither he, nor the friends understood the providence of God relative the righteous, and who can at all times'? "God moves in a mysterious way, His wonders to perform." If He be pleased to contend with man, man cannot answer Him one of a thousand, as Job rightly says (9:3).
And still Job feels that he is not sinless. Nay, he is sinful, even tho he is declared ' ' perfect ' '. His perfection did not mean his sinlessness, but his justified state be- fore his Lord. The struggle thru which he passed, showed that he was human. "There was a leaven of cor-
i;iO
rnption in liis imperfectly sanctified nature, of which he was not aware, nntil by the terrible thrusts of Satan it was exposed. Underneath his really sincere and fen^ent piety, there was a taint of self -righteousness which made him smart as he did under the reproaches of his friends and which, in the awful darkness of that mysterious dis- pensation in which he was enshrouded, led him even to the length of justifying himself rather than God" (Green, p. 55).
Job was circumscribed like the rest of humanity. In his darkness his human nature is best revealed. He is hedged in with limitations. The veil which hid from view the Almighty, he could not always pierce. He had to live by faith, not by sight. Protracted by the pain which harassed his life, he is overcome, and the strong- faith which he showed in the first stage (1: 21), is com- mencing to give way to his feelings. For a season, he could endure. Toothache can be borne for a while with fortitude, but when it is prolonged, it irritates. To suf- fer for a time, can be endured heroically. But when the piles are heaped up, patience is sadly tried. Months, it would seem, he suffered. Even a man of Job's type, failed to stand the full test. How insignificant man is! ''What is man that thou art mindful of him" (Ps. 8) ? we may well exclaim. Job could praise Jehovah when he stood empty handed and childless. He could then bow to the supreme Will of Jehovah. He confessed then (1:21), that the chief motive of man lies in his Lord, and the greatest tie is that which binds him to his Maker. He had then, so beautifully, adored his Creator. And when he is tempted with the temptation of his wife, who begged him to curse God and die, he had shown an un- usual strong faith. But when the rod is not raised, and the suffering becomes more increased with the approach of the friends, and the pain is not stayed, Job gives way
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to his feeling. The downward gradation of faith is well marked. First Job stood firm (1:21); then Job sinned not with his lips (2:10); then Job gives way to his passion, and cnrses the day of his birth (C. 3). The downward gradation of faith is, however, only tempo rary. It is preliminary to the upward gradation. Hu- miliation precedes exaltation; the cross the crown.
Hence, as has already been intimated. Job passes thru various stages of faith. Faith is not a well, which keeps the water to the same height all the time. It has different moods and different experiences thru which it passes. Thus also was the experience of Job. Van Gel- deren, in his little pamphlet makes a beautiful study of the history of Job's struggle. He studies the psycholo gical process of Job's experience. Green has given a s}iuphonious outline of the temptation which befell the uian of Uz ( p]x 368, 369 ) .
The experience of Job passes thru six stages, of which the first three have already been considered (1. Faith in prosperit}^, 1: 1-5; 2. Faith in reverses, 1: 6-22; 3. Faith in reverses, more severe, 2:1-10). We enter now upon the fourth stage, which I would like to call: Faith in darkness (chapters 3 to 31). The fifth stage (the break of dawn), comes with the Elihu speeches, and the sixth stage (the new day), comes with the Jehovah speeches.
The fourth stage covers the part taken up with the great debate. It runs thru three stages: 1. Job in unre- lieved despair; 2. Job rises from despair to hope, and vanquishes the temptation in his second reply to the sec- ond friend; 3. Job silences the friends, but tlie enigma remains (Green, p. 369).
The fourth stage, is the stage of darkness. It is mid- night. There are clouds covering the heavens and hid- ing the stars from view. Only occasionally a star pierces
•21 1 1
thru the clouded night, l)ut when one does shine, it shines with unusual splendor.
The first part of the fourth stage, takes in the first cycle of the great debate. Job hurls anathemas at the day of his birth, chides his friends for their insinuations and bewails the stinging taunts of those who once ad- mired him. He upholds his integrity, altlio he cannot explain the mystery, which envelopes his mind and baf- fles his understanding. The good friends, had tried their best to console him and teach him the greatness of God. Their conclusions were in harmony with certain phases of life, but not with all life. The description of Eli- Ijhaz's universal goodness of God (Driver), of Bildad's justice of God, of Zophar's wisdom of God, Job main- tained as well as his friends. He could even outclass them in recording these divine attributes. In their ac- cusation that God visited him. Job too readily concurred. This is exactly what wounded him; it was his greatest grief. How could He reach Him! The Christian Scien- tist method would not avail; the Pharisaic righteousness would not do it; 0, for a Vindicator (9:33)! But Job sees Him not. Darkness comes over him, as a cloudy night. Baffled on all sides, the stars are even hid from view. Yet, he will not curse God, as Satan has said he would. '^Tho he slay me, yet will I wait for Him," is his attitude (13:15). Job was far in advance over his friends. He took exception to their doctrines of retribu- tion, and he does so rightly. The friends would hasten to the grave all those who suffer, but fail to see the pur- pose, for which their suffering is intended. Job showed convincingly, that calamities befall all men, the just as well as the unjust. Yet, how to explain his suffering in the midst of a suffering world, that was too much for liim. Awful darkness covers his vision as he closes chap- ter 14. He cannot link his suffering to any crime, which
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the friends purport, that he iiuist liave committed. The idea of innocence saturates his lil'o's tlioug-ht. He will not plead guilty, come what may. Neither will he aljase himself as yet before God in repentance.
In his darkest moments. Job, however, failed. He Avas too much self-centered. Ever and anon, he falls back upon himself." Turn the compass as you will, the magnet always draws the needle to himself. His friends failed by their condemnatory judgments to raise him up. He, himself was too much self-absorbing to gain the full light of the glory of God. Hence, repeatedly he falls into darkness, and faith seems to sleep. Passionate outbursts, animated by the false conception of the friends and pressed out by the growing idea that God was his enemy, caused clouds of doubt and unbelief to cover his belittled horizon; wicked thoughts to be born in his mind and evil words to be uttered. Only twice in this section, does faith gain any view. All the rest is darkness, pain, suffering. Job has weakened greatly, inwardly. His faith has given way to his feelings.
In the second part of this fourth section (15-21), Job rises from despair to hope. It covers the second cycle of the debate. The problem of pain, is superseded by viewing the situation from the providence of God. The friends had asserted the hasty destruction of the godless. Job had shown it in language, even more convincing. He puts the friends, where they can see that they are wrong, altho they will not be convinced. He shows that sinners do not always receive a just judgment in this life. Nay, they prosper with their possessions and with their chil- dren. They live on. Their deserts will, however, be given them, in the world to come. They will appear be- fore the judgment seat of Him with whom we have to do. Then they shall receive their punishment; now they en- joy life; live happily.
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As to himself, Job feels, that the earth should not cover up his blood, and allow his case to go down with him into the land of forgetfnlness. He hopes against hope, since he is aware that God is a silent listener to the whole event.
Job, likewise shows the friends, that he himself is responsible for his own actions. Individual responsibil- ity, is remarkably developed. But, he is aware that the righteous do not suffer as the evil-doer. There is a dis- tinct difference, tho he cannot state it definitely himself. Yet he is sure that there is a distinction; he knows it ex- ists, even tho he cannot see it now. Hence, hope creeps in and Job comes nigh a solution of the problem, which had vexed his spirit and deprived him of his happy lot. Xot man, but God sends these tribulations upon him. If lie could have only rested in this God, he might have gained a full view of the situation, as he is later per- mitted to do.
God and man forsaken, the weary soul often falls into his old trail. Still he does not bury himself in his deso- lated lot. At last, by divine inspiration, he climbs to the apex of faith, when he sees his Redeemer living, who shall give him his own justification. The beautifid ex- ])ression of immortality, kindles new hope and brings in- spiration such as the friends had never been able to give. Job had come thru all his trials to a better understand- ing, and in Him sees a new dawn, where all the tears shall be wiped away and in God he shall have his chief delight. ''Job's triumphant assertion of his unshaken confidence in God," says Green, ''which he reaches near the close of the nineteenth chapter, is deservedly ranked as the most important passage in all his discourses. . . . It exalts the patriarch of Uz to a level with the patriarch of Ur. . . and marks Job as no less conspicuously an ex- ample and a i)attern of faith than Abraham, — the one as
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clistiii^i;uislu'(l and heroic in his constancy in snlTcrini!,', as the other in liis unswerving- obedience" (p. 1ST).
In tlie third ])art of the fonrtli stage, Jol) ])nts his friends to silence, but the question remains unsolved. Eliphaz dares to accuse him of five different sins which he must have connnitted. Bildad can only utter a few verses about the inferiorit}' of man to the great God and Zophar has nothing more to add.
The debate brings the friends face to face with de- feat. They have lost out as Satan had, in the first and second stages. They have failed to console; they have failed to give proper treatment to him who sought it so dearly, as if with his own blood. They have misinter- preted the divine government. The secondary tools of Satan had widened the breach and increased the misery. Job had put his friends to silence, tho his strength had wasted by disease. But he had not been able to silence his conscience, as the second monologue clearlv shows (27-31).
But how to explain the mystery which had come upon him, was beyond his comprehension. He suffered, yet knew not how to adjust it to the divine economy. "It is in his debate with God, that the interest of Job's speeches is most intense. He charges God sometimes in language of tremendous realism, with inflicting his in- tolerable pains. His are the poisoned arrows that have consumed his strength. It is God who assails him like a giant, and dashes him to pieces" (Peake, Problem of Suffering in the 0. T., p. 89). Job was aflflictted by a heavy hand; this he knew; it was the hand of God. In that hour, what could he do! To whom, can he go? In those moments, when the heavens seem closed to him, and the earth his enemy, his soul aspires to that lofty conception, akin to the Christian religion, and the very foundation-concept of Christianity. He longs for a Medi-
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ator, or Adjuster. Job, that man of faith, fights against every assault, and maintains his integrity. He desires a vindication, if not on earth, then in the world to come. Swept almost to desp^air; grieved at the action of his friends; "maddened by his pain"; perplexed at the pro- vidential and moral order of the universe; the suffering patriarch jDroclaims boldly his integrity, without solving the mystery. Master of masters, as he may have been; power of powers, which he may have once displayed; riddle of riddles, which he once may have solved; he stands now masterless, powerless, helpless. He leaves us, as we see him, without raising the clouds, and bring- ing the sunlight. "Job himself," says Davidson, "offers no positive contribution to the doctrine of evil. His po- sition is negative and mere antagonistic to that of the friends. But this negative position, victoriously main- tained by him, has the effect of clearing the ground, where he communicates the real explanation of his hero's calamities, and teaches that they were a trial of his righ- teousness" (Theol. (). T., p. 470).
Altlio the riddle is unsolved, still the action of faith becomes more prominent, as the discussion proceeds. Like a stream, the struggles of Job appear. When the sources are low, he can see nothing but the miry bottom of his afflictions; when the spring-tide of faith flows, the banks are over-flooded and he is buried in his God, and God is all in all to him. At times he loses; at times he wins. Yet he ends, as he begins. The mystery he can- not solve; he does not solve. Like a subterranean stream, however, his faith remains thru all his windings. With all the perplexities which surround him; with all that has been heard and said; with all the available powers in man, the veil had not been rent, the light does not pierce thru, the situation had not been altered. A des- perately inclement night befell him. But he is not left
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witluuit a witness, llo inusl learn tlic ^reat lesson, that man nuist l)elie\-e when he cannot see. Faith is the vic- tory whieh overcomes the world. .lol) is batHed, yet he believes.
The iiftli and sixth stai>'es follow in their chronolog- ical order in the following chaptei;-. l>i-iefiy stated, they are as follows:
The lifth stage of Job's faith, is the break of dawn, so to say. Job is silent; Elilm speaks. Job is tonched, but does as yet not master the situation, tho he is astir wdth buoyant hope. The day of full hope feebly glim- mers. The morning light is breaking. The divine order is defined and vindicated. Sinners are punished; saints are perfected, thru suffering. The w^ay of the former leads to death; of the latter, to life. God's anger hovers over the one; His love over the other. Saints are being trained thru afflictions for advanced standing. God loves Job, and wishes to bring him into fuller light.
The sixth stage of Job's faith, is the new day. Noth- ing less than the imposing presence of the Eternal, will bring the full light. Confonn His greatness, God ap- pears in a storm. Powder and benevolence, are displayed on all sides. Might and love are universally marked. Job could well have said : " It is too w^onderf ul for me. ' ' Yet he must surrender; he must, yea he does repent. And, O, the goodness and mercy which follow him all the days of his life !
Blessed are they that hold on their way in faith! Happy, are they who strive on amid all the reverses of this life! The experience of Job shows, that Christians should never become laggard and heartless. They must persevere unto the end, and understand, that out of many trials and tribulations thev must enter into the Kingdom of God.
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THIRTEENTH CHAPTER.
Suffering- and Chastisement. (Elihu.)
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*'My son, regard not lightly the chastening of the Lord, Nor faint when thon art reproved of him;
For whom the Lord loveth, he chasteneth
And seonrgeth every son whom he receiveth."
Hebrews 12 : 5b, 6.
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THIRTEENTH CHAPTER.
Suffering and Chastisement. (Elihu.)
Neither Job nor his friends liad been able to decipher the riddle of life, and the providential rule of God over the rig'liteous. The friends had advanced the idea that all suffering was penal. Job suffered because he had sinned. Job. on the contrary, had refuted such a theory as incomjiatible with facts, claiming at the same time' that God arbitrarily visited him. Job had Avon the debate with the friends, but he had failed to explain the myster- ies which surrounded his life. It remained for Elihu to open the way for a better understanding of the situation and to start to unravel the mystery, which would ulti- mately be the method by which Job could obtain peace and understand the secret of life.
Taking issue with neither the friends, nor with Job, the youthful Elihu asks permission to speak. The basis for doing so was the fact that Job and his friends were both silent, neither having explained the difficulty. Tho age and tradition were against him, 3^et he ventures to speak, because he believes that the motives which prompt him, justify his actions. Job 's behavior had kin- dled his wrath; the attitude of the friends had kindled his spirit. Neither Job, nor the friends had made a case. Both had failed. Job had vindicated himself rather than God; the friends had sacrificed Job to their antiquated theory and passed a verdict wholly unwarranted. Con-
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scious of breaking a sacred custom, honored by time, Eliliu apoloo-izes for speaking. A grieved spirit, as was that of Elilm, must disregard conventionality, even to the extent of trespassing one of the most sanctimonious heritages of the unwritten law.
Timidly, Elihu opens his speeches; boldly he closes. Confusedly he begins; systematically and philosophically he correlates his ideas toward the close. Clieyne thinks that Eliliu ' ' sought to undo the work of his predecessors l)y restating a theory, which had not, he thought been adequately represented before" (Ency. Bib. Art. Job). He offers no new solution, so Davidson thinks, but some arguments which the friends have overlooked. Be this as it may, it cannot be gainsaid, Elihu opens the way for a true aspect of the providence of God and the suffering 'of his ]3eople, which had not been hitherto explained by either Job, or his friends. Job had come nigh it. Job knew he had to deal with God in order to understand the situation. Job had longed for an interview with God. Around the sovereignty of God the problem was to meet a solution.
Before his attack upon Job, Elihu ])romises not to terrify him. Moved only upon tlie principle of right, he proceeds; swayed only by the sacred trust imparted to him by the Almighty, he speaks; barring eulogistic terms and flattery expressions of which Eliphaz had made use in his first discourse (C. 4), he opens his address, promis- ing neither to be bias nor partial in his utterances.
In opposition to the position of Job, that God in- flicted suffering, Elihu maintains the goodness and kind- ness of God in nature. In opposition to the theory of the friends, who had said that suffering was penal, Elihu shows that it is corrective.
The bulwark which Job had built around his charac- ter and integrity, is made the object of assault. The suf -
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ferer liad maintained !iis innoconco and defends his in- tegrity against all hazards of life. Elilm lays low liis stronghold. The sovereignty of God was his armory; the superior greatness of God his annnnnition; tlie reve- lation of God, his source of information.
Job had sinned, during the course of the debate. The in('oni]>atibleness of suffering of the righteous with the goN'ernnu^nt of a just (iod, was his chief source of trouble. He had attacked the di\ine order of the universe and maintained that the moral order of the universe had been inverted. Job left the riddle unread, the mystery unex- plained, the solution unsolved.
Many think, that Eliliu falls a victim, to the theory which he tries to refute. His ideas do run somewhat par- allel with those of Eliphaz's first address, but in their last analysis and in conjunction with the other part of the address, it is clear that there is a remarkable distinc- tion. Eliphaz wants suffering to mean a manifesto of sinfulness. Elihu explains it by saying, that these things befall the righteous for disciplinary ends. The upright suffer for their own good.
The friends, Job and Elihu, all alike, believe in the absolute sovereignty of God. Job and the friends had admitted it in lofty figures of speech, and in exalted terms they had declared it. But it remained for Elihu to bring it to working basis. p]liliu api)lies the sover- eignty concept to actual life, and explains its intent.
Job was especially smitten with this subject. He had complained that ''God had taken away his right". Eliliu shows the error of Job's assertion, and makes his case so clear, that, altlio he allows Job to answer him and. gives him ami3le time to do so, he cannot reply.
God's inherent character forbids injustice.. His nat- ure demands His own u])rightness. His handiwork and l)rovidence dis])lay His goodness, otherwise man would
perish from tlie earth. His moral perfection is seen in the moral perfection of the universe, for justice is the foundation stone of government. As omniscient, God takes cognizance of men's deeds, and as Ruler, He brings punishment to the wicked, as a warning to good men. Here then, is benevolence and kindness as well as justice in God, which neither Job nor his friends had been able to see.
Before the bar of this God of justice and mercy, of IDroper government and omniscience, Eliliu calls Job to account. Standing in the undimmed presence of the ab- solute Monarch, Job stands condemned, since he will not confess his wrong.
In the sovereignty concept, Elilm brought the suifer- ing man of Uz to realize that he had said much against God and done things unbecoming him. Job's behavior over against God had been sinful. This is the crucial point, which he makes, and in which finally Job himself shares, when he repents of his sins, before Jehovah. Job is led to see that he has gone beyond his rights. He has misjudged God and sinned against His greatness. His rebellion must be stayed; his course changed; his sins confessed. Submission, confession and rejoicing in sal- vation is tlie blessed trio urged u]3on Job.
Job had declared that religion was of no profit, since God acted arbitrarily against him. Religion would not save a person immune from affliction. Elihu answers that the fault lies with man, not with God, for religion is indeed profitable unto all things. It is of benefit not to God, but to man.
The realization of the blessings of religion. Job had failed to grasp. Why is it that Job had received no answer to his groanings and sighs'? Why had he not been heard when he called for help? Why was heaven shut to him, when he had pleaded witli God? 0, says
t2M
Elilin, upon the motive of prayer hinges the blessing. If a man cries merely for relief, what a selfisli motive prompts his prayer! If a man cries solely to reduce his pains and agonies, how carnal is that principle! That hit Job hard. The pressure had prompted his pleadings. His i:>ains had driven him to cry for help. But how much religion was there in such a prayer! Job had not the warning which is given man by the mouth of the apostle James: "Ye ask, and receive not because ye ask amiss, that ye may spend it, in your pleasures" (Jas. 4: 3).
The motive of prayer must be beyond self. It should consist in praise and service, in worship and adoration. Then God would open His store-house and answer. This had not been the moti^-e -principle of Job's prayers, dur- ing the debate. When it was, as in the prologue Job had peace and was at rest. But, during the progress of the debate Job had placed his own interests before the divine. Hence at Elihu's rebukes. Job stood mute. He could not reply to his words. The truth was too appar- ent; the lesson, learnt.
X^ Manifesting the wisdom and power of God, Elihu lays stress upon proper conduct. Man's deeds and thoughts and words, are weighed. If these are not of the proper type, he stands self -condemned. His works condemn him. Therefore Job knows no way out. He holds his silence.
As to the sufferings, which came to Job, Elihu main- tains, these had been sent for a good purpose. God wishes to lead eTob into a higher manifestation of Him- self. The Almighty has a purpose in view, when He afflicts His children. God has a good end in view. Job has stubbornly refused to walk in the higher paths of life. His interests have been selfish.
Hence, the warning trumpet is sounded. God sends affliction to call men back to Him. The surrender before
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the majestic power and heavenly array of the Eternal is nrged. "It is hard for thee to kick against the pricks." Job must learn the lesson. Chastisement is evidently the ])nrpose which God has in view" to thns afflict Job. "For whom the Lord loveth, He chastiseth." "And we know that to them that love God, all things work together for good, even to them that are called to His purpose" (Rom. 8:28).
Will Job see this new interpretation of God's rnle? How can he resist, as the flashes of lightning and the pealing of thunder snrround him! The whole heaven is aglow with His majesty; can Job answer Him? Can he answer Elihn f He cannot. He does not. God is too wonderful for liim; too much for him. Will he repent? Will he return abasing himself and confessing his wrong! It was a hard path to travel for one who boasted his self-righteousness, altho not directly. Job was al- ready outwardly abased. He had stood much suffering. One more thing was needed — absolute surrender to the God of all. Surrender was the vanguard; confession his safeguard; repentance his homeguard.
Hence, the theory of Elihu is, that; "God sends cala- mities to good men by way of chastisement, not of j^un- ishment; in love, not in anger, to purify and strengthen them, to ]:)urge out faults, to save from the pit, to purify and enlighten them" (Pulpit Comm.). "Suffering is in- tended to exercise an education and purifying influence, and the wise man will not recklessly rebel or fretfully chafe against it" (Davidson, Hast. B. D.). Suffering is penal for the wicked ; suffering is educational, a training, a discipline for God's peo]^le. Job is to l)e "perfected thru suffering."
Elihu, indeed, ]:»aves the way for the flnal •solution. His conception of sovereignty and chastisement are the two elements in which Job finds rest. Job has been r^'e-
2iG
pared I'oi- the liiial stai^o, and wIumi it coiik's, he cliaiig'es. The argiimeiit of Elihn and the seene of the storm, pave the way to coiKpier floh.
Elihii had claimed to be the divine representative. His message shows tliat he was. Human wisdom stood ninte at tlie great probk^n of suffering. The friends, the pliilosophers were not able to bring a jjroper solution. Job was too much self-centered to see the goodness of God. It is only by God Himself, speaking by Elihu His prophet, that the mystery is being solved. The friends aided the assault upon Job. They need correction and atonement (C. 42). But Elihu, having spoken for God needs no atonement, or correction. Job saw the truth- fulness of Elihu 's words. He makes no reply. Elihu had fulfilled a great mission.
Happy are they, who will follow the divine way, rather than follow some ancient creed; blessed are they, who prepare God's people for greater service; blessed are they, 3'ea, thrice blessed, who can thus lead the af- flicted people of God to quietness and rest. Elihu. the man of God, young as he was, breaking away as he did with past customs and theories, became the great John the Baptist. He paved the way for the coming of Jehovah. The world is in need of such men to-day, men who prepare the way for His coming.
What a comfort to God's people, to know that a Father's hand rules their lives and shapes their destiny. The love of the Father's heart for His child is the great- est thought mortal man may cherish. He who holds the reins will not suffer that one of His least should perish, nor anv of the <>'reat.
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FOURTEENTH CHAPTER.
Suffering and Surrender. (Jehovah).
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"Speak, Lord, for tby servant lieareth."
Samuel.
)120
FOURTEENTH CHAPTER.
Suffering' and Surrender. Jehovah.
We now turn to the so-called "Jeliovah speeches." It is cast in beautiful language as we might expect, since Jehovah speaks. Peake has called it: "A sustained effort of the highest genius, unsurpassed in the world's litera- ture." (Job, p. 43). And Driver has said: "The first speech of Jehovah transcends all other descriptions of the wonders of creation or the greatness of the Creator, which are to be found in the Bible, or elsewhere" (p. 427). It certainly is the climax of the poem. It is a grand display of the creative and providential acts of the Almighty. Nine illustrations are drawn from the natural phenomena; ten cases from the animal world; two from the giant sea-monsters.
The relative value of this section, is variously esti- mated. J. M. P. Smith sees nothing more in it, tlian a grand display of the power and wisdom of God. Peake says that these speeches exercise the tender care of God. To me, it offers a grand conception of a world and life view, which centers in the eternal, allpowerful God, our Father who is in heaven.
It is well to note tliat the term JehoNali ai)pears rather prominently in this section. Thruoiit the Book of Job, the name seldom occurs, except here where it is
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ratlier conspicuous. Formerly a distant, unapijroachable (fod was presented, now a loving Father, the Lord of His people, wJio exersises good-will and kindness. He is Jeho- vah, the co^•enant God, who here speaks. Hitherto, Job had failed to see the benevolence and goodness of God; now he sees nothing but goodness, speaking thru power.
This interview with God Job had long cherished. He desired to meet God face to face; he thought he would then understand and be vindicated. The privilege is now granted him, tho different from what he had anticipated. (Jut of the whirlwind Jehovah speaks. In the stonn He comes. Job finds out that man's thoughts are different from those of the divine. Let Job now speak, as he had desired. But Job has changed, as we shall presently see.
The course pursued, is the unexpected; or rather the expected, since God's ways are not our ways. It is, there- fore, perfectly justifiable. There is no direct allusion to Job's suffering. There is no direct lifting of the heavy hand. There is no direct promise of restoration. We look in vain for a direct answer to the question involved, altlio it is plainh^ shown. We search fruitlessly for words of comfort, tho comfort is clearly given. We scrutinize hopelessly for a justification of Job's vindication of his innocence.
On the contrary, hope comes thru other channels. Actions speak louder than words, God is greater than man. Job had shown that tliei'e was a disinterested good- ness (see prologue). He had shown Satan as the great deceiver and liar. But for him, the c[uestion was : ' ' Why did God send this evil upon me'?" He had to drink a bitter cup, which poisoned his intellect and led him to da injustice to the character of God, Job now already feels, how true the theory of Elihu Avas, that God corrects his people, and the whole outcome is, that Job hastens tO' correct himself. While forced to submit, he could not
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williii.^ly su)»iiiit liimself to the will of God at once, for lie had misread the signs and the nature of the provi- dence of God. Hence the wonderful disphiy of infinite kindness and power. It brought Job beyond his shrunken horizon. Job must stand corrected before lie can think of relief. He must come to see his wrong, before he can be relieved from pain. He must come to see his sins, rather than enjoy bliss. The way to Mt. Olives lies also for Job in the way of Golgotha. He must be humiliated before he can be exalted. It was most fitting, that Job should believe and then see his restoration. It was most becoming, that he should stand self-condemned, rather than be condemned by God. It was of great import for the life of the pious man, that his life should terminate as it does. Job, and consequently all those who are called upon to suffer, must come to see that God is good and kind. If the Almighty Father wills to clothe the lilies majestically, and feed the insignificant ravens plen- tifully, how much more will He you, 0 ye of little faith! Instead of coming in a breeze, Jehovah comes in a storm. Job was beyond the reach of human intellect. The words of the friends had hardened his heart in an indirect way and paved the way for a greater rebellion against the moral Governor of the universe. Elihu had 2:iven a divine message, but Job would as yet not submit to it, altho he silently concurs to its contents. How be- fitting, therefore, that Jehovah, the Father of love, should speak, and show the real issue of all. And as He comes. He simply puts Job to shame with the powerful display of His goodness and might over the wild forces and uncared for animals, thereby showing that He has no need to defend His Avays before man. God needs not give account to man of the "why" or "wherefore" of His ways. It is enough for man, that he knows that there is a Father's heart back of all. who careth for him.
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(Jod stands a('('()mital)le to none. He is snpreme Kuler, and His rule is just and kind.
Hence, a new world view opens np to Job. He sees a i>reater love and a greater light, and into His spirit he can commit his ways. Bnt Job does not see, until he is taken tliru various forms of animate and inanimate things, given and governed by God.
The train of thought passes from one concept to an- other; like moving pictures, one scene succeeds another. Where was Job when the corners of the earth were meas- ured and its foundations sunk, ^lien the celestial choir sang anthems of praise and adoration? AVho walled the deep and bridged the span! Had Job part in conquering darkness by the break of day, which acts as a moral agent to uproot the dens of wicked men? What knowl- edge has he of the nether-world, with its dark chambers and cold. grip of death? Did he have a share in setting- boundaries to darkness and light? Was he ever where His ministers of justice are stored away — ''hail" and "snow"? Can he elucidate the wedged rocks and deep ravines, the way of lightning, rain and fertility? Has he access to the powers over the constellations and clouds ? What can he answer to all these questions ? He is without a positive answer. What a mighty Creator who brings, and a loving Father who holds all things by the word of His power!
Now, turning to the animate beings, who gives food to the roaming lion, the lowly raven, the wild goats and liinds, the wild ass and ox, the loveless ostrich and the snorting war-horse, the instinct of the hawk and eagle! Job? Let him answer. God demands it; He wills a reply. Job's self-defense is shattered; he is changed; converted; sees new visions: but fails to repent, tho he exclaims: "Behold, I am vile; what shall I answer thee" (A. V.)?
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Xot yet com])letely sniTendered, Job is shown God's moral order. Can he control such powers over tlie world and man ? If so, God will vindicate him and he will be divinely exonerated. Then the two sea-monsters — "beliemoth" and "leviathan" are shown, with such a iiowerfnl description that Job comes to see greater vis- ions and dream greater dreams. If he has no control over man, nor over evil forces, how much less has he over Him, who holds the sea-monsters in restraint?
The theophany had its desired results. Not only is (lod justified in all His ways, but Job is also reclaimed. 'J'lie visions had become an eye-opener to him. Peni- tently he returns, and is restored.
The Jehovah speeches, therefore, are determining factors in the discussion. Jehovah has been justified in all His ways. Job has been rescued from his own self- centered concentration. What no words could do, Jehovah's appearance does. And Job, without promise of relief, without any hope of better days, without alle- viation of pain, nevertheless finds rest for his weary soul. In that momental revelation of the awful majesty of God and of those visions of His glory and power and love. Job humbles himself. He sees God, as He is, not as man claims Him to be.
The coming of Jehovah brought peace to the afflicted ]jatriarch. Deism is here put aside; Theism is a wonder- ful fact. The truth of Elihu's speech dawns more and more upon Job. God is immanent, as well as transcen- dent. God moves in the world in which we live. In Him we move and live and have our being. Blind fate, can claim no place in Job's system. The goodness of God is thereby magnificently revealed. If these animate and in- animate things are objects of God's special care, then Job may believe, that He also cares for him.
The first speech, sends liome the truth, tliat (lod wlio upholds His creative acts, also lules Job's life. This great loving Father is not in need of Job, but Job is in need of Him. Hence, He is independently exalted above responsibility to man and need not give account of His deeds to man. It is enough for man to know, that He is good and great; hence. He is to be served and Avor- shipped.
Job, therefore, bows before tlie metaphysical exalta- tion of Jehovah. Bnt he must also bow before His moral perfections, otherwise his humiliation would only be temporal (Van Gelderen, p. 65), This fact becomes known in the "second- Jehovah-speech". Also to this Job mnst acquiesce. And this, he does.
The appearance of Jehovah blasted Job's self-de- fence. The riven side gave birth to new thoughts and different ways. It brought him to himself. A new and substantial world and life view is given him. The abso- lute sovereignty of God captivates him, and he, pros- trates himself before the divine mercy-seat. He confesses that he had spoken words without understanding; yea, as he himself says : ' ' Things too wonderful for me, which I knew not."
Without the slightest intimation of ever being res- tored. Job submits to Jehovah. Rewards and merits, which once played an important role, are now laid aside, and higher judgment values are introduced to settle the all-important question. Every selfish motive now van- ishes from view. Not man, but God becomes ni)permost to Job. Seeing Jehovah, convinces him that the worship of God is in itself the chief dnty of man, and uncondi- tional surrender is the only hope for him and the only way open to enter into a treaty with God.
This new view, gives courage to the afflicted man of Uz. The moral perfections of God overwhelm him with
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awe, and in the divine mercy, his soul rests in liope. His assumptions of the eliaracter of Ood and the destiny of man, were found wautini>- in tlie liii>'lier regime whicli had been sliown him. His belitthnl iiorizon liad l)ec'onie a world-view in the new revehitioii, Jlis principles had been put upon better basis. In his narrower vision, lie had been unable to see the full truth of tlie sovereignty of God and man's [)lace in His world; but now, with new visions, l)rouglit about thru personal contact of the finite with the Intinite, he sees a greater world, and the great- est Sovereign, and in Him his soul finds peace.
Thru this higher conception of God, Job obtained a new understanding of life. He is no more the self- righteous man, so to say, fighting as it were with the last drop of blood for his integrity and defying God and ac- cusing Him of injustice; nay, he is now the humiliated Job, who debases and abhors himself on account of the wrong which he has committed. He lies trembling like a Saul of Tarsus, before the throne of grace, seeking mercy. Hitherto, his sutferings had debased him; now, he is debased on account of his sins. Hitherto, he had surrendered only because he could do no other way ; now^ he does so willingly. He now repents of the evil words and wicked deeds, of which he found himself guilty. He had won, won the battle at last; not, however, with words or deeds, but by humble surrender to the majesty of the God of mercy. He won, not by following his own ways, but by accepting God's ways.
Altlio no terror has been removed; no alleviation of sutfering, even suggested; no promise of the removal of pain, given; no change in his present condition, ottered: these were never broached — never alluded to, yet he sur- renders. These were not the vital things. ''Get right with God," was the first and foremost question. The vision of God brought him to this conception. It had
227
taken liim out of his self -centered horizon, into the all- prevailing Spirit of God. In this vision, all qnestious which had hitherto occupied his mind and vexed his spirit take wings, and the will of God becomes the rnling factor in his life. He now becomes a type of Him, who in His deepest agonies taught the world to pray: "Thy will be done," and Job already enacts in deeds, what the Master later taught his followers to pray: "Thy will be done as in heaven so on earth." Truly the divine grace was accorded the man of Uz in a large measure.
Saturated with the divine mercy, the impregnable citadel of Job's integrity crumbled and the citadel of the sovereign Lord reared, and Job enters it and is re- stored. Jehovah turned his captivity, when he inter- cedes for his friends, and He blessed the latter end of Job more than his beginning. This superiority of his life after his affliction consisted not only in material prosperity and domestic lia])piness and social elevation, but especially in the fact that Job's faith was better rooted and firmer fixed, and his hope was more clearly possessed. Job had been rescued from his self-esteem, and the divine estimation is at last Job's motive of life and the principle which he upholds with all power
Being saved from death, Job may see prosperity wink at him on every side. Surely, goodness and mercy fol- low the upright ! Blessed are all they who will acknowl- edge the changing principle in Job's life. The sover- eignty of God must permeate the whole course of life, and the outcome of eveiy action, and every motive must be: soli Deo gloria.
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FIFTEENTH CHAPTER.
Suffering and Divine Sovereignty. (The whole Book of Job).
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' ' 0 Lord my God, be Thou not far from me; my God, have regard to help me; for there have risen np against me sundry thoughts and great fears, afflicting my soul. How shall I pass thru nnlmrt? How shall I break them in pieces ? This is my hope, my one only consolation, to flee unto Thee, in every tribulation, to trust in Thee, to call upon Thee from my inmost heart, and wait patiently for Thy consolation. Amen."
Thomas A Kempis.
2;m)
FIFTEENTH CHAPTER.
Human Suffering and Divine Sovereignty. The Book of Job.
The Book of Job is a unit. It must be considered in toto. In its integrity its message is to be found. It is like a body. It has many members, tho all are united together, notwithstanding the functional propriot.v of each part. The Book of Job could not be sectionally in- terpreted. We would l>e at sea, if e. g. the prologue were missing; or, if the debate contained only the speeches of Job; or, in fact, if any part were eliminated. The nega- ti"s-e and positive, the satanic and divine, the prologue and epilogue, the human and the prophetic are elements essential to build the substantial, unalterable solution of the fundamental issues of life.
Taken in toto, the Book of Job has the sovereignty concept as its formative principle. It is the deep under- lying thought, the foundation-idea, the base-structure, the eternal truth. The nuiterial as well as the spiritual, the satanic as well as the human world are under His sujjervision. Dependency is universal, except divine. Inherent power is a misnomer; independent action is a relative term; self-determination is a farce. First and last, God only is; He is free, independent, the great deter- minating factor.
Sovereignty stands beyond all suffering and aloof every spiritual fiend. God stands supreme, before whom every knee bows, both of friend and foe.
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The sovereignty concept predominates in its last analysis, all classes of forces, evil not excluded. The Satan, the giant foe, seeks control and determines his coronation, yet only with complete failure and exposure of meanness and deceitfulness and wretchedness. He, too, is all but free. He is circumscribed, subject to the divine rule, controlled bj^ the higher Hand. If God were not King, Satan would soon invert the moral order of the world, and pervert the ways of the righteous. But he is not ultimate, not final. He can never be considered first and last, the alpha and omega. He is and must be in- ferior, held in harness, bound, not free. Therefore, God's people may confidently trust their sovereign Lord, who saves to tlie uttermost.
The sovereignty concept, gives birth to the power of evil. The Satan, evil's representative, is made known. Men must know him and his destructive mission, in order to understand the suffering of the righteous. His devices are wicked to the limit. Murder and torture are his de light. He subtly seeks the downfall of the righteous, and tries to brand them hypocrites. But for the sovereign God Job would have failed, failed miserably, and Satan would have triumphed, triumphed mightily. But Satan can perform his task no more than Sisyphus could roll that huge stone upon the high hill, which always rolled to the bottom. The Lord puts facts above fancy, truth above lies. Satan's theory is smashed to atoms, his ter- rible lies publicly exposed, his deceptive character truthfully unmasked, that man should no longer put credence to his theorj^, and that he should guard against his falsehoods by trusting in the eternal rock, God 's pro- tectorate.
The sovereignty-concept is supreme. There may be tears, nevertheless the saint can worship. There may be pain, but it cannot withhold from glorification. The
giant sufferer worshipped when his lieart was stricken with grief over liis heavy losses. The man of Uz reared liis altar when in the very battle of life, and offered his incense wlien the disease was gnawing his very breath. And finally, when harassed on all sides, baffled by Satan, he stood with his God. When his wife tempts him to give up, curse God and die, when Satan haunted him like a lion its prey, when his friends stung the vital union of God's people, when Elihu captured the warring mind, when pain drew out the sap of life, when Jehovali over- whelms liim with His goodness. Job can do but one thing, but he does it majestically. He worships. His devotion is more true, his motive more pure, than hitherto. He worships with no incentive other than that God is God. A suffering saint may never count the battle lost. He maj^ never hopelessly give up. The true worship must stand, ever and anon, undefiled. It must stand even if man's very constitution fails. It must be executed even tlio the night is dark, and the veil unrent. Courage must always remain. Where sight is impossible, faith must be king. The service of God demands the uppermost place, and towers above every material remuneration. The union to God must be perfected, to which expression must be made when all others sever. Disinterested good- ness exposes Satan's falsehood, and carries the divine stamp of saintship. The service of God is uppermost, the divine sovereignty supreme. As long as men do not fol- low the injunction of the Master to seek the kingdom of God and His righteousness first, so long has the sover- eignty-concept not yet reached its proper place in the hearts of men, so long men will be hopelessly groping in the dark.
The keener the suffering, the greater the strife, the heavier the battle, the mightier the atfray, the purer the motive, the truer the revelation. Job was at his best
when lie was buried the deepest. The triumphs of faith pierced thru the bhiekest assault, and the Light of the world shone in the darkest hours. God led His servant thru his trials. He was his stay and statf. That is the secret— the whole secret. Dependent upon God, God was to him a refuge and a present help in trouble. The ex- pression of redemj^tion thru the mediation of a Mediator culminating in immortality, were born like Aphrodite, in severe pangs. Not by the enchanted cup of Circe were these brought about, but by God's divine Spirit. The idea of Mediator fostered reconciliation, and reconcilia- tion cherished immortality, eternal union with a pacified God — the two grandest conceptions any mortal can en- joy. On account of these utterances a monument has been erected far greater than the pyramids of Gizeli, which, gigantic as they are among the seven wonders of the world, are crumbling, whereas Job's faith is re-born in all God's people by the living Spirit, and the triumph of faith is the realization of hope in the blessed immortal union to God, effected thru reconciliation and mediation of our Lord Jesus Christ.
The theology of the friends, did an injustice to tlie sovereignty concept. Eagerly they fought for it, but they fought wrongly, since their theory was based upon a false conception of the divine government and a mis- representation of the divine Kingship. Truth anci error are jointly mixed, and defended for righteousness. . The vuhierability of their theory is easily accomplished with the aid of Eliliu. Suffering and sin are primarily united. For suffering and sinfulness go hand in hand with a per- son unregenerated. Hence their theology is a truth only half stated. The sinner deserves punishment. But this was never a question of dispute. This is one aspect of sin; it is penal. Yet to make this universally a]:>]^licable to both godly and ungodly, is misconstruing the love of
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(jod. Rightly, tlierefore, God calls the friends- to task; they iinist make amendment.
There is a slithering other than for sin. There is a siittering- which God's people are called ii])on to endure. This is the problem of Job. This is the solution which Elihn, God's prophet, gives. Such sutTering is not penal, but disci;)linary; not punishment, but chastisement. God guides His i^eople, of which Job is a re})resentative, thru many ways and untrodden paths, to equip them for the heavenly mansions. It is a training in God's school for higher duties, and for nobler ends. It not only tests saintship, but develops it too. The Father must often use the rod to correct and train His children, since they are prone to wander. The wicked world frequently op- presses; the sinful nature often disdains God; Satan often tempts. Plence, the higher Rule, the better govern- ment to lead into greater devotion. Job stood nearer heaven at the end of his trials than at the beginning of them. The trials were hard for him, but they were a great blessing just the same. Elihu cut the Gordian knot with the sword of the Spirit. God 's suffering people may now understand that their Lord loves them, who smites to heal, wounds to correct.
In this life of intense suffering, which also the Master entered, the sovereign-concept gives grace. This gave Job courage to cry out: "Yet shall the righteous hold on his way" (Job 17: 9). The child of specific grace cannot give up. may not give up. "And whatsoever is begotten of God overcometh the w-orld" (I John 5: 4). Satan has unjustly maintained the overthrow of the righteous; Job has justly shown the reverse. The saints are engraved in the palm of the Eternal, and no one can snatch them out of His hand. If, this suffering comes for a good intent and is the revelation of love as the Elihu and Jehovah speeches clearly show, then it may be well to ask: "Who
shall separate us from the love of God I" With Paul, it may be said : ' ' In all these things, we are more than con- querors, thru Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rom. 8:37, 38).
Hence, it is evident that God is not in need of man; man, however, is in need of God. Man's whole life is enveloped in the divine. God's sovereignty reaches the lilies and the ravens, and man. Before Him every knee should bow and every tongue, confess. Man redeemed should understand his position in the world. God gives no account of His deeds; on the contrary, man is account- able to God. The refuge for a clear conscience and peace of soul should be sought in Him, who says: "Come unto me, all ye that labor and are heavy laden and I will give you rest" (Mt. 11:28). Leaving his argument of per- sonal integrity. Job seeks refuge under the shadow of the wings of the Almighty, and his soul rests in peace.
Hence, the mists roll away. The mystery of suffering- accompanying the righteous, finds the true solution in the sovereignty of God, which is a reign of love and x^ower for God's people. After all, the Book of Job is primarily concerned with the doctrine of God. It is, therefore, essential that the sovereignty concept be upheld, even tho men like Fronde (Essays, Vol. I, pp. 241, 249) ridi- cule it. It is necessary to form a world and life view which centers in Him and radiates from Him, otherwise Job cannot be understood. God cares especially for the welfare of His people. He moulds their character; strengthens their faith; disciplines their nature; masters their passion; shapes their destiny. He only is their God; they are the sheep of His pasture (Ps. IGO: 3).
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The vision of God's soverei,i>nty coiKiiiered Job. His belittled horizon gave way to a worhl and life y'ww found in Him, who was and is and ever more shall be, blessed forever. Jol) now forg-ets his sorrow and (lod becomes the sole object of reflection. The vision 1)rouglit the self- centered sufferer to look at the wide universe, and get a juster estimate of man's place in the world. God took him out of himself, and led him to Him, and in this vision he was released of his problem. He saw God and entered into rest (Peake, Prob. of Suffering in the 0. T., p. 100).
The message of the patriarchal age has not yet been outgrown. It is a message for the twentieth century. The adorablB sovereignty of God, the main spring of Calvinism ,is the savor of the world, in every age. In such a world view, all sufferers can find peace and rest; as they wrestle with this momentous ]iroblem, they should come to a proper understanding of their Father who is in heaven, who wills not that one sparrow should fall without His will; who takes account of His people, and numbers the very hairs on their head (Mt. 10:29-31). May they lay aside all argument, all murmurings, as Job ultimately did, and in the greatest of all Beings, the leather of our Lord and Savior Jesus Christ, find rest, knowing that God is supreme and His will is perfect. Where all arguments failed, the presence of God brought the rebellious heart to surrender, the sinful heart to con- fess, the disquieted heart to peace. ' ' As we dwell in the secret of the Most High and abide under the shadow of the Almighty, we see the universe from a new view point. Since we know God we can trust Him to the uttermost." Like the actions of the pacified man of Uz, one may well sa}': In te, Domine, speravi (In thee, 0 Lord, have I put my trust).
THE END.
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