Job 17:15-16 | KD | STEP | If I hope, it is for Sheôl as my house, In darkness I make my bed. 14 I cry to corruption: Thou art my father! - To the worm: Thou art my mother and sister! 15 Where now therefore is my hope? And my hope, who seeth it? 16 To the bars of Sheôl it descends, When at the same time there is rest in the dust. All modern expositors transl.: If I hope (wait) for Sheôl as my house, etc., since they regard Job 17:13. as a hypothetical antecedent clause to , consisting of four members, where the conclusion should begin with ואיּה, and should be indicated by Waw apodosis . There is no objection to this explanation so far as the syntax is concerned, but there will then be weighty thoughts which are also expressed in the form of fresh thoughts, for which independent clauses seem more appropriate, under the government of אם, as if they were presuppositions. The transition from the preceding strophe to this becomes also easier, if we take Job 17:13. as independent clauses from which, in , an inference is drawn, with Waw indicative of the train of thought (Ew. §348). Accordingly, we regard אם־אקוה in as antecedent (denoted by Dechî , i.e., Tiphcha anterius, just as ) and ביתי שׁאול as conclusion; the Waw apod. is wanting, as e.g., Job 9:27., and the structure of the sentence is similar to Job 9:19. If I hope, says Job, “Sheôl is my house” = this is the substance of my hope, that Sheôl will be my house. In darkness he has (i.e., in his consciousness, which anticipates that which is before him as near and inevitable) fixed his resting-place (poet. strata , as ). To corruption and the worm he already cries, father! and, mother! sister! It is, as it seems, that bold figure which is indicated in the Job-like Ps. 88:19 (“my acquaintances are the realms of darkness”), which is here (comp. ) worked out; and, differently applied, perhaps echoes it. Since the fem . רמּה is used as the object addressed by אמי and אחותי, which is besides, on account of its always collective meaning (in distinction from תילעת), well suited for this double apostrophe, we may assume that the poet will have used a masc . object for אבי; and there is really no reason against שׁחת here being, with Ramban, Rosenm., Schlottm., Böttcher ( de inferis, §179), derived not from שׁוּח (as נחת, , from נוח), but from שׁחת (as נחת, , from נחת), especially since the old versions transl. שׁחת also elsewhere διαφθορά ( putredo ), and thereby prove that both derivations accord with the structure of the language. Now already conscious of his belonging to corruption and the worm as by the closest ties of relationship, he asks: Itaque ubi tandem spes mea? The accentuation connects אפו to the following word, instead of uniting it with איּה, just as in ; Luzzatto (on ) considers this as a mistake in the Codd., and certainly the accentuation Jdg 9:38 (איה Kadma, אפוא Mercha ) is not according to our model, and even in this passage another arrangement of the accents is found, e.g., in the edition of Brescia. No other hope, in Job’s opinion, but speedy death is before him; no human eye is capable of seeing, i.e., of discovering (so e.g., Hahn), any other hope than just this. Somewhat differently Hirz. and others: and my hope, viz., of my recovery, who will it see in process of fulfilment? Certainly תקותי is in both instances equivalent to a hope which he dared to harbour; and the meaning is, that beside the one hope which he has, and which is a hope only per antiphrasin , there is no room for another hope; there is none such ( ), and no one will attain a sight of such, be it visible in the distance or experienced as near at hand ( ). The subj. of is not the hope of recovery which the friends present to him (so e.g., Ew.), but his only real hope: this, avoiding human ken, descends to the lower world, for it is the hope of death, and consequently the death of hope. בּדּי signifies bars, bolts, which Hahn denies, although he says himself that בדים signifies beams of wood among other things; “bolts” is not here intended to imply such as are now used in locks, but the cross bars and beams of wood of any size that serve as a fastening to a door; vectis in exactly the same manner combines the meanings, a carrying-pole and a bar, in which signification בּד is the synon. of בּריח. The meanings assigned to the word, wastes (Schnurrer and others), bounds (Hahn), clefts (Böttch.), and the like, are fanciful and superfluous. On תּרדנה, instead of תּרד, vid., Caspari on Obad. Oba 1:13, Ges. §47, rem. 3. It is sing., not plur. (Böttch.), for does not speak of two hopes, not even if, as it seems according to the ancient versions, another word of cognate meaning had stood in the place of the second תקותי originally. His hope goes down to the regions of the dead, when altogether there is rest in the dust. This “together, יחד,” Hahn explains: to me and it, to this hope; but that would be pursuing the figure to an inadmissible length, extending far beyond , and must then be expressed יחד לנוּ. Others (e.g., Hirz., Ew.) explain: if at the same time, i.e., simultaneously with this descent of my hope, there is rest to me in the dust. Considering the use of יחד in itself, it might be explained: if altogether entirely there is rest in the dust; but this meaning integer, totus quantus, the word has elsewhere always in connection with a subj. or obj. to which it is referable, e.g., ; ; and, moreover, it may be rendered also in the like passages by “all together,” as ; ; , instead of “altogether, entirely.” Since, on the other hand, the signification “at the same time” can at least with probability be supported by , and since אם, which is certainly used temporally, brings contemporary things together, we prefer the translation: “when at the same time in the dust there is rest.” The descent of his hope to the bars of Hades is at the same time his own, who hopes for nothing but this. When the death of his hope becomes a reality, then at the same time his turmoil of suffering will pass over to the rest of the grave. As from the first speech of Eliphaz, so also from this first speech of Job, it may be seen that the controversy takes a fresh turn, which brings it nearer to the maturity of decision. From Eliphaz' speech Job has seen that no assertion of his innocence can avail to convince the friends, and that the more strongly he maintains his innocence, even before God, he only confirms them in the opinion that he is suffering the punishment of his godlessness, which now comes to light, like a wrong that has been hitherto concealed. Job thus perceives that he is incapable of convincing the friends; for whatever he may say only tends to confirm them in the false judgment, which they first of all inferred from their false premises, but now from his own words and conduct. He is accounted by them as one who is punished of God, whom they address as the preachers of repentance; now, however, they address him so that the chief point of their sermon is no longer bright promises descriptive of the glorious future of the penitent, but fearful descriptions of the desolating judgment which comes upon the impenitent sinner. This zealous solicitude for his welfare seems to be clever and to the point, according to their view; it is, however, only a vexatious method of treating their friend’s case; it is only roughly and superficially moulded according to the order of redemption, but without an insight into the spiritual experience and condition of him with whom they have here to do. Their prudentia pastoralis is carnal and legal; they know nothing of a righteousness which avails before God, and nothing of a state of grace which frees from the divine vengeance; they know not how to deal with one who is passing through the fierce conflict of temptation, and understand not the mystery of the cross. Can we wonder, then, that Job is compelled to regard their words as nothing more than רוח דברי, as they regarded his? In the words of Job they miss their certainly compact dogma, in which they believe they possess the philosopher’s stone, by means of which all earthly suffering is to be changed into earthly prosperity. Job, however, can find nothing in their words that reminds him of anything he ought to know in his present position, or that teaches him anything respecting it. He is compelled to regard them as מנחמי עמל, who make the burden of his suffering only more grievous, instead of lightening it for him. For their consolation rests upon an unjust judgment of himself, against which his moral consciousness rebels, and upon a one-sided notion of God, which is contradicted by his experience. Their speeches exhibit skill as to their form, but the sympathy of the heart is wanting. Instead of plunging with Job into the profound mystery of God’s providence, which appoints such a hard lot for the righteous man to endure, they shake their heads, and think: What a great sinner Job must be, that God should visit him with so severe a punishment! It is the same shaking of the head of which David complains and , and which the incomparably righteous One experienced from those who passed by His cross, ; Mar 15:29. These comparisons give us the opportunity of noting the remarkable coincidence of these pictures of suffering, in outline and expression; the agreement of with , comp. with , puts it beyond a doubt, that there is a mutual relation between and which is not merely accidental. By such unjust and uncharitable treatment from the friends, Job’s sufferings stand forth before him in increased magnitude. He exceeds himself in the most terrible figures, in order to depict the sudden change which the divine dispensation of suffering has brought upon him. The figures are so terrible, for Job sees behind his sufferings a hostile hideous God as their author; they are the outburst of His anger, His quivering looks, His piercing darts, His shattering missiles. His sufferings are a witness de facto against him, the sufferer; but they are this not merely in themselves, but also in the eyes of the people around him. To the sufferings which he has directly to endure in body and soul there is added, as it were, as their other equally painful part, misconstruction and scorn, which he has to suffer from without. Not only does he experience the wrath of God contrary to the testimony to his righteousness which is consciousness gives him, but also the scoff of the ungodly, who now deridingly triumph over him. Therefore he clothes himself in mourning, and lies with his former majesty in the dust; his face is red with weeping, and his eyes are become almost blind, although there is no wrong in his hand, and his prayer is free from hypocrisy. Who does not here think of the servant of Jehovah, of whom Isaiah, (in similar words to those which Job uses of himself, ), says, that he is buried among the godless על לא־חמס עשׂה ולא מרמה בפיו? All that Job says here of the scorn that he has to endure by being regarded as one who is punished of God and tormented, agrees exactly with the description of the sufferings of the servant of Jehovah in the Psalms and the second part of Isaiah. Job says: they gape at me with their mouth; and in (comp. ) it is: all they that see me laugh me to scorn, they open wide the lips, they shake the head. Job says: they smite my cheeks in contempt; and the servant of Jehovah, , is compelled to confess: I gave my back to the smiters, and my cheeks to them that pluck off the hair; I hid not my face from shame and spitting. Like Job, the servant of Jehovah in the Psalms and in Isaiah II. is delivered over into the hands of the unrighteous, and reckoned among evil-doers, although he is the servant of Jehovah, and knows himself to be Jehovah’s servant. The same hope that he expresses in Isa 50:8. in the words: he is near who justifieth me, who will condemn me! - the same hope in Job breaks through the night of conflict, with which his direct and indirect suffering has surrounded him. Just when Job becomes conscious of his doubled affliction in all its heaviness, when he feels himself equally rejected of men as of God, must this hope break forth. For there is only a twofold possibility for a man who thinks God has become his enemy, and that he has not a friend among men: either he sinks into the abyss of despair; or if faith still exists, he struggles upwards through his desertion by God and man to the love that lies deep in the heart of God, which in spite of hostile manifestation cannot abandon the righteous. Whither shall Job turn when God seems to him as an enemy, and when he nevertheless will not renounce God? He can only turn from the hostile God to the God who is differently disposed towards him, and that is equivalent to saying from the imaginary to the real God, to whom faith clings throughout every outward manifestation of wrath and wrathful feeling. Since both, however, is one God, who only seems to be other than He is, that bold grasp of faith is the exchange of the phantom-god of the conflict of temptation for the true God. Faith, which in its essence is a perception capable of taking root, seizes the real existence behind the appearance, the heart behind the countenance, that which remains the same behind the change, and defies a thousand contradictions with the saintly Nevertheless: God nevertheless does not belie himself. Job challenges the earth not to hide his blood; unceasingly without restraint shall the cry of his blood rise up. What he says in is to be taken not so much as the expression of a desire as of a demand, and better still as a command; for even in case he should succumb to his sufferings, and consequently in the eyes of men die the death of a sinner, his clear consciousness of innocence does not allow him to renounce his claim to a public declaration that he has died guiltless. But to whom shall the blood of the slain cry out? To whom else but God; and yet it is God who has slain him? We see distinctly here how Job’s idea of God is lighted up by the prospect of a decisive trial of his cause. The God who abandons Job to death as guilty, and the God who cannot (and though it should be even after death) leave him unvindicated, come forth distinct and separate as darkness from light from the chaos of the conflict of temptation. Since, however, the thought of a vindication after death for Job, which knows only of a seeming life after death, according to the notion that rules him, and which is here not yet broken through, is only the extreme demanded by his moral consciousness, he is compelled to believe in a vindication in this world; and he expresses this faith ( ) in these words: “Even now, behold, my Witness is in heaven, and One who acknowledgeth me is in the heights.” He pours forth tears to this God that He would decide between God and him, between his friends and him. He longs for this decision now, for he will now soon be gone beyond return. Thus Job becomes here the prophet of the issue of his own course of suffering; and over his relation to Eloah and to the friends, of whom the former abandons him to the sinner’s death, and the latter declare him to be guilty, hovers the form of the God of the future, which now breaks through the darkness, from whom Job believingly awaits and implores what the God of the present withholds from him. What Job (Job 16:20.), by reason of that confident “Behold, my Witness is in heaven,” had expressed as the end of his longing, - that God would vindicate him both before Himself, and before the friends and the world, - urges him onward, when he reflects upon his twofold affliction, that he is sick unto death and one who is misjudged even to mockery, to the importunate request: Lay down now (a pledge), be surety for me with Thyself; for who else should strike his hand into mine, i.e., in order to become bondsman to me, that Thou dost not regard me as an unrighteous person? The friends are far from furnishing a guarantee of this; for they, on the contrary, are desirous of persuading him, that, if he would only let his conscience speak, he must regard himself as an unrighteous one, and that he is regarded as such by God. Therefore God cannot give them the victory; on the contrary, he who so uncompassionately abandons his friends, must on his own children experience similar suffering to that which he made heavier for his friend, instead of making it lighter to him. The three have no insight into the affliction of the righteous one; they dispose of him mercilessly, as of spoil or property that has fallen into the hands of the creditor; therefore he cannot hope to obtain justice unless God become surety for him with himself, - a thought so extraordinary and bold, that one cannot wonder that the old expositors were misled by it: God was in Christ, and reconciled the world with Himself, 2Co 5:19. The God of holy love has reconciled the world with himself, the God of righteous anger, as Job here prays that the God of truth may become surety for him with the God of absolute sovereignty. When Job then complains of the misconstruction of his character, and tracing it to God, says: He hath made me למשׁל עמים, one is reminded, in connection with this extravagant expression, of complaints of a like tone in the mouth of the true people of Israel, , and of the great sufferer, Psa 69:12. When we further read, that, according to Job’s affirmation, the godly are scared at his affliction, the parallel forces itself upon us, where it is said of the servant of Jehovah, “How were many astonied at thee.” And when, with reference to himself, Job says that the suffering of the righteous must at length prove a gain to him that hath clean hands, who does not call to mind the fact that the glorious issue of the suffering of the servant of Jehovah which the Old Testament evangelist sets before us, - that servant of Jehovah who, once himself a prey to oppression and mocking, now divides the spoil among the mighty, - tends to the reviving, strengthening, and exaltation of Israel? All these parallels cannot and are not intended to prove that the book of Job is an allegorical poem; but they prove that the book of Job stands in the closest connection, both retrospective and prospective, with the literature of Israel; that the poet, by the relation to the passion-psalms stamped on the picture of the affliction of Job, has marked Job, whether consciously or unconsciously, as a typical person; that, by taking up, probably not unintentionally, many national traits, he has made it natural to interpret Job as a Mashal of Israel; and that Isaiah himself confirms this typical relation, by borrowing some Job-like expressions in the figure of the עבד יהוה, who is a personification of the true Israel. The book of Job has proved itself a mirror of consolation for the people, faithful to God, who had cause to complain, as in Ps 44, and a mirror of warning to their scoffers and persecutors, who had neither true sympathy with the miserable state of God’s people, nor a true perception of God’s dealings. At the same time, however, Job appears in the light which the New Testament history, by the fulfilment of the prophecies of suffering in the Psalms, Isaiah, and also Zechariah, throws upon him, as a type of Him who suffers in like manner, in order that Satan may have his deserts, and thereby by confounded; who also has an affliction to bear which in itself has the nature and form of wrath, but has its motive and end in the love of God; who is just so misjudged and scorned of men, in order at length to be exalted, and to enter in as intercessor for those who despised and rejected Him. At the same time, it must not be forgotten that there remains an infinite distance between the type and antitype, which, however, must be in the very nature of a type, and does not annul the typical relation, which exists only exceptis excipiendis . Who could fail to recognise the involuntary picture of the three friends in the penitent ones of , who esteemed the servant of Jehovah as one smitten of God, for whom, however, at last His sacrifice and intercession avail? Job at last considers his friends as devoid of wisdom, because they try to comfort him with the nearness of light, while darkness is before him; because they give him the hope of a bodily restoration, while he has nothing to expect but death, and earnestly longs for the rest of death. It is surprising that the speech of Job plunges again into complete hopelessness, after he has risen to the prospect of being vindicated in this life. He certainly does not again put forth that prospect, but he does not even venture to hope that it can be realized by a blessing in this life after a seeming curse. It is in this hopelessness that the true greatness of Job’s faith becomes manifest. He meets death, and to every appearance so overwhelmed by death, as a sinner, while he is still conscious that he is righteous. Is it not faith in and fidelity to God, then, that, without praying for recovery, he is satisfied with this one thing, that God acknowledges him? The promises of the friends ought to have rested on a different foundation, if he was to have the joy of appropriating them to himself. He feels himself to be inevitably given up as a prey to death, and as from the depth of Hades, into which he is sinking, he stretches out his hands to God, not that He would sustain him in life, but that He would acknowledge him before the world as His. If he is to die even, he desires only that he may not die the death of a criminal. And is this intended at the same time for the rescue of his honour? No, after all, for the honour of God, who cannot possibly destroy as an evil-doer one who is in everything faithful to Him. When, then, the issue of the history is that God acknowledges Job as His servant, and after he is proved and refined by the temptation, preserves to him a doubly rich and prosperous life, Job receives beyond his prayer and comprehension; and after he has learned from his own experience that God brings to Hades and out again, he has for ever conquered all fear of death, and the germs of a hope of a future life, which in the midst of his affliction have broken through his consciousness, can joyously expand. For Job appears to himself as one who is risen from the dead, and is a pledge to himself of the resurrection from the dead.

‏ Job 17:15-16

Job 17:13-16 13 If I hope, it is for Sheôl as my house,

In darkness I make my bed. 14 I cry to corruption: Thou art my father! -

To the worm: Thou art my mother and sister! 15 Where now therefore is my hope?

And my hope, who seeth it? 16 To the bars of Sheôl it descends,

When at the same time there is rest in the dust.

All modern expositors transl.: If I hope (wait) for Sheôl as my house, etc., since they regard Job 17:13. as a hypothetical antecedent clause to Job 17:15, consisting of four members, where the conclusion should begin with ואיּה, and should be indicated by Waw apodosis. There is no objection to this explanation so far as the syntax is concerned, but there will then be weighty thoughts which are also expressed in the form of fresh thoughts, for which independent clauses seem more appropriate, under the government of אם, as if they were presuppositions. The transition from the preceding strophe to this becomes also easier, if we take Job 17:13. as independent clauses from which, in Job 17:15, an inference is drawn, with Waw indicative of the train of thought (Ew. §348). Accordingly, we regard אם־אקוה in Job 17:13 as antecedent (denoted by Dechî, i.e., Tiphcha anterius, just as Psa 139:8) and ביתי שׁאול as conclusion; the Waw apod. is wanting, as e.g., Job 9:27., and the structure of the sentence is similar to Job 9:19. If I hope, says Job, “Sheôl is my house” = this is the substance of my hope, that Sheôl will be my house. In darkness he has (i.e., in his consciousness, which anticipates that which is before him as near and inevitable) fixed his resting-place (poet. strata, as Psa 132:3). To corruption and the worm he already cries, father! and, mother! sister! It is, as it seems, that bold figure which is indicated in the Job-like Ps. 88:19 (“my acquaintances are the realms of darkness”), which is here (comp. Job 30:29) worked out; and, differently applied, perhaps Pro 7:4 echoes it. Since the fem. רמּה is used as the object addressed by אמי and אחותי, which is besides, on account of its always collective meaning (in distinction from תילעת), well suited for this double apostrophe, we may assume that the poet will have used a masc. object for אבי; and there is really no reason against שׁחת here being, with Ramban, Rosenm., Schlottm., Böttcher (de inferis, §179), derived not from שׁוּח (as נחת, Job 17:16, from נוח), but from שׁחת (as נחת, Isa 30:30, from נחת), especially since the old versions transl. שׁחת also elsewhere διαφθορά (putredo), and thereby prove that both derivations accord with the structure of the language. Now already conscious of his belonging to corruption and the worm as by the closest ties of relationship, he asks: Itaque ubi tandem spes mea?

The accentuation connects אפו to the following word, instead of uniting it with איּה, just as in Isa 19:12; Luzzatto (on Isa 19:12) considers this as a mistake in the Codd., and certainly the accentuation Jdg 9:38 (איה Kadma, אפוא Mercha) is not according to our model, and even in this passage another arrangement of the accents is found, e.g., in the edition of Brescia. ^{▼▼This accentuates ואיה with Munach, אפו with Munach, which accords with the matter, instead of which, according to Luzz., since the Athnach-word תקותי consists of three syllables, it should be more correctly accentuated ואיה with Munach, אפו with Dechî. Both, also Munach Munach, are admissible; vid., Bär, Thorath Emeth, S. 43, §7, comp. S. 71, not.}

No other hope, in Job’s opinion, but speedy death is before him; no human eye is capable of seeing, i.e., of discovering (so e.g., Hahn), any other hope than just this. Somewhat differently Hirz. and others: and my hope, viz., of my recovery, who will it see in process of fulfilment? Certainly תקותי is in both instances equivalent to a hope which he dared to harbour; and the meaning is, that beside the one hope which he has, and which is a hope only per antiphrasin, there is no room for another hope; there is none such (Job 17:15), and no one will attain a sight of such, be it visible in the distance or experienced as near at hand (Job 17:15). The subj. of Job 17:16 is not the hope of recovery which the friends present to him (so e.g., Ew.), but his only real hope: this, avoiding human ken, descends to the lower world, for it is the hope of death, and consequently the death of hope. בּדּי signifies bars, bolts, which Hahn denies, although he says himself that בדים signifies beams of wood among other things; “bolts” is not here intended to imply such as are now used in locks, but the cross bars and beams of wood of any size that serve as a fastening to a door; vectis in exactly the same manner combines the meanings, a carrying-pole and a bar, in which signification בּד is the synon. of בּריח. ^{▼▼Accordingly we also explain Hos 11:6 after Lam 2:9, and transl.: The sword moveth round in his (Ephraim’s) cities, and destroyeth his (Ephraim’s) bars (i.e., the bars of his gates), and devoureth round about, because of their counsels.}

The meanings assigned to the word, wastes (Schnurrer and others), bounds (Hahn), clefts (Böttch.), and the like, are fanciful and superfluous. On תּרדנה, instead of תּרד, vid., Caspari on Obad. Oba 1:13, Ges. §47, rem. 3. It is sing., not plur. (Böttch.), for Job 17:15 does not speak of two hopes, not even if, as it seems according to the ancient versions, another word of cognate meaning had stood in the place of the second תקותי originally. His hope goes down to the regions of the dead, when altogether there is rest in the dust. This “together, יחד,” Hahn explains: to me and it, to this hope; but that would be pursuing the figure to an inadmissible length, extending far beyond Job 20:11, and must then be expressed יחד לנוּ. Others (e.g., Hirz., Ew.) explain: if at the same time, i.e., simultaneously with this descent of my hope, there is rest to me in the dust. Considering the use of יחד in itself, it might be explained: if altogether entirely there is rest in the dust; but this meaning integer, totus quantus, the word has elsewhere always in connection with a subj. or obj. to which it is referable, e.g., Job 10:8; Psa 33:15; and, moreover, it may be rendered also in the like passages by “all together,” as Job 3:18; Job 21:26; Job 40:13, instead of “altogether, entirely.” Since, on the other hand, the signification “at the same time” can at least with probability be supported by Psa 141:10, and since אם, which is certainly used temporally, brings contemporary things together, we prefer the translation: “when at the same time in the dust there is rest.” The descent of his hope to the bars of Hades is at the same time his own, who hopes for nothing but this. When the death of his hope becomes a reality, then at the same time his turmoil of suffering will pass over to the rest of the grave.

As from the first speech of Eliphaz, so also from this first speech of Job, it may be seen that the controversy takes a fresh turn, which brings it nearer to the maturity of decision. From Eliphaz' speech Job has seen that no assertion of his innocence can avail to convince the friends, and that the more strongly he maintains his innocence, even before God, he only confirms them in the opinion that he is suffering the punishment of his godlessness, which now comes to light, like a wrong that has been hitherto concealed. Job thus perceives that he is incapable of convincing the friends; for whatever he may say only tends to confirm them in the false judgment, which they first of all inferred from their false premises, but now from his own words and conduct. He is accounted by them as one who is punished of God, whom they address as the preachers of repentance; now, however, they address him so that the chief point of their sermon is no longer bright promises descriptive of the glorious future of the penitent, but fearful descriptions of the desolating judgment which comes upon the impenitent sinner. This zealous solicitude for his welfare seems to be clever and to the point, according to their view; it is, however, only a vexatious method of treating their friend’s case; it is only roughly and superficially moulded according to the order of redemption, but without an insight into the spiritual experience and condition of him with whom they have here to do. Their prudentia pastoralis is carnal and legal; they know nothing of a righteousness which avails before God, and nothing of a state of grace which frees from the divine vengeance; they know not how to deal with one who is passing through the fierce conflict of temptation, and understand not the mystery of the cross.

Can we wonder, then, that Job is compelled to regard their words as nothing more than רוח דברי, as they regarded his? In the words of Job they miss their certainly compact dogma, in which they believe they possess the philosopher’s stone, by means of which all earthly suffering is to be changed into earthly prosperity. Job, however, can find nothing in their words that reminds him of anything he ought to know in his present position, or that teaches him anything respecting it. He is compelled to regard them as מנחמי עמל, who make the burden of his suffering only more grievous, instead of lightening it for him. For their consolation rests upon an unjust judgment of himself, against which his moral consciousness rebels, and upon a one-sided notion of God, which is contradicted by his experience. Their speeches exhibit skill as to their form, but the sympathy of the heart is wanting. Instead of plunging with Job into the profound mystery of God’s providence, which appoints such a hard lot for the righteous man to endure, they shake their heads, and think: What a great sinner Job must be, that God should visit him with so severe a punishment! It is the same shaking of the head of which David complains Psa 22:8 and Psa 109:25, and which the incomparably righteous One experienced from those who passed by His cross, Mat 27:39; Mar 15:29. These comparisons give us the opportunity of noting the remarkable coincidence of these pictures of suffering, in outline and expression; the agreement of Job 16:8 with Psa 109:24, comp. Psa 109:23 with Job 17:7, puts it beyond a doubt, that there is a mutual relation between Job 16:4 and Psa 109:25 which is not merely accidental.

By such unjust and uncharitable treatment from the friends, Job’s sufferings stand forth before him in increased magnitude. He exceeds himself in the most terrible figures, in order to depict the sudden change which the divine dispensation of suffering has brought upon him. The figures are so terrible, for Job sees behind his sufferings a hostile hideous God as their author; they are the outburst of His anger, His quivering looks, His piercing darts, His shattering missiles. His sufferings are a witness de facto against him, the sufferer; but they are this not merely in themselves, but also in the eyes of the people around him. To the sufferings which he has directly to endure in body and soul there is added, as it were, as their other equally painful part, misconstruction and scorn, which he has to suffer from without. Not only does he experience the wrath of God contrary to the testimony to his righteousness which is consciousness gives him, but also the scoff of the ungodly, who now deridingly triumph over him. Therefore he clothes himself in mourning, and lies with his former majesty in the dust; his face is red with weeping, and his eyes are become almost blind, although there is no wrong in his hand, and his prayer is free from hypocrisy. Who does not here think of the servant of Jehovah, of whom Isaiah, Isa 53:9 (in similar words to those which Job uses of himself, Job 16:16), says, that he is buried among the godless על לא־חמס עשׂה ולא מרמה בפיו? All that Job says here of the scorn that he has to endure by being regarded as one who is punished of God and tormented, agrees exactly with the description of the sufferings of the servant of Jehovah in the Psalms and the second part of Isaiah. Job says: they gape at me with their mouth; and in Psa 22:8 (comp. Psa 35:21) it is: all they that see me laugh me to scorn, they open wide the lips, they shake the head. Job says: they smite my cheeks in contempt; and the servant of Jehovah, Isa 50:6, is compelled to confess: I gave my back to the smiters, and my cheeks to them that pluck off the hair; I hid not my face from shame and spitting. Like Job, the servant of Jehovah in the Psalms and in Isaiah II. is delivered over into the hands of the unrighteous, and reckoned among evil-doers, although he is the servant of Jehovah, and knows himself to be Jehovah’s servant. The same hope that he expresses in Isa 50:8. in the words: he is near who justifieth me, who will condemn me! - the same hope in Job breaks through the night of conflict, with which his direct and indirect suffering has surrounded him.

Just when Job becomes conscious of his doubled affliction in all its heaviness, when he feels himself equally rejected of men as of God, must this hope break forth. For there is only a twofold possibility for a man who thinks God has become his enemy, and that he has not a friend among men: either he sinks into the abyss of despair; or if faith still exists, he struggles upwards through his desertion by God and man to the love that lies deep in the heart of God, which in spite of hostile manifestation cannot abandon the righteous. Whither shall Job turn when God seems to him as an enemy, and when he nevertheless will not renounce God? He can only turn from the hostile God to the God who is differently disposed towards him, and that is equivalent to saying from the imaginary to the real God, to whom faith clings throughout every outward manifestation of wrath and wrathful feeling. ^{▼▼Compare the prayer of Juda ha-Levi, אברח ממך אליך (Arab. mn-k ''ud l-k), in Kämpf’s Nichtandalusische Poesien andalusischer Dichter (1858), ii. 206.}

Since both, however, is one God, who only seems to be other than He is, that bold grasp of faith is the exchange of the phantom-god of the conflict of temptation for the true God. Faith, which in its essence is a perception capable of taking root, seizes the real existence behind the appearance, the heart behind the countenance, that which remains the same behind the change, and defies a thousand contradictions with the saintly Nevertheless: God nevertheless does not belie himself.

Job challenges the earth not to hide his blood; unceasingly without restraint shall the cry of his blood rise up. What he says in Job 16:18 is to be taken not so much as the expression of a desire as of a demand, and better still as a command; for even in case he should succumb to his sufferings, and consequently in the eyes of men die the death of a sinner, his clear consciousness of innocence does not allow him to renounce his claim to a public declaration that he has died guiltless. But to whom shall the blood of the slain cry out? To whom else but God; and yet it is God who has slain him? We see distinctly here how Job’s idea of God is lighted up by the prospect of a decisive trial of his cause. The God who abandons Job to death as guilty, and the God who cannot (and though it should be even after death) leave him unvindicated, come forth distinct and separate as darkness from light from the chaos of the conflict of temptation. Since, however, the thought of a vindication after death for Job, which knows only of a seeming life after death, according to the notion that rules him, and which is here not yet broken through, is only the extreme demanded by his moral consciousness, he is compelled to believe in a vindication in this world; and he expresses this faith (Job 16:19) in these words: “Even now, behold, my Witness is in heaven, and One who acknowledgeth me is in the heights.” He pours forth tears to this God that He would decide between God and him, between his friends and him. He longs for this decision now, for he will now soon be gone beyond return. Thus Job becomes here the prophet of the issue of his own course of suffering; and over his relation to Eloah and to the friends, of whom the former abandons him to the sinner’s death, and the latter declare him to be guilty, hovers the form of the God of the future, which now breaks through the darkness, from whom Job believingly awaits and implores what the God of the present withholds from him. ^{▼▼Ewald very truly says: “This is the true turn of the human controversy, which is favoured by the whole course of Job’s life, that he, though in the present utterly despairing of all, even God, still holds fast to the eternal hidden God of the future, and with this faith rises wondrously, when to all human appearance it seemed that he must succumb.”}

What Job (Job 16:20.), by reason of that confident “Behold, my Witness is in heaven,” had expressed as the end of his longing, - that God would vindicate him both before Himself, and before the friends and the world, - urges him onward, when he reflects upon his twofold affliction, that he is sick unto death and one who is misjudged even to mockery, to the importunate request: Lay down now (a pledge), be surety for me with Thyself; for who else should strike his hand into mine, i.e., in order to become bondsman to me, that Thou dost not regard me as an unrighteous person? The friends are far from furnishing a guarantee of this; for they, on the contrary, are desirous of persuading him, that, if he would only let his conscience speak, he must regard himself as an unrighteous one, and that he is regarded as such by God. Therefore God cannot give them the victory; on the contrary, he who so uncompassionately abandons his friends, must on his own children experience similar suffering to that which he made heavier for his friend, instead of making it lighter to him. The three have no insight into the affliction of the righteous one; they dispose of him mercilessly, as of spoil or property that has fallen into the hands of the creditor; therefore he cannot hope to obtain justice unless God become surety for him with himself, - a thought so extraordinary and bold, that one cannot wonder that the old expositors were misled by it: God was in Christ, and reconciled the world with Himself, 2Co 5:19. The God of holy love has reconciled the world with himself, the God of righteous anger, as Job here prays that the God of truth may become surety for him with the God of absolute sovereignty.

When Job then complains of the misconstruction of his character, and tracing it to God, says: He hath made me למשׁל עמים, one is reminded, in connection with this extravagant expression, of complaints of a like tone in the mouth of the true people of Israel, Psa 44:15, and of the great sufferer, Psa 69:12. When we further read, that, according to Job’s affirmation, the godly are scared at his affliction, the parallel Isa 52:14 forces itself upon us, where it is said of the servant of Jehovah, “How were many astonied at thee.” And when, with reference to himself, Job says that the suffering of the righteous must at length prove a gain to him that hath clean hands, who does not call to mind the fact that the glorious issue of the suffering of the servant of Jehovah which the Old Testament evangelist sets before us, - that servant of Jehovah who, once himself a prey to oppression and mocking, now divides the spoil among the mighty, - tends to the reviving, strengthening, and exaltation of Israel? All these parallels cannot and are not intended to prove that the book of Job is an allegorical poem; but they prove that the book of Job stands in the closest connection, both retrospective and prospective, with the literature of Israel; that the poet, by the relation to the passion-psalms stamped on the picture of the affliction of Job, has marked Job, whether consciously or unconsciously, as a typical person; that, by taking up, probably not unintentionally, many national traits, he has made it natural to interpret Job as a Mashal of Israel; and that Isaiah himself confirms this typical relation, by borrowing some Job-like expressions in the figure of the עבד יהוה, who is a personification of the true Israel. The book of Job has proved itself a mirror of consolation for the people, faithful to God, who had cause to complain, as in Ps 44, and a mirror of warning to their scoffers and persecutors, who had neither true sympathy with the miserable state of God’s people, nor a true perception of God’s dealings. At the same time, however, Job appears in the light which the New Testament history, by the fulfilment of the prophecies of suffering in the Psalms, Isaiah, and also Zechariah, throws upon him, as a type of Him who suffers in like manner, in order that Satan may have his deserts, and thereby by confounded; who also has an affliction to bear which in itself has the nature and form of wrath, but has its motive and end in the love of God; who is just so misjudged and scorned of men, in order at length to be exalted, and to enter in as intercessor for those who despised and rejected Him. At the same time, it must not be forgotten that there remains an infinite distance between the type and antitype, which, however, must be in the very nature of a type, and does not annul the typical relation, which exists only exceptis excipiendis. Who could fail to recognise the involuntary picture of the three friends in the penitent ones of Isa 53:1-12, who esteemed the servant of Jehovah as one smitten of God, for whom, however, at last His sacrifice and intercession avail?

Job at last considers his friends as devoid of wisdom, because they try to comfort him with the nearness of light, while darkness is before him; because they give him the hope of a bodily restoration, while he has nothing to expect but death, and earnestly longs for the rest of death. It is surprising that the speech of Job plunges again into complete hopelessness, after he has risen to the prospect of being vindicated in this life. He certainly does not again put forth that prospect, but he does not even venture to hope that it can be realized by a blessing in this life after a seeming curse. It is in this hopelessness that the true greatness of Job’s faith becomes manifest. He meets death, and to every appearance so overwhelmed by death, as a sinner, while he is still conscious that he is righteous. Is it not faith in and fidelity to God, then, that, without praying for recovery, he is satisfied with this one thing, that God acknowledges him? The promises of the friends ought to have rested on a different foundation, if he was to have the joy of appropriating them to himself. He feels himself to be inevitably given up as a prey to death, and as from the depth of Hades, into which he is sinking, he stretches out his hands to God, not that He would sustain him in life, but that He would acknowledge him before the world as His. If he is to die even, he desires only that he may not die the death of a criminal. And is this intended at the same time for the rescue of his honour? No, after all, for the honour of God, who cannot possibly destroy as an evil-doer one who is in everything faithful to Him. When, then, the issue of the history is that God acknowledges Job as His servant, and after he is proved and refined by the temptation, preserves to him a doubly rich and prosperous life, Job receives beyond his prayer and comprehension; and after he has learned from his own experience that God brings to Hades and out again, he has for ever conquered all fear of death, and the germs of a hope of a future life, which in the midst of his affliction have broken through his consciousness, can joyously expand. For Job appears to himself as one who is risen from the dead, and is a pledge to himself of the resurrection from the dead.