(Continued from page 119.)
2. – The controversy with the three friends (chaps. 4-26).
The second of the three subdivisions is, as has been said, the largest and most complicated portion of the division (chaps. 3-31). Preceded by the wail of the suffering patriarch (in chap. 3), it is followed by a monologue in which he maintains (in chaps. 27-31) that for which he had contended throughout-his uprightness-but with his sufferings unrelieved, and the dark enigma of the reason for those sufferings unexplained. It cannot therefore be considered as a satisfactory conclusion. Job has met men, and vanquished them on their own ground; but he must meet and answer God, with what different and blessedly satisfactory results! But this does not belong to our present theme.
In the controversy of the three friends we have a unity of thought, based on a common principle. That principle is that all suffering is of a punitive rather than of an instructive nature; that it is based on God's justice rather than on His love-though these are ever combined in all His ways. Such a principle necessarily fails to distinguish between the sufferings of the righteous and those of the wicked. Carried, as the friends did carry it, to its legitimate conclusion, this principle meant that Job's sufferings were for sin, hitherto undetected, and that his only hope for relief was in a confession of his sin in order to obtain mercy. Indeed, toward the close of their controversy, the friends apparently lose sight even of mercy for the penitent, and in the desire to vindicate their principle and themselves, dwell upon the awful doom of 'the wicked at the hand of God in this world, and with only a greater darkness hanging over the future.
On his part, Job evidently has but little advantage over his friends as to the principle upon which they base their addresses. He too sees that punishment is for evil, eventually for actual sin. Indeed, he takes common ground with them and states with fully as much clearness and force the certainty of the doom of the wicked, both now and hereafter. But Job differs from his friends in this:while they steadily tend to a conviction of his hypocrisy and sin, Job faces the awful thought of God's injustice. He is led to this by the consciousness of personal rectitude, which he cannot relinquish in the darkest hour. Why then is he so afflicted ? On the other hand, thank God, he has true faith. Even where he cannot understand, he must believe in God; and this faith remains, with increasing light, through all his sufferings and in spite of all mysteries.
There is a distinct progress in this twofold controversy. The friends, beginning with a measure of courtesy and kindliness, are carried forward into ever-increasing suspicion, harshness and denunciation. Job, on the other hand, though overwhelmed at the first, gradually finds a footing for his faith, and emerges from despair into a measure of hope. He thus answers Satan's accusation, and God is vindicated by the faith of His servant, and can go on to teach him the lesson he so deeply needed.
We must add a word as to this principle of the punitive nature of suffering. Nowhere in the Old Testament is it enunciated with greater clearness and force than in this book. Elsewhere there is greater prominence given to faith, and to that upon which faith rests-the mercy and goodness of God. "Whom the Lord loveth He chasteneth." But it still remains that the Old Testament view of God and His people makes possible some of the gloom that rests upon Job. It has been well said that the book of Job could not have been written after the coming of the Holy Spirit. Now that the Man of Sorrows has come and suffered as none ever could under the wrath of God for sin; now that God is revealed as Father, and the way into His house of cloudless glory has been opened–a great line of separation has been drawn between suffering for sin and for righteousness, between the wicked and the righteous. The heaviest trials now are but '' light affliction which is but for a moment."
Faith, even where it could not reason, always acted thus; and where it was in full exercise rose superior to all sorrow. Abraham laid his son on the altar without a murmur, and even Jacob was not long overwhelmed by the loss of Joseph. In Job, faith is real, but in the background, while the governmental principle of punishment for sin usurps the first place-until Elihu leads up to the great revelation of Jehovah Himself, in whose holy presence another divine principle shines out-the sinfulness of nature even in His own people, and His absolute goodness as well as righteousness, which will bring in "the peaceable fruits of righteousness to them who are exercised thereby." We are well-nigh on New Testament ground when we reach this "end of the Lord." But we must return to our immediate theme.
In the controversy, as already stated, there is a distinct progress-in opposite directions-of the friends of Job. The former are getting further from the light, the latter has his face set toward the light. Each of the three friends speaks, Eliphaz and Bildad three times each, and Zophar but twice. To each address Job gives an answer, and, as already said, silences his opposers. The entire controversy may thus be divided naturally into three sections, consisting of the address of the friends and Job's replies to them. Job therefore speaks three times more frequently than each of the friends, and as a rule at greater length.
We may also remark as to the tone of these addresses and re plies. The friends grow more severe; Job, from almost complete absorption in his own sufferings, passes into abuse and satire upon his friends, but eventually emerges from that into a high and dignified discussion of the great principles involved. The friends on the contrary are at their best at the beginning; then become suspicious and close with positive abuse.
Another fact must be added. There is a certain measure of knowledge of God. Job's friends were not heathen philosophers, but in all likelihood men who feared God, who were His children, though with but little light. The same must be said of Job with greater emphasis.
We are now ready to take up the details of the controversy. It falls as has just been said into three evident portions:
Section 1.-The first addresses of the friends-their doctrine of the punitive nature of suffering; Job's despair (chaps. 4-14)-
Section 2.-The second addresses of the friends -suspicions and charges; Job rises from despair to hope (chaps. 15-21).
Section 3.-The third addresses of the friends; Job silences them-but the enigma remains (chaps. 22-26).
The numerical significance-in the two opposite directions-is quite clear. The third is the full manifestation where each stands, as the first shows the beginning, and the second the development.
Section I. – The first addresses of the friends- their principle of the punitive nature of the suffering; Job's despair.
Remembering the fundamental error of the friends, we cannot withhold admiration for the force with which they lay down their principle; nor must we fail to recognize the truth of what they say, even though it is perverted. And the sublime poetry of their utterances has wrung admiration even from unbelievers.
This section falls again into the three parts, each marked by the address of one of the friends and Job's reply.
1. Eliphaz-the greatness and justice of God- Job's reply (chaps. 4-7).
2. Bildad-suffering is retribution-Job's reply (chaps. 8-10).
3. Zophar – suffering is for sin-Job's reply (chaps. 11-14).
It will be found that, while all the friends have a common principle from which they reason, they
are by no means without individuality. Each one has his personal characteristics and his own method of address.
Eliphaz, perhaps the eldest, is marked by dignity, the appeal to God, and a measure of entreaty.
Bildad appeals to reason and lessons of the past.
Zophar, perhaps the youngest, is marked by the sternness and impetuosity of his denunciations of sin, and declaration of the certainty of its judgment. All this will appear as we examine these addresses in detail. S. R.
(To be continued.)