Every scriptural incident and every scriptural worthy deserves its own particular discussion: and might easily obtain it. For example; the anterior probability that human life in patriarchal times should have been very much prolonged, was obvious; from consideration of—1, the benevolence of God; 2, the inexperience of man; and 3, the claim so young a world would hold upon each of its inhabitants: whilst Holy Writ itself has prepared an answer to the probable objection, that the years were lunar years, or months; by recording that Arphaxad and Salah and Eber and Peleg and Reu and Serug and Nahor, descendants of Shem, each had children at the average age of two-and-thirty, and yet the lives of all varied in duration from a hundred and fifty years to five hundred. And many similar credibilities might be alluded to: what shall I say of Abraham's sacrifice, of Moses and the burning bush, of Jonah also, and Elisha, and of the prophets? for the time would fail me to tell how probable and simple in each instance is its deep and marvellous history. There is food for philosophic thought in every page of ancient Jewish Scripture scarcely less than in those of primitive Christianity: here, after our fashion, we have only touched upon a sample.
The opening scene to the book of Job has vexed the faith of many very needlessly: to my mind, nothing was more likely to have literally and really happened. It is one of those few places where we get an insight into what is going on elsewhere: it is a lifting off the curtain of eternity for once, revealing the magnificent simplicities constantly presented in the halls of heaven. And I am moved to speak about it here, because I think a plain statement of its sublime probabilities will be acceptable to many: especially if they have been harassed by the doubts of learned men respecting the authorship of that rare history. It signifies nothing who recorded the circumstances and conversations, so long as they were true, and really happened: given power, opportunity, and honesty, a life of Dr. Johnson would be just as fair in fact, if written by Smollett, as by Boswell, or himself. Whether then Job, the wealthy prince of Uz, or Abraham, or Moses, or Elisha, or Eliphaz, or whoever else, have placed the words on record, there they stand, true; and the whole book in all its points was anteriorly likely to have been decreed a component part of revelation. Without it, there would have been wanting some evidence of a godly worship among men through the long and dreary interval of several hundred years: there would never have been given for man's help the example of a fortitude, and patience, and trust in God most brilliant; of a faith in the resurrection and redeemer, signal and definite beyond all other texts in Jewish Scripture: as well as of a human knowledge of God in his works beyond all modern instance. However, the excellences of that narrative are scarcely our theme: we return to the starting-post of its probability, especially with reference to its supernatural commencement. What we have shown credible, many pages back, respecting good and evil and the denizens of heaven, finds a remarkable after-proof in the two first chapters of Job; and for some such reason, by reference, these two chapters were themselves anteriorly to have been expected.
Let us see what happened:
"There was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. And the Lord said unto Satan, whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? Then Satan answered the Lord, and said, Doth Job fear God for naught? Hast thou not made a hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all he hath, and he will curse thee to thy face. And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord."—[Job 1. 6-13.]
It is a most stately drama: any paraphrase would spoil its dignity, its quiet truth, its unpretending, yet gigantic lineaments. Note: in allusion to our views of evil, that Satan also comes among the sons of God: note, the generous dependence placed by a generous Master on his servant well-upheld by that Master's own free grace: note, Satan's constant imputation against piety when blessed of God with worldly wealth, Doth he serve for naught? I can discern no cause wherefore all this scene should not have truly happened; not as in vision of some holy man, but as in fact. Let us read on, before further comment:
"Again, there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, Whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the Lord said unto Satan, Behold, he is in thine hand; but save his life. So Satan went forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown."
Some such scene, displaying the devil's malice, slandering sneers, and permitted power, recommends itself to my mind as antecedently to have been looked for: in order that we might know from what quarter many of life's evils come; with what aims and ends they are directed; what limits are opposed to our foe; and Who is on our side. We needed some such insight into the heavenly places; some such hint of what is continually going on before the Lord's tribunal; we wanted this plain and simple setting forth of good and evil in personal encounter, of innocence awhile given up to malice for its chastening and its triumph. Lo, all this so probable scene is here laid open to us, and many, against reason, disbelieve it!
Note, in allusion to our after-theme, the locus of heaven, that there is some such usual place of periodical gathering. Note, the open unchiding loveliness dwelling in the Good One's words, as contrasted with the subtle, slanderous hatred of the Evil. And then the vulgar proverb, Skin for skin: this pious Job is so intensely selfish, that let him lose what he may, he heeds it not; he cares for nothing out of his own skin. And there are many more such notabilities.
Why did I produce these passages at length? For their Doric simplicity; for their plain and masculine features; for their obvious truthfulness; for their manifest probability as to fact, and expectability previously to it. Why on earth should they be doubted in their literal sense? and were they not more likely to have happened than to have been invented? We have no such geniuses now as this writer must have been, who by the pure force of imagination could have created that tableau. Milton had Job to go to. Simplicity is proof presumptive in favour of the plain inspiration of such passages: for the plastic mind which could conceive so just a sketch, would never have rested satisfied, without having painted and adorned it picturesquely. Such rare flights of fancy are always made the most of.
One or two thoughts respecting Job's trial. That he should at last give way, was only probable: he was, in short, another Adam, and had another fall; albeit he wrestled nobly. Worthy was he to be named among God's chosen three, "Noah, Daniel, and Job:" and worthy that the Lord should bless his latter end. This word brings me to the point I wish to touch on; the great compensation which God gave to Job.