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 reasserted energy, to the resolution that, whatever death may do, either in the underworld or beyond it he will wait for vindication or assert his right.
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 God 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 ass'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 God; they assume 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 God. 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 God are secure, who carry a god 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 God. 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.