THE BOOK OF JOB

SORROW THAT WORSHIPS

'Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.'--JOB i. 21.

This book of Job wrestles with the problem of the meaning of the mystery of sorrow. Whether history or a parable, its worth is the same, as tortured hearts have felt for countless centuries, and will feel to the end. Perhaps no picture that was ever painted is grander and more touching than that of the man of Uz, in the antique wealth and happiness of his brighter days, rich, joyful, with his children round him, living in men's honour, and walking upright before G.o.d.

Then come the dramatic completeness and suddenness of his great trials. One day strips him of all, and stripped of all he rises to a loftier dignity, for there is a majesty as well as an isolation in his sorrow.

How many spirits tossed by afflictions have found peace in these words! How many quivering lips have tried to utter their grave, calm accents! To how many of us are they hallowed by memories of times when they stood between us and despair!

They seem to me to say everything that can be said about our trials and losses, to set forth the whole truth of the facts, and to present the whole series of feelings with which good men may and should be exercised.

I. The vindication of sorrow.

He 'rent his clothes'--the signs and tokens of inward desolation and loss.

It is worth our while to stay for one moment with the thought that we are meant to feel grief. G.o.d sends sorrows in order that they may pain. Sorrow has its manifold uses in our lives and on our hearts. It is natural. That is enough. G.o.d set the fountain of tears in our souls. We are bidden not to 'despise the chastening of the Lord.' It is they who are 'exercised' thereby to whom the chastis.e.m.e.nt is blessed.

It is sanctioned by Christ. He wept. He bade the women of Jerusalem weep for themselves and for their children.

Religion does not destroy the natural emotions--sorrow as little as any other. It guides, controls, curbs, comforts, and brings blessings out of it. So do not aim at an impossible stoicism, but permit nature to have its way, and look at the picture of this manly sorrow of Job's--calm, silent, unless when stung by the undeserved reproaches of these three 'orthodox liars for G.o.d,' and going to G.o.d and worshipping.

II. The recognition of loss and sorrow as the law of life.

'Naked came I out of my mother's womb.'

We need not dwell on the figure 'mother,' suggesting the grave as the kindly mother's bosom that gathers us all in, and the thought that perhaps gleams forth that death, too, is a kind of birth.

But the truth picturesquely set forth is just the old and simple one--that all possessions are transient.

The naked self gets clothed and lapped round with possessions, but they are all outside of it, apart from its individuality. It has been without them. It will be without them. Death at the end will rob us of them all.

The inevitable law of loss is fixed and certain. We are losing something every moment--not only possessions, but all our dearest ties are knit but for a time, and sure to be snapped. They go, and then after a while we go.

The independence of each soul of all its possessions and relations is as certain as the loss of them. They may go and we are made naked, but still we exist all the same. We have to learn the hard lesson which sounds so unfeeling, that we can live on in spite of all losses.

Nothing, no one, is necessary to us.

All this is very cold and miserable; it is the standing point of law and necessity. An atheist could say it. It is the beginning of the Christian contemplation of life, but only the beginning.

III. The recognition of G.o.d in the law.

'The Lord gave, and the Lord hath taken away.' That is a step far beyond the former. To bring in the thought of _the Lord_ makes a world of difference.

The tendency is to look only at the second cause. In Job's case there were two cla.s.ses of agencies, men, Chaldeans and Sabeans, and natural causes, fire and wind, but he did not stop with these.

The grand corrective of that tendency lies in the full theistic idea, that G.o.d is the sole cause of all. The immanence of Deity in all things and events is our refuge from the soul-crushing tyranny of the reign of law.

That devout recognition of G.o.d in law is eminently to be made in regard to death, as Job does in the text: 'The number of his months is with Thee.' Death is not any more nor any less under His control than all other human incidents are. It has no special sanct.i.ty, nor abnormally close connection with His will, but it no more is exempt from such connection than all the other events of life. The connection is real. He opens the gate of the grave and no man shuts. He shuts, and no man opens.

Job did not forget the Lord's gifts even while he was writhing under the stroke of His withdrawings. Alas! that it should so often need sorrow to bear into our hearts that we owe all to Him, but even then, if not before, it is well to remember how much good we have received of the Lord, and the remembrance should not be 'a sorrow's crown of sorrow,' but a thankful one.

IV. The thankful resignation to G.o.d's loving administration of the law.

The preceding words might be said with mere submission to an irresistible power, but this last sentence climbs to the highest of the true Christian idea. It recognises in loss and sorrow a reason for praise.

Why?

Because we may be sure that all loss is for our good.

Because we may be sure that all loss is from a loving G.o.d. In loss of dear ones, _our_ gain is in drawing nearer to G.o.d, in being taught more to long for heaven. In our relation to them, a loftier love, a hallowing of all the past. _Their_ gain is in their entrance to heaven, and all the glory that they have reached.

This blessing of G.o.d for loss is not inconsistent with sorrow, but antic.i.p.ates the future when we shall know all and bless Him for all.

THE PEACEABLE FRUITS OF SORROWS RIGHTLY BORNE

'Behold, happy is the man whom G.o.d correcteth: therefore despise not thou the chastening of the Almighty: 18. For He maketh sore, and bindeth up: He woundeth, and His hands make whole. 19. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. 20. In famine He shall redeem thee from death: and in war from the power of the sword. 21. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.

22. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. 23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. 24. And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. 25.

Thou shalt know also that thy seed shall be great, and thine offspring as the gra.s.s of the earth. 26. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. 27. Lo this, we have searched it, so it is; hear it, and know thou it for thy good.'--JOB v. 17-27.

The close of the Book of Job shows that his friends' speeches were defective, and in part erroneous. They all proceeded on the a.s.sumption that suffering was the fruit of sin--a principle which, though true in general, is not to be unconditionally applied to specific cases. They all forgot that good men might be exposed to it, not as punishment, nor even as correction, but as trial, to 'know what was in their hearts.'

Eliphaz is the best of the three friends, and his speeches embody much permanent truth, and rise, as in this pa.s.sage, to a high level of literary and artistic beauty. There are few lovelier pa.s.sages in Scripture than this glowing description of the prosperity of the man who accepts G.o.d's chastis.e.m.e.nts; and, on the whole, the picture is true. But the underlying belief in the uniform coincidence of inward goodness and outward good needs to be modified by the deeper teaching of the New Testament before it can be regarded as covering all the facts of life.

Eliphaz is gathering up, in our pa.s.sage, the threads of his speech. He bases upon all that he has been saying the exhortation to Job to be thankful for his sorrows. With a grand paradox, he declares the man who is afflicted to be happy. And therein he strikes an eternally true note. It is good to be made to drink a cup of sorrow. Flesh calls pain evil, but spirit knows it to be good. The list of our blessings is not only written in bright inks, but many are inscribed in black. And the reason why the sad heart should be a happy heart is because, as Eliphaz believed, sadness is G.o.d's fatherly correction, intended to better the subject of it. 'Whom the Lord loveth He chasteneth,' says the Epistle to the Hebrews, in full accord with Eliphaz.

But his well-meant and true words flew wide of their mark, for two reasons. They were chillingly didactic, and it is vinegar upon nitre to stand over an agonised soul and preach plat.i.tudes in an unsympathetic voice. And they a.s.sumed unusual sin in Job as the explanation of his unparalleled pains, while the prologue tells us that his sufferings were not fruits of his sin, but trials of his righteousness. He was horrified at Job's words, which seemed to him full of rebellion and irreverence; and he made no allowance for the wild cries of an agonised heart when he solemnly warned the sufferer against 'despising' G.o.d's chastening. A more sympathetic ear would have detected the accent of faith in the groans.

The collocation, in verse 18, of making sore and binding up, does not merely express sequence, but also purpose. The wounding is in order to healing. The wounds are merciful surgery; and their intention is health, like the cuts that lay open an ulcer, or the scratches for vaccination. The view of suffering in these two verses is not complete, but it goes far toward completeness in tracing it to G.o.d, in a.s.serting its disciplinary intention, in pointing to the divine healing which is meant to follow, and in exhorting to submission. We may recall the beautiful expansion of that exhortation in Hebrews, where 'faint not' is added to 'despise not,' so including the two opposite and yet closely connected forms of misuse of sorrow, according as we stiffen our wills against it, and try to make light of it, or yield so utterly to it as to collapse. Either extreme equally misses the corrective purpose of the grief.

On this general statement follows a charming picture of the blessedness which attends the man who has taken his chastis.e.m.e.nt rightly. After the thunderstorm come sunshine and blue, and the song of birds. But, lovely as it is, and capable of application in many points to the life of every man who trustfully yields to G.o.d's will, it must not be taken as a literally and absolutely true statement of G.o.d's dealings with His children. If so regarded, it would hopelessly be shattered against facts; for the world is full of instances of saintly men and women who have not experienced in their outward lives such sunny calm and prosperity stretching to old age as are here promised. Eliphaz is not meant to be the interpreter of the mysteries of Providence, and his solution is decisively rejected at the close.

But still there is much in this picture which finds fulfilment in all devout lives in a higher sense than his intended meaning.

The first point is that the devout soul is exempt from calamities which a.s.sail those around it. These are such as are ordinarily in Scripture recognised as G.o.d's judgments upon a people. Famine and war devastate, but the devout soul abides in peace, and is satisfied. Now it is not true that faith and submission make a wall round a man, so that he escapes from such calamities. In the supernatural system of the Old Testament such exemptions were more usual than with us, though this very Book of Job and many a psalm show that devout hearts had even then to wrestle with the problem of the prosperity of the wicked and the indiscriminate fall of widespread calamities on the good and bad.

But in its deepest sense (which, however, is not Eliphaz's sense) the faithful man is saved from the evils which he, in common with his faithless neighbour, experiences. Two men are smitten down by the same disease, or lie dying on a battlefield, shattered by the same sh.e.l.l, and the one receives the fulfilment of the promise, 'there shall no evil touch thee,' and the other does not. For the evil in the evil is all sucked out of it, and the poison is wiped off the arrow which strikes him who is united to G.o.d by faith and submission. Two women are grinding at the same millstone, and the same blow kills them both; but the one is delivered, and the other is not. They who pa.s.s through an evil, and are not drawn away from G.o.d by it, but brought nearer to Him, are hid from its power. To die may be our deliverance from death.

Eliphaz's promises rise still higher in verses 22 and 23, in which is set forth a truth that in its deepest meaning is of universal application. The wild beasts of the earth and the stones of the field will be in league with the man who submits to G.o.d's will. Of course the beasts come into view as destructive, and the stones as injuring the fertility of the fields. There is, probably, allusion to the story of Paradise and the Fall. Man's relation to nature was disturbed by sin; it will be rectified by his return to G.o.d. Such a doctrine of the effects of sin in perverting man's relation to creatures runs all through Scripture, and is not to be put aside as mere symbolism.

But the large truth underlying the words here is that, if we are servants of G.o.d, we are masters of everything. 'All things work together for good to them that love G.o.d.' All things serve the soul that serves G.o.d; as, on the other hand, all are against him that does not, and 'the stars in their courses fight against' those who fight against Him. All things are ours, if we are Christ's. The many mediaeval legends of saints attended by animals, from St. Jerome and his lion downwards to St. Francis preaching to the birds, echo the thoughts here. A gentle, pure soul, living in amity with dumb creatures, has wonderful power to attract them. They who are at peace with G.o.d can scarcely be at war with any of G.o.d's creatures.

Gentleness is stronger than iron bands. 'Cords of love' draw most surely.

Peace and prosperity in home and possessions are the next blessings promised (ver. 24). 'Thou shalt visit [look over] thy household, and shalt miss nothing.' No cattle have strayed or been devoured by evil beasts, or stolen, as all Job's had been. Alas! Eliphaz knew nothing about commercial crises, and the great system of credit by which one scoundrel's fall may bring down hundreds of good men and patient widows, who look over their possessions and find nothing but worthless shares. Yet even for those who find all at once that the herd is cut off from the stall, their tabernacle may still be in peace, and though the fold be empty they may miss nothing, if in the empty place they find G.o.d. That is what Christians may make out of the words; but it is not what was originally meant by them.