"_The arrows of the Almighty are within me, The poison whereof my spirit drinketh up.

The terrors of G.o.d beleaguer me._"

We need not fall into the mistake of supposing that it is only the pain of his disease which makes Job's misery so heavy. Rather is it that his troubles have come from G.o.d; they are "the arrows of the Almighty." Mere suffering and loss, even to the extremity of death, he could have borne without a murmur. But he had thought G.o.d to be his friend. Why on a sudden have those darts been launched against him by the hand he trusted? What does the Almighty mean? The evil-doer who suffers knows why he is afflicted. The martyr enduring for conscience'

sake has his support in the truth to which he bears witness, the holy cause for which he dies. Job has no explanation, no support. He cannot understand providence. The G.o.d with whom he supposed himself to be at peace suddenly becomes an angry incomprehensible Power, blighting and destroying His servant's life. Existence poisoned, the couch of ashes encompa.s.sed with terrors, is it any wonder that pa.s.sionate words break from his lips? A cry is the last power left to him.

So it is with many. The seeming needlessness of their sufferings, the impossibility of tracing these to any cause in their past history, in a word, the mystery of the pain confounds the mind, and adds to anguish and desolation an unspeakable horror of darkness. Sometimes the very thing guarded against is that which happens; a man's best intelligence appears confuted by destiny or chance. Why has he amongst the many been chosen for this? Do all things come alike to all, righteous and wicked?

The problem becomes terribly acute in the case of earnest G.o.d-fearing men and women who have not yet found the real theory of suffering.

Endurance for others does not always explain. All cannot be rested on that. Nor unless we speak falsely for G.o.d will it avail to say, These afflictions have fallen on us for our sins. For even if the conscience does not give the lie to that a.s.sertion, as Job's conscience did, the question demands a clear answer why the penitent should suffer, those who believe, to whom G.o.d imputes no iniquity. If it is for our transgressions we suffer, either our own faith and religion are vain, or G.o.d does not forgive excepting in form, and the law of punishment retains its force. We have here the serious difficulty that legal fictions seem to hold their ground even in the dealings of the Most High with those who trust Him. Many are in the direst trouble still for the same reason as Job, and might use his very words. Taught to believe that suffering is invariably connected with wrong-doing and is always in proportion to it, they cannot find in their past life any great transgressions for which they should be racked with constant pain or kept in grinding penury and disappointment. Moreover, they had imagined that through the mediation of Christ their sins were expiated and their guilt blotted out. What strange error is there in the creed or in the world? Have they never believed? Has G.o.d turned against them? So they inquire in the darkness.

The truth, however, as shown in a previous chapter, is that suffering has no proportion to the guilt of sin, but is related in the scheme of Divine providence to life in this world, its movement, discipline, and perfecting in the individual and the race. Afflictions, pains, and griefs are appointed to the best as well as the worst, because all need to be tried and urged on from imperfect faith and spirituality to vigour, constancy, and courage of soul. The principle is not clearly stated in the Book of Job, but underlies it, as truth must underlie all genuine criticism and every faithful picture of human life. The inspiration of the poem is so to present the facts of human experience that the real answer alone can satisfy. And in the speech we are now considering some imperfect and mistaken views are swept so completely aside that their survival is almost unaccountable.

Beginning with the fifth verse we have a series of questions somewhat difficult to interpret:--

"_Doth the wild a.s.s bray when he hath gra.s.s?

Or loweth the ox over his fodder?

Can that be eaten which is unsavoury, without salt?

Or is there any taste in the white of an egg?

My soul refuseth to touch them; They are to me as mouldy bread._"

By some these questions are supposed to describe sarcastically the savourless words of Eliphaz, his "solemn and impertinent prosing."

This, however, would break the continuity of the thought. Another view makes the reference to be to Job's afflictions, which he is supposed to compare to insipid and loathsome food. But it seems quite unnatural to take this as the meaning. Such pain and grief and loss as he had undergone were certainly not like the white of an egg. But he has already spoken wildly, unreasonably, and he now feels himself to be on the point of breaking out afresh in similar impatient language. Now, the wild a.s.s does not complain when it has gra.s.s, nor the ox when it has fodder; so, if his mind were supplied with necessary explanations of the sore troubles he is enduring, he would not be impatient, he would not complain. His soul hungers to know the reasons of the calamities that darken his life. Nothing that has been said helps him.

Every suggestion presented to his mind is either trifling and vain, without the salt of wisdom, like the white of an egg, or offensive, disagreeable. Ruthlessly sincere, he will not pretend to be satisfied when he is not. His soul refuses to touch the offered explanations and reasons. Verily, they are like mouldy bread to him. It is his own impatience, his loud cries and inquiries, he desires to account for; he does not attack Eliphaz with sarcasm, but defends himself.

At this point there is a brief halt in the speech. As if after a pause, due to a sharp sting of pain, Job exclaims: "Oh that G.o.d would please to destroy me!" He had felt the paroxysm approaching; he had endeavoured to restrain himself, but the torture drives him, as before, to cry for death. Again and again in the course of his speeches sudden turns of this kind occur, points at which the dramatic feeling of the writer comes out. He will have us remember the terrible disease and keep continually in mind the setting of the thoughts. Job had roused himself in beginning his reply, and, for a little, eagerness had overcome pain. But now he falls back, mastered by cruel sickness which appears to be unto death. Then he speaks:--

"_Oh that I might have my request, That G.o.d would give me the thing I long for, Even that G.o.d would be pleased to crush me, That He would loose His hand and tear me off; And I should yet have comfort, I should even exult amidst unsparing pain, For I have not denied the words of the Holy One._"

The longing for death which now returns on Job is not so pa.s.sionate as before; but his cry is quite as urgent and unqualified. As we have already seen, no motion towards suicide is at any point of the drama attributed to him. He does not, like Shakespeare's Hamlet, whose position is in some respects very similar, question with himself,

"Whether 'tis n.o.bler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them?"

Nor may we say that Job is deterred from the act of self-destruction by Hamlet's thought, "The dread of something after death" that

"makes us rather bear those ills we have Than fly to others that we know not of."

Job has the fear and faith of G.o.d still, and not even the pressure of "unsparing pain" can move him to take into his own hands the ending of that torment G.o.d bids him bear. He is too pious even to dream of it. A true Oriental, with strong belief that the will of G.o.d must be done, he could die without a murmur, in more than stoical courage; but a suicide he cannot be. And indeed the Bible, telling us for the most part of men of healthy mind, has few suicides to record. Saul, Zimri, Ahithophel, Judas, break away thus from dishonour and doom; but these are all who, in impatience and cowardice, turn against G.o.d's decree of life.

Here, then, the strong religious feeling of the writer obliges him to reject that which the poets of the world have used to give the strongest effect to their work. From the Greek dramatists, through Shakespeare to Browning, the drama is full of that quarrel with life which flies to suicide. In this great play, as we may well call it, of Semitic faith and genius, the ideas are masterly, the hold of universal truth is sublime. Perhaps the author was not fully aware of all he suggests, but he feels that suicide serves no end: it settles nothing; and his problem must be settled. Suicide is an attempt at evasion in a sphere where evasion is impossible. G.o.d and the soul have a controversy together, and the controversy must be worked out to an issue.

Job has not cursed G.o.d nor denied his words. With this clear conscience he is not afraid to die; yet, to keep it, he must wait on the decision of the Almighty--that it would please G.o.d to crush him, or tear him off like a branch from the tree of life. The prospect of death, if it were granted by G.o.d, would revive him for the last moment of endurance. He would leap up to meet the stroke, G.o.d's stroke, the pledge that G.o.d was kind to him after all.

"Where he stands, the Arch Fear in a visible form, Yet the strong man must go: For the journey is done and the summit attained, And the barriers fall, Though a battle's to fight ere the guerdon be gained, The reward of it all....

I would hate that death bandaged my eyes, and forbore, And bade me creep past."

According to Eliphaz there was but one way for a sufferer. If Job would bow humbly in acknowledgment of guilt, and seek G.o.d in penitence, then recovery would come; the hand that smote would heal and set him on high; all the joy and vigour of life would be renewed, and after another long course of prosperity, he should come to his grave at last as a shock of corn is carried home in its season.

Recalling this glib promise, Job puts it from him as altogether incongruous with his state. He is a leper; he is _dying_.

"_What is my strength that I should wait, And what my term that I should be patient?

Is my strength the strength of stones?

Is my flesh bra.s.s?

Is not my help within me gone, And energy quite driven from me?_"

Why, his condition is hopeless. What can he look for but death? Speak to him of a new term; it was adding mockery to despair. But he would die still true to G.o.d, and therefore he seeks the end of conflict. If he were to live on he could not be sure of himself, especially when, with failing strength, he had to endure the nausea and stings of disease. As yet he can face death as a chief should.

The second part of the address begins at the fourteenth verse of chap.

vi. Here Job rouses himself anew, and this time to a.s.sail his friends.

The language of their spokesman had been addressed to him from a height of a.s.sumed moral superiority, and this had stirred in Job a resentment quite natural. No doubt the three friends showed friendliness. He could not forget the long journey they had made to bring him comfort. But when he bethought him how in his prosperity he had often entertained these men, held high discourse with them on the ways of G.o.d, opened his heart and showed them all his life, he marvelled that now they could fail of the thing he most wanted--understanding. The knowledge they had of him should have made suspicion impossible, for they had the testimony of his whole life.

The author is not unfair to his champions of orthodoxy. They fail where all such have a way of failing. If their victim in the poem presses on to stinging sarcasm and at last oversteps the bounds of fair criticism, one need not wonder. He is not intended as a type of the meek, self-depreciating person who lets slander pa.s.s without a protest. If they have treated him badly, he will tell them to their faces what he thinks. Their want of justice might cause a weak man to slip and lose himself.

"_Pity from his friend is due to the despairing, Lest he forsake the fear of the Almighty: But my brethren have deceived as a torrent, Like the streams of the ravine, that pa.s.s away, That become blackish with ice, In which the snow is dissolved.

What time they wax warm they vanish, When it is hot they are dried up out of their place.

The caravans turn aside, They go up into the desert and are perishing.

The caravans of Tema look out, The merchants of Sheba hope for them.

They were ashamed because they had trusted, They came up to them and blushed.

Even so, now are ye nought._"

The poetical genius of the writer overflows here. The allegory is beautiful, the wit keen, the knowledge abundant; yet, in a sense, we have to pardon the interposition. Job is not quite in the mood to represent his disappointment by such an elaborate picture. He would naturally seek a sharper mode of expression. Still, the pa.s.sage must not be judged by our modern dramatic rules. This is the earliest example of the philosophic story, and elaborate word-pictures are part of the literature of the piece. We accept the pleasure of following a description which Job must be supposed to have painted in melancholy humour.

The scene is in the desert, several days' journey from the Jauf, that valley already identified as the region in which Job lived. Beyond the Nefood to the west towers the Jebel Tobeyk, a high ridge covered in winter with deep snow, the melting of which fills the ravines with roaring streams. Caravans are coming across the desert from Tema, which lies seven days' journey to the south of the Jauf, and from Sheba still farther in the same direction. They are on the march in early summer and, falling short of water, turn aside westward to one of the ravines where a stream is expected to be still flowing. But, alas for the vain hope! In the wadi is nothing but stones and dry sand, mocking the thirst of man and beast. Even so, says Job to his friends, ye are treacherous; ye are nothing. I looked for the refreshing water of sympathy, but ye are empty ravines, dry sand. In my days of prosperity you gushed with friendliness. Now, when I thirst, ye have not even pity. "Ye see a terror, and are afraid." I am terribly stricken. You fear that if you sympathised with me, you might provoke the anger of G.o.d.

From this point he turns upon them with reproach. Had he asked them for anything, gifts out of their herds or treasure, aid in recovering his property? They knew he had requested no such service. But again and again Eliphaz had made the suggestion that he was suffering as a wrong-doer. Would they tell him then, straightforwardly, how and when he had transgressed? "How forcible are words of uprightness," words that go right to a point; but as for their reproving, what did it come to? They had caught at his complaint. Men of experience should know that the talk of a desperate man is for the wind, to be blown away and forgotten, not to be laid hold of captiously. And here from sarcasm he pa.s.ses to invective. Their temper, he tells them, is so hard and unfeeling that they are fit to cast lots over the orphan and bargain over a friend. They would be guilty even of selling for a slave a poor fatherless child cast on their charity. "Be pleased to look on me," he cries; "I surely will not lie to your face. Return, let not wrong be done. Go back over my life. Let there be no unfairness. Still is my cause just." They were bound to admit that he was as able to distinguish right from wrong as they were. If that were not granted, then his whole life went for nothing, and their friendship also.

In this vivid eager expostulation there is at least much of human nature. It abounds in natural touches common to all time and in shrewd ironic perception. The sarcasms of Job bear not only upon his friends, but also upon our lives. The words of men who are sorely tossed with trouble, aye even their deeds, are to be judged with full allowance for circ.u.mstances. A man driven back inch by inch in a fight with the world, irritated by defeat, thwarted in his plans, missing his calculations, how easy is it to criticise him from the standpoint of a successful career, high repute, a good balance at the banker's!

The hasty words of one who is in sore distress, due possibly to his own ignorance and carelessness, how easy to reckon them against him, find in them abundant proof that he is an unbeliever and a knave, and so pa.s.s on to offer in the temple the Pharisee's prayer! But, easy and natural, it is base. The author of our poem does well to lay the lash of his inspired scorn upon such a temper. He who stores in memory the quick words of a sufferer and brings them up by and by to prove him deserving of all his troubles, such a man would cast lots over the orphan. It is no unfair charge. Oh for humane feeling, gentle truth, self-searching fear of falsehood! It is so easy to be hard and pious.

Beginning another strophe Job turns from his friends, from would-be wise a.s.sertions and innuendoes, 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 blasphemous because it is entirely frank, profoundly earnest.

The friends of Job have wondered at his sufferings. He himself has tried to find the reason of them. Now he seeks it again in a survey of man's life:--

"_Hath not man war service on earth?

And as the days of an hireling are not his?_"

The thought of necessity is coming over Job, that man is not his own master; that a Power he cannot resist appoints his task, whether of action or endurance, to fight in the hot battle or to suffer wearily.

And there is truth in the conception; only it is a truth which is inspiring or depressing as the ultimate Power is found in n.o.ble character or mindless force. In the time of prosperity this thought of an inexorable decree would have caused no perplexity to Job, and his judgment would have been that the Irresistible is wise and kind. But now, because the shadow has fallen, all appears in gloomy colour, and man's life a bitter servitude. As a slave, panting for the shade, longing to have his work over, Job considers man. During months of vanity and nights of weariness he waits, long nights made dreary with pain, through the slow hours of which he tosses to and fro in misery.

His flesh is clothed with worms and an earthy crust, his skin hardens and breaks out. His days are flimsier than a web (ver. 6), and draw to a close without hope. The wretchedness masters him, and he cries to G.o.d.

"_O remember, a breath is my life; Never again will mine eye see good._"

Does the Almighty consider how little time is left to him? Surely a gleam might break before all grows dark! Out of sight he will be soon, yea, out of the sight of G.o.d Himself, like a cloud that melts away.

His place will be down in Sheol, the region of mere existence, not of life, where a man's being dissolves in shadows and dreams. G.o.d must know this is coming to Job. Yet in anguish, ere he die, he will remonstrate with his Maker: "I will not curb my mouth, I will make my complaint in the bitterness of my soul."

Striking indeed is the remonstrance that follows. A struggle against that belief in grim fate which has so injured Oriental character gives vehemence to his appeal; for G.o.d must not be lost. His mind is represented as going abroad to find in nature what is most ungovernable and may be supposed to require most surveillance and restraint. By change after change, stroke after stroke, his power has been curbed; till at last, in abject impotence, he lies, a wreck upon the wayside. Nor is he allowed the last solace of nature _in extremis_; he is not unconscious; he cannot sleep away his misery. By night tormenting dreams haunt him, and visions make as it were a terrible wall against him. He exists on sufferance, perpetually chafed. With all this in his consciousness, he asks,--

"_Am I a sea, or a sea-monster, That thou keepest watch over me?_"