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conditioned and ruled by God's holiness, or holy love). It is by this error that all that is harsh and one-sided in his discourse is to be explained. He knows nothing of a God disciplining and proving men in love, as a father his children. All human suffering he regards as simply and solely an infliction of God's retributive justice, which begins to punish when man turns away from God, and abates the suffering only when he returns to him again. "If Bildad had

cluding promise of happiness to him, if (as Bildad hopefully assumes he will do) he will repent and return to God (ver. 21 seq.). Like Eliphaz, or indeed in still higher measure than he, Bildad seems, in all that he says on these points, to establish himself entirely on the truth. There seems to be scarcely any thing in his words unscriptural, partial, or at all censurable. On the objective side, that which relates to the righteousness of God's treatment, his words seem as little liable to the charge of a one-sided narrow-represented Job's suffering as a chastisement of ness, as on the subjective side, or that which sums up the case for Job, they are liable to that of inconsiderateness or unloving harsh-constrained to humble himself, although Bildad

ness.

divine love, which was to humble him in order the more to exalt him, Job would then have been

might not have been altogether in the right. But Bildad, still further than Eliphaz from weakening the erroneous supposition of a hostile God which had taken possession of Job's mind, represents God's justice, to which he attributes the death of his children, instead of His love, as the hand under which Job is to humble himself. Thereby the comfort which Job's friend offers to him becomes a torture, and his trial is made still greater; for his conscience does not accuse him of any sins for which he should now have an angry instead of a gracious God." (Del.)

3. That this, however, is only on the surface is evident from the painful venomous dart which at the very beginning almost of his discourse he aims at the heart of Job in the harsh judgment which he pronounces on his children, in the assertion, hypothetic indeed in form, but direct in its application, that their sudden death was the consequence of their sin, the merited punishment of their crime. At the bottom of this assertion there lies unquestionably a one-sidedly harsh, gross and external representation of the nature and operations of God's retributive justice. He is evidently 4. Notwithstanding these one-sided and erroentangled in the short-sighted doctrine of retrineous characteristics, the present discourse furbution which prevailed in antiquity, both within nishes to the practical expositors something more the theocracy, and in general in the monotheistic than material for criticism from the stand-point oriental world. He imagines that he is able, by of the New Testament faith and religious conmeans of the common-places formally stated in sciousness. What it says in vindication of the vers. 2 and 20 to solve all the riddles of life. righteous dealings of God, is in itself considered, Hence the self-righteous, Pharisaic condition to and especially in contrast with Job's unseemly which he subjects the saving efficacy of Job's and passionate complaints, well grounded and penitent supplication to God: "if thou (i. e., unassailable. We might just as well find a difprovided thou) art pure and righteous" (ver. 6) ficulty with descriptions of the righteous admi-back of which we see clearly enough the im- nistration of the world similar to this, such as plied thought if thou art not righteous, all thy are found in the Psalms (Ps. i.; Ps. vii.; Ps. praying and beseeching is of no avail! Hence xviii. 21 [20] seq.; Ps. xxxiv. 13 [12] seq.), and still further the malicious indirect attack on find in them nothing but expressions of religious Job which is conveyed by the wise teachings of perversity, and of an unevangelical way of the ancients (ver. 11 seq.) respecting the sudden thinking and acting; and yet such a view of destruction of the man who forgets God! It those expressions, occurring as they do in quite would seem as though by these descriptions of another connection, would be entirely without the sudden withering and perishing of the Nile- foundation. The poetic beauty, moreover, of reed, and of the destruction and uprooting of the the illustrations of the miserable lot of the thriving climbing-plant, Job's fall from the wicked in ver. 11 seq. would lose all value if we height of his former prosperity was pictured. were to apply this one-sided critical standard We can imagine that it is in Bildad's thought to to the discourse, and to consider it only as the exclaim to his friend, like Daniel to king Nebu-expression of a disposition of hypocritical workchadnezzar, "The tree... it is thou, O king!"righteousness. This the homiletic expositor is (Dan. iv. 17 [20] seq.). Even the practical ap-evidently not bound to do. Besides those oneplication at the close of the discourse, with its prediction of prosperity, has imparted to it by all this a flavor of bitterness to him who is addressed, especially seeing that the last words of the speaker dwell on the certain destruction, and the inevitable punishment, which the wicked incur, as though the stern moralizer must perforce repeatedly relapse out of the tone of promise into that of censure and menace (comp. on ver. 22). The fundamental error in Bildad's argument lies in a rigidly legal interpretation of the idea of justice, unmodified by a single softening ray from an evangelical experience of salvation and of the merciful love of God as Father-a representation of the nature of divine justice which is directly opposed to the proper sense of pY, Y (terms which denote the divine activity only as

sided and harsh features of the discourse, he may and should give prominence also to that which is eternally true and beautiful in it, as an inspired eulogy of the righteous intervention of the Godhead in the destinies of mankind. And -a point which in particular is not to be overlooked-he must bear in mind that, as is shown by the wise sayings of the ancients, quoted by Bildad from a gray antiquity, the knowledge which experience brings of God's retributive justice as visibly exercised in this world was possessed by the pious of our race even in the earliest times; and still further-that for this knowledge of God's holy and righteous ordering of the world-a knowledge which is deeply impressed on the universal consciousness of mankind, and which is kept fresh and vivid by great

historical examples, such as the histories of | is founded not on God, but only on that which is Noah and his contemporaries, of Abraham and temporal and perishable (Ps. xxxvii. 35 seq.; xlix. Lot, of Joseph, Moses, Korah, Balaam, etc.-the 12; 1 Cor. vii. 31; 1 John ii. 17).—WOHLFARTH: only foundation which can be assumed as under- The prosperity of the ungodly is only apparent: lying all else is a positive original revelation in so teaches the wisdom of the ancients, so preaches the beginning of humanity's history.-And this the Holy Scripture, so testifies experience, so is what determines the value and applicability proves the nature of things. For the happiness of the following selections from practical exe- of sin is neither real, nor satisfactory, nor engetes of the past, which are here given as during. The peace which makes us truly happy is not dependent on external possessions.-VICT. ANDREAE: The wise proverbs of antiquity, to which Bildad (with affected humility) refers there are no reeds without a marsh, so also Job's Job, are intended to teach the latter that as calamity in strict propriety could proceed only out of his great wickedness; wherefore Job his good conscience would be a treacherous must not wonder at it; nay, his confidence in support, as he will soon enough find to his cost.

Homiletic and Practical Remarks on Single Pas

sages.

Vers. 3, 4. BRENTIUS: Such as do not understand the glory of God's Gospel, but are unwisely carried away by zeal for the Law, say: the way of the Lord is not just, because He forgets the wickedness of him who repents, and the goodness of him who relapses into sin-whereas, according to what is decreed in the Law, evil is to be punished and good rewarded. But they hear it said again: I have no pleasure in the death of the wicked, saith the Lord God; return ye, and live, and all your sins shall be forgotten. -ZELTNER: Nothing is easier or more common

with the world than by a precipitate judgment to sin against one's neighbor in respect to his misfortunes, especially when believers are concerned. . . . Although God visits the iniquity of fathers on their children, the calamities which befall pious children are nevertheless no proof that they or their parents have sinned (John ix. 3).

Ver. 8 seq. COCCEIUS: There is no doubt but that fathers ought to transmit the revelations which they have received from God to their children and to other men; and that, moreover, through God's blessing, the truth has been preserved for a time among some through such tradition; although the conjecture is not improbable that our fathers (from the time of Moses on) delivered much to writing.-BRENTIUS: Our life, as its origin was most recent, so is its end most swift; so that some one has well said: Man is a bubble, which having suddenly arisen on the face of the water, soon perishes. Seeing then that our life is most short, prudence in the management of affairs should be learned from those who are older, and from our ancestors; for the authority of the aged is sacred and vene

rable.

Vers. 11-19. STARKE (according to the Weim. Bib.): The hope of hypocrites is perishable; for it

24

Ver. 20 seq. BRENTIUS: Although the ungodly may seem to flourish and to be blessed in this world, they are nevertheless exposed to the curse, which in its own time is revealed. And as the ungodly now behold the afflictions of the godly in this world with the greatest rejoicing of soul, so again in God's judgment day they will be the laughing-stock of all creatures, and will be confounded before them: Is. lxvi.-Cocthat it happens to the ungodly as to the papyrus CEIUS (on ver. 20): From hence it is apparent and sedge; to the godly as to an herb that is transplanted. The justice of God cannot there

fore be accused, as though it would not reward each one according to his way of living. For although the papyrus and the grass are attached to the water, they do nevertheless dry up. And although a good herb may be dug out, it is nevertheless planted anew elsewhere with a great increase of fertility and utility. A measure of happiness for the ungodly does not dishonor God's justice; trusting in their happiness they are brought to shame and confusion; neither is it dishonored by the affliction of the righteous, which is for their good.-ZELTNER: Just as the suffering of the godly is no proof that they have been rejected by God, so also the brilliant prosperity of the ungodly is no proof that they are in God's favor. But God permits such things to happen in order to test His people's patience, faith and hope, and, at the right time, to save them and make them happy forever. Therefore, my Christian brother, continue pious, and keep in the right (Ps. xxxvii. 37).

B.-Job's reply: Assertion of his innocence and a mournful description of the incomprehensibleness of his suffering as a dark horrible destiny.

CHAPTERS IX-X.

1. God is certainly the Almighty and Ever-Righteous One, who is to be feared; but His power is too terrible for mortal man:

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2 I know it is so of a truth:

but how should man be just with God?

3 If he will contend with Him,

he cannot answer Him one of a thousand.

4 He is wise in heart, and mighty in strength;

who hath hardened himself against Him, and hath prospered?

5 Which removeth the mountains, and they know not:

which overturneth them in His anger;

6 which shaketh the earth out of her place,

and the pillars thereof tremble;

7 which commandeth the sun, and it riseth not; and sealeth up the stars;

8 Which alone spreadeth out the heaven,

and treadeth upon the waves of the sea;

9 which maketh Arcturus, Orion, and Pleiades, and the chambers of the South;

10 which doeth great things, past finding out; yea, and wonders without number.

11 Lo, He goeth by me, and I see Him not;

He passeth on also, but I perceive Him not.

12 Behold, He taketh away, who can hinder Him? who will say unto Him, What doest Thou?

2. The oppressive effect of this Omnipotence and Arbitrariness of God impels him, as an innocent sufferer, to presumptuous speeches against God:

VERSES 13-35.

13 If God will not withdraw His anger, the proud helpers do stoop under Him.

14 How much less shall I answer Him,

and choose out my words to reason with Him?

15 Whom, though I were righteous, yet would I not answer,

but I would make supplication to my judge.

16 If I had called, and He had answered me,

yet would I not believe that He had hearkened to my voice.

17 For He breaketh me with a tempest,

and multiplieth my wounds without cause.

18 He will not suffer me to take my breath, but filleth me with bitterness.

19 If I speak of strength-lo, He is strong!

and if of judgment, who shall set me a time to plead?

20 If I justify myself, mine own mouth shall condemn me; If I say, I am perfect, it shall also prove me perverse.

21 Though I were perfect, yet would I not know my soul; I would despise my life.

22 This is one thing, therefore I said it,

He destroyeth the perfect and the wicked.

23 If the scourge slay suddenly,

He will laugh at the trial of the innocent.

24 The earth is given into the hand of the wicked:
He covereth the faces of the judges thereof;
if not, where, and who is He?

25 Now my days are swifter than a post;
they flee away, they see no good.
26 They are past away as the swift ships;
as the eagle that hasteth to the prey.
27 If I say, I will forget my complaint,

I will leave off my heaviness, and comfort myself;

28 I am afraid of all my sorrows,

I know that Thou wilt not hold me innocent.

29 If I be wicked,

Why then labor I in vain?

30 If I wash myself with snow water,

and make my hands never so clean,

31 yet shalt Thou plunge me in the ditch,

and mine own clothes shall abhor me.

32 For He is not a man, as I am, that I should answer Him,

and we should come together in judgment.

33 Neither is there any daysman betwixt us,

that might lay his hand upon us both.

34 Let Him take His rod away from me, and let not His fear terrify me;

35 then would I speak, and not fear Him; but it is not so with me.

3. A plaintive description of the merciless severity with which God rages against him, although as an Omniscient Being, He knows that he is innocent:

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8 Thine hands have made me and fashioned me

together round about-yet Thou dost destroy me!

9 Remember, I beseech Thee, that Thou hast made me as the clay; and wilt Thou bring me into dust again?

10 Hast Thou not poured me out as milk,

and curdled me as cheese?

11 Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews.

12 Thou hast granted me life and favor,

and Thy visitation hath preserved my spirit.

13 And these things hast Thou hid in Thine heart; I know that this is with Thee.

14 If I sin, then Thou markest me,

and Thou wilt not acquit me from mine iniquity. 15 If I be wicked, woe unto me!

and if I be righteous, yet will I not lift up my head:

I am full of confusion; therefore see Thou mine affliction. 16 For it increaseth. Thou hauntest me as a fierce lion : and again Thou shewest Thyself marvellous upon me. 17 Thou renewest Thy witnesses against me,

and increasest Thine indignation upon me;

changes and war are against me.

18 Wherefore then hast Thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!

19 I should have been as though I had not been ;

I should have been carried from the womb to the grave.

20 Are not my days few? Cease then,

and let me alone, that I may take comfort a little,

21 before I go whence I shall not return,

even to the land of darkness, and the shadow of death;

22 a land of darkness, as darkness itself;

and of the shadow of death, without any order, and where the light is as darkness!

EXEGETICAL AND CRITICAL.

his innocence, is resolved to hold and treat him as guilty (ch. ix. 13-35). And finally, under the influence of these gloomy reflections he falls back 1. As we have seen, Eliphaz and Bildad had into his former strain of doubt and lamentation alike made the attempt, on the basis of their (in ch. 3), closing with a sentiment repeated vercommon places, such as the fact of the universal bally from that lamentation, although in a consinfulness of men, and that of the invariable jus- densed form, and casting a gloomy look toward tice of God's dealings, to extort from Job the that Hereafter, which promises him nothing betconfession of His own ill-desert as the cause of ter, nothing but an endless prolongation of his his suffering. Neither of them had heeded his present misery (ch. x. 1-22). [Dil'mann calls request to render a more reasonable and just de-attention to the fact that while in the former discision concerning his case (ch. vi. 28-30). In this new reply accordingly he addresses himself to both at once, and maintains most emphatically, and even with impassioned vehemence that their propositions, true as they were in general, were not applicable to his case. These propositions which they advanced concerning God's unapproachable purity, and inexorable justice he admits, but only in order "satirically to twist them into a recognition of that which is for mortal man a crushing, overpowering omnipotence in God, disposing of him with an arbitrariness which admits of no reply" (ch. ix. 2-12). He then, in daring and presumptuous language, arraigns this terrible Being, this arbitrary Divine disposer, who, as he thinks, notwithstanding

course Job had directed one entire section against his friends, here he says nothing formally against them, but soliloquizes, as it were in their hearing, leaving them to infer whither their assaults are driving him]. The first of these three tolerably long divisions embraces four short strophes (the first three consisting of three verses each, the last of two); the second division consists of two equal sub-divisions (vers. 13-24 and vers. 25-35) each of three strophes, and each strophe of four verses; the third division comprises, after an exordium of three lines (ch. x. 1) two double-strophes (vers. 2-12 and 13-22) the first formed of one strophe of 6, and one of 5 verses, the second of two strophes, each of five verses,

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