•One question could be raised by envy: may not the goodness which secures such direct and tangible
rewards be a refined form of selfishness? Satan, the accusing angel, suggests the doubt, “Doth Job
fear God for nought ?” and asserts boldly that if those external blessings were withdrawn, Job
would cast off his allegiance” he will curse thee to thy face.” The problem is thus distinctly
propounded which this book is intended to discuss and solve: can goodness exist irrespective of
reward? The accuser receives permission to make the trial. He destroys Job’s property, then his
children; and afterward, to leave no possible opening for a cavil, is allowed to inflict upon him
the most terrible disease known in the East. Job’s wife breaks down entirely under the trial. Job
remains steadfast. The question raised by Satan is answered.
•Then follows a discussion which arises in the most natural manner from a visit of condolence on
the part of three men who represent the wisdom and experience of the age. Job’s friends hold the
theory that there is an exact and invariable correlation between sin and suffering. The fact of
suffering proves the commission of some special sin. They apply this to Job, but he disavows all
special guilt. He denies that punishment in this life inevitably follows upon guilt, or proves its
commission. He appeals to facts. Bad men do sometimes prosper. Here, at ch. 14, there is a pause.
In the second colloquy the three friends take more advanced ground. They assume that Job has
been actually guilty of sins, and that the sufferings and losses of Job are but an inadequate retribution
for former sins. This series of accusations brings out the in most thoughts of Job. He recognizes
God’s hand in his afflictions, but denies they are brought on by wrong-doing; and becomes still
clearer in the view that only the future life can vindicate God’s justice. In his last two discourses,
chs. 26-31, he states with incomparable force and eloquence his opinion of the chief point of the
controversy: man cannot comprehend God’s ways; destruction sooner or later awaits the wicked;
wisdom consists wholly in the fear of the Lord and departing from evil.”—Cook.
•Elihu sums up the argument “The leading principle of Elihu’s statement is that calamity, in the
shape of triad, is inflicted on comparatively the best of men; but that God allows a favorable turn
to take place as soon as its object has been realized.” The last words are evidently spoken while
a violent storm is coming on.
•It is obvious that many weighty truths have been developed in the course of the discussion: nearly
every theory of the objects and uses of suffering has been reviewed, while a great advance has
been made toward the apprehension of doctrines hereafter to be revealed, such as were known
only to God. But the mystery is not us yet really cleared up; hence the necessity for the theophany.
ch. (Job 38:41) From the midst of the storm Jehovah speaks. In language of incomparable grandeur
he reproves and silences the murmurs of Job. God does not condescend, strictly speaking to argue
with his creatures. The speculative questions discussed in the colloquy are unnoticed, but the
declaration of God’s absolute power is illustrated by a marvellously beautiful and comprehensive
survey of the glory of creation and his all-embracing providence. A second address completes the
work. It proves that a charge of injustice against God involves the consequence that the accuser
is more competent that he to rule the universe.
Jobab
(a desert).
•The last in order of the sons of Joktan. (Genesis 10:29; 1 Chronicles 1:23)
•One of the “kings” of Edom. (Genesis 3:34; 1 Chronicles 1:44; 45)
•King of Madon; one of the northern chieftains who attempted to oppose Joshua’s conquest and
were routed by him at Meron. (Joshua 11:1) only.
frankie
(Frankie)
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