CHAPS. xxxviii. i-xlii. 6.
The main argument of the address ascribed to the Almighty is contained in chaps. xxxviii. and xxxix., and in the opening verses of chap. xlii. Job makes submission and owns his fault in doubting the faithfulness of Divine providence. The intervening passage containing descriptions of the great animals of the Nile is scarcely in the same high strain of poetic art or on same high level of cogent reasoning. It seems rather of a hyperbolical kind, suggesting failure from the clear aim and inspiration of the previous portion.
The voice proceeding from the storm-cloud, in which the Almighty veils Himself and yet makes His presence and majesty felt, begins with a question of reproach and a demand that the intellect of Job shall be roused to its full vigour in order to apprehend the ensuing argument. The closing words of Job had shown misconception of his position before God. He spoke of presenting a claim to Eloah and setting forth his integrity so that his plea would be unanswerable. Circumstances had brought upon him a stain from which he had a right to be cleared, and, implying this, he challenged the Divine government of the world as wanting in due exhibition of righteousness. This being so, Job's rescue from doubt must begin with a conviction of error. Therefore the Almighty says:--
"_Who is this darkening counsel By words without knowledge? Gird up now thy loins like a man; For I will demand of thee and answer thou Me._"
The aim of the author throughout the speech from the storm is to provide a way of reconciliation between man in affliction and perplexity and the providence of God that bewilders and threatens to crush him. To effect this something more than a demonstration of the infinite power and wisdom of God is needed. Zophar affirming the glory of the Almighty to be higher than heaven, deeper than Sheol, longer than the earth, broader than the sea, basing on this a claim that God is unchangeably just, supplies no principle of reconciliation. In like manner Bildad, requiring the abasement of man as sinful and despicable in presence of the Most High with whom are dominion and fear, shows no way of hope and life. But the series of questions now addressed to Job forms an argument in a higher strain, as cogent as could be reared on the basis of that manifestation of God which the natural world supplies. The man is called to recognise not illimitable power only, the eternal supremacy of the Unseen King, but also other qualities of the Divine rule. Doubt of providence is rebuked by a wide induction from the phenomena of the heavens and of life upon the earth, everywhere disclosing law and care co-operant to an end.
First Job is asked to think of the creation of the world or visible universe. It is a building firmly set on deep-laid foundations. As if by line and measure it was brought into symmetrical form according to the archetypal plan; and when the corner-stone was laid as of a new palace in the great dominion of God there was joy in heaven. The angels of the morning broke into song, the sons of the Elohim, high in the ethereal dwellings among the fountains of light and life, shouted for joy. In poetic vision the writer beholds that work of God and those rejoicing companies; but to himself, as to Job, the question comes--What knows man of the marvellous creative effort which he sees in imagination? It is beyond human range. The plan and the method are equally incomprehensible. Of this let Job be assured--that the work was not done in vain. Not for the creation of a world the history of which was to pass into confusion would the morning stars have sung together. He who beheld all that He had made and declared it very good would not suffer triumphant evil to confound the promise and purpose of His toil.