- cause our days on earth are a shadow' (viii. 9), whereas the
wisdom of the past is centuries old, and has a stability to which Job's novelties (or, for this is the poet's meaning, those of the new sceptical school of the Exile) cannot pretend. But Job at least is better than his theories, so Eliphaz and Bildad are still charitable enough to believe, and the closing words of the speech of Bildad clear up any possible doubt with regard to his opinion of erring but still whole-hearted[1] ('perfect') Job.
Those that hate thee shalt be clothed with shame,
and the tent of the wicked shall be no more (viii. 22).
But Job has much to say in reply. He ironically admits the truth of the saying, 'How can man be righteous with God?' but the sense in which he applies the words is very different from that given to them by his friends. Of course God is righteous ('righteousness' in Semitic languages sometimes means 'victory'), because He is so mighty that no one, however innocent, could plead successfully before Him. This thought suggests a noble description of the stupendous displays of God's might in nature (ix. 5-10). The verse with which it closes is adopted from Eliphaz, in whose first speech to Job it forms the text of a quiet picture of God's everyday miracles of benevolence to man (v. 9). Where Eliphaz sees power, wisdom, and love, Job can see only a force which is terrible in proportion to its wisdom. The predominant quality in this idol of Job's imagination is not love, but anger—capricious, inexorable anger, which long ago 'the helpers of Rahab' (another name for the storm dragon, which fought against the sun) experienced to their cost (ix. 13; comp. xxvi. 12). Job himself is in collision with this force; and how should he venture to defend himself? The tortures he endured would force from him an avowal of untruths (ix. 20). If only God were a man, or if there were an umpire whose authority would be recognised on both sides, how gladly would Job submit his case to adjudication! But, alas! God stands over against him with His rod (ix. 32-34).
- ↑ See viii. 20. Bildad agrees with the statement in the prologue (i. 1).
