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Schlott. and Hahn: "Thou givest no considera- | patch on, and gen. to add." So Delitzsch. But tion to my sins" (to ascertain, namely, whether (1): It looks very much like hyper-criticism to they do in truth deserve to be punished so decide, from a very limited usage, that a word, severely), does not differ very essentially. Other the essential meaning of which is to sew, may explanations lack satisfactory support: such as mean to sew on, but cannot mean to sew up; or, those of the Rabbis, which differ widely among if the essential meaning be to plaster, to patch, themselves: e. g. Raschi's: "Thou waitest not that it may mean to patch on to (to add a patch), over my sins, i. e. to punish them;" Ralbag's: but not to patch over. (2) The point becomes "Thou waitest not for my sins repentance still weaker in a case where the word is used, punishment;" Aben-Ezra's: "Thou lookest not as here, in a figurative, not a literal sense. (3) except on my sins." The same may be said of The parallelism favors the meaning to sew, or the attempt of Rosenm., Hirzel and Welte to to patch up. It seems somewhat incongruous, render the sentence as an interrogative without after representing God as having sealed up : “Dost Thou not keep watch over my sin?" transgressions in a bag, to represent Him in the [So E. V., Conant, Dav., Rod., Gesen., Fürst.— next clause as stitching, patching, or fabricating In view of ch. xiii. 27 b, it is not apparent why other sins. On the other hand, the thought of this rendering should be said to "lack satisfac-sealing sin in a bag is suitably supplemented by the thought that the bag is not only officially tory support." The preposition y cannot be sealed, but carefully sewed together; or if, urged against it, for it harmonizes well with the with Bernard, we explain: With such care idea thus expressed; and the interrogative form dost Thou store up my iniquities in Thy bag, gives vividness, force and variety to the passage. that if Thou seest the slightest possibility of its -E.] giving way in any part, so that some of them Ver. 17. Sealed up in a bag is my gullt. might slip out and be lost, Thou immediately yup, lit. " wickedness," as in ch. xiii. 23 b, stoppest up the hole with a patch." (4) Admitting that the apparent blasphemy of the expreshere of the aggregate of Job's former transgres- sion may be explained away, as above by Zöcksions (comp. ch. xiii. 26 b), of the sum total, the ler, its admitted audacity still remains. But Job entire mass of guilty actions committed by him, is not now in one of his Titanic moods of defiance. which, as he must believe, is preserved and He resembles not so much Prometheus hurling sealed up by God with all care as a treasure, to charges against the Tyrant of the skies, as Hambe used against him in his own time; comp. let, meditating pensively on death and the "undisDeut. xxxii. 34; Hos. xiii. 12. For the figura-covered country from whose bourne no traveller tive expression: "to tie up in a bag," to keep returns," but with an infinitely purer pathos in remembrance, comp. Ps. lvi. 9; 1 Sam. XXV. than is found even in the soliloquy of "the me29. Ewald, Hirzel, Renan, incorrectly explain lancholy Dane." It is but a moment ago (ver. the "guilt sealed in a bag" to be the judicial 15 b) that he recognized in a strain of inimitable sentence of condemnation by God already issued beauty the yearning bent of Creative Love. against Job, which now only awaits execution; for of the preservation of such penal sentences in a bottle all oriental antiquity knows nothing whatever. [The figure is taken "from the mode of preserving collected articles of value in a sealed bag." Del.]-And Thou hast devised additions to my transgressions: lit. and Thou hast still further stitched (to wit, other, new transgressions) on my transgressions; i. e. hast made mine iniquity still greater than it is, and punished it accordingly more severely than it deserves. This accusation which Job here preVer. 18. But in sooth a falling mountain fers against God is a bold one; but it is too crumbles away: observe the paronomasia in much to affirm that it is "pure blasphemy" (Dillm.), because the language of Job throughthe original between the participle out is simply tropical, and his real thought is scribing and . [ that God's treatment of him is as severe as if, in ginning as elsewhere strongly adversative, addition to his actual transgressions, he were introducing in opposition to the dream of a posburdened with a multitude of such as had been sible restoration in the preceding strophe the fabricated (comp. Hengstenberg on the passage). stern reality, the inexorable and universal law, Hence the rendering of Ewald: Thou hast which dooms everything to destruction. The patched up, sewed up my transgression" [E. V., use of this conjunction here is a strong confirmDillmann, Good, Wemyss, Bernard, Con., Barnes, ation of the position maintained in the concluDav., Rod.], is equally unnecessary with the ding remarks on ver. 17 that the sentiment of similar rendering of Umbreit, Vaih., Böttch.: vers. 15-17 lingers also around vers. 16, 17, and "and Thou coverest up my sins." Substan- that accordingly ver. 17 b cannot be a daring tially the right interpretation is given by Rosen- suggestion of the charge of fabricating iniquity müller, Arnh., Hirz., Welte, Delitzsch, Hengst. against Job.-E.]-And a rock grows old [Gesen., Fürst, Noyes, Renan, Words.]. [The main argument in favor of the interpre- to grow old, to decay" by the LXX., and out of its place. P is rightly rendered: tation adopted here by Zöckler is that among moderns by Hirzel, Umbreit, Vaihinger, means properly not to sew up, but "to sew on, Schlottmann. The topical meaning: "to be

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He is now indeed complaining of the present severity of God's dealings with him, but the plaintive tenderness of that sentiment still floats over his spirit and lingers in his words, softening them into the tone of a subdued reproachful moan, very different from the bitter outcry of rebellious defiance.-E.]

Fifth Strophe: vers. 18-22. Conclusion: completing the gloomy delineation of that which in reality awaited Job, in opposition therefore to the yearning desire of his heart.

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removed" is indeed admissible, and is sup- crumbling into rocks, the rocks breaking down ported by the Vulg., Rosenm., Ewald, Hahn, from age into stones, the stones wearing away and generally by the majority of moderns. The into dust, and the dust being washed by the wamore pregnant meaning of the passage, however, ters into the abyss; whether accordingly all nawould be lost by the adoption of this latter ren- ture is not thus resolving itself into the dust to dering, which is simply prosaic in its simplicity. which man too at the last returns. What hope Ver. 19. In this verse a and b continue the is there indeed for man, whose "house of clay series of figures begun in ver. 18, which are is crushed like the moth" (ch. xiv. 19), when intended to illustrate the unceasing operation the doom even of the everlasting mountains is

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of the Divine penalty or process of destruction dust!-E.]. decreed for men, whereas c first introduces that Ver. 20. Thou overpowerest him forever which is to be illustrated by means of the 1-then he passeth away.- with accus. adequationis (as in ch. v. 7; xi. 12; xii. 11). if the person is not: "to assail" (Hirzel) [Con. Water hollows out stones (comp. the Lat. Del.], but as in ch. xv. 24; Eccles. iv. 12, "to gutta cavat lapidem); its floods wash away overpower," and is not "continually, the dust of the earth. , fem. sing., evermore," but "forever;" comp. ch. iv. 20; referring to the plural, according to xx. 7; xxiii. 7.—As to the emphatic Gesenius, 146 [ 143] 3, [Green. 8 275, 4. then he passeth away," Greek Baiver, of XETAL, comp. ch. x. 21; also in respect of form the same poet. Imperf. in ch. xvi. 6, 22; xx. 25.-Disfiguring his countenance, so Thou sendest him away; i. e., in the struggle of death, or when decay sets in, Thou makest him unlike himself, distortest his features, etc., and so sendest him forth out of this life (nhy nearly as in Ps. exviii. 27). xx. 23; Jer. xxviii. 16; the

The harshness of the construction which is

necessitated by taking in the sense which belongs to it elsewhere of a self-sown growth, is shown in the rendering of E. V.: "Thou washest away the things which grow out of the dust of the earth." Moreover, the limitation"self-sown"-is against this rendering, which would require rather some more comprehensive term, such as . The fem. suffix in

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as in Lev. consecut. very

originates in the same principle which deter- Ver. 21. Should his sons be in honor, he mines the fem. form of the verb, and like the knows it not; if they are abased he perlatter refers to D'D.—E.].—And the hope of ceives them not: [ after here of the mortal man [note the use of in, bringing direct object in ch. xiii. 1 however as dat. ethiman into the category of destructible matter.cus. Del.]. The same contrast between 19, to E.]-Thou destroyest: i. e. just as incessantly and irresistibly as the physical objects here come to honor, and y, to be insignificant, to mentioned yield to the gradual processes of de-sink into contempt, is presented in Jer. xxx. 19; struction in nature, so dost Thou cause man to for 2 comp. also Is. lxvi. 5. The mention of perish without any hope of being brought to the children of the dead man has nothing relife again, and this too at once, suddenly markable about it, since Job is here speaking in (N, Perf. of the accomplished fact. [For general terms of all men, not especially of himthe form of the verb see Green, 112, 3]). self. It is somewhat different in ch. xix. 17; The four figures here used are not intro- see however on the passage. The description in duced to exemplify the idea of incessant the passage before us of the absolute ignorance change ruling in the realm of nature, whereas of the man who is in Sheol of that which takes from man all hope of a change for the place in the world above, reminds us of ch. iii. better in his lot is taken away (so Hahn, 13 seq. Comp. in addition Eccles. ix. 5, 6 (see who takes the in c in the adversative sense, Comm. on the passage). but they describe the processes of destruction in nature, and more especially in the lower sphere of inorganic nature, as types of the gradual ceaseless extinction to which man succumbs in death. This moreover is not to be understood as though Job contemplated those processes with a view to console himself with the thought that his destruction in death was a natural necessity, (Hirzel), but in order to exhibit as forcibly and thoroughly as possible the absolute hopelessness of his condition in prospect of the dark future which death holds up before him; see vers. 2022, which admit of no other than this disconsolate sentiment for ver. 19 c. [The descending gradation in the series of objects from which the illustrations here are taken is quite noticeable-Is. lxvi. 24; Judith xvi. 17) he attributes to the mountain-rock-stones-dust; and suggests at least the query whether we do not have here something more than four distinct emblems of decay, whether it is not intended to show a succession of stages in the process: the mountains

Ver. 22. Only his flesh in him feels pain, and his soul in him mourns: i. e., he himself, his nature, being analyzed into its constituent parts of soul and body (comp. ch. xvii. 16), perceives nothing more of the bright life of the upper world; he has only the experience of pain and sorrow which belongs to the joyless, gloomy existence of the inhabitants of Sheol, surrounded by eternal night. The brevity of the expression makes it impossible to decide with certainty whether Job here assumes that man carries with him to Sheol a certain corporeality (a certain residue, kernel, or some reflex of the earthly body), or whether he mentions the "flesh" along with the "soul" because (as is perhaps the case also in

decaying body in the grave a certain consciousness of its decay (Dillmann; comp. Delitzsch, who would cast on the departed soul at least “a painful reflection" of that process). The former view, however, is the more probable in view of

what is said in ch. xix. 27 (see below, Doctrinal content, the lingering misery of the imprisoned and Ethical Remarks on ch. xix., No. 3). By soul. It is no uncommon thing even for us to means of ", "in him," occurring in both speak of the comfort, rest, equality, etc., of the grave, as though its occupants might have some members, the two factors of the nature belong-consciousness of the same. So on the other ing to the man who has died are emphatically hand it would seem that Job here introduces into represented as belonging to him, as being his the resting-place of the body something of that own; the suffixes in and are thus in which made the place of the departed soul an It may be indeed, as our Comm. like manner strengthened by this doubled object of dread. suggests above, that the passage reflects some as in Greek the possessive pron. by idios. It is peculiarity in the opinion of antiquity touching not probable that only," is through a hy- the relation of the corporeal and spiritual parts perbaton to be referred simply to y, express- of humanity, after death, but our grounds for ing the thought: "only he himself is henceforth affirming this are too precarious.—E.].

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the object of his experiences of pain and mourning, he concerns himself no more about the things of the upper world (Hirzel, Delitzsch), [Noyes, Schlott.]. This rendering is at variance with the position of the words, and with the doubled use of Dillmann rightly says: "the limiting belongs immediately not to the subject, but to the action: he no longer knows and perceives the things of the upper world, he is henceforth only conscious of pain, etc." Hengstenberg on the contrary arbitrarily explains [and so Wordsworth]: The situation in ver. 22 is in general not that of the dead, but of one who is on the point of death, of whose flesh (animated as yet by the soul) alone could the sense of pain be predicted (?). [Vers. 21, 22 are a description of the afterlife in two of its principal aspects. (1) As one of absolute separation from the present, and so of entire unconsciousness and independence in regard to all that belongs to life on earth (ver. 21)-(2). As one of self-absorbed misery, the self-absorption being indicated by the repeated and the double suffixes in each member of The thought of ver. 21 leads naturally to that of ver. 22. The departed knows nothing of the living, nothing of all that befalls those who during life were in the closest union with himself; the consciousness of his own misery fills

ver. 22.

him.

The description in ver. 22 of his experience of that misery is more obscure. -y may be rendered" on account of": "only on his own account his flesh suffereth pain, etc." The objection to this is its non-emphatic position, and the separation between it and . In any case the suffix refers to the man, not (as Conant, Dav., Ren., Rod.) to "flesh" in a, and to "soul", in b, for in that case would require

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DOCTRINAL AND ETHICAL.

It is undeniable that Job in this reply to Zophar's attack, which at the same time closes the first colloquy, shows himself decidedly superior to the three friends not only in acuteness, high poetic flight of thought, and penetrative fiery energy of expression, but also in what may be called doctrinal correctness, or purity. In the latter respect he seems to have made progress in the right direction from the stand-point which he had previously occupied. At least he exhibits in several points a perception of sin which is in some measure more profound and accurate, in so far as he, notwithstanding that he repeats the emphatic asseveration of his innocence (see especially ch. xiii. 16,19), makes mention of his own sins, not simply of those of his opponents. No doubt it is one of his principal aims to criticize sarcastically and severely their one-sided wisdom (ch. xii. 2 seq.; xiii. I seq.); no doubt he censures with visible satisfaction the onesided application which they make of their narrow doctrine of retribution, and holds (ch. xiii. 9) that if God in the exercise of rigid justice, should scrutinize them, the result would be anything but favorable to them! Now, however, more decidedly and explicitly than in his previ ous apologies, he includes himself also in the universal mass of those who are sinfully corrupt and guilty before God. He several times admits in the last division (ch. xiii. 23-xiv. 22) that by his sin he had furnished the inexorable Divine Judge, if not with valid and sufficient cause at least with occasion for the severe treatment which He had exercised toward him. Here belongs the prayer, addressed to God to show him how much and how grievously he had in truth sinned (ch. xiii. 23). Here also belongs the supposition which he expresses (ch. xiii. 26) that possibly it was the "transgressions of his youth

of which he was now called to make supplemenThe proper rendering of therefore is "in tary confession; and following thereupon we him" (in Germ. an; i. e., his flesh and spirit have his lamentation-which reminds us of as belonging to him, as that with which he is in- David's penitential prayer (Ps. li. 7; comp. Ps. vested). But why connect the "flesh" here with xiv. 3)-concerning the nature of human deprathe "soul?" The simplest explanation seems to vity, which he represents as embracing all, and be that the realm of the dead, the under-world, organically transmitting itself, so that no one is in its broadest extent embraces both the grave, excepted from it (ch. xiv. 4)—an utterance which where the body lies, and Hades where the soul agrees in substance with the proposition pregoes, as may be seen in Ps. xvi. 10, where xviously advanced by Eliphaz (ch. iv. 17), but which more profoundly authenticates the truth and are conjoined; and that accordingly, under consideration, so that the Church tradiby poetic personification, the mouldering flesh tion is perfectly justified in finding in it one of is here represented as sharing the aching dis- the cardinal sedes doctrinæ on the subject of ori

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Schlottmann, who (on ver. 15) rightly emphasizes the thought that "Job must have had a deep experience in the past of the inwardness of the relation between the creature and his Creator, if he was able to give such an expression to it as this dreamy hope of the future;”on the other side by Delitzsch, who not less strikingly and beautifully points out "how totally different would have been Job's endurance of suffering, if he had but known that there was really a release from Hades," and how at the same time in the wish of Job that it might be so, there is revealed "the incipient tendency of the growing hope." "For," he continues, "the author of our book confirms us in what one of the old writers says, that the hope of eternal life is a flower which grows on the brink of hell. In the midst of the hell of the feeling of God's wrath, in which Job is sunk, this flower blooms for him. In its blooming, however, it is not yet a hope, but a longing. And this longing cannot unfold itself into a hope, because no light of promise shines into the night which rules in Job's soul, and which makes the conflict yet darker than it is in itself."

ginal sin. Here finally belongs the description, involving another distinct confession of his own sinfulness, in which he shows how God unsparingly punishes his sin, lies in wait, as it were, for it, and carefully notes it in His book (a thought which is favored by the corresponding Hebrew expression "to seal transgression in a bag")-nay, more, seems to interest Himself in wilfully enlarging this, His register of sins (ch. xiv. 16, 17). With these several indications of a more profound and comprehensive consciousness of sin, which are indeed still far from signifying a genuine contrite submission beneath God's righteous discipline, that true penitence which God's personal interposition at last works in him (ch. xlii. 2 seq.), there stands immediately connected another evidence of progress in Job's frame of mind, which is also contained in the closing division of this discourse, especially in the 14th chapter, which is characterized by wondrous beauty and astonishing power. Job utters here for the first time, if not the hope, at least the yearning desire for a release from the state of death (ch. xiv. 13-17). He prays that, instead of being shut up in an eternally forlorn separation from God in the gloomy realm of 2. When we compare Job's frame of mind, shadows, he may rather be only kept there for a and religious and moral views of the world, as season, until the Divine wrath is ended, and indicated in this discourse, with those expressed then, when the Creator should remember His in his former discourses, we find these two points creature, to be restored to His fatherly love and of superiority and progress: a more correct incompassion. This does not indeed amount to a sight into sin, and above all, in his relation to hope that He would one day be actually released the Divine Creator, an inward sense of fellowfrom Hades; it is simply a dream, born of the ship blossoming into what is at least a lively longing of this sorely tried sufferer, which ima- longing after eternal union with God. In other gination summons before him as a lovely picture respects, however, the present outpouring of his of the future, of which, however, he himself is sorely tempted and afflicted heart exhibits retrothe next moment assured that it can never be agression rather than progress. The illusion of reality! If we should still call it a hope, we a God tyrannically tormenting and hostilely must in any case keep in view the wide interval persecuting him has a stronger hold upon him which separates this forlorn flame of hope, flick-than ever before (see especially ch. xiii. 15 seq.). ering up for once only, and then immediately dying out, from that hope of a resurrection which with incomparably greater confidence is expressed in ch. xix. 25 seq. At best we can but say, with Ewald: "The hope exists only in imagination, without becoming a certainty, while the speaker, whom it has surprised, only follows out the thought, how beautiful and glorious it would be, were it really so." This simple germ-hope of a resurrection, however, acquires great significance as a step in the doctrinal and ethical course of thought in our book. For it is the clear radiance of an unconscious prophecy of the future deliverance of spirits out of their prison through Christ's victory over the powers of darkness (Matt. xii. 40 seq.; Luke xxiii. 43; Eph. iv. 8 seq.; Phil. ii. 10 seq.; Col. ii. 15; 1 Pet. iii. 18 seq.; Rev. i. 18; Heb. ii. 14), which here shines forth in the depths of a soul beclouded by the sorrows of death. On the other side Job expresses so strong a yearning after permanent reconciliation with his Creator, so pure a representation of the nature of the communion of man with God, as a relation which behooves to be of eternal duration, that this very intensity of the religious want and longing of his heart carries with it, in a measure, the pledge that his yearning was not in vain, or that his inite map' rida would one day be fulfilled. Comp. on the one side what is said by

And this illusion is all the stronger in that, on the one hand, he finds within himself that the witness of his conscience to his innocence is more positive than ever (ch. xiii. 16, 19), while on the other hand, he is unable to free himself from the preconceived opinion which influences him equally with the three friends, which admits no other suffering to be possible for men than that of penal retribution for sin (comp. ch. xiii. 23, 26; xiv. 16 seq.). There arises thus a strange conflict between his conscience, which is comparatively pure, and the gloomy anxieties produced by that preconceived notion, and by the contemplation at the same time of his unspeakable wretchedness-a conflict which, in proportion as he neither can nor will relinquish his own righteousness, urges him to cast suspicion on God's righteousness, and to accuse Him of merciless severity. This unsolved antinomy produces within him a temper of agonizing gloominess, which in ch. xiii. 13 seq. expresses itself more in presumptuous bluster and Titanlike storming against God's omnipotence, in ch. xiv. 1 seq. more in a tone of elegiac lamentation and mourning. Immediately connected herewith is the melancholy, deeply tragical character which attaches to his utterances from beginning to end of this discourse. For it has been truly remarked of the passage in ch. xii. 7 seq., in which, with a view to surpass and eclipse

that which had been said in the right direction by his three predecessors, he describes the absolute majesty of God in nature and in the history of humanity, that it is "a night-scene (Nachtgemälde), picturing the catastrophes which God brings to pass among the powers of the world of nature and of humanity;" and that the one-sidedly abstract, negative, repelling, rather than attractive representation of God's wisdom, is the reflection of the midnight gloom of his own feelings, which permits him to contemplate God essentially only on the side of His majesty, His isolation from the world, and His destructive activity. ["For the wisdom of God, of which he speaks, is not the wisdom that orders the world in which one can confide, and in which one has the surety of seeing every mystery of life sooner or later gloriously solved; but this wisdom is something purely negative. . . Of the justice of God he does not speak at all, for in the narrow idea of the friends he cannot recognize its control; and of the love of God he speaks as little as the friends, for as the sight of the Divine love is removed from them by the one-sidedness of their dogma, so is it from him by the feeling of the wrath of God which at present has possession of his whole being. Hegel has called the religion of the Old Testament the religion of sublimity; and it is true that, so long as that manifestation of love, the incarnation of the Godhead, was not yet realized, God must have relatively transcended the religious consciousness. From the book of Job, however, this view can be brought back to its right limits; for, according to the tendency of the book, neither the idea of God presented by the friends, nor by Job, is the pure undimmed notion of God that belongs to the Old Testament. The friends conceive of God as the absolute One, who acts only according to justice; Job conceives of Him as the absolute One, who acts according to the arbitrariness of His absolute power. According to the idea of the book, the former is dogmatic one-sidedness, the latter the conception of one passing through temptation. The God of the Old Testament consequently rules neither according to justice alone nor according to a sublime whim.'" Delitzsch I.: 239, 240].

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It has been still further truly remarked that the mournfulness of his lamentations over the hopeless disappearance of man in the eternal night of the grave-in contemplating which he is led to regard the changes which take place in the vegetable kingdom as more comforting and hope-inspiring than the issue of man's life, with which he can compare only the processes of destruction and the catastrophes of inorganic nature (chap. xiv. 7 seq., 18seq.)-has its echo in classical heathenism in such passages as the following from HORACE (Od. IV. 7,1):

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Or like that saying of the Arabian panegyrist of Muhamed, KAABI BEN-SOHAIR:-"Every one born of Woman, let his good fortune last never so long, is at last borne away on the bier, etc." or like that still more impressive description in the Jagur Veda: "While the tree that has fallen sprouts again from the root, fresher than before, from what root does mortal man spring forth when he has fallen by the hand of death?"

Finally, it has been rightly shown that besides the tone of mourning and hopeless lamentation which sounds through this discourse, it is also pervaded by a tone of bitterness and grievous irritation on the part of Job, not only against the friends (this being most forcibly expressed in ch. iv. 7 seq.) but even in a measure against God, especially in those passages where he presumptuously undertakes to argue with Him (ch. xiii. 13 seq.), and where he even reproaches Him with making fictitious and arbitrary additions to His list of charges, after the manner of the friends when they calumniated him and invented falsehoods against him (ch. xiv. 17; see on the passage). A singular contrast with this tone of defiant accusations is furnished in the plaintive pleading tone with which he submits the twofold condition on which he is willing to prosecute his controversy with God, to wit, that God would allow a respite for a season from his sufferings, and that He would not terrify and confound him with His majesty (ch. xiii. 20-22). It is everywhere the terrible idea of a God who deals with men purely according to His arbitrary caprice, not according to the motives of righteousness and a Father's love, this "phantom which the temptation has presented before his dim vision instead of the true God,"-it is this which drives him to these passionate outbreaks, which in several respects remind us of the attitude of a hero of Greek tragedy towards the fearful might of an inexorable Fate. ["This phantom is still the real God to him, but in other respects in no way differing from the inexorable ruling fate of the Greek tragedy. As in this the hero of the drama seeks to maintain his personal freedom against the mysterious power that is crushing him with an iron arm, so Job, even at the risk of sudden destruction, maintains the steadfast conviction of his innocence in opposition to a God who has

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