And yet, Job's conviction of his own uprightness, is it not God's witness to his spirit? Can he not be content with that? To have such a testimony is to have the very verdict he desires. Well does Boethius, a writer of the old world though he belonged to the Christian age, press beyond Job where he writes: "He is always Almighty, because He always wills good and never any evil. He is always equally gracious. By His Divine power He is everywhere present. The Eternal and Almighty always sits on the throne of His power. Thence He is able to see all, and renders to every one with justice, according to his works. Therefore it is not in vain that we have hope in God; for He changes not as we do. But pray ye to Him humbly, for He is very bountiful and very merciful. Hate and fly from evil as ye best may. Love virtues and follow them. Ye have great need that ye always do well, for ye always in the presence of the Eternal and Almighty God do all that ye do. He beholds it all, and He will recompense it all."6
Amiel, on the other hand, would fain apply to Job a reflection which has occurred to himself in one of the moods that come to a man disappointed, impatient of his own limitations. In his journal, under date January 29th, 1866, he writes: "It is but our secret self-love which is set upon this favour from on high; such may be our desire, but such is not the will of God. We are to be exercised, humbled, tried and tormented to the end. It is our patience which is the touchstone of our virtue. To bear with life even when illusion and hope are gone; to accept this position of perpetual war, while at the same time loving only peace; to stay patiently in the world, even when it repels us as a place of low company and seems to us a mere arena of bad passions; to remain faithful to one's own faith without breaking with the followers of false gods; to make no attempt to escape from the human hospital, long-suffering and patient as Job upon his dunghill;—this is duty."7 An evil mood prompts Amiel to write thus. A thousand times rather would one hear him crying like Job on the great Judge and Redeemer and complaining that the Goël hides Himself. It is not in bare self-love or self-pity Job seeks acquittal at the bar of God; but in the defence of conscience, the spiritual treasure of mankind and our very life. No doubt his own personal justification bulks largely with Job, for he has strong individuality. He will not be overborne. He stands at bay against his three friends and the unseen adversary. But he loves integrity, the virtue, first; and for himself he cares as the representative of that which the Spirit of God gives to faithful men. He may cry, therefore, he may defend himself, he may complain; and God will not cast him off.
"For He knoweth the way that I take;
If He tried me, I should come forth as gold.
My foot hath held fast to His steps,
His way have I kept, and not turned aside.
I have not gone back from the commandments of His lips;
I have treasured the words of His mouth more than my needful food."
Bravely, not in mere vaunt he speaks, and it is good to hear him still able to make such a claim. Why do we not also hold fast to the garment of our Divine Friend? Why do we not realise and exhibit the resolute godliness that anticipates judgment: "If He tried me, I should come forth as gold"? The psalmists of Israel stood thus on their faith; and not in vain, surely, has Christ called us to be like our Father who is in heaven.
But again from brave affirmation Job falls back exhausted.
"Oh thou Hereafter! on whose shore I stand—
Waiting each toppling moment to engulf me,
What am I? Say thou Present! say thou Past
Ye three wise children of Eternity!—
A life?—A death?—and an immortal?—All?
Is this the threefold mystery of man?
The lower, darker Trinity of earth?
It is vain to ask. Nought answers me—not God.
The air grows thick and dark. The sky comes down.
The sun draws round him streaky clouds—like God
Gleaning up wrath. Hope hath leapt off my heart,
Like a false sibyl, fear-smote, from her seat,
And overturned it."8
So, as Bailey makes his Festus speak, might Job have spoken here. For now it seems to him that to call on God is fruitless. Eloah is of one mind. His will is steadfast, immovable. Death is in the cup and death will come. On this God has determined. Nor is it in Job's case alone so sore a doom is performed by the Almighty. Many such things are with Him. The waves of trouble roll up from the deep dark sea and go over the head of the sufferer. He lies faint and desolate once more. The light fades, and with a deep sigh because he ever came to life he shuts his lips.
Natural religion ends always with a sigh. The sense of God found in the order of the universe, the dim vision of God which comes in conscience, moral life and duty, in fear and hope and love, in the longing for justice and truth—these avail much; but they leave us at the end desiring something they cannot give. The Unknown God whom men ignorantly worshipped had to be revealed by the life and truth and power of the Man Christ Jesus. Not without this revelation, which is above and beyond nature, can our eager quest end in satisfying knowledge. In Christ alone the righteousness that justifies, the love that compassionates, the wisdom that enlightens are brought into the range of our experience and communicated through reason to faith.
In chap. xxiv. there is a development of the reasoning contained in Job's reply to Zophar in the second colloquy, and there is also a closer examination of the nature and results of evil-doing than has yet been attempted. In the course of his acute and careful discrimination Job allows something to his friends' side of the argument, but all the more emphasises the series of vivid touches by which the prosperous tyrant is represented. He modifies to some extent his opinion previously expressed that all goes well with the wicked. He finds that certain classes of miscreants do come to confusion, and he separates these from the others, at the same time separating himself beyond question from the oppressor on this side and the murderer and adulterer on that. Accepting the limits of discussion chosen by the friends he exhausts the matter between himself and them. By the distinctions now made and the choice offered, Job arrests personal accusation, and of that we hear no more.
Continuing the idea of a Divine assize which has governed his thought throughout this reply, Job asks why it should not be held openly from time to time in the world's history.
"Why are times not set by the Almighty?
And why do not they who know Him see His days?"
Emerson says the world is full of judgment-days; Job thinks it is not, but ought to be. Passing from his own desire to have access to the bar of God and plead there, he now thinks of an open court, a public vindication of God's rule. The Great Assize is never proclaimed. Ages go by; the Righteous One never appears. All things continue as they were from the beginning of the creation. Men struggling, sinning, suffering, doubt or deny the existence of a moral Ruler. They ask, Who ever saw this God? If He exists, He is so separate from the world by His own choice that there is no need to consider Him. In pride or in sorrow men raise the question. But no God means no justice, no truth, no penetration of the real by the ideal; and thought cannot rest there.
With great vigour and large knowledge of the world the writer makes Job point out the facts of human violence and crime, of human condonation and punishment. Look at the oppressors and those who cringe under them, the despots never brought to justice, but on the contrary growing in power through the fear and misery of their serfs. Already we have seen how perilous it is to speak falsely for God. Now we see, on the other hand, that whoever speaks truly of the facts of human experience prepares the way for a true knowledge of God. Those who have been looking in vain for indications of Divine justice and grace are to learn that not in deliverance from the poverty and trouble of this world but in some other way they must realise God's redemption. The writer of the book is seeking after that kingdom which is not meat and drink nor long life and happiness, but righteousness and peace and joy in the Holy Ghost.
Observe first, says Job, the base and cruel men who remove landmarks and claim as their own a neighbour's heritage, who drive into their pastures flocks that are not theirs, who even take away the one ass of the fatherless and the one ox the widow has for ploughing her scanty fields, who thus with a high hand overbear all the defenceless people within their reach. Zophar had charged Job with similar crimes, and no direct reply was given to the accusation. Now, speaking strongly of the iniquity of such deeds, Job makes his accusers feel their injustice towards him. There are men who do such things. I have seen them, wondered at them, been amazed that they were not struck down by the hand of God. My distress is that I cannot understand how to reconcile their immunity from punishment with my faith in Him whom I have served and trusted as my Friend.
The next picture, from the fifth to the eighth verse, shows in contrast to the tyrant's pride and cruelty the lot of those who suffer at his hands. Deprived of their land and their flocks, herding together in common danger and misery like wild asses, they have to seek for their food such roots and wild fruits as can be found here and there in the wilderness. Half enslaved now by the man who took away their land they are driven to the task of harvesting his fodder and gathering the gleanings of his grapes. Naked they lie in the field, huddling together for warmth, and out among the hills they are wet with the impetuous rains, crouching in vain under the ledges of the rock for shelter.
Worse things too are done, greater sufferings than these have to be endured. Men there are who pluck the fatherless child from the mother's breast, claiming the poor little life as a pledge. Miserable debtors, faint with hunger, have to carry the oppressor's sheaves of corn. They have to grind at the oil-presses, and with never a cluster to slake their thirst tread the grapes in the hot sun. Nor is it only in the country cruelties are practised. Perhaps in Egypt the writer has seen what he makes Job describe, the misery of city life. In the city the dying groan uncared for, and the soul of the wounded crieth out. Universal are the scenes of social iniquity. The world is full of injustice. And to Job the sting of it all is that "God regardeth not the wrong."
Men talk nowadays as if the penury and distress prevalent in our large towns proved the churches to be unworthy of their name and place. It may be so. If this can be proved, let it be proved; and if the institution called The Church cannot justify its existence and its Christianity where it should do so by freeing the poor from oppression and securing their rights to the weak, then let it go to the wall. But here is Job carrying the accusation a stage farther, carrying it, with what may appear blasphemous audacity, to the throne of God. He has no church to blame, for there is no church. Or, he himself represents what church there is. And as a witness for God, what does he find to be his portion? Behold him, where many a servant of Divine righteousness has been in past times and is now, down in the depths, poorest of the poor, bereaved, diseased, scorned, misunderstood, hopeless. Why is there suffering? Why are there many in our cities outcasts of society, such as society is? Job's case is a partial explanation; and here the church is not to blame. Pariahs of society, we say. If society consists to any great extent of oppressors who are enjoying wealth unjustly gained, one is not so sure that there is any need to pity those who are excluded from society. Am I trying to make out that it may be well there are oppressors, because oppression is not the worst thing for a brave soul? No: I am only using the logic of the Book of Job in justifying Divine providence. The church is criticised and by many in these days condemned as worthless because it is not banishing poverty. Perhaps it might be more in the way of duty and more likely to succeed if it sought to banish excessive wealth. Are we of the twentieth Christian century to hold still by the error of Eliphaz and the rest of Job's friends? Are we to imagine that those whom the gospel blesses it must of necessity enrich, so that in their turn they may be tempted to act the Pharisee? Let us be sure God knows how to govern His world. Let us not doubt His justice because many are very poor who have been guilty of no crimes and many very rich who have been distinguished by no virtues. It is our mistake to think that all would be well if no bitter cries were heard in the midnight streets and every one were secured against penury. While the church is partly to blame for the state of things, the salvation of society will not be found in any earthly socialism. On that side lies a slough as deep as the other from which it professes to save. The large Divine justice and humanity which the world needs are those which Christ alone has taught, Christ to whom property was only something to deal with on the way to spiritual good,—humility, holiness, love and faith.
The emphatic "These" with which verse 13 begins must be taken as referring to the murderer and adulterer immediately to be described. Quite distinct from the strong oppressors who maintain themselves in high position are these cowardly miscreants who "rebel against the light" (ver. 13), who "in the dark dig through houses" and "know not the light" (ver. 16), to whom "the morning is as the shadow of death," whose "portion is cursed in the earth." The passage contains Job's admission that there are vile transgressors of human and Divine law whose unrighteousness is broken as a tree (ver. 20). Without giving up his main contention as to high-handed wickedness prospering in the world he can admit this; nay, asserting it he strengthens his position against the arguments of his friends. The murderer who rising towards daybreak waylays and kills the poor and needy for the sake of their scanty belongings, the adulterer who waits for the twilight, disguising his face, and the thief who in the dark digs through the clay wall of a house—these do find the punishment of their treacherous and disgusting crimes in this life. The coward who is guilty of such sin is loathed even by the mother who bore him and has to skulk in by-ways, familiar with the terrors of the shadow of death, daring not to turn in the way of the vineyards to enjoy their fruit. The description of these reprobates ends with the twenty-first verse, and then there is a return to the "mighty" and the Divine support they appear to enjoy.
The interpretation of verses 18-21 which makes them "either actually in part the work of a popular hand, or a parody after the popular manner by Job himself," has no sufficient ground. To affirm that the passage is introduced ironically and that verse 22 resumes the real history of the murderer, the adulterer, and the thief is to neglect the distinction between those "who rebel against the light" and the mighty who live in the eye of God. The natural interpretation is that which makes the whole a serious argument against the creed of the friends. In their eagerness to convict Job they have failed to distinguish between men whose base crimes bring them under social reprobation and the proud oppressors who prosper through very arrogance. Regarding these the fact still holds that apparently they are under the protection of Heaven.
"Yet He sustaineth the mighty by His power,
They rise up though they despaired of life.
He giveth them to be safe, and they are upheld,
And His eyes are upon their ways.
They rise high: in a moment they are not;
They are brought low, like all others gathered in,
And cut off as the tops of corn.
If not—who then will make me a liar,
And to nothing bring my speech?"
Is the daring right-defying evil-doer wasted by disease, preyed upon by terror? Not so. When he appears to have been crushed, suddenly he starts up again in new vigour, and when he dies, it is not prematurely but in the ripeness of full age. With this reaffirmation of the mystery of God's dealings Job challenges his friends. They have his final judgment. The victory he gains is that of one who will be true at all hazards. Perhaps in the background of his thought is the vision of a redemption not only of his own life but of all those broken by the injustice and cruelty of this earth.
XXI.
THE DOMINION AND THE BRIGHTNESS
Bildad speaks. Chap. XXV
The argument of the last chapter proceeded entirely on the general aspect of the question whether the evil are punished in proportion to their crimes. Job has met his friends so far as to place them in a great difficulty. They cannot assail him now as a sort of infidel. And yet what he has granted does not yield the main ground. They cannot deny his contrast between the two classes of evil-doers nor refuse to admit that the strong oppressor has a different fate from the mean adulterer or thief. Bildad therefore confines himself to two general principles, that God is the supreme administrator of justice and that no man is clean. He will not now affirm that Job has been a tyrant to the poor. He dares not call him a murderer or a housebreaker. A snare has been laid for him who spoke much of snares, and seeing it he is on his guard.
"Dominion and fear are with Him;
He maketh peace in His high places
Is there any number of His armies?
And on whom doth not His light shine?
How then can man be just with God?
Or how can he of woman born be clean?
Behold, even the moon hath no brightness,
And the stars are not pure in His sight.
How much less man that is a worm,
And the son of man, the worm!"
The brief ode has a certain dignity raising it above the level of Bildad's previous utterances. He desires to show that Job has been too bold in his criticism of providence. God has sole dominion and claims universal adoration. Where He dwells in the lofty place of unapproachable glory His presence and rule create peace. He is the Lord of innumerable armies (the stars and their inhabitants perhaps), and His light fills the breadth of interminable space, revealing and illuminating every life. Upon this assertion of the majesty of God is based the idea of His holiness. Before so great and glorious a Being how can man be righteous? The universality of His power and the brightness of his presence stand in contrast to the narrow range of human energy and the darkness of the human mind. Behold, says Bildad, the moon is eclipsed by a glance of the great Creator and the stars are cast into shadow by His effulgence; and how shall man whose body is of the earth earthy claim any cleanness of soul? He is like the worm; his kinship is with corruption; his place is in the dust like the creeping things of which he becomes the prey.
The representation of God in His exaltation and gory has a tone of impressive piety which redeems Bildad from any suspicion of insolence at this point. He is including himself and his friends among those whose lives appear impure in the sight of Heaven. He is showing that successfully as Job may repel the charges brought against him, there is at all events one general condemnation in which with all men he must allow himself to be involved. Is he not a feeble ignorant man whose will being finite must be imperfect? On the one hand is the pious exaltation of God, on the other the pious abasement of man.
It is, however, easy to see that Bildad is still bound to a creed of the superficial kind without moral depth or spiritual force. The ideas are those of a nature religion in which the one God is a supreme Baal or Master, monopolising all splendour, His purity that of the fire or the light. We are shown the Lord of the visible universe whose dwelling is in the high heavens, whose representative is the bright sun from the light of which nothing is hidden. It is easy to point to this splendid apparition and, contrasting man with the great fire-force, the perennial fountain of light, to say—How dark, how puny, how imperfect is man. The brilliance of an Arabian sky through which the sun marches in unobstructed glory seems in complete contrast to the darkness of human life. Yet, is it fair, is it competent to argue thus? Is anything established as to the moral quality of man because he cannot shine like the sun or even with the lesser light of moon or stars? One may allow a hint of strong thought in the suggestion that boundless majesty and power are necessary to perfect virtue, that the Almighty alone can be entirely pure. But Bildad cannot be said to grasp this idea. If it gleams before his mind, the faint flash passes unrecognised. He has not wisdom enough to work out such a thought. And it is nature that according to his argument really condemns man. Job is bidden look up to the sun and moon and stars and know himself immeasurably less pure than they.
But the truth stands untouched that man whose body is doomed to corruption, man who labours after the right, with the heat of moral energy in his heart, moves on a far higher plane as a servant of God than any fiery orb which pours its light through boundless space. We find ignorance of man and therefore of his Maker in Bildad's speech. He does not understand the dignity of the human mind in its straining after righteousness. "With limitless duration, with boundless space and number without end, Nature does at least what she can to translate into visible form the wealth of the creative formula. By the vastness of the abysses into which she penetrates in the effort, the unsuccessful effort, to house and contain the eternal thought we may measure the greatness of the Divine mind. For as soon as this mind goes out of itself and seeks to explain itself, the effort at utterance heaps universe upon universe during myriads of centuries, and still it is not expressed and the great oration must go on for ever and ever." The inanimate universe majestic, ruled by eternal law, cannot represent the moral qualities of the Divine mind, and the attempt to convict a thinking man, whose soul is bent on truth and purity, by the splendour of that light which dazzles his eye, comes to nothing.
The commonplaces of pious thought fall stale and flat in a controversy like the present. Bildad does not realise wherein the right of man in the universe consists. He is trying in vain to instruct one who sees that moral desire and struggle are the conditions of human greatness, who will not be overborne by material splendours nor convicted by the accident of death.