JOB
416
JOB
OP THE Book. — (1) The poetic portion of the book
may be divided into two sections: chs. iii-xxii and
xxiii-xlii, 6. The first section consists of collo-
quies: the three friends in turn express their views,
while to each speech Job makes a rejoinder. In the
second section the three friends are silent, for Baldad's
interposition (xxv) is as little a formal discourse as
Job's brief comments (xxxix, 34-35 and xlii, 2-6).
Job, Eliu, and Yahweh speak successively, and each
utters a series of monologues. The length of the two
sections is exactly, or almost exactly, the same, namely
.510 lines each (cf. Hontheim, "Das Buch Job", Frei-
burg im Br., 1904, 44). The second division begins
with the words: " Now also mj' words are in bitter-
ness" (xxiii, 2; A.V.: " Even to-day is my complaint
bitter"). This shows not only that with these words
a new section opens, but also that the monologues
were not uttered on the same day as the colloquies.
The first monologue is evidently the opening of a new
section, not a rejoinder to the previous speech of Eli-
phaz (xxii).
(2) The colloquies are divided into two series: chs. iii-xiv and xv-xxii. In each series Eliphaz, Baldad, and Sophar speak in turn in the order given (iv-v, viii, xi, and xv, xviii, xx), while Job replies to each of their discourses (vi-vii, ix-x, xii-xiv, xvi-xvii, xix, xxi). The first series, furthermore, is opened by a lament from Job (iii), and the second closes with a speech by Eliphaz in which he weakly reproaches Job (xxii — it is generally held that this chapter begins a new series), who rightly leaves this address unanswered. Each series contains seven speeches. In the first the friends try to convince Job of his guilt and of the necessity and good results of amendment. Eliphaz appeals to Revelation (iv, 12-21), Baldad to the au- thority of the Fathers (viii, 8-10), Sojihar to under- standing or philosophy (xi, 5-12). Eliphaz lays weight on the goodness of God (v, 9-27), Baldad on His justice (viii, 2-7), Sophar on His all-seeing power and wisdom, to which Job's most secret sins were plain, even those which Job himself had almost forgotten (xi, 5-12). In the second series of speeches the friends try to terrify Job: one after the other, and in much the same form of address, they point out the terrible punish- ment which overtakes hidden sin. During the first series of speeches Job's despondency continually in- creases, even the thought of the future bringing him no comfort (xiv, 7-22) ; in the second series the change to improvement has begun, and Job once more feels joy and hope in the thought of God and the future life (xvi, lS-22; xix, 23-28).
(3) The monologues may also be divided into two series. The first includes the monologues of Job, seven in number. First Job repeats his complaint to God (xxiii-xxiv), asserts, however, in three speeches his unchangeable devotion to God by lauding in bril- liant discourse the power (xxvi), justice (xxvii), and wisdom (xxviii) of the Almighty. Finally in three further speeches be lays his case before God, imploring investigation and recognition of his innocence: How happy was I once (xxix), how unhappy am I now (xxx), and I am not to blame for this change (xxxi). The second series contains the discourses of Eliu and Yahweh, also seven in number. In three speeches Eliu explains the sufferings which befall men. "Trouble is often a Divine instruction, a warning to the godless to reform (xxxii-xxxiii, 30), thus revealing the good- ness of God; it is often simply a punishment of the wicked who are perhaps in no way bettered by it (xxxiii, 31-xxxv), thus revealing the justice of God. Finally, troubles can also overtake the just- as a trial which purifies and increases tliiir virtue (xx.xvi- xxxvii), thus revealing God's unfathomable wisdom. The following four utterances of "i'ahweh illustrate the inscrutableness, already touched upon by Eliu, of the Divine wisdom liy dwelling iipon the wonders of in- animate nature (xxxviii, 1-:!S), of the animal world
(xxxviii, 39-xxxLx), and especially by referring to the
great monsters of the animal world, the hippopotamus
and the crocotlile (xl, 10-xli). He then closes with a
rebuke to Job for expressing himself too despondently
and irreverently concerning his sufferings, upon which
Job confesses his guilt and promises amendment
(xxxix, 31-xl, 9 and xhi, 1-6) ; it appears that xxxix,
31-xl, 9, should be inserted after xli.
VI. Design of the Book. — The Book of Job is intended to give instruction. What it lays special stress on is that God's wisdom and Providence guide all the events of this world (cf. xxviii, xxxviii-xli). The main subject of investigation is the proljlem of evil and its relation to the Providence of God; par- ticularly considered is the suffering of the upright in its bearing on the ends intended in the government of the world. The Book of Job is further intended for edification, for Jol) is to us an example of patience. It is, finally, a book of consolation for all sufferers. They learn from it that misfortune is not a sign of hatred, but often a proof of special Divine love. For the mystical explanation of the book, especially of Job as a type of Christ, cf . Knabenliauer, " In Job ", 28-32.
VII. Teaching as to the Future Life. — In his sufferings Job abandoned all hope for the restoration of health and good fortune in this world (xvii, 11-16; xxi). If he were to continue to hold to the hope of re- ward here Satan would not be defeated. In the com- plete failure of all his earthly hopes. Job fastens liis gaze upon the future. In the argument of the first series of speeches Job in liis depression regards the future world only as the end of the present existence. The soul indeed lives on, but all ties with the present world so dear to us are forever broken. Death is not only the end of all earthly suffering (ii, 1.3-19), but also of all earthly life (vii, 6-10), and all earthly joys (x, 21- 22), with no hope of a return to this world (xiv, 7-22). It is not until the second series that Job's thoughts on the future life grow more hopeful. However, he ex- pects as little as in the first discussion a renewal of the life here, but hopes for a higlier life in the next world. As early as chapter xvi (19-22) his hope in the recog- nition of his virtue in the next world is strengthened. It is, however, in xix (23-28) that Job's inspired hope rises to its greatest height and he utters his famous declaration of the resurrection of the body. Not- withstanding this joyous glimpse into the future, the difficult problem of the present life still remained: " Even for this life how can the wisdom and goodness of God he so hard towards His servants?" Of this the complete solution, so far as such was possible and was included in the plan of the book, does not appear until the iliscourses of Eliu and Yahweh are given. Great efforts have Ijeen made by critics to alter the interpretation of ch. xix, and to remove from it the resurrection of the body; the natural meaning of the words, the argument of the book, antl the opinion of all early commentators make this attempt of no avail (cf. commentaries, as those of Knabenbauer, Hon- theim, etc. ; also the article " Eine neue Uebersetzung von Job xix, 25-27" in the "Zeitschrift fiir kath. Theologie", 1907, 376 sqq.). See the commentaries for the doctrines of the Divine wisdom (xxviii), etc.
VIII. Integrity of the Book. — Prologue and epi- logue (i-ii; xhi, 7 sqq.) are regarded by many as not parts of the original work. The prologue, though, is absolutely essential. Without it the colloquies would be unintelligible, nor would the reader know until near the end whether to believe the assertion of Job as to his innocence or not. Upon hearing the rebukes of Eliu and Yahweh, he might be exposed to the danger of siding against Job. Without the epilogue the close of the work would be unsatisfactory, an evident hu- miliation of the righteous. For detailed treatment of this and kindred questions see Hontheim, op. cit.
(2) Many also regard ch. xxvii, 7-23, as a later addition; in this passage Job maintains that the
