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MY FATHER AND
MOTHER.

The Book of Job

AND

THE SOLUTION OF THE PROBLEM OF
. SUFFERING IT OFFERS.

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.

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.

SECTION II.

THE CONTENTS OF THE BOOK OF JOB.

SUFFERINGS AND THE SOVEREIGNTY
OF GOD.

THIRD CHAPTER.

Prosperity, Assault and Complaint.

Job 1:1-3:26.

** Virtue alone outbuilds the pyramids,
Her monuments shall last, when Egypt's fall."

Young.

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,

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

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

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

"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!

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

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

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.)

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).

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-

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

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

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).

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.

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

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-

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).

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.

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.

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),

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.

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.

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).

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^

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

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).

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

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

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

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.

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

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

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

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,

.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

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-

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).

"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).

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.

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-

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.

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).

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

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!

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

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).

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:

"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?

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

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".

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

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

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!

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 !

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

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

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 . . . ."

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).

"Sow an act and you reap a habit;
sow a habit and yon reap a character;
sow a character and yon reap a destiny."

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

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.

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).

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

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

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

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.

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

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.

100

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

101

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).

109

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

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-

117

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.

118

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

110

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

l-2()

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 —

121

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).

122

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,

12a

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

124

^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.

12-;

"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),

128

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

129

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^

l;50

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).

131

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

loo

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).

134

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.

185

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

137

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

ir.s

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-

139

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.

140

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

141

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!

142

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

114

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

145

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.

146

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

147

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

14S

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.

151

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),

152

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

155

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).

157

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

IGl

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).

162

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?

163

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

164

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

1G5

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-

lliG

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).

1G7

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.

109

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).

171.

TENTH CHAPTER.

Suffering and Saintship.
(Prologue.)

173

"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).

174

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

175

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

17(3

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

177

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. "

IT'J

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

ISO

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.

1S1

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.

1S4

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.

1S5

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;

186

■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."

1S7

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

18S

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

189

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

190

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

101

.)()]) 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

192

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.)

195

"Tho He slay me, yet will I trust Him."

Job.

196

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

197

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!

19S

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

200

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

202

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.

203

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

204

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-

205

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

206

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.

207

THIRTEENTH CHAPTER.

Suffering- and Chastisement.
(Elihu.)

209

*'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.

210

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-

211

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 -

212

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

215

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.

217

FOURTEENTH CHAPTER.

Suffering and Surrender.
(Jehovah).

219

"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

221

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

222

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.

223

(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.)?

22 i

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

2-2 a

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.

228

FIFTEENTH CHAPTER.

Suffering and Divine Sovereignty.
(The whole Book of Job).

229

' ' 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.

2:U

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

2:U

(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).

236

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.

237

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PRINTED IN US. A.

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