Part 28

Job makes no confession of sin. His friends and Elihu, all of whom endeavour to find evil in his life, are entirely at fault. The repentance is not from moral guilt, but from the hasty and venturous speech that escaped him in the time of trial. After all one's defence of Job one must allow that he does not at every point avoid the appearance of evil. There was need that he should repent and find new life in new humility. The discovery he has made does not degrade a man. Job sees God as great and true and faithful as he had believed Him to be, yea, greater and more faithful by far. He sees himself a creature of this great God and is exalted, an ignorant creature and is reproved. The larger horizon which he demanded having opened to him, he finds himself much less than he had seemed. In the microcosm of his past dream-life and narrow religion he appeared great, perfect, worthy of all he enjoyed at the hand of God; but now, in the macrocosm, he is small, unwise, weak. God and the soul stand sure as before; but God's justice to the soul He has made is viewed along a different line. Not as a mighty sheik can Job now debate with the Almighty he has invoked. The vast ranges of being are unfolded, and among the subjects of the Creator he is one,--bound to praise the Almighty for existence and all it means. His new birth is finding himself little, yet cared for in God's great universe.

The writer is no doubt struggling with an idea he cannot fully express; and in fact he gives no more than the pictorial outline of it. But without attributing sin to Job he points, in the confession of ignorance, to the germ of a doctrine of sin. Man, even when upright, must be stung to dissatisfaction, to a sense of imperfection--to realise his fall as a new birth in spiritual evolution. The moral ideal is indicated, the boundlessness of duty and the need for an awakening of man to his place in the universe. The dream-life now appears a clouded partial existence, a period of lost opportunities and barren vain-glory. Now opens the greater life in the light of God.

And at the last the challenge of the Almighty to Satan with which the poem began stands justified. The Adversary cannot say,--The hedge set around Thy servant broken down, his flesh afflicted, now he has cursed Thee to Thy face. Out of the trial Job comes, still on God's side, more on God's side than ever, with a nobler faith more strongly founded on the rock of truth. It is, we may say, a prophetic parable of the great test to which religion is exposed in the world, its difficulties and dangers and final triumph. To confine the reference to Israel is to miss the grand scope of the poem. At the last, as at the first, we are beyond Israel, out in a universal problem of man's nature and experience. By his wonderful gift of inspiration, painting the sufferings and the victory of Job, the author is a herald of the great advent. He is one of those who prepared the way not for a Jewish Messiah, the redeemer of a small people, but for the Christ of God, the Son of Man, the Saviour of the world.

A universal problem, that is, a question of every human age, has been presented and within limits brought to a solution. But it is not the supreme question of man's life. Beneath the doubts and fears with which this drama has dealt lie darker and more stormy elements. The vast controversy in which every human soul has a share oversweeps the land of Uz and the trial of Job. From his life the conscience of sin is excluded. The author exhibits a soul tried by outward circumstances; he does not make his hero share the thoughts or judgment of the evil-doer. Job represents the believer in the furnace of providential pain and loss. He is neither a sinner nor a sin-bearer. Yet the book leads on with no faltering movement toward the great drama in which every problem of religion centres. Christ's life, character, work cover the whole region of spiritual faith and struggle, of conflict and reconciliation, of temptation and victory, sin and salvation; and while the problem is exhaustively wrought out the Reconciler stands divinely free of all entanglement. He is light, and in Him is no darkness at all. Job's honest life emerges at last, from a narrow range of trial into personal reconciliation and redemption through the grace of God. Christ's pure heavenly life goes forward in the Spirit through the full range of spiritual trial, bearing every need of erring man, confirming every wistful hope of the race, yet revealing with startling force man's immemorial quarrel with the light, and convicting him in the hour that it saves him. Thus for the ancient inspired drama there is set, in the course of evolution, another, far surpassing it, the Divine tragedy of the universe, involving the spiritual omnipotence of God. Christ has to overcome not only doubt and fear, but the devastating godlessness of man, the strange sad enmity of the carnal mind. His triumph in the sacrifice of the cross leads religion forth beyond all difficulties and dangers into eternal purity and calm. That is--through Him the soul of believing man is reconciled by a transcendent spiritual law to nature and providence, and his spirit consecrated for ever to the holiness of the Eternal.

The doctrine of the sovereignty of God, as set forth in the drama of Job with freshness and power by one of the masters of theology, by no means covers the whole ground of Divine action. The righteous man is called and enabled to trust the righteousness of God; the good man is brought to confide in that Divine goodness which is the source of his own. But the evil-doer remains unconstrained by grace, unmoved by sacrifice. We have learned a broader theology, a more strenuous yet a more gracious doctrine of the Divine sovereignty. The induction by which we arrive at the law is wider than nature, wider than the providence that reveals infinite wisdom, universal equity and care. Rightly did a great Puritan theologian take his stand on the conviction of God as the one power in heaven and earth and hell; rightly did he hold to the idea of Divine will as the one sustaining energy of all energies. But he failed just where the author of Job failed long before: he did not fully see the correlative principle of sovereign grace. The revelation of God in Christ, our Sacrifice and Redeemer, vindicates with respect to the sinful as well as the obedient the Divine act of creation. It shows the Maker assuming responsibility for the fallen, seeking and saving the lost; it shows one magnificent sweep of evolution which starts from the manifestation of God in creation and returns through Christ to the Father, laden with the manifold immortal gains of creative and redeeming power.

FOOTNOTE:

[10] "Modern Painters," vol. iii., p. 307.

EPILOGUE.

XXIX.

_EPILOGUE._

CHAP. xlii. 7-17.

After the argument of the Divine voice from the storm the epilogue is a surprise, and many have doubted whether it is in line with the rest of the work. Did Job need these multitudes of camels and sheep to supplement his new faith and his reconciliation to the Almighty will? Is there not something incongruous in the large award of temporal good, and even something unnecessary in the renewed honour among men? To us it seems that a good man will be satisfied with the favour and fellowship of a loving God. Yet, assuming that the conclusion is a part of the history on which the poem was founded, we can justify the blaze of splendour that bursts on Job after sorrow, instruction and reconciliation.

Life only can reward life. That great principle was rudely shadowed forth in the old belief that God protects His servants even to a green old age. The poet of our book clearly apprehended the principle; it inspired his noblest flights. Up to the closing moment Job has lived strongly, alike in the mundane and the moral region. How is he to find continued life? The author's power could not pass the limits of the natural in order to promise a reward. Not yet was it possible, even for a great thinker, to affirm that continued fellowship with Eloah, that continued intellectual and spiritual energy which we name eternal life. A vision of it had come to him; he had seen the day of the Lord afar off, but dimly, by moments. To carry a life into it was beyond his power. Sheol made nothing perfect; and beyond Sheol no prophet eye had ever travelled.

There was nothing for it, then, but to use the history as it stood, adding symbolic touches, and show the restored life in development on earth, more powerful than ever, more esteemed, more richly endowed for good action. In one point the symbolism is very significant. Priestly office and power are given to Job; his sacrifice and intercession mediate between the friends who traduced him and Eloah who hears His faithful servant's prayer. The epilogue, as a parable of the reward of faithfulness, has deep and abiding truth. Wider opportunity of service, more cordial esteem and affection, the highest office that man can bear, these are the reward of Job; and with the terms of the symbolism we shall not quarrel who have heard the Lord say: "Well done, thou good servant, because thou wast found faithful in a very little, have thou authority over ten cities!"

Another indication of purpose must not be overlooked. It may be said that Job's renewal in soul should have been enough for him, that he might have spent humbly what remained of life, at peace with men, in submission to God. But our author was animated by the Hebrew realism, that healthy belief in life as the gift of God, which kept him always clear on the one hand of Greek fatalism, on the other of Oriental asceticism. This strong faith in life might well lead him into the details of sons and daughters, grandchildren and great-grandchildren, flocks, tribute, and years of honour. Nor did he care at the end though any one said that after all the Adversary was right. He had to show expanding life as Gods recompense of faithfulness. Satan has long ago disappeared from the drama; and in any case the epilogue is chiefly a parable. It is, however, a parable involving, as our Lord's parables always involve, the sound view of man's existence, neither that of Prometheus on the rock nor of the grim anchorite in the Egyptian cave.

The writer's finest things came to him by flashes. When he reached the close of his book he was not able to make a tragedy and leave his readers rapt above the world. No pre-Christian thinker could have bound together the gleams of truth in a vision of the spirit's undying nature and immortal youth. But Job must find restored power and energy; and the close had to come, as it does, in the time sphere. We can bear to see a soul go forth naked, driven, tormented; we can bear to see the great good life pass from the scaffold or the fire, because we see God meeting it in the heaven. But we have seen Christ.

A third point is that for dramatic completeness the action had to bring Job to full acquittal in view of his friends. Nothing less will satisfy the sense of poetic justice which rules the whole work.

Finally, a biographical reminiscence may have given colour to the epilogue. If, as we have supposed, the author was once a man of substance and power in Israel, and, reduced to poverty in the time of the Assyrian conquest, found himself an exile in Arabia--the wistful sense of impotence in the world must have touched all his thinking. Perhaps he could not expect for himself renewed power and place; perhaps he had regretfully to confess a want of faithfulness in his own past. All the more might he incline to bring his great work to a close with a testimony to the worth and design of the earthly gifts of God, the temporal life which He appoints to man, that present discipline most graciously adapted to our present powers and yet full of preparation for a higher evolution, the life not seen, eternal in the heavens.

INDEX

Abraham faith of, 27.

Accadian psalms, 3.

Acquittal, Job expects, 285.

Agnostic, 117.

Amiel quoted, 88, 288.

Amos, chap. iv. 4, 44.

Angel-interpreter, 351.

Argument, the reconciling, 392.

Arnold, Matthew, quoted, 95.

Assize, the Great, 292.

Astrology, neglected, 317.

Author, his greatness, 6; lives in the poem, 7; member of Northern Kingdom, 15; in the desert, 17; inspiration of, 32; paints his own trials, 68; his brave truthfulness, 224; his prophetic insight, 303.

Bene-Kedem, 23.

Bible, universality of, 17.

Bigot, the, 244.

Bildad, character of, 102; his first speech, 135; his second speech, 215; his bitterness, 216; his third speech, 298.

Boethius quoted, 288.

Book of Job, a poem of the soul, 3; precursors of, 3; poetical art of, 5; date of, 6; autobiographical, 7, 411; style of, 8; problem of, 11; personality in, 12; place in canon, 27; main controversy of, 101; inspiration of, 122; logic of, 295; prepares for Christ, 265, 404.

Bunyan quoted, 144.

Bushnell, H., quoted, 259.

Carlyle, T., quoted, 68, 223.

Catholic theologian, 135.

Chaldæans, 65.

Chaos, no moral, 273.

Christ, sacrifice of, 62; mediation of, 121; his preaching, 276; Redeemer, 242, 404; preparation for, 265.

Church, the Jewish, 14.

Church, complaints against, 264; its duty, 295.

Cliff in the desert, 231.

Consolation, 80.

Corporate sympathy, 230.

Creed of Job's friends, 155.

Criticism of first author, 346.

Dante, 60.

Davidson, Dr. A. B., 11, 96, 311, 333.

Davidson, Dr. S., 6.

Death, finality of, 187.

Deism and positivism, 365.

Delay of the Almighty, 269.

Dogmatism, 136.

Doughty, Mr. C. M., 20.

Dualism, 166.

Duty, keep close to, 88.

Edwards, Jonathan, quoted, 274.

Egyptian "Book of the Dead," 212.

Elihu, who was he? 343; inspiration claimed by, 342.

Eliphaz, character of, 102; his first speech, 99; vision of, 106; apparently right, 113; his religion, 114; his second speech, 187; a pure Temanite, 189; jealous for God, 191; his third speech, 269.

Eloah, the righteous, 232; and the work of His hands, 233; opening Sheol, 233.

Emerson, R. W., quoted, 257.

Eschatology, rose-water, 55.

"Everlasting Yea," 67.

Evolution, spiritual, 58; of religion, 180; physical, completes nothing, 241; reveals Divine wisdom, 318.

Ewald, H., 11, 15.

Failure of old world, 280.

Fairbairn, Dr. A. M., 57.

Faith, and happiness, 45; three barriers of, 235.

False judgments, 86.

Fate of the wicked, 219.

Festus quoted, 290.

Finality and progress, 193.

Funeral in the desert, 264.

God, no despot, 149; seems to persecute, 176, 204; and nature, 301.

Godliness, earthly reward of, 245.

Goël, the, 234.

Happiness and faith, 45.

Hauran, 20.

Hebrew thought, limitations of, 164; realism, 410.

Hokhma, 9, 16.

Human frailty, 177.

Idealism, 65, 79.

Idolatry, 333.

Idumæa, religion of, 25.

Individualism of psalms, 13.

Inherited opinions, 169.

Inquiry and reverence, 389.

Inspiration, of author, 32, 33; within limits, 224, 384, 387; claimed by Elihu, 342.

Irresistible power, 141.

Isaiah compared with Job, 10.

Jauf, 20.

Jehovah, servant of, 15.

Jewel in the lotus, 364.

Jewish Church, 14.

Job, a real man, 22; religion of, 24; character of, 28; early prosperity of, 29; dream-life of, 30; when he lived, 31; trials of, 63; type of righteous sufferer, 67; his integrity, 72; his faith, 74; his wife, 75; his friends, 78; curses his day, 89; praises death, 92; rebuked for scepticism, 154; prophetic, 208; idealised, 337; made priest, 410.

Justice, of man no refuge, 86; in every matter, 237; physical argument for, 238.

Kings, their favour, 357, 369.

Kinship with Eloah, 181.

Knowledge not the main thing, 390.

Koheleth, 38.

Letters and theology, 4.

Life, is it for enjoyment? 52; meaning of, in the Gospels, 61; as vigour, 260; principle of man's, 382; rewards life, 409.

Materialism, 54.

Mediator, desire for a, 147.

Mephistopheles, 36.

_Mezbele_, 72.

Microcosm and macrocosm, 402.

Mill, J. S., quoted, 256.

Mining, 314.

Modern science, 165.

Natural religion, 25; source of, 178; ends with a sigh, 290.

Nature and God, 166, 287, 301.

Necessity, 130.

Obedience, reward of, 42.

Ode cited by Elihu, 370.

Oriental, society, ideas of, 50; life, contrasts of, 72; character, 131.

Orthodoxy uncorrupted, 197.

Pain, not evil, 52-5; and imprudence, 59; mystery of, 120.

Paley quoted, 53.

Palgrave, W. G., quoted, 20.

Personality, 12.

Pessimism, 38.

Pharisee and Sadducee, germs of, 377.

Phœnix, 324.

Piety, daring, 133.

Pity of it, the, 229.

"Positive evil," 77.

Poverty of spirit, 196.

Precursors of Job, 3.

Primitive religion of Semites, 180.

Probation, 47.

Problem, of the book, 11; universal, 403.

Prophet, the, a critic, 246.

Proverbs, chaps. iii., viii., 9.

Providence, enigma of, 207; special, 225.

Psalms, individualism in, 12.

Punishment of sin, 59.

Rabbi, the, 368.

Real and ideal, 152.

Religion, decay of, 16; evolution of, 180.

Renan quoted, 399.

Revelation, 117.

Righteousness, man not saved by, 388.

Ruskin, J., quoted, 372, 374, 396.

Sabeans, 65.

Sacrifice of Christ, 62.

Sacrificed classes, 170.

Satan, 34; Dante's, 35; Milton's, 35; power of, 36; challenged by the Almighty, 40; his question, 42; disappears, 71.

Scepticism, 41, 140.

Schopenhauer, 37, 39.

Semites, primitive religion of, 180.

Servant of Jehovah, 15.

Sheol, life in, 183; no hope in, 211; no penalty in, 255.

Sin, punishment of, 59; does it bring suffering? 157.

Sincerity of mind, 169.

Skin for skin, 69.

Smith, Dr. Robertson, 43.

Social, meliorism, 46; tyranny, 331.

Sons of the Elohim, 37.

Soulless human beings, 70.

Special pleading for God, 171.

Spencer, H., 52.

Spiritual evolution, 58.

Suicide, 97, 124.

Teman, 15.

Theology and letters, 4; new beginning in, 15.

Theosophy, 39.

Total depravity, 195.

Trouble, wherefore? 282.

Universal problem, 403.

Uz, 19.

Wisdom, of the past, 138, 192; quest of, 313.

Woman's life, 75.

Worldly prosperity offered to Job, 137, 159.

Zophar, his character, 102; his first speech, 154; no mere echo, 161; his second speech, 243; his third speech, 309.

Transciber's Notes:

Obvious punctuation and spelling errors have been fixed throughout.

Inconsistent hyphenation is as in the original text.