(Continued from page 268, vol. 34.)
3.-Zophar's Address and Job's Reply. (chaps. 11-14.)
It has been thought, with some degree of probability, that Zophar was the youngest of the three friends. He is the last to speak, and his address, while of the same general character as that of the other two, is more intense, lacking in the dignity of Eliphaz and in the argumentative ability of Bildad. He may be said to make up in vehemence what he lacks in reason, and this leads him into harshness and brutal rudeness ill calculated to soothe the sore spirit of the sufferer. Besides this, he, in common with the other three, utterly fails to explain the dark enigma of Job's trouble, and by his theory of suffering being for sins committed, plunges the already distracted man more deeply into the darkness.
In his reply, Job far exceeds Zophar in breadth of thought as well as in vigor of expression. Indeed, it may be remarked that in all the controversy Job has the advantage. This does not mean that he had greater ability than his friends, but that their views were narrower. This confined them to a narrow scope, where each one was compelled to reiterate in some form the statements of his predecessor. On the other hand Job, while without the key which will solve the mystery of his sufferings, takes far wider flights. He goes beyond his friends in their own theme, and passes from that to higher, though more dreadful, thoughts. It can be seen that his mental suffering is intense, as he is driven by his very theory, which is that of the others, to question the goodness and the justice of God. While they falsely accuse him of evil he knows he is guiltless, and this drives him nearer to the awful rocks of regarding God as using His almighty power in an arbitrary and unjust way. Will he suffer shipwreck, or shall his faith hold even over the chasm of his doubts ?
Zophar s Address.
The similarity of Zophar's address to that of Bildad can be gathered from the divisions into which it falls.
(1) Job's torrent of words rebuked, (vers. 1-6).
(2) The greatness of God (vers. 7-9).
(3) All things open to Him (vers. 10-12).
(4) The call to repent (vers. 13-15).
(5) The peaceable results (vers. 16-20).
(I) It is surely most unfair to characterize the writhings of an evidently upright soul as "a multitude (or torrent) of words," and himself as " a man of lips." What fairness is there in calling Job's cries out of the depths " lies," or his keen thrusts as " mockery "? On the other hand, Job had indeed declared himself and his doctrine pure, and could Zophar have disproved this it would have gone far to help the matter. But without proof he charges Job with being such a grievous sinner that even his present sufferings were less than his desert, and he would associate God with this dreadful charge. While perfectly true that divine wisdom is double our highest thoughts of it, he cannot associate that wisdom with unfair suspicions or unjust charges.
(2) This, the finest part of the address, is an enlargement upon what he had just said. He associates divine wisdom with God the Almighty, as in Prov. 8; but he does not carry the thought as far as in that sublime passage, where we see wisdom personified in the Son of God. It is, however, a noble description of God, and we can hardly avoid the conviction that a man who could speak thus was not ignorant of the true God. Ascend up to heaven, we find Wisdom; descend into Sheol, it is still there; the earth for length, the sea for breadth, cannot compass the measure of this attribute of God. We are reminded of two passages, Ps. 139 in the Old Testament, and Eph. 3 in the New, where the presence and power of God are similarly described. But the Psalmist rejoices in that he cannot
"Drift beyond His love and care;"
and in the New Testament, we are overwhelmed, not by a dark and inscrutable mystery or an implacable avenger, but by " the love of Christ which passeth knowledge."
(3) We can only bow to the truth that God is the searcher of hearts, and that nothing can escape His all-seeing eye. He knows the empty vanity of the natural man's heart, who by birth is as a wild ass's colt, and needs to be born again if any true knowledge of God is to be had. This interpretation of ver. 12 seems to give a clear and consistent meaning.
(4) But Zophar spoils the dignity of what he had just said, by calling upon Job to repent as an evil doer having a store of ill-gotten wealth in his tents. It is this utter lack of discrimination that stirs Job to anger, and discloses the superficial nature of the friends' theory.
(5) The conclusion is like singing songs to one who is heavy of heart. Zophar paints a beautiful outcome-as imaginary as were the sins imputed to Job. He would then forget his present troubles, which would slip by him as passing waters; his darkness would be turned to light; he would have security and prosperity, and former calumniators would bow before him. Little did Zophar and his friend dream that they would have to come to this. The closing verse is a warning which Zophar no doubt applies to Job.
Job's Reply.
The fulness of Job's response to Zophar is striking. In it he practically turns from his friends to God; but alas, to find no answer to his awful terror of doubt and darkness. The discourse may be divided into three main parts.
(1) He answers his friends (chaps. 12:i-13:13).
(2) He challenges God (chap. 13:14-28).
(3) A hope of immortality amid despair (chap. 14).
(i) Stung by the charges and platitudes of the friends, Job meets them with bitter sarcasm, followed quickly by the charge of their mocking him. They are at ease, while cherishing their unjust suspicions of him. He almost compares them to robbers, who hold their booty undisturbed (vers. 1-6).
Creation-in earth and air and sea-will confirm him in witnessing that God is everywhere and does everything. His deduction from this, however, leads him dangerously near charging God with being the author of evil. He would appeal to age and experience to confirm this. If he means simply that God is omnipotent, all would at once acquiesce, but the words following show that his gloomy mind and distorted vision are dwelling upon the dark side of nature. It is in this that his danger lies (vers. 7-13).
None, no matter how exalted, can escape Him. He breaks down, and ruin is the result. He shuts, and none can open; He withholds water and a drought results, or releases it only to overwhelm in a flood. All-judges, kings, princes and priests _are held up to contempt by this Almighty One. Truly this is right, if they deserve it, but Job omits that side (vers. 14-21).
Similarly, the nations rise and fall at His word. It is indeed a great but most somber picture of omnipotence. We can only shudder at the awful sight. Job's misery has cast a baleful light upon all God's greatness. How different is the language of faith:"God is our refuge and strength . . . therefore will we not fear … Be still, and know that I am God " (Ps. 46). This closes the reply to the second part of Zophar's speech upon the greatness of God (vers. 22-25).
Next, Job boldly charges his friends with being false witnesses for God, in that they used well-known truths, with which all were familiar, to confirm their charge of Job's wickedness. What kind of physicians were they to treat a case like this? They have decided what his disease is, and misrepresent his symptoms to confirm their diagnosis! And they bring in their theory of God's invariable punishment for sin in this life to prove that Job is a sinner ! Job turns from them in disgust (ch. 13:1-5). He warns them of the unrighteousness of their course. They presume to lie for God ! For are they not falsely accusing an innocent man ? Are they not afraid to trifle with truth, and will not God deal with them ?-for they are but men. Poor Job, he is the victim of the same false theory, and is in danger of blasphemously charging God with injustice. He seems to feel his danger, but he must speak; so he turns from man's unjust surmisings, to God (vers. 6-13).
(2) So the frail creature takes his life in his hand and stands before his Maker. God can but strike dead one who has no hope, but Job must speak out and maintain his ways as upright before God. This is the thought which seems most in accord with what goes before. On the other hand, many, perhaps most, prefer the rendering of our Authorized Version:"Though He slay me, yet will I trust in Him." If it should be rendered thus, it would be a gleam of light in the midst of awful darkness, and seems to agree with what follows. Conscious of personal rectitude, Job seems to think that there maybe hope. At any rate, he must speak (14-19).
But how dare he speak before that One from whose presence he would instinctively flee ? Let Him at least remove the awful dread that chills Job's heart, and relieve him of his pain, and he will answer or address Him. How these words, beautiful in their very anguish, cry aloud for the blessed Daysman, the Mediator. Blessed be God, we can "come boldly to the throne of grace to obtain mercy and find grace to help in time of need." Job could only grope in darkness:"
"An infant crying in the night,
An infant crying for the light,
And with no language but a cry."
So he appeals, and is ready to ask for charges against him (vers. 20-23).
And yet immediately he renews his charges against God, for he is not yet ready to be stripped of all his fancied righteousness. God holds him as an enemy; drives him as a withered leaf before the blast; accuses him of those almost forgotten sins of youth (ah, Job, it seems that even you must acknowledge there have been sins); He watches him, and makes his fancied robe of righteousness look like a moth-eaten garment. So Job charges his Maker, and does not pause to hear what He will reply (vers. 24-28).
(3) The close of this address, bringing to an end the first series in the controversy, is a most beautiful dirge, descriptive of the frailty and uncertainty of human life. Man cometh up like a flower, and is cut down and withereth. We are listening to the wail of the 90th psalm, but without its faith in God, and not yet followed by the triumph of the 91st psalm.
But how sadly true are vers. i, 2! And will the mighty God enter into judgment with such a frail creature-not only frail but impure by nature! Ah, let Job ponder well his own words. But he passes on in self-pity to beg that he be let alone for a little, until as a hireling he completes his day! (vers. 3-6).
Looking onward to death, Job expresses the hopelessness of man by contrast with the rejuvenation of trees which, though cut down, send up fresh shoots from their roots. But it is not so with man^ he breathes his- last, and where is he ? He lies, down and rises no more, so long as earth and heaven remain. This is not -exactly the language of unbelief, nor yet of faith. It is one speaking as a man, and of things upon earth. It resembles much the thought in Ecclesiastes:"That which now is, in the days to come shall all be forgotten " (Eccl. 2:16). Thank God, even in the Old Testament there was more light (vers. 7-12).
Job next seems to give expression to a hope- vague and marred by evil thoughts of God-of a bright hereafter. He desires to be hidden from God in Sheol until this mighty Being had changed His mind and ceased to pursue His creature. Job would patiently wait till that change came. Then, God would regard him; but now He only watched him in enmity! Inexpressibly sad is this, for a man who knew God. But such is unbelief even in a saint. We can catch the gleam of faith in the desire and the question, and know that one day Job will see clearly, and repent of these utterances (vers. 13-17)
Again the darkness shuts down upon his soul, and Job describes man as a mountain once strong, but now prostrate, and worn away by the onrushing waters. Death's shadow falls upon the face once bright and smiling, and we bury our dead out of our sight. A man's sons come to honor and are brought low, but " the dead know not anything." A man lives, suffers, groans and dies-and that is all!
"Oh, life as futile, then, as frail-
What hope for answer or redress?"
And so Job ends his series of replies to the first assault of his friends. Little has been gained but a sense of the injustice of man and an awful suspicion of God on Job's part, and on the part of his friends a determination to press him further with charges of sin and wickedness until he shall break down. Thus are we by no means at the end of our book. S.R.
(To be continued.)