Job is silent, and Elihu proceeds (ch. xxxvi) to show that the almightiness of God is not, as Job seems to as- sert, associated with any contempt or neglect of his creatures. Job, by ignoring this truth, has been led into grave error, and terrible danger (ver. 12; comp. 18), but God is still drawing him, and if he yields and fol- lows he will yet be delivered. The rest of the discourse brings out forcibly the lessons taught by the manifesta- tions of goodness as well as greatness in creation. In- deed, the great object of all natural phenomena is to teach men — " Who teacheth like him ?" This part dif- fers from Job's magnificent description of the mystery and majesty of God's works, inasmuch as it indicates a clearer recognition of a loving purpose — and from the address of the Lord which follows, bv its discursive and
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argumentative tone. The last words are evidently spo- ken wliile a violent storm is coming on, in which Elihu views the >^igns of a I'lieophany, such as cannot taU to produce an intense realization of the nothingness of man before (iod.
4. The Almi(/hti/'s Besponse. — I rom the preceding analysis it is obvious that many weighty truths have been developed in the course of the discussion— nearly every theory of the objects and uses of suffering has been reviewed— wliilc a great advance has been made towards the apprehension of doctrines hereafter to be revealed, such as were known only to God. But the mysterv is not as yet reaUy cleared up. The position of the three original opponents is shown to be untenable— the views of job himself to be but imperfect— while even Elihu gives not the least intimation that he recognises one special object of calamity. In the case of Job, as we are expressly told, that object was to try his sincer- ity, and to dem'onstrate that goodness, integrity in all relations, and devout faith in God can exist independent of external circumstances. This object never occurs to the mind of any one of the interlocutors, nor coiUd it be proved without a revelation. On the other hand, the exact amount of censure due to .Job for the excesses into which he had been betrayed, and to his three opponents for their harshness and want of candor, could only be awarded by an omniscient Judge.
Accordingly, from the midst of the storm, Jehovah, whom .Job had several times vehemently challenged by appeal to decide the contest, now speaks. In language of incomparable grandeur he reproves and silences the murmurs of Job. God does not condescend, strictly speaking, to argue with his creatures. The speculative questions discussed in the colloquy are unnoticed, but the declaration of God's absolute power is illustrated by a marvellously beautiful and comprehensive survey of the glory of creation, and his all-embracing providence by reference to the phenomena of the animal kingdom. He who would argue with the Lord must understand at least the objects for which instincts so strange and man- ifold are given to tlie beings far below man in gifts and powers. This declaration suffices to bring Job to a right mind : he confesses his inability to comprehend, and therefore to answer his Maker (xl, 3, 4). A second ad- dress completes the work. It proves that a charge of injustice against Goil involves the consequence that the accuser is more competent than he to rule the universe. He shoiUd then be able to control, to punish, to reduce all creatures to order — but he cannot even subdue the monsters of tlie irrational creation. Baffled by levia- than and behemoth, how can he hold the reins of gov- ernment, how contend with him who made and rules them all?
5. Job's unreserved submission terminates the trial (ch. xxxviii-xlii. There is probably another transpo- sition at xl, 1-14, wiiich belongs after xlii, 1-C). He expresses deep contrition, not, of course, for sins falsely imputed to him, but for the bitterness and arrogance which had characterized some portion of his complaints. In the rebuke then aildressed to Job's opponents the in- tegrity of liis character is distinctly recognised, while they arc condemned for untruth, which, inasmuch as it was not wilful, liut proceeded from a real but narrow- minded conviction of the divine justice, is pardoned on the inlercessii.u of .lob. The restoration of his external prosperity, wliidi is an inevitalile result of (Jod's per- sonal manifestation, symbolizes the ultimate compensa- tion of the righteous for all sufferings undergone upon earth.
II. /)i.ii//rt of the Book.—\. From this analysis it may seem clear that certain views concerning the gonenil olyect of the book are partial or erroneous, a. It can- not be the object of the writer to prove that there is no coinie.'iioii between guilt and sorrow, or that the old orthodox doctrine of retribution was radically unsound. Job lumsolf recognises the general truth of the doctrine. which is, in fact, contirmed by his ultimate restoration
to happiness, h. Nor is the development of the great doctrine of a future state the primary object. It would not, in that case, have been passed over in Job's last dis- course, in the speech of Elihu, or in the address of the Lord God. In fact, critics who hold that view admit that the doctrine is rather suggested than developed, I and amounts to scarcely more than a hope, a presenti- ment, at the most a subjective conviction of a truth first fidly revealed by him "who brought life and immortality to light." (See Pareau, De Jmmorialitatis notis in libro I JoU, Devent. 1807.) The cardinal truth of the immor- I tality of the soul is, indeed, clearly implied throughout Job's reasoning, as it is elsewhere assumed in the O. T, (comp. Matt, xxii, 32) ; and this thought, in fact, con- stitutes the afflicted patriarch's ground of consolation and trust, especially in that sublime passage (xix, 25- 27) where he expresses his confidence in his posthumous vindication, which could be of no satisfaction unless his ! spirit should survive to witness it. Yet this belief is i nowhere carried out at length, as would have been the I case had this been the main theme of the epopee. j Much less is the later doctrine of the resurrection of I the body contained in the poem. See Resurrection. I c. On the doctrine of future retribution, see below. See Future Life; Immortality.