Though Zophar fails like the other two, he is not to be called a mere echo. It is incorrect to say that, while Eliphaz is a kind of prophet and Bildad a sage, Zophar is a commonplace man without ideas. On the contrary, he is a thinker, something of a philosopher, although, of course, greatly restricted by his narrow creed. He is stringent, bitter indeed. But he has the merit of seeing a certain force in Job's contention which he does not fairly meet. It is a fresh suggestion that the answer must lie in the depth of that penetrating wisdom of the Most High, compared to which man's wisdom is vain. Then, his description of the return of blessedness and prosperity, when one examines it, is found distinctly in advance of Eliphaz's picture in moral colouring and gravity of treatment. We must not fail to notice, moreover, that Zophar speaks of the omniscience of God more than of His omnipotence; and the closing verse describes the end of the wicked not as the result of a supernatural stroke or a sudden calamity, but as a process of natural and spiritual decay.
The closing words of Zophar's speech point to the finality of death, and bear the meaning that if Job were to die now of his disease the whole question of his character would be closed. It is important to note this, because it enters into Job's mind and affects his expressions of desire. Never again does he cry for release as before. If he names death it is as a sorrowful fate he must meet or a power he will defy. He advances to one point after another of reasserted energy, to the resolution that, whatever death may do, either in the underworld or beyond it he will wait for vindication or assert his right.
[XII.]
BEYOND FACT AND FEAR TO GOD.
Job speaks. Chaps. xii.-xiv.
Zophar excites in Job's mind great irritation, which must not be set down altogether to the fact that he is the third to speak. In some respects he has made the best attack from the old position, pressing most upon the conscience of Job. He has also used a curt positive tone in setting out the method and principle of Divine government and the judgment he has formed of his friend's state. Job is accordingly the more impatient, if not disconcerted. Zophar had spoken of the want of understanding Job had shown, and the penetrating wisdom of God which at a glance convicts men of iniquity. His tone provoked resentment. Who is this that claims to have solved the enigmas of providence, to have gone into the depths of wisdom? Does he know any more, he himself, than the wild ass's colt?
And Job begins with stringent irony—
"No doubt but ye are the people,
And wisdom shall die with you."
The secrets of thought, of revelation itself are yours. No doubt the world waited to be taught till you were born. Do you not think so? But, after all, I also have a share of understanding, I am not quite so void of intellect as you seem to fancy. Besides, who knoweth not such things as ye speak? Are they new? I had supposed them to be commonplaces. Yea, if you recall what I said, you will find that with a little more vigour than yours I made the same declarations.