(i.) In the second discussion (ch. xv-xxi) there is a
more resolute, elaborate attempt on the part of Job's I
fr ends to vindicate their theory of retributive justice '
his re.,uircs an entire overthrow of tlie position taken i
V Job. Ihey cannot admit his innocence. The fact '
e ol?f r""' ''.'■" ""P'l^'^ll'^lc^l proves to them that 1
C ^T ^ 'T^''""- ^1""« ""i'fic in his guilt. Eh-
l>l>az (ch. XV), who, as usual, lays down the basis of the I
6 JOB
argument, does not now hesitate to impute to Job the worst crimes of which man could be guilty. His de- fence is blasphemous, and proves that he is quite god- less; that he disregards the wisdom of age and expe- rience, denies the fundamental truths of religion (verse 3-lG), and by his rebellious struggles (ver. 25-27) against God deserves every calamity which can befall him (ver^ 28-30). Bildad (ch. xviii) takes up this suggestion of ungodlmess, and, after enlarging upon the inevitable results of all iniquity, concludes that the special evils which had come upon Job, such as agony of heart, ruin of home, destruction of family, are peculiarly the penal- ties due to one who is without God. Zophar (ch. xx) draws the further inference that a sinner's sufferings must needs be proportioned to his former enjoyments (ver. 5-14), and his losses to his former gains (ver. 15- 19), and thus not only accounts for Job's present calam- ities, but menaces him with still greater evils (ver. 20- 29).
In answer, Job recognises the hand of God in his af- flictions (xvi, 7-lG, and lax, 6-20), but rejects the charge of ungodliness; he has never forsaken his Maker, and never ceased to pray. This, being a matter of inward consciousness, cannot of course be proved. He apjjeals therefore directly to earth and heaven : " My witness is in heaven, and my record is on high" (xvi, 19). The train of thought thus suggested carries him much fur- ther in the ^^ay towards the great truth — that since in this life the righteous certainly are not saved from evil, it follows that their ways are watched and their suffer- ings recorded, with a view to a future and perfect man- ifestation of the divine justice. This view becomes gradually brighter and more definite as the controversy proceeds (xvi, 18, 19 ; xvii, 8, 9, and perhaps 13-lG), and at last finds expression in a strong and clear declaration of his conviction that at the latter day (evidently that day which Job had expressed a longing to see, xiv. 12- 14) God will personally manifest himself as his nearest kinsman or avenger [see Goel], and that he. Job, al- though in a disembodied state ("^"nirS^, without my flesh), should survive in spirit to witness this posthu- mous vindication, a pledge of which had already often been given him (•IX'l "'S"'!') — he, notwithstanding the destruction of his skin, i. e. the outward man, retaining or recovering his personal identity (xix, 25-27). There can be no doubt that Job here virtually anticipates the final answer to all difficulties supplied by the Christian revelation.
On the other hand, stixng by the harsh and narrow- minded bigotry of his opponents. Job draws out (chap, xxi) with terrible force the undeniable fact that, from the beginning to the end of their lives, ungotUy men, avowed atheists (ver. 14, 15), persons, in fact, guilty of the very crimes imputed, out of mere conjecture, to himself, frequently enjoy great and unbroken prosperity. From this he draws the inference, which he States in a very miguarded maimer, and in a tone calculated to give just offence, that an impenetrable veil hangs over the temporal dispensations of God.
(c.) In the third dialogue (chap, xxii-xxxi) no real progress is made by Job's opponents. They will not give up and cannot defend their position. Eliphaz (ch. xxii) makes a last effort, and raises one new point which he states with some ingenuity. The station in which Job was formerly placed presented temptations to cer- tain crimes; the punishments which he undergoes are precisely such as might be expected had those crimes been committed; hence he infers they actually were committed. The tone of this discourse thoroughly har- monizes with the character of Eliphaz. Hecoidd scarcely come to a different conclusion without surren- dering his fundamental principles, and he urges Avith much dignity and impressiveness the exhortations and warnings which in his opinion were needed. Bildad has nothing to add but a few solemn words on the in- comprehensible majesty of God and the nothingness of
JOB
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JOB
man. Zophar, the most violent and least rational of the three, is put to silence, and retires from the contest (unless we adopt the above suggestion of a transposition of the text).
In his last two discourses Job does not alter his posi- tion, nor, properly speaking, adduce any new argument, but lie states with incomparable force and eloquence the chief points which he regards as established (ch. x^cvi). All creation is confounded by the majesty and might of God ; man catches but a faint echo of Ciod's word, and is baffled in the attempt to comprehend his ways. He then (ch. xxvii) describes even more completely than his opponents had done the destruction which, as a rule, lUtiraately falls upon the hypocrite, and which he cer- tainly woidd deserve if he were hypocritically to dis- guise the truth concerning himself, and deny his own integrity. He thus recognises what was true in his op- ponents' arguments, and corrects his own hasty and un- guarded statements. Then follows (chap, xxviii) the grand description of Wisdom, and the declaration that human wisdom does not consist in exploring the hidden and inscrutable ways of God, but in the fear of the Lord, and in tm-ning away from evil. The remainder of this discoiurse (ch. xxix-xxxi) contains a singularly beauti- ful description of his former life, contrasted with his ac- tual misery, together with a full vindication of his char- acter from all the charges made or insinuated by his opponents.