Is it disappointing? Does the writer neglect the great question his drama has stirred? Or has he not, with art far more subtle than we may at first suppose, introduced into the experience of Job a certain spiritual gain—thoughts and hopes that widen and clear the horizon of his life? In the depth of despondency, just because he has been driven from every earthly comfort and stay, and can look only for miserable death, Job sees in prophetic vision a higher hope. He asks, "If a man die, shall he live again?" The question remains with him and seeks an answer in the intervals of suffering. Then at length he ventures on the presage of a future state of existence, "whether in the body or out of the body he cannot tell, God knoweth,"—"My Redeemer liveth; I shall see God for me." This prevision, this dawning of the light of immortality upon his soul is the gain that has entered into Job's experience. Without the despondency, the bitterness of bereavement, the sense of decay, and the pressure of cruel charges made against him, these illuminating thoughts would never have come to the sufferer; and along this line the author may have intended to justify the afflictions of the righteous man and quietly vindicate the dealings of God with him.
If further it be asked why this is not made prominent in the course of the Almighty's address from the storm, an answer may be found. The hope did not remain clear, inspiring, in the consciousness of Job. The waves of sorrow and doubt rolled over his mind again. It was but a flash, and like lightning at midnight it passed and left the gloom once more. Only when by long reflection and patient thought Job found himself reassured in the expectation of a future life, would he know what trouble had done for him. And it was not in keeping with the gradual development of religious faith that the Almighty should forestall discovery by reviving the hope which for a time had faded. We may take it that with rare skill the writer avoids insistence on the value of a vision which could appear charged with sustaining hope only after it was again apprehended, first as a possibility, then as a revelation, finally as a sublime truth disentangled from doubt and error.
Assuming this to have been in the author's mind, we understand why the Almighty speaking from the storm makes no reference to the gain of affliction. There is a return upon the original motive of the drama,—the power of the Creator to inspire, the right of the Creator to expect faith in Himself, whatever losses and trials men have to endure. Neither the integrity of man nor the claim of man upon God is first in the mind of the author, but the majestic Godhead that gathers to itself the adoration of the universe. Man is of importance because he glorifies his Creator. Human righteousness is of narrow range. It is not by his righteousness man is saved, that is to say, finds his true place, the development of his nature and the end of his existence. He is redeemed from vanity and evanescence by his faith, because in exercising it, clinging to it through profoundest darkness, amidst thunder and storm, when deep calleth to deep, he enters into that wise and holy order of the universe which God has appointed,—he lives and finds more abundant life.
It is not denied that on the way toward perfect trust in his Creator man is free to seek explanation of all that befalls him. Our philosophy is no impertinence. Thought must have liberty; religion must be free. The light of justice has been kindled within us that we may seek the answering light of the sublime justice of God in all His dealings with ourselves and with mankind. This is clearly before the mind of the author, and it is the underlying idea throughout the long colloquies between Job and his friends. They are allowed a freedom of thought and speech that sometimes astonishes, for they are engaged in the great inquiry which is to bring clear and uplifting knowledge of the Creator and His will. For us it is a varied inquiry, much of it to be conducted in pain and sorrow, on the bare hillside or on the rough sea, in the face of peril, change and disappointment. But if always the morale of life, the fulfilment of life bestowed by God as man's trust and inestimable possession are kept in view, freedom is ample, and man, doing his part, need have no fear of incurring the anger of the Divine Judge: the terrors of low religions have no place here.
But now Job is given to understand that liberty has its limitation; and the lesson is for many. To one half of mankind, allowing the mind to lie inert or expending it on vanities, the word has come—Inquire what life is, what its trials mean, how the righteous government of God is to be traced. Now, to the other half of mankind, too adventurous in experiment and judgment, the address of the Almighty says: Be not too bold; far beyond your range the activities of the Creator pass: it is not for you to understand the whole, but always to be reverent, always to trust. The limits of knowledge are shown, and, beyond them, the Divine King stands in glory inaccessible, proved true and wise and just, claiming for Himself the dutiful obedience and adoration of His creatures. Throughout the passage we now consider this is the strain of argument, and the effect on Job's mind is found in his final confession.
Let man remember that his main business here is not to question but to glorify his Creator. For the time when this book was written the truth lay here; and here it lies even for us, and will lie for those who come after us. In these days it is often forgotten. Science questions, philosophy probes into the reasons of what has been and is, men lose themselves in labyrinths at the far extremities of which they hope to find something which shall make life inexpressibly great or strong or sweet. And even theology and criticism of the Bible occasionally fall into the same error of fancying that to inquire and know are the main things, that although inquiry and knowledge do not at every stage aid the service of the Most High they may promote life. The colloquies and controversies over, Job and his friends are recalled to their real duty, which is to recognise the eternal majesty and grace of the Unseen God, to trust Him and do His will. And our experiments and questions over in every department of knowledge, to this we ought to come. Nay, every step in our quest of knowledge should be taken with the desire to find God more gloriously wise and faithful, that our obedience may be more zealous, our worship more profound. There are only two states of thought or dominant methods possible when we enter on the study of the facts of nature and providence or any research that allures our reason. We must go forward either in the faith of God or with the desire to establish ourselves in knowledge, comfort and life apart from God. If the second way is chosen, light is turned into darkness, all discoveries prove mere apples of Sodom, and the end is vanity. But on the other line, with life which is good to have, with the consciousness of ability to think and will and act, faith should begin, faith in life and the Maker of life; and if every study is pursued in resolute faith, man refusing to give existence itself the lie, the mind seeking and finding new and larger reasons for trust and service of the Creator, the way will be that of salvation. The faults and errors of one who follows this way will not enter into his soul to abide there and darken it. They will be confessed and forgiven. Such is the philosophy of the Book of Job, and the final vindication of His servant by the Almighty.
[XXVIII.]
THE RECONCILIATION.
Chaps. xxxviii. i-xlii. 6.