Take a broader view of the same controversy. Is there no exaggeration in the charges thundered sometimes against poor human nature? Is it not often thought a pious duty to extort confession of sins men never dreamed of committing, so that they may be driven to a repentance that shakes life to its centre and almost unhinges the reason? With conviction of error, unbelief, and disobedience the new life must begin. Yet religion is made unreal by the attempt to force on the conscience and to extort from the lips an acknowledgment of crimes which were never intended and are perhaps far apart from the whole drift of the character. The truthfulness of John the Baptist's preaching was very marked. He did not deal with imaginary sins. And when our Lord spoke of the duties and errors of men either in discourse or parable, He never exaggerated. The sins He condemned were all intelligible to the reason of those addressed, such as the conscience was bound to own, must recognise as evil things, dishonouring to the Almighty.
Having declared Job's imaginary crimes, Eliphaz exclaims, "_Therefore snares are round about thee and sudden fear troubleth thee_." With the whole weight of assumed moral superiority he bears down upon the sufferer. He takes upon him to interpret providence, and every word is false. Job has clung to God as his Friend. Eliphaz denies him the right, cuts him off as a rebel from the grace of the King. Truly, it may be said, religion is never in greater danger than when it is upheld by hard and ignorant zeal like this.
Then, in the passage beginning at the twelfth verse, the attempt is made to show Job how he had fallen into the sins he is alleged to have committed.
"_Is not God in the height of heaven? And behold the cope of the stars how high they are! And thou saidst--What doth God know? Can He judge through thick darkness? Thick clouds are a covering to Him that He seeth not; And He walketh on the round of heaven._"
Job imagined that God whose dwelling-place is beyond the clouds and the stars could not see what he did. To accuse him thus is to pile offence upon injustice, for the knowledge of God has been his continual desire.
Finally, before Eliphaz ends the accusation, he identifies Job's frame of mind with the proud indifference of those whom the deluge swept away. Job had talked of the prosperity and happiness of men who had not God in all their thoughts. Was he forgetting that dreadful calamity?
"_Wilt thou keep the old way Which wicked men have trodden? Who were snatched away before their time, Whose foundation was poured out as a stream: Who said to God, Depart from us; And what can the Almighty do unto us? Yet He filled their houses with good things: But the counsel of the wicked is far from me!_"
One who chose to go on in the way of transgressors would share their fate; and in the day of his disaster as of theirs the righteous should be glad and the innocent break into scornful laughter.
So Eliphaz closes, finding it difficult to make out his case, yet bound as he supposes to do his utmost for religion by showing the law of the vengeance of God. And, this done, he pleads and promises once more in the finest passage that falls from his lips:--
"_Acquaint now thyself with Him and be at peace: Thereby good shall come unto thee. Receive, I pray thee, instruction from His mouth, And lay up His words in thy heart. If thou return to Shaddai, thou shalt be built up; If thou put iniquity far from thy tents: And lay thy treasure in the dust, And among the stones of the streams the gold of Ophir; Then shall Shaddai be thy treasure And silver in plenty unto thee._"