"_Thou shalt forget thy misery; Remember it as waters that have pa.s.sed by; And thy life shall rise brighter than noonday; And if darkness fall, it shall be as the morning.

Thou shalt then have confidence because there is hope; Yea, look around and take rest in safety, Also lie down and none shall affray thee, And many shall make suit unto thee.

But the eyes of the wicked fail; For them no way of escape.

And their hope is to breathe out the spirit._"

Rhetoric and logic are used in promises given freely by all the speakers. But not one of them has any comfort for his friend while the affliction lasts. The author does not allow one of them to say, G.o.d is thy friend, G.o.d is thy portion--now; He still cares for thee. In some of the psalms a higher note is heard: "There be many that say, Who will shew us any good? LORD, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased." The friends of Job are full of pious intentions, yet they state a most unspiritual creed, the foundation of it laid in corn and wine. Peace of conscience and quiet confidence in G.o.d are not what they go by. Hence the sufferer finds no support in them or their promises. They will not help him to live one day, nor sustain him in dying. For it is the light of G.o.d's countenance he desires to see. He is only mocked and exasperated by their arguments; and in the course of his own eager thought the revelation comes like a star of hope rising on the midnight of his soul.

Though Zophar fails like the other two, he is not to be called a mere echo. It is incorrect to say that, while Eliphaz is a kind of prophet and Bildad a sage, Zophar is a commonplace man without ideas. On the contrary, he is a thinker, something of a philosopher, although, of course, greatly restricted by his narrow creed. He is stringent, bitter indeed. But he has the merit of seeing a certain force in Job's contention which he does not fairly meet. It is a fresh suggestion that the answer must lie in the depth of that penetrating wisdom of the Most High, compared to which man's wisdom is vain. Then, his description of the return of blessedness and prosperity, when one examines it, is found distinctly in advance of Eliphaz's picture in moral colouring and gravity of treatment. We must not fail to notice, moreover, that Zophar speaks of the omniscience of G.o.d more than of His omnipotence; and the closing verse describes the end of the wicked not as the result of a supernatural stroke or a sudden calamity, but as a process of natural and spiritual decay.

The closing words of Zophar's speech point to the finality of death, and bear the meaning that if Job were to die now of his disease the whole question of his character would be closed. It is important to note this, because it enters into Job's mind and affects his expressions of desire.

Never again does he cry for release as before. If he names death it is as a sorrowful fate he must meet or a power he will defy. He advances to one point after another of rea.s.serted energy, to the resolution that, whatever death may do, either in the underworld or beyond it he will wait for vindication or a.s.sert his right.

XII.

_BEYOND FACT AND FEAR TO G.o.d._

JOB SPEAKS. CHAPS. xii.-xiv.

Zophar excites in Job's mind great irritation, which must not be set down altogether to the fact that he is the third to speak. In some respects he has made the best attack from the old position, pressing most upon the conscience of Job. He has also used a curt positive tone in setting out the method and principle of Divine government and the judgment he has formed of his friend's state. Job is accordingly the more impatient, if not disconcerted. Zophar had spoken of the want of understanding Job had shown, and the penetrating wisdom of G.o.d which at a glance convicts men of iniquity. His tone provoked resentment.

Who is this that claims to have solved the enigmas of providence, to have gone into the depths of wisdom? Does he know any more, he himself, than the wild a.s.s's colt?

And Job begins with stringent irony--

"_No doubt but ye are the people, And wisdom shall die with you._"

The secrets of thought, of revelation itself are yours. No doubt the world waited to be taught till you were born. Do you not think so?

But, after all, I also have a share of understanding, I am not quite so void of intellect as you seem to fancy. Besides, who knoweth not such things as ye speak? Are they new? I had supposed them to be commonplaces. Yea, if you recall what I said, you will find that with a little more vigour than yours I made the same declarations.

"_A laughing-stock to his neighbours am I, I who called upon Eloah and He answered me,-- A laughing-stock, the righteous and perfect man._"

Job sees or thinks he sees that his misery makes him an object of contempt to men who once gave him the credit of far greater wisdom and goodness than their own. They are bringing out old notions, which are utterly useless, to explain the ways of G.o.d; they a.s.sume the place of teachers; they are far better, far wiser now than he. It is more than flesh can bear.

As he looks at his own diseased body and feels again his weakness, the cruelty of the conventional judgment stings him. "In the thought of him that is at ease there is for misfortune scorn; it awaiteth them that slip with the foot." Perhaps Job was mistaken, but it is too often true that the man who fails in a social sense is the man suspected. Evil things are found in him when he is covered with the dust of misfortune, things which no one dreamed of before. Flatterers become critics and judges. They find that he has a bad heart or that he is a fool.

But if those very good and wise friends of Job are astonished at anything previously said, they shall be more astonished. The facts which their account of Divine providence very carefully avoided as inconvenient Job will blurt out. They have stated and restated, with utmost complacency, their threadbare theory of the government of G.o.d.

Let them look now abroad on the world and see what actually goes on, blinking no facts.

The tents of robbers prosper. Out in the desert there are troops of bandits who are never overtaken by justice; and they that provoke G.o.d are secure, who carry a G.o.d in their hand, whose sword and the reckless daring with which they use it make them to all appearance safe in villainy. These are the things to be accounted for; and, accounting for them, Job launches into a most emphatic argument to prove all that is done in the world strangely and inexplicably to be the doing of G.o.d. As to that he will allow no question. His friends shall know that he is sound on this head. And let them provide the defence of Divine righteousness after he has spoken.

Here, however, it is necessary to consider in what way the limitations of Hebrew thought must have been felt by one who, turning from the popular creed, sought a view more in harmony with fact. Now-a-days the word _nature_ is often made to stand for a force or combination of forces conceived of as either entirely or partially independent of G.o.d. Tennyson makes the distinction when he speaks of man

"Who trusted G.o.d was love indeed And love creation's final law, Though nature, red in tooth and claw With ravin, shrieked against the creed"

and again when he asks--

"Are G.o.d and nature then at strife That nature lends such evil dreams, So careful of the type she seems, So careless of the single life?"

Now to this question, perplexing enough on the face of it when we consider what suffering there is in the creation, how the waves of life seem to beat and break themselves age after age on the rocks of death, the answer in its first stage is that G.o.d and nature cannot be at strife. They are not apart; there is but one universe, therefore one Cause. One Omnipotent there is whose will is done, whose character is shown in all we see and all we cannot see, the issues of endless strife, the long results of perennial evolution. But then comes the question, What is His character, of what spirit is He who alone rules, who sends after the calm the fierce storm, after the beauty of life the corruption of death? And one may say the struggle between Bible religion and modern science is on this very field.

Cold heartless power, say some; no Father, but an impersonal Will to which men are nothing, human joy and love nothing, to which the fair blossom is no more than the clod, and the holy prayer no better than the vile sneer. On this, faith arises to the struggle. Faith warm and hopeful takes reason into counsel, searches the springs of existence, goes forth into the future and forecasts the end, that it may affirm and reaffirm against all denial that One Omnipotent reigns who is all-loving, the Father of infinite mercy. Here is the arena; here the conflict rages and will rage for many a day. And to him will belong the laurels of the age who, with the Bible in one hand and the instruments of science in the other, effects the reconciliation of faith with fact. Tennyson came with the questions of our day. He pa.s.ses and has not given a satisfactory answer. Carlyle has gone with the "Everlasting Yea and No" beating through his oracles. Even Browning, a later athlete, did not find complete reason for faith.

"From Thy will stream the worlds, life, and nature, Thy dread sabaoth."

Now return to Job. He considers nature; he believes in G.o.d; he stands firmly on the conviction that all is of G.o.d. Hebrew faith held this, and was not limited in holding it, for it is the fact. But we cannot wonder that providence disconcerted him, since the reconciliation of "merciless" nature and the merciful G.o.d is not even yet wrought out.

Notwithstanding the revelation of Christ, many still find themselves in darkness just when light is most urgently craved. Willing to believe, they yet lean to a dualism which makes G.o.d Himself appear in conflict with the scheme of things, thwarted now and now repentant, gracious in design but not always in effect. Now the limitation of the Hebrew was this, that to his idea the infinite power of G.o.d was not balanced by infinite mercy, that is, by regard to the whole work of His hands. In one stormy dash after another Job is made to attempt this barrier. At moments he is lifted beyond it, and sees the great universe filled with Divine care that equals power; for the present, however, he distinguishes between merciful intent and merciless, and ascribes both to G.o.d.

What does he say? G.o.d is in the deceived and in the deceiver; they are both products of nature, that is, creatures of G.o.d. He increaseth the nations and destroyeth them. Cities arise and become populous. The great metropolis is filled with its myriads, "among whom are six-score thousand that cannot discern between their right hand and their left."

The city shall fulfil its cycle and perish. It is G.o.d. Searching for reconciliation Job looks the facts of human existence right in the face, and he sees a confusion, the whole enigma which lies in the const.i.tution of the world and of the soul. Observe how his thought moves. The beasts, the fowls of the air, the fishes of the sea, all living beings everywhere, not self-created, with no power to shape or resist their destiny, bear witness to the almightiness of G.o.d. In His hand is the lower creation; in His hand also, rising higher, is the breath of all mankind. Absolute, universal is that power, dispensing life and death as it broods over the ages. Men have sought to understand the ways of the Great Being. The ear trieth words as the mouth tasteth meat. Is there wisdom with the ancient, those who live long, as Bildad says? Yes: but with G.o.d are wisdom _and strength_; not penetration only, but power. He discerns and does. He demolishes, and there is no rebuilding. Man is imprisoned, shut up by misfortune, by disease. It is G.o.d's decree, and there is no opening till He allows.

At His will the waters are dried up; at His will they pour in torrents over the earth. And so amongst men there are currents of evil and good flowing through lives, here in the liar and cheat, there in the victim of knavery; here in the counsellors whose plans come to nothing, there in the judges whose sagacity is changed to folly; and all these currents and cross-currents, making life a bewildering maze, have their beginning in the will of G.o.d, who seems to take pleasure in doing what is strange and baffling. Kings take men captive; the bonds of the captives are loosed, and the kings themselves are bound. What are princes and priests, what are the mighty to Him? What is the speech of the eloquent? Where is the understanding of the aged when He spreads confusion? Deep as in the very gloom of the grave the ambitious may hide their schemes; the flux of events brings them out to judgment, one cannot foresee how. Nations are raised up and destroyed; the chiefs of the people are made to fear like children.

Trusted leaders wander in a wilderness; they grope in midnight gloom; they stagger like the drunken. Behold, says Job, all this I have seen.

This is G.o.d's doing. And with this great G.o.d he would speak; he, a man, would have things out with the Lord of all (chap. xiii. 3).

This impetuous pa.s.sage, full of revolution, disaster, vast mutations, a phantasmagoria of human struggle and defeat, while it supplies a note of time and gives a distinct clue to the writer's position as an Israelite, is remarkable for the faith that survives its apparent pessimism. Others have surveyed the world and the history of change, and have protested with their last voice against the cruelty that seemed to rule. As for any G.o.d, they could never trust one whose will and power were to be found alike in the craft of the deceiver and the misery of the victim, in the baffling of sincere thought and the overthrow of the honest with the vile. But Job trusts on. Beneath every enigma, he looks for reason; beyond every disaster, to a Divine end. The voices of men have come between him and the voice of the Supreme. Personal disaster has come between him and his sense of G.o.d.

His thought is not free. If it were, he would catch the reconciling word, his soul would hear the music of eternity. "I would reason with G.o.d." He clings to G.o.d-given reason as his instrument of discovery.

Very bold is this whole position, and very reverent also, if you will think of it; far more honouring to G.o.d than any attempt of the friends who, as Job says, appear to hold the Almighty no better than a petty chief, so insecure in His position that He must be grateful to any one who will justify His deeds. "Poor G.o.d, with n.o.body to help Him." Job uses all his irony in exposing the folly of such a religion, the impertinence of presenting it to him as a solution and a help. In short, he tells them, they are pious quacks, and, as he will have none of them for his part, he thinks G.o.d will not either. The author is at the very heart of religion here. The word of reproof and correction, the plea for providence must go straight to the reason of man, or it is of no use. The word of the Lord must be a two-edged sword of truth, piercing to the dividing asunder even of soul and spirit. That is to say, into the centre of energy the truth must be driven which kills the spirit of rebellion, so that the will of man, set free, may come into conscious and pa.s.sionate accord with the will of G.o.d. But reconciliation is impossible unless each will deal in the utmost sincerity with truth, realising the facts of existence, the nature of the soul and the great necessities of its discipline. To be true in theology we must not accept what seems to be true, nor speak forensically, but affirm what we have proved in our own life and gathered in utmost effort from Scripture and from nature. Men inherit opinions as they used to inherit garments, or devise them, like clothes of a new fashion, and from within the folds they speak, not as men but as priests, what is the right thing according to a received theory. It will not do. Even of old time a man like the author of Job turned contemptuously from school-made explanations and sought a living word. In our age the number of those whose fever can be lulled with a working theory of religion and a judicious arrangement of the universe is rapidly becoming small. Theology is being driven to look the facts of life full in the face. If the world has learned anything from modern science, it is the habit of rigorous research and the justification of free inquiry, and the lesson will never be unlearned.

To take one error of theology. All men are concluded equally under G.o.d's wrath and curse; then the proofs of the malediction are found in trouble, fear and pain. But what comes of this teaching? Out in the world, with facts forcing themselves on consciousness, the scheme is found hollow. All are not in trouble and pain. Those who are afflicted and disappointed are often sincere Christians. A theory of deferred judgment and happiness is made for escape; it does not, however, in the least enable one to comprehend how, if pain and trouble be the consequences of sin, they should not be distributed rightly from the first. A universal moral order cannot begin in a manner so doubtful, so very difficult for the wayfaring man to read as he goes. To hold that it can is to turn religion into an occultism which at every point bewilders the simple mind. The theory is one which tends to blunt the sense of sin in those who are prosperous, and to beget that confident Pharisaism which is the curse of church-life. On the other hand, the "sacrificed cla.s.ses," contrasting their own moral character with that of the frivolous and fleshly rich, are forced to throw over a theology which binds together sin and suffering, and to deny a G.o.d whose equity is so far to seek. And yet, again, in the recoil from all this men invent wersh schemes of bland good-will and comfort, which have simply nothing to do with the facts of life, no basis in the world as we know it, no sense of the rigour of Divine love. So Eliphaz, Bildad and Zophar remain with us and confuse theology until some think it lost in unreason.

"_But ye are patchers of lies, Physicians of nought are ye all.

Oh that ye would only keep silence, And it should be your wisdom._" (_chap. xiii._ 4, 5).

Job sets them down with a current proverb--"Even a fool, when he holdeth his peace, is counted wise." He begs them to be silent. They shall now hear his rebuke.

"_On behalf of G.o.d will ye speak wrong?

And for Him will ye speak deceit?

Will ye be partisans for Him?

Or for G.o.d will ye contend?_"

Job finds them guilty of speaking falsely as special pleaders for G.o.d in two respects. They insist that he has offended G.o.d, but they cannot point to one sin which he has committed. On the other hand, they affirm positively that G.o.d will restore prosperity if confession is made. But in this too they play the part of advocates without warrant. They show great presumption in daring to pledge the Almighty to a course in accordance with their idea of justice. The issue might be what they predict; it might not. They are venturing on ground to which their knowledge does not extend. They think their presumption justified because it is for religion's sake. Job administers a sound rebuke, and it extends to our own time. Special pleaders for G.o.d's sovereign and unconditional right and for His illimitable good-nature, alike have warning here. What justification have men in affirming that G.o.d will work out His problems in detail according to their views? He has given to us the power to apprehend the great principles of His working. He has revealed much in nature, providence, and Scripture, and in Christ; but there is the "hiding of His power," "His path is in the mighty waters, and His judgments are not known." Christ has said, "It is not for you to know times and seasons which the Father hath set within His own authority." There are certainties of our consciousness, facts of the world and of revelation from which we can argue. Where these confirm, we may dogmatise, and the dogma will strike home. But no piety, no desire to vindicate the Almighty or to convict and convert the sinner, can justify any man in pa.s.sing beyond the certainty which G.o.d has given him to that unknown which lies far above human ken.

"_He will surely correct you If in secret ye are partial.

Shall not His majesty terrify you, And His dread fall upon you?_" (_chap. xiii._ 10, 11).

The Book of Job, while it brands insincerity and loose reasoning, justifies all honest and reverent research. Here, as in the teaching of our Lord, the real heretic is he who is false to his own reason and conscience, to the truth of things as G.o.d gives him to apprehend it, who, in short, makes believe to any extent in the sphere of religion.

And it is upon this man the terror of the Divine majesty is to fall.

We saw how Bildad established himself on the wisdom of the ancients.

Recalling this, Job flings contempt on his traditional sayings.

"_Your remembrances are proverbs of ashes, Your defences, defences of dust._"

Did they mean to smite him with those proverbs as with stones? They were ashes. Did they intrench themselves from the a.s.saults of reason behind old suppositions? Their ramparts were mere dust. Once more he bids them hold their peace, and let him alone that he may speak out all that is in his mind. It is, he knows, at the hazard of his life he goes forward; but he will. The case in which he is can have no remedy excepting by an appeal to G.o.d, and that final appeal he will make.