"The tempest in my mind Doth from my senses take all feeling else Save what beats there."

His mind is certainly clouded; for it is not vain to say that piety preserves the thought of what G.o.d once gave, and Job had himself spoken of it when his disease was young. At this point he is an example of what man is when he allows the water-floods to overflow him and the sad present to extinguish a brighter past. The sense of a wasted life is upon him, because he does not yet understand what the saving of life is. To be kind to others and to be happy in one's own kindness is not for man so great a benefit, so high a use of life, as to suffer with others and for them. What were the life of our Lord on earth and His death but a revelation to man of the secret he had never grasped and still but half approves? The Book of Job, a long, yearning cry out of the night, shows how the world needed Christ to shed His Divine light upon all our experiences and unite them in a religion of sacrifice and triumph. The book moves toward that reconciliation which only the Christ can achieve. As yet, looking at the sufferer here, we see that the light of the future has not dawned upon him. Only when he is brought to bay by the falsehoods of man, in the absolute need of his soul, will he boldly antic.i.p.ate the redemption and fling himself for refuge on a justifying G.o.d.

II. In the second strophe cursing is exchanged for wailing, fruitless reproach of a long past day for a touching chant in praise of the grave. If his birth had to be, why could he not have pa.s.sed at once into the shades? The lament, though not so pa.s.sionate, is full of tragic emotion. The phrases of it have been woven into a modern hymn and used to express what Christians may feel; but they are pagan in tone, and meant by the writer to embody the unhopeful thought of the race. Here is no outlook beyond the inanition of death, the oblivion and silence of the tomb. It is not the extreme of unfaith, but rather of weakness and misery.

"_Wherefore hastened the knees to meet me, And why the b.r.e.a.s.t.s that I should suck?

For then, having sunk down, would I repose, Fallen asleep there would be rest for me.

With kings and councillors of the earth Who built them solitary piles; Or with princes who had gold, Who filled their houses with silver; Or as a hidden abortion I had not been, As infants who never saw light.

There the wicked cease from raging, And there the outworn rest.

Together the prisoners are at ease, Not hearing the call of the task-master.

Small and great are there the same, The slave set free from his lord._"

It is beautiful poetry, and the images have a singular charm for the dejected mind. The chief point, however, for us to notice is the absence of any thought of judgment. In the dim under-world, hid as beneath heavy clouds, power and energy are not. Existence has fallen to so low an ebb that it scarcely matters whether men were good or bad in this life, nor is it needful to separate them. For the tyrant can do no more harm to the captive, nor the robber to his victim. The astute councillor is no better than the slave. It is a kind of existence below the level of moral judgment, below the level either of fear or joy. From the peacefulness of this region none are excluded; as there will be no strength to do good there will be none to do evil. "The small and great are there the same." The stillness and calm of the dead body deceive the mind, willing in its wretchedness to be deceived.

When the writer put this chant into the mouth of Job, he had in memory the pyramids of Egypt and tombs, like those of Petra, carved in the lonely hills. The contrast is thus made picturesque between the state of Job lying in loathsome disease and the lot of those who are gathered to the mighty dead. For whether the rich are buried in their stately sepulchres, or the body of a slave is hastily covered with desert sand, all enter into one painless repose. The whole purpose of the pa.s.sage is to mark the extremity of hopelessness, the mind revelling in images of its own decay. We are not meant to rest in that love of death from which Job vainly seeks comfort. On the contrary, we are to see him by-and-by roused to interest in life and its issues.

This is no halting-place in the poem, as it often is in human thought.

A great problem of Divine righteousness hangs unsolved. With the death of the prisoner and the down-trodden slave whose worn-out body is left a prey to the vulture--with the death of the tyrant whose evil pride has built a stately tomb for his remains--all is not ended. Peace has not come. Rather has the unravelling of the tangle to begin. The All-righteous has to make His inquisition and deal out the justice of eternity. Modern poetry, however, often repeats in its own way the old-world dream, mistaking the silence and composure of the dead face for a spiritual deliverance:--

"The aching craze to live ends, and life glides Lifeless--to nameless quiet, nameless joy.

Blessed Nirvana, sinless, stirless rest, That change which never changes."

To Christianity this idea is utterly foreign, yet it mingles with some religious teaching, and is often to be found in the weaker sorts of religious fiction and verse.

III. The last portion of Job's address begins with a note of inquiry.

He strikes into eager questioning of heaven and earth regarding his state. What is he kept alive for? He pursues death with his longing as one goes into the mountains to seek treasure. And again, his way is hid; he has no future. G.o.d hath hedged him in on this side by losses, on that by grief; behind a past mocks him, before is a shape which he follows and yet dreads.

"_Wherefore gives He light to wretched men Life to the bitter in soul?

Who long for death but no!

Search for it more than for treasures._"

It is indeed a horrible condition, this of the baffled mind to which nothing remains but its own gnawing thought that finds neither reason of being nor end of turmoil, that can neither cease to question nor find answer to inquiries that rack the spirit. There is energy enough, life enough to feel life a terror, and no more; not enough for any mastery even of stoical resolve. The power of self-consciousness seems to be the last injury, a Nessus-shirt, the gift of a strange hate.

"The real agony is the silence, the ignorance of the why and the wherefore, the Sphinx-like imperturbability which meets his prayers."

This struggle for a light that will not come has been expressed by Matthew Arnold in his "Empedocles on Etna," a poem which may in some respects be named a modern version of Job:--

"This heart will glow no more; thou art A living man no more, Empedocles!

Nothing but a devouring flame of thought-- But a naked eternally restless mind....

To the elements it came from Everything will return-- Our bodies to earth, Our blood to water, Heat to fire, Breath to air.

They were well born, They will be well entombed-- But mind, but thought-- Where will they find their parent element?

What will receive them, who will call them home?

But we shall still be in them and they in us....

And we shall be unsatisfied as now; And we shall feel the agony of thirst, The ineffable longing for the life of life, Baffled for ever."

Thought yields no result; the outer universe is dumb and impenetrable.

Still Job would revive if a battle for righteousness offered itself to him. He has never had to fight for G.o.d or for his own faith. When the trumpet call is heard he will respond; but he is not yet aware of hearing it.

The closing verses have presented considerable difficulty to interpreters, who on the one hand shrink from the supposition that Job is going back on his past life of prosperity and finding there the origin of his fear, and on the other hand see the danger of leaving so significant a pa.s.sage without definite meaning. The Revised Version puts all the verbs of the twenty-fifth and twenty-sixth verses into the present tense, and Dr. A. B. Davidson thinks translation into the past tense would give a meaning "contrary to the idea of the poem."

Now, a considerable interval had already elapsed from the time of Job's calamities, even from the beginning of his illness, quite long enough to allow the growth of anxiety and fear as to the judgment of the world. Job was not ignorant of the caprice and hardness of men. He knew how calamity was interpreted; he knew that many who once bowed to his greatness already heaped scorn upon his fall. May not his fear have been that his friends from beyond the desert would furnish the last and in some respects most cutting of his sorrows?

"_I have feared a fear; it has come upon me, And that which I dread has come to me.

I have not been at ease, nor quiet, nor have I had rest; Yet trouble has come._"

In his brooding soul, those seven days and nights, fear has deepened into certainty. He is a man despised. Even for those three his circ.u.mstances have proved too much. Did he imagine for a moment that their coming might relieve the pressure of his lot and open a way to the recovery of his place among men? The trouble is deeper than ever; they have stirred a tempest in his breast.

Note that in his whole agony Job makes no motion towards suicide.

Arnold's Empedocles cries against life, flings out his questions to a dumb universe, and then plunges into the crater of Etna. Here, as at other points, the inspiration of the author of our book strikes clear between stoicism and pessimism, defiance of the world to do its worst and confession that the struggle is too terrible. The deep sense of all that is tragic in life, and, with this, the firm persuasion that nothing is appointed to man but what he is able to bear, together make the clear Bible note. It may seem that Job's e.j.a.c.u.l.a.t.i.o.ns differ little from the cry out of the "City of Dreadful Night,"

"Weary of erring in this desert, Life, Weary of hoping hopes for ever vain, Weary of struggling in all sterile strife, Weary of thought which maketh nothing plain, I close my eyes and calm my panting breath And pray to thee, O ever quiet Death, To come and soothe away my bitter pain."

But the writer of the book knows what is in hand. He has to show how far faith may be pressed down and bent by the sore burdens of life without breaking. He has to give us the sense of a soul in the uttermost depth, that we may understand the sublime argument which follows, know its importance, and find our own tragedy exhibited, our own need met, the personal and the universal marching together to an issue. Suicide is no issue for a life, any more than universal cataclysm for the evolution of a world. Despair is no refuge. The inspired writer here sees so far, so clearly, that to mention suicide would be absurd. The struggle of life cannot be renounced. So much he knows by a spiritual instinct which antic.i.p.ates the wisdom of later times. Were this book a simple record of fact, we have Job in a position far more trying than that of Saul after his defeat on Gilboa; but it is an ideal prophetic writing, a Divine poem, and the faith it is designed to commend saves the man from interfering by any deed of his with the will of G.o.d.

We are prepared for the vehement controversy that follows and the sustained appeal of the sufferer to that Power which has laid upon him such a weight of agony. When he breaks into pa.s.sionate cries and seems to be falling away from all trust, we do not despair of him nor of the cause he represents. The intensity with which he longs for death is actually a sign and measure of the strong life that throbs within him, which yet will be led out into light and freedom and come to peace as it were in the very clash of revolt.

VII.

_THE THINGS ELIPHAZ HAD SEEN._

ELIPHAZ SPEAKS. CHAPS. iv., v.

The ideas of sin and suffering against which the poem of Job was written come now dramatically into view. The belief of the three friends had always been that G.o.d, as righteous Governor of human life, gives felicity in proportion to obedience and appoints trouble in exact measure of disobedience. Job himself, indeed, must have held the same creed. We may imagine that while he was prosperous his friends had often spoken with him on this very point. They had congratulated him often on the wealth and happiness he enjoyed as an evidence of the great favour of the Almighty. In conversation they had remarked on case after case which seemed to prove, beyond the shadow of doubt, that if men reject G.o.d affliction and disaster invariably follow.

Their idea of the scheme of things was very simple, and, on the whole, it had never come into serious questioning. Of course human justice, even when rudely administered, and the practice of private revenge helped to fulfil their theory of Divine government. If any serious crime was committed, those friendly to the injured person took up his cause and pursued the wrong-doer to inflict retribution upon him. His dwelling was perhaps burned and his flocks dispersed, he himself driven into a kind of exile. The administration of law was rude, yet the unwritten code of the desert made the evil-doer suffer and allowed the man of good character to enjoy life if he could. These facts went to sustain the belief that G.o.d was always regulating a man's happiness by his deserts. And beyond this, apart altogether from what was done by men, not a few accidents and calamities appeared to show Divine judgment against wrong. Then, as now, it might be said that avenging forces lurk in the lightning, the storm, the pestilence, forces which are directed against transgressors and cannot be evaded. Men would say, Yes, though one hide his crimes, though he escape for long the condemnation and punishment of his fellows, yet the hand of G.o.d will find him: and the prediction seemed always to be verified. Perhaps the stroke did not fall at once. Months might pa.s.s; years might pa.s.s; but the time came when they could affirm, Now righteousness has overtaken the offender; his crime is rewarded; his pride is brought low. And if, as happened occasionally, the flocks of a man who was in good reputation died of murrain, and his crops were blighted by the terrible hot wind of the desert, they could always say, Ah! we did not know all about him. No doubt if we could look into his private life we should see why this has befallen. So the barbarians of the island of Melita, when Paul had been shipwrecked there, seeing a viper fasten on his hand, said, "No doubt this is a murderer whom, though he hath escaped from the sea, yet justice suffereth not to live."

Thoughts like these were in the minds of the three friends of Job, very confounding indeed, for they had never expected to shake their heads over him. They accordingly deserve credit for true sympathy, inasmuch as they refrained from saying anything that might hurt him. His grief was great, and it might be due to remorse. His unparalleled afflictions put him, as it were, in sanctuary from taunts or even questionings. He has done wrong, he has not been what we thought him, they said to themselves, but he is drinking to the bitter dregs a cup of retribution.

But when Job opened his mouth and spoke, their sympathy was dashed with pious horror. They had never in all their lives heard such words. He seemed to prove himself far worse than they could have imagined. He ought to have been meek and submissive. Some flaw there must have been: what was it? He should have confessed his sin instead of cursing life and reflecting on G.o.d. Their own silent suspicion, indeed, is the chief cause of his despair; but this they do not understand. Amazed they hear him; outraged, they take up the challenge he offers. One after another the three men reason with Job, from almost the same point of view, suggesting first and then insisting that he should acknowledge fault and humble himself under the hand of a just and holy G.o.d.

Now, here is the motive of the long controversy which is the main subject of the poem. And, in tracing it, we are to see Job, although racked by pain and distraught by grief--sadly at disadvantage because he seems to be a living example of the truth of their ideas--rousing himself to the defence of his integrity and contending for that as the only grip he has of G.o.d. Advance after advance is made by the three, who gradually become more dogmatic as the controversy proceeds. Defence after defence is made by Job, who is driven to think himself challenged not only by his friends, but sometimes also by G.o.d Himself through them.

Eliphaz, Bildad, and Zophar agree in the opinion that Job has done evil and is suffering for it. The language they use and the arguments they bring forward are much alike. Yet a difference will be found in their way of speaking, and a vaguely suggested difference of character. Eliphaz gives us an impression of age and authority. When Job has ended his complaint, Eliphaz regards him with a disturbed and offended look. "How pitiful!" he seems to say; but also, "How dreadful, how unaccountable!" He desires to win Job to a right view of things by kindly counsel; but he talks pompously, and preaches too much from the high moral bench. Bildad, again, is a dry and composed person. He is less the man of experience than of tradition. He does not speak of discoveries made in the course of his own observation; but he has stored the sayings of the wise and reflected upon them.

When a thing is cleverly said he is satisfied, and he cannot understand why his impressive statements should fail to convince and convert. He is a gentleman, like Eliphaz, and uses courtesy. At first he refrains from wounding Job's feelings. Yet behind his politeness is the sense of superior wisdom--the wisdom of ages, and his own. He is certainly a harder man than Eliphaz. Lastly, Zophar is a blunt man with a decidedly rough, dictatorial style. He is impatient of the waste of words on a matter so plain, and prides himself on coming to the point. It is he who ventures to say definitely: "Know therefore that G.o.d exacteth of thee less than thine iniquity deserveth,"--a cruel speech from any point of view. He is not so eloquent as Eliphaz, he has no air of a prophet. Compared with Bildad he is less argumentative. With all his sympathy--and he, too, is a friend--he shows an exasperation which he justifies by his zeal for the honour of G.o.d. The differences are delicate, but real, and evident even to our late criticism. In the author's day the characters would probably seem more distinctly contrasted than they appear to us. Still, it must be owned, each holds virtually the same position. One prevailing school of thought is represented and in each figure attacked.

It is not difficult to imagine three speakers differing far more from each other. For example, instead of Bildad we might have had a Persian full of the Zoroastrian ideas of two great powers, the Good Spirit, Ahuramazda, and the Evil Spirit, Ahriman. Such a one might have maintained that Job had given himself to the Evil Spirit, or that his revolt against providence would bring him under that destructive power and work his ruin. And then, instead of Zophar, one might have been set forward who maintained that good and evil make no difference, that all things come alike to all, that there is no G.o.d who cares for righteousness among men; a.s.sailing Job's faith in a more dangerous way. But the writer has no such view of making a striking drama. His circle of vision is deliberately chosen. It is only what might appear to be true he allows his characters to advance. One hears the breathings of the same dogmatism in the three voices. All is said for the ordinary belief that can be said. And three different men reason with Job that it may be understood how popular, how deeply rooted is the notion which the whole book is meant to criticise and disprove.

The dramatising is vague, not at all of our sharp, modern kind like that of Ibsen, throwing each figure into vivid contrast with every other. All the author's concern is to give full play to the theory which holds the ground and to show its incompatibility with the facts of human life, so that it may perish of its own hollowness.

Nevertheless the first address to Job is eloquent and poetically beautiful. No rude arguer is Eliphaz but one of the golden-mouthed, mistaken in creed but not in heart, a man whom Job might well cherish as a friend.

I. The first part of his speech extends to the eleventh verse. With the respect due to sorrow, putting aside the dismay caused by Job's wild language, he asks, "If one essay to commune with thee, wilt thou be grieved?" It seems unpardonable to add to the sufferer's misery by saying what he has in his mind; and yet--he cannot refrain. "Who can withhold himself from speaking?" The state of Job is such that there must be thorough and very serious communication. Eliphaz reminds him of what he had been--an instructor of the ignorant, one who strengthened the weak, upheld the falling, confirmed the feeble. Was he not once so confident of himself, so resolute and helpful that fainting men found him a bulwark against despair? Should he have changed so completely? Should one like him take to fruitless wailings and complaints? "Now it cometh upon thee, and thou faintest; it toucheth thee, and thou art confounded." Eliphaz does not mean to taunt. It is in sorrow that he speaks, pointing out the contrast between what was and is. Where is the strong faith of former days?

There is need for it, and Job ought to have it as his stay. "Is not thy piety thy confidence? Thy hope, is it not the integrity of thy ways?" Why does he not look back and take courage? Pious fear of G.o.d, if he allows himself to be guided by it, will not fail to lead him again into the light.

It is a friendly and sincere effort to make the champion of G.o.d serve himself of his own faith. The undercurrent of doubt is not allowed to appear. Eliphaz makes it a wonder that Job had dropped his claim on the Most High; and he proceeds in a tone of expostulation, amazed that a man who knew the way of the Almighty should fall into the miserable weakness of the worst evil-doer. Poetically, yet firmly, the idea is introduced:--

"_Bethink thee now, who ever, being innocent, perished, And where have the upright been destroyed?

As I have seen, they who plough iniquity And sow disaster reap the same.

By the wrath of G.o.d they perish, By the storm of His wrath they are undone.

Roaring of the lion, voice of the growling lion, Teeth of the young lions are broken; The old lion perisheth for lack of prey, The whelps of the lioness are scattered._"