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CHAPTER VI

THE MAJOR CLASSICS-II

JOB

IT is said that Thomas Carlyle was asked by his hostess one morning at family prayers to read a Scripture passage. He happened to select the first chapter of Job, and when he had finished this chapter he was so absorbed in the narrative that he continued to read the entire book of forty-two chapters before permitting. the hostess to serve breakfast. Whether or not this is an authentic story, it is true that Carlyle has said: "I call the book of Job, apart from all theories about it, one of the grandest things ever written with pen. There is nothing written, I think, in the Bible or out of it, of equal literary merit." This is high praise from one who was himself a master of English. That it was not extravagant is shown by the fact that many other of our most competent judges have pronounced similar opinions.

The book of Job may be divided into six divisions: The prologue; The curse; The debate; The addresses of Elihu; The addresses of the voice out of the whirlwind; The epilogue. The student should first read the

book for the story, which he will find to run something Se

like this: At an assembly of the heavenly host Satan appears and is questioned by Jehovah concerning his wanderings, and finally he is asked if he has considered Job-a perfect man who fears: God and eschews evil. Satan insinuates that Job is not entirely to be com mended in his service to God, for if his material prosperity were to be taken away, his loyalty would cease. Satan is given an opportunity to test Job with regard

to this, and there follows a series of calamities which reduce Job to extreme poverty. In all this Job sinned not, but Satan is not quite satisfied with the test and demands that his afflictions be increased so as to cause him to suffer bodily pain. This permission is granted, and again Job retains his integrity, even though urged by his wife to curse God and die.

The story continues by the advent of three of Job's friends who come ostensibly to comfort him, but really to show him the error of his ways and to preach to him the particular philosophy of life which each one holds. These discourses, together with Job's replies, constitute the debate. Later a young man, Elihu, comes upon the scene, and apparently disgusted with the failure of the three friends to meet Job's arguments, undertakes the case in a somewhat aggressive manner. Neither Job nor the three friends pay any attention to the dis courses of Elihu, and he is finally interrupted by a whirlwind out of which comes the voice of the Lord uttering pronouncements of the loftiest character. In the face of these Job is humbled and repents in dust and ashes. In the epilogue we are told of Job's restoration to prosperity even greater than he at first possessed.

Concerning the characters in the book it may be said that Satan or, more properly, The Satan is represented as one of the heavenly host whose business it was to discover and report the weaknesses of mankind. He is not at all like the personal devil of Milton and the Middle Ages. Job's wife may be regarded as a temp tress of her husband, or as one who was desirous of giving him moral support in his troubles. She plays but a brief part in the story.

With the story clearly in mind the entire book should be re-read and the viewpoints of the three friends, Job, Elihu, and the voice out of the whirlwind should be studied. It should be noted that each one of the friends

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begins with a studied courtesy which gradually disap-
pears as the discussion waxes warmer. In general, the
appeal of Eliphaz is to the universal laws of nature,
reenforced by what he considers a personal revelation
to himself. Bildad was a traditionalist and was wont B
to appeal to the fathers; Zophar emphasized the folly
of searching after God (chapter 11), and utters senti-
ments which are similar to those which later came from
the voice of the Lord.

There seems to be some confusion regarding the closing chapters of the debate. Up to chapter 25 each of the three friends has spoken in turn and been answered by Job. Zophar fails to reply to Job's last speech and Bildad's speech has very little point. This is thought by some to indicate the victory of Job over the friends in the general discussion. Others hold that by a disarrangement of the manuscript parts of the last speech of Bildad have been wrongly attributed to. Job and that those portions of chapter 27 which deal with the punishment of the wicked and chapter 28 which would seem appropriately to fall to Zophar have been wrongly attributed to Job.

The book of Job seems to contain two distinct problems. The first is contained in the question, Doth Job fear God for nought? This is a problem discussed by the heavenly host, but it is of great interest to the human race. It may be stated in another form: Is there such a thing as disinterested virtue? The conduct of Job under his afflictions gives an affirmative answer to this question. The second problem lies in · the endeavor to find out why misfortunes exist in the world, and especially why they fall to the lot of the righteous. To this question the book of Job does not return a complete answer. The three friends and Elihu are unwavering in their belief that Job's misfortunes have come from secret sins, while Job himself adheres to the contrary opinion. The voice of the Lord does

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not give us a specific answer but teaches general principles. It seems to say that while these problems are difficult it is only because we are unable to see them from the point of view of infinity. It is as if a horse or a dog or an amoeba should complain of human conduct. With a larger view the difficulties will be cleared up, but we may never expect a perfect solution in this life. This is by no means a philosophy of despair, but, on the contrary, it gives us hope of a time to come when the problems which now perplex us will be cleared away. It was probably the earliest teaching in all literature of the stupendous fact that "nothing walks with aimless feet."

Dr. Owen has classed the book of Job among the five skeptical dramas of the world's literature. The other four are Prometheus Bound, Faust, Hamlet, and the Wonder-Working Magician. The most striking resemblance appears in Prometheus Bound, where the problems are very similar as are the mental perplexities of the heroes of the books. One should read carefully a translation of this great tragedy. The following passages will illustrate the similarity mentioned:

'Tis easy for the man whose foot is placed
Outside calamity to urge advice,

On him who struggles in their toils (Prometheus).
I should also speak as ye do,

If your soul were in my soul's stead,
I could heap up words against you
And shake my head at you (Job).

The opening passages of Faust are based directly upon the book of Job, and Mephistopheles is the Satan considerably modified in character.

The Lord

Hast thou, then, nothing more to mention?

Com'st ever, thus, with ill intention?

Find'st nothing right on earth, eternally?

Mephistopheles

No, Lord! I find things, there, still bad as they can be, Man's misery even to pity moves my nature;

I've scarce the heart to plague the wretched creature.

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Forsooth! He serves you after strange devices:
No earthly meat or drink the fool suffices:
His spirit's ferment far aspireth;

Half conscious of his frenzied, crazed unrest,
The fairest stars from Heaven he requireth,
From Earth the highest raptures and the best,
And all the Near and Far that he desireth
Fails to subdue the tumult of his breast.

The Lord

Though still confused his service unto me,
I soon shall lead him to a clearer morning.
Sees not the gardener, even while buds his tree,
Both flower and fruit the future years adorning?

Mephistopheles

What will you bet? There's still a chance to gain him,

If unto me full leave you give,

Gently upon my road to train him!

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