connection of the poem as a whole. It might seem singular and incongruous: (1) That the discourse from beginning to end runs through a series of questions from God to Job, calculated to shame and humiliate the latter, when he has already (ch. ix. 3) declared his shrinking from such a rigid inquisition, and his inability to answer even one in a thousand of such questions as the Most High might ask of him. (2) Fault might be found moreover with the contents of these questions, as exhibiting too little that is new, that has not already been touched upon, as being in too close agreement with what has been advanced by Job himself in respect to the great being therefore too exclusively physical, i. e. as being too little adapted to produce a direct impression on the inward perversity and blindness of him who is addressed (an objection which has in fact been to some extent urged by some expositors and critics, as e. g. by de Wette, Knobel, Arnheim, etc.). The first of these objections, however, is directed against what is simply a misconception; for that declaration of Job in respect to his inability to answer God is made only incidentally, and in no wise conditions the final issue of the action of the poem. On the contrary Job had in the course of his discourses as an insoluble mystery, which has for its aim to put Job to shame. In this discourse, embracing six long strophes, each consisting for the most part of twelve verse-lines, the exhibition of the transcendent wonders of nature certainly imparts indescribable power to the contemplation of the greatness of the Creator. Every one must see however that these natural wonders, after we have explained them in their immediate foundations through our knowledge of natural laws, and after we have understood them from the general laws of nature, must be understood according to the effects which they produce. The next thing to be noticed is the poetic conception of the beauty of nature, the deep mental contem-ness and wisdom revealed in the Cosmos, as plation of the Cosmos, as it shows itself among all the civilized nations of antiquity; and then the poetry of nature found among the Hebrews, considered particularly as the reflex of monotheism. The characteristic marks of the Hebrew poetry of nature, as A. Von Humboldt strikingly observes in his Cosmos, are that "it always embraces the whole universe in its unity, comprising both terrestrial life and the luminous realms of space. It dwells but rarely on the individuality of phenomena, preferring the contemplation of great masses. The Hebrew poet does not depict nature as a self-dependent object, glorious in its individual beauty, but al-wished often enough that God might enter into ways as in relation and subjection to a higher a controversy with him. And, most of all, the spiritual power. The natural wonders here sung questions which God puts to him, and of which by the poet point to the invariableness, the ama- he cannot answer one, are significantly related zing regularity of the operations of nature, i. e., in the way of contrast to the last of the preto its laws, which lead us to adore supreme sumptuous challenges which Job had put forth. wisdom, power, and love, lead us in a word to Whereas in ch. xxxi. 35 he had exclaimed: religion. Finally, it is to be borne in mind that "Let the Almighty answer me!" God now fulthe century in which the poet lived was one of fils this wish, although in quite another way the earliest in which such questions were pro- than that which he had expected. He speaks pounded, and sketches of nature made."-Comp. to him out of the storm, not however by way of the still more decided appreciation of the con- reply or self-vindication, but throughout asking tents of our discourse as respects its natural questions, and so overwhelming the presumptutheology and its aesthetic features in the book ous fault-finder with a series of unanswerable of Jos. L. Saalschütz, entitled Form und Geist queries, permanently silencing him, and comder biblisch-hebräischen Poesie, Königsb., 1853, pelling him at last to acknowledge his submis(Third Lecture: Biblisch-hebräische Naturanschau- sion. At the same time the tendency of these ung und Natur-poesie); also Ad. Kohnt's Alex divine questions is by no means to stun, to crush, ander v. Humboldt und das Judenthum, Leipzig, to annihilate. Here and there it is true their 1871 (Fourth Part: Humboldt's Stellung zur Bibel), tone borders on irony (see especially ch. xxxviii. also the striking observations of Reuss, in his 21, 28; xxxix. 1 seq.). It never, however, Vortrag über das Buch Job towards the end), becomes harsh or haughty; on the contrary it which show with peculiar beauty how that, not- is throughout affectionately condescending, liftwithstanding the vast enlargement of our know-ing up at the same time that it humbles, gently ledge of nature in modern times, the larger administering instruction and consolation.— number of the questions here addressed by Je- And as with this interrogative form of the dishovah to Job, still remain as unanswerable as at course, so also is its natural theology thoroughly the time when the poem was composed; the fact suited to the divine purpose in regard to Job. being that it is only the old formulas in respect That self-humiliation, that silent submission to to particular mysterious phenomena which have the divine will as being always and in every disappeared before a clearer and fuller know- case wise, just and good, which was to be ledge, not the mysteries themselves, and that wrought in Job, how could it have been more accordingly even to the naturalist of the present, suitably promoted than by pointing him to the God remains a hidden God. See further on this visible creation, which already in and of itself subject in the Doctrinal and Ethical Remarks on is full, nay which overflows with facts adapted the following discourse of God (ch. xl. 41). to vanquish all human pride and presumption? And especially may we ask in respect to that presumptuous argument, on which Job had continually planted himself in opposition to God: "I have not transgressed; therefore my grievous suffering is absolutely inexplicable-nay more, is unreasonable and unjust,"-how could 2. Notwithstanding all the admiration which this first discourse of Jehovah evokes in view of the evidences here presented of its beauty, and in particular of the value of its contributions to natural theology, we might still continue in doubt respecting its congruity to the plan and | in it touching natural theology are still in a certain sense unanswerable, and that the mysteries to which allusion is made ever remain real mysteries, even to the greatest intellects in the world of science. In this connection use might be made, in the way of illustration and exemplification, of the many confessions which have been made by the greatest investigators of nature touching the incompleteness and limitation of all earthly knowledge and of all the discoveries which have hitherto been achieved in the department of natural science (especially the confessions of astronomers like Newton, Herschel, A. V. Humboldt, Laplace, and recently by Proctor [Other worlds than ours, Preface], and also by chemists and biologists, such as J. V. Liebig, Darwin, Laugel, etc.) The phenomena described in the first half of the discourse (chap. xxxviii. 4-38), derived from the consideration of the heavens and of atmospheric meteorology, being pre-eminently rich in convincing examples of the mystery and unsearchableness which characterize the divine procedure in the economy of nature, also admit evidently of being considered with particular thoroughness (as e. g., a point which obviously suggests itself-by calling attention in connection with such passages as ver. 22 seq., ver. 29 seq. to the fruitlessness, and indeed the hopelessness of the attempts hitherto made to reach the North Pole). The zoological and biological phenomena, on the other hand, which form the subject of the second half of the divine description, it will be better to present together in brief outline, in so far at least as the purpose of illustrating the incomprehensibility of the divine agency in creating and governing the universe is concerned. This second series of natural facts on the contrary are all the better suited to the basis of meditations on the fatherly love of God which remembers and cares for all His creatures, whether brutes or men. the error and folly of that position have been more effectually demonstrated to him than by a reference to the numberless inexplicable and incomprehensible subjects which continually present themselves to us in the realms of nature, in its life, processes and events? how could the doubt respecting the logical and ethical grounds of the apparently harsh treatment to which God had subjected him, be more effectually disposed of than by bringing forward various phenomena of physical life on earth and elsewhere, each one of which stands before us as an amazing wonder, and as an eloquent witness of the unsearchableness of God's ways, who in what He does is ever wise, and whose purpose is ever one of love? Comp. Delitzsch (II., p. 354): "From the marvellous in nature, he divines that which is marvellous in his affliction. His humiliation under the mysteries of nature is at the same time humiliation under the mystery of his affliction." And a little before (p. 352): "Contrary to expectation, God begins to speak with Job about totally different matters from His justice or injustice in reference to his affliction. Therein already lies a deep humiliation for Job. But a still deeper one is God's turning, as it were, to the abecedarium naturæ, and putting the censurer of His doings to the blush. That God is the almighty and all-wise Creator and Ruler of the world, that the natural world is exalted above human knowledge and power, and is full of marvellous divine creations and arrangements, full of things mysterious and incomprehensible to ignorant and feeble man, Job knows even before God speaks, and yet he must now hear it, because he does not know it rightly; for the nature with which he is acquainted as the herald of the creative and governing power of God, is also the preacher of humility; and exalted as God the Creator and Ruler of the natural world is above Job's censure, so is He also as the author of His affliction. That which is new therefore in the speech of Jehovah is not the proof of God's exaltation in itself, but the relation to the mystery of his affliction, and to his con- Chap. xxxviii. 4 seq. BRENTIUS: The aim of duct towards God in this his affliction, in which this discourse is to show that no one has the Job is necessitated to place perceptions not in them- right to accuse the Lord of injustice. The proof selves strange to him. He who cannot answer a of this point is that the Lord alone is the Creasingle one of those questions taken from the tor of all things, which with a certain amplificanatural kingdom, but, on the contrary, must tion is illustrated from various classes of creaeverywhere admire and adore the power and tures. . . . From the history of these creatures wisdom of God-he must appear as an insignifi- God proves that it is permitted to no one to accant fool, if he applies them to his limited judg-cuse Divine sovereignty of injustice, or to resist ment concerning the Author of his affliction." HOMILETICAL AND PRACTICAL. In the homiletic treatment of this first discourse of Jehovah's, it will be necessary of course to explain its position in the structure of the poem as a whole, and the significance of its contents for the solution of the problem of the book. All that pertains to this, however, will evidently possess only a subordinate practical value. For the practical treatment, on the contrary, it is of the highest importance suitably to set forth the value of the contents of the discourse for modern doubters, or those who after Job's fashion find fault with divine providence; to show accordingly that the questions contained Particular Passages. it; for of all creatures not one was the Lord's counsellor, or rendered Him any aid in the creation of the world. He can without any injustice therefore dispose of all creatures according to His own will, and create one vessel to honor, another to dishonor, as it may please Him.OECOLAMPADIUS: No other reason can be given than His own good pleasure why God did not make the earth ten times larger. He had the power to enlarge it, no less than to confine it within such narrow limits; He would have been able to make valleys, where there are mountains, and conversely, etc. But He is Lord, and it pleased Him to assign to things the length and depth and breadth which they now have.—CRAMER: That God, who has from eternity dwelt in inaccessible light, has revealed Himself through Chap. xxxviii. 39 seq.; xl. 1 seq. CRAMER: The volume of natural history [das Thierbuch] which God here writes out for us, should be a genuine text-book to all the virtues.-STARKE: If animals, whether strong or despicable, great or small, are embraced in God's merciful providential care, we can regard their need as a silent appeal to the goodness of the Lord, and in this sense even the ravens cry to God when they cry out from hunger. VICT. ANDREA: From that which is here intimated (to wit, that other animals must sacrifice their life, in order to Chap. xxxix. 27 seq. the work of creation, receives its explanation | ber and greatness of such wonders as are set out of the depth of His great goodness and forth in this description for him who enters into mercy. When therefore we treat of God, of His the spirit of it. works and mysteries, we must do it with beseeming modesty and reverence. .... If even the book of nature transcends our ability to decipher it fully, how much more incomprehensible and mysterious will the book of Holy Scripture be for us. VON GERLACH: The fundamental thought of these representations which God here puts forth is that only He who can create and govern all things, who superintends everything and adjusts all things in their relation to each other, can also comprehend the connection of human destinies. Inasmuch however as feeble short-sighted man cannot understand and fathom the created things which are daily surround-satisfy the blood-thirsty brood of an eagle) do we ing him, how can he assume to himself any part of God's agency in administering the universe? Chap. xxxviii. 16 seq. VON GERLACH: Of the particular subject here referred to [scientific discoveries in the natural world], it is true that the later researches of mankind have accomplished much, only however to reveal new depths of this immeasurable creation. In seeking to penetrate into the meaning of these words, we are not to dwell on the literal features of each separate statement. It is a poetic and splendid | description of the greatness and unsearchableness of God in creation, from the point of view which men then occupied, a description which retains its lofty internal truth, although the let ter of it, regarded from the stand-point of our present knowledge of nature no longer seems as striking to us as the ancients. Indeed it may be said that this more thorough investigation of natural laws has itself vastly increased the num not see that the suffering of a simple creature might in God's plan be designed to benefit other creatures of God?-So the death of a man may, through the terrifying effect which it has on others, often be a blessing to them. And how often is severe sickness, wholly irrespective of the end which the suffering may have for the patient himself, a most effective school of sympathy, yea, of the most self-sacrificing love for all who surround the sufferer. Very often such a sufferer, if he diligently strives to exhibit in his own person a pattern of resignation and praise to God, has been a rich source of light and blessing for those who are round about him! How short-sighted it is therefore for the sick to complain that their life is wholly without use, that they are only a burden to those who are about them, etc. In short the majesty of God has only to question man, in order to bring into the clearest consciousness his narrow limitations. Second Discourse of Jehovah (together with Job's answer): To doubt God's justice, which is most closely allied to His wonderful omnipotence, is a grievous wrong, which must be atoned for by sincere penitence: CHAPTERS XL. 6-XLII. 6. 1. Sharp rebuke of Job's presumption, which has been carried to the point of doubting God's justice: CHAPTER XL. 6-14. VER. 6. Then answered the Lord unto Job out of the whirlwind, and said: 7 Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. 8 Wilt thou also disannul my judgment? wilt thou condemn me that thou mayest be righteous? 9 Hast thou an arm like God? or canst thou thunder with a voice like Him? 10 Deck thyself now with majesty and excellency, and array thyself with glory and beauty. 11 Cast abroad the rage of thy wrath; and behold every one that is proud, and abase him. 12 Look on every one that is proud, and bring him low; and tread down the wicked in their place. 13 Hide them in the dust together: and bind their faces in secret. 14 Then will I also confess unto thee that thine own right hand can save thee. 2. Humiliating exhibition of the weakness of Job in contrast with certain creatures of earth, not to say with God; shown a. by a description of the behemoth (hippopotamus) : 15 Behold now behemoth, which I made with thee; he eateth grass as an ox. 16 Lo now, his strength is in his loins, and his force is in the navel of his belly. 17 He moveth his tail like a cedar: the sinews of his stones are wrapped together. 18 His bones are as strong pieces of brass; his bones are like bars of iron. 19 He is the chief of the ways of God: He that made him can make his sword to approach unto him. 20 Surely the mountains bring him forth food, where all the beasts of the field play. 21 He lieth under the shady trees, in the covert of the reed, and fens. 22 The shady trees cover him with their shadow; the willows of the brook compass him about. 23 Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan in his mouth. 24 He taketh it with his eyes: his nose pierceth through snares. b. by a description of the leviathan (crocodile): CHAP. XL. 25—XLI. 26 [E. V. CHAP. XLI. 1-34]. E.V. [Heb.] XLI. [XL.] 1 [25] Canst thou draw out leviathan with a hook? 2 3 4 5 6 7 8 or his tongue with a cord which thou lettest down? [26] Canst thou put a hook into his nose? or bore his jaw through with a thorn? [27] Will he make many supplications unto thee? [28] Will he make a covenant with thee? wilt thou take him for a servant for ever? [30] Shall the companions make a banquet of him? [31] Canst thou fill his skin with barbed irons ? [32] Lay thine hand upon him, [XLI.] remember the battle, do no more. 9 [1] Behold the hope of him is in vain: shall not one be cast down even at the sight of him? 16 [8] shut up together as with a close seal. 17 [9] that no air can come between them. They are joined one to another, they stick together that they cannot be sundered. 18 [10] By his neesings a light doth shine, and his eyes are like the eyelids of the morning. 19 [11] Out of his mouth go burning lamps, and sparks of fire leap out. 20 [12] Out of his nostrils goeth smoke, as out of a seething pot, or cauldron. 21 [13] His breath kindleth coals, and a flame goeth out of his mouth. 22 [14] In his neck remaineth strength, and sorrow is turned into joy before him. 23 [15] The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved. 24 [16] His heart is as firm as a stone; yea, as hard as a piece of the nether millstone. 25 [17] When he raiseth up himself the mighty are afraid: by reason of breakings they purify themselves. 26 [18] The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon. 27 [19] He esteemeth iron as straw, and brass as rotten wood. 28 [20] The arrow cannot make him flee; slingstones are turned with him into stubble. 29 [21] Darts are counted as stubble; he laugheth at the shaking of a spear. 30 [22] Sharp stones are under him: he spreadeth sharp-pointed things upon the mire. 31 [23] He maketh the deep to boil like a pot; he maketh the sea like a pot of ointment. 32 [24] He maketh a path to shine after him; one would think the deep to be hoary. 33 [25] Upon earth there is not his like, who is made without fear. 34 26 He beholdeth all high things: he is a king over all the children of pride. 3. Job's answer: Humble confession of the infinitude of the divine power, and penitent acknowledgment of his guilt and folly: CHAP. XLII. 1-6. 1 Then Job answered the Lord and said: 2 I know that Thou canst do everything, and that no thought can be withholden from Thee. |