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It was very natural that the Problem here discussed should fill a large space in Hebrew thought and literature; that it should be the theme of many of the Psalms and of many of the prophetic "burdens", as well as of the Books Ecclesiastes and Job. For the Mosaic revelation did teach that virtue and vice would meet suitable rewards now, in this present time. At the giving of the Law Jehovah announced that He would show mercy to the thousands of those who kept his commandments, and that He would visit the iniquities of the disobedient upon them. The Law that came by Moses is crowded with promises of temporal good to the righteous, and with threatenings of temporal evil to the unrighteous. The fulfilment of these threatenings and promises is carefully marked in the Hebrew chronicles; it is the supplication which breathes through the recorded prayers of the Hebrew race, and the theme of their noblest songs; it is their hope and consolation under the heaviest calamities. What, then, could be more bewildering to a godly and reflective Jew than to discover that this fundamental article of his faith was questionable, nay, that it was contradicted by the commonest facts of human life as life grew more complex and involved? When he saw the righteous driven before the blasts of adversity like a withered leaf, while the wicked lived out all their days in mirth and affluence; when he saw the only nation that attempted obedience to the Law groaning under the miseries of a captivity embittered by the cruel caprices of rulers who could not even rule themselves, and unrelieved by any hope of deliverance, while heathen races revelled in the lusts of sense and power unrebuked: when _this_ seemed to be the rule of providence, the _law_ of the Divine administration, and not that better rule revealed in his Scriptures, is it any wonder that, forgetting all corrective and balancing facts, he was racked with torments of perplexity; that, while some of his fellows plunged into the base relief of sensualism, he should be plagued with doubts and fears, and search eagerly through all avenues of thought for some solution of the mystery?
Nor, indeed, is this problem without interest for us; for we as persistently misinterpret the New Testament as the Hebrews did the Old. We read that "whatsoever a man soweth, that shall he also reap;" we read that "the meek shall inherit the earth;" we read that for every act of service done to Christ we shall receive "a hundredfold now, in this present time;" and we are very prompt with the gross, careless interpretation which makes such passages mean that if we are good we shall have the good things of this life, while its evil things shall be reserved for the evil. Indeed, we are trained--or, perhaps I should say, until recently we _were_ trained--in this interpretation from our earliest years. Our very spelling-books are full of it, and are framed on the model of "Johnny was a good boy, and he got plum-cake; but Tommy was a bad boy, and he got the stick." Nearly all our story-books have a similar moral: it is always, or almost always, the good young man who gets the beautiful wife and large estate, while the bad young man comes to a bad end. Our proverbs are full of it, and axioms such as "Honesty is the best policy," a pernicious half-truth, are for ever on our lips. Our art, in so far as it is _ours_, is in the same conspiracy. In Hogarth, for instance, as Thackeray has pointed out, it is always Francis Goodchild who comes to be Lord Mayor and poor Jem Scapegrace who comes to the gallows. And when, as life passes on, we discover that it is the bad boy who often gets the plum-cake, and the good boy who goes to the rod; that bad men often have beautiful wives and large estates, while good men fail of both; when we find the knave rising to place and authority, and honest Goodchild in the workhouse or the _Gazette_, then there rise up in our hearts the very doubts and perplexities and eager painful questions which of old time troubled the Psalmist and the Prophet. We cry out with Job--