Expositor's Bible: The Book of Job

by Robert A. Watson

"Again, to-day, my plaint, my rebellion!
The hand upon me is heavier than my groanings."

I must speak of my trouble and you will count it rebellion. Yet, if I moan and sigh, my pain and weariness are more than excuse. The crisis of faith is with him, a protracted misery, and hope hangs trembling in the balance. The false accusations of Eliphaz are in his mind; but they provoke only a feeling of weary discontent. What men say does not trouble him much. He is troubled because of that which God refuses to do or say. Many indeed are the afflictions of the righteous. But every case like his own obscures the providence of God. Job does not entirely deny the contention of his friends that unless suffering comes as a punishment of sin there is no reason for it. Hence, even though he maintains with strong conviction that the good are often poor and afflicted while the wicked prosper, yet he does not thereby clear up the matter. He must admit to himself that he is condemned by the events of life. And against the testimony of outward circumstance he makes appeal in the audience chamber of the King.

Has the Most High forgotten to be righteous for a time? When the generous and true are brought into sore straits, is the great Friend of truth neglecting His task as Governor of the world? That would indeed plunge life into profound darkness. And it seems to be even so. Job seeks deliverance from this mystery which has emerged in his own experience. He would lay his cause before Him who alone can explain.

"Oh that I knew where I might find Him,
That I might come even to His seat!
I would order my cause before Him,
And fill my mouth with arguments.
I would know the words which He would answer me,
And understand what He would say unto me."

Present to Job's mind here is the thought that he is under condemnation, and along with this the conviction that his trial is not over. It is natural that his mind should hover between these ideas, holding strongly to the hope that judgment, if already passed, will be revised when the facts are fully known.

Now this course of thought is altogether in the darkness. But what are the principles unknown to Job, through ignorance of which he has to languish in doubt? Partly, as we long ago saw, the explanation lies in the use of trial and affliction as the means of deepening spiritual life. They give gravity and therewith the possibility of power to our existence. Even yet Job has not realised that one always kept in the primrose path, untouched by the keen air of "misfortune," although he had, to begin, a pious disposition and a blameless record, would be worth little in the end to God or to mankind. And the necessity for the discipline of affliction and disappointment, even as it explains the smaller troubles, explains also the greatest. Let ill be heaped on ill, disaster on disaster, disease on bereavement, misery on sorrow, while stage by stage the life goes down into deeper circles of gloom and pain, it may acquire, it will acquire, if faith and faithfulness towards God remain, massiveness, strength and dignity for the highest spiritual service.

But there is another principle, not yet considered, which enters into the problem and still more lightens up the valley of experience which to Job appeared so dark. The poem touches the fringe of this principle again and again, but never states it. The author saw that men were born to trouble. He made Job suffer more because he had his integrity to maintain than if he had been guilty of transgressions by acknowledging which he might have pacified his friends. The burden lay heavily upon Job because he was a conscientious man, a true man, and could not accept any make-believe in religion. But just where another step would have carried him into the light of blessed acquiescence in the will of God, the power failed, he could not advance. Perhaps the genuineness and simplicity of his character would have been impaired if he had thought of it, and we like him better because he did not. The truth, however, is that Job was suffering for others, that he was, by the grace of God, a martyr, and so far forth in the spirit and position of that suffering Servant of Jehovah of whom we read in the prophecies of Isaiah.

The righteous sufferers, the martyrs, what are they? Always the vanguard of humanity. Where they go and the prints of their bleeding feet are left, there is the way of improvement, of civilisation, of religion. The most successful man, preacher or journalist or statesman, is popularly supposed to be leading the world in the right path. Where the crowd goes shouting after him, is that not the way of advance? Do not believe it. Look for a teacher, a journalist, a statesman who is not so successful as he might be, because he will, at all hazards, be true. The Christian world does not yet know the best in life, thought and morality for the best. He who sacrifices position and esteem to righteousness, he who will not bow down to the great idol at the sound of sackbut and psaltery, observe where that man is going, try to understand what he has in his mind. Those who under defeat or neglect remain steadfast in faith have the secrets we need to know. To the ranks even of the afflicted and broken the author of Job turned for an example of witness-bearing to high ideas and the faith in God which brings salvation. But he wrought in the shadow, and his hero is unconscious of his high calling. Had Job seen the principles of Divine providence which made him a helper of human faith, we should not now hear him cry for an opportunity of pleading his cause before God.

"Would He contend with me in His mighty power?
Nay, but He would give heed to me.
Then an upright man would reason with Him;
So should I get free for ever from my Judge."

It is in a sense startling to hear this confident expectation of acquittal at the bar of God. The common notion is that the only part possible to man in his natural state is to fear the judgment to come and dread the hour that shall bring him to the Divine tribunal. From the ordinary point of view the language of Job here is dangerous, if not profane. He longs to meet the Judge; he believes that he could so state his case that the Judge would listen and be convinced. The Almighty would not contend with him any longer as his powerful antagonist, but would pronounce him innocent and set him at liberty for ever. Can mortal man vindicate himself before the bar of the Most High? Is not every one condemned by the law of nature and of conscience, much more by Him who knoweth all things? And yet this man who believes he would be acquitted by the great King has already been declared "perfect and upright, one that feareth God and escheweth evil." Take the declaration of the Almighty Himself in the opening scenes of the book, and Job is found what he claims to be. Under the influence of that Divine grace which the sincere and upright may enjoy he has been a faithful servant and has earned the approbation of his Judge. It is by faith he is made righteous. Religion and love of the Divine law have been his guides; he has followed them; and what one has done may not others do? Our book is concerned not so much with the corruption of human nature, as with the vindication of the grace of God given to human nature. Corrupt and vile as humanity often is, imperfect and spiritually ignorant as it always is, the writer of this book is not engaged with that view. He directs attention to the virtuous and honourable elements and shows God's new creation in which He may take delight.