{"id":155,"date":"2017-11-03T13:42:29","date_gmt":"2017-11-03T12:42:29","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=155"},"modified":"2017-11-03T13:59:18","modified_gmt":"2017-11-03T12:59:18","slug":"analysis-of-the-book-of-job","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/11\/03\/analysis-of-the-book-of-job\/","title":{"rendered":"Analysis of the book of job"},"content":{"rendered":"
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Part I.\u2014THE INTRODUCTORY NARRATIVE. Chaps. 1<\/a>, 2<\/a><\/p>\n<\/div>\n<\/div>\n

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chapter 1<\/a><\/p>\n

1<\/a>Job lived in the land of Uz; had seven sons and three daughters; was pious and very rich; and continually offered sacrifices on behalf of his children.<\/p>\n

6<\/a>Satan, challenged by God on the subject of Job\u2019s piety, insinuates that it is self-interested, and obtains permission to put it to the proof by affliction.<\/p>\n

13<\/a>[In consequence of this], Job hears in one day, from successive messengers, of the loss of his property, the destruction of his farm-servants, and the violent death of all his children. 20<\/a>He mourns, but cheerfully submits to God\u2019s will.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

chapter 2<\/a><\/p>\n

1<\/a>Satan, challenged by God on the subject of Job\u2019s continued piety, accounts for it on the ground that his afflictions had not been sufficiently severe, and, obtaining permission, smites him <\/span>with a sore disease.<\/p>\n

8<\/a>Job bears both this, and an ungodly taunt from his wife, with pious submission.<\/p>\n

11<\/a>Three of his friends, Eliphaz, Bildad, and Zophar, visit him, and show, by their silence for sev<\/span>en days, and by other marks, how much they are concerned and dismayed at his affliction.<\/p>\n

 <\/p>\n

Part II.\u2014JOB\u2019S COMPLAINT. Chapter 3<\/a><\/p>\n

3 1<\/a>.\u2014He imprecates upon the day of his birth, and upon the night of his conception, the curse of eternal darkness.<\/p>\n

11<\/a>He then questions why he had ever existed at al<\/span>l, or why he was not now in the grave along with the great of the earth, and where there is rest for all. 20<\/a>And he further questions why God should ever give being to those whose life is so burdensome<\/span> that they long for death. 24<\/a>Such was his life, for even in prosperity he had been under apprehension of the evils which had now befallen him.<\/p>\n

 <\/p>\n

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Part III.\u2014THE CONTROVERSY. Chapters 4\u201331<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. THE FIRST SERIES IN THE CONTROVERSY.\u2014Chapters 4\u201314<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. the first discourse of eliphaz.\u2014chapters 4<\/a>, 5<\/a><\/p>\n

4 1<\/a>.\u2014He must speak, take it as Job may.<\/p>\n

3<\/a>It was strange that the religion of Job, who was wont to be forward in giving religious advice to others, shou<\/span>ld now fail him. 7<\/a>But who ever heard of a good man being destroyed? Observation showed that what a man sows, that he reaps, and that the wildest and most powerful animals are sometimes destroyed. 12<\/a>He<\/span> (Eliphaz) had, moreover, been oracularly informed, through a vision, how inadmissible is the supposition that a mortal\u2014a creature of the day, can be regarded as pure in the eyes of God, who beholds def<\/span>ect even in his angels.<\/p>\n

5 1<\/a>.\u2014Look where Job might, he would find no godly being who would countenance him; every one dislikes a prosperous fool, and knows that he must come to ruin.<\/p>\n

6<\/a>Though sin and <\/span>sorrow are both referable to the fault of man\u2019s nature, yet Job should address himself to God, who is wonderful in his operations, both of nature and of providence, working out by them his own designs, to the discom<\/span>fiture of the proud, and the deliverance of the helpless.<\/p>\n

17<\/a>Let Job only take his affliction in good part, and no evil would come near him, his prosperity would be restored, and after a<\/span> long life his death would at length be seasonable.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. job\u2019s first discourse.\u2014chapters 6<\/a>, 7<\/a><\/p>\n

6 1<\/a>.\u2014He wishes that, whilst his friend was judging of his expressions, he had been fair enough to throw his sufferings also into the scale; 5<\/a>for nothing in natu<\/span>re cries out if it feels no hurt, and the stomach naturally revolts against what is nauseous.<\/p>\n

8<\/a>He does wish for death, and he has the testimony of his conscience that it would be a happy release for h<\/span>im; nor can he possibly entertain any such prospect of worldly restoration as has been held out to him.<\/p>\n

14<\/a>Like wintry torrents in the desert, which in the summer disappoint the expectations of thirsty<\/span> travellers, his friends, once loud in their professions, now failed him in the hour of need; 22<\/a>and that, when he was not putting their friendship to an over-severe test.<\/p>\n

24<\/a>Let them, if they will, sho<\/span>w him his error; only, if they would convince him, they must exhibit more fairness, and must not judge of his words without estimating also his sufferings.<\/p>\n

7 1<\/a>.\u2014So great, and so unintermitting were hi<\/span>s sufferings, that he might reasonably long for the end, of the hard service in which he was engaged, and, of his day of life.<\/p>\n

7<\/a>He would remind God that his life was a mere wind\u2014a mere passing cloud; <\/span>11<\/a>and he conceives that he has a right to complain that, being so short-lived, he should be treated with such extreme severity, and even be tempted to commit self-destruction.<\/p>\n

17<\/a>He wonders that God sh<\/span>ould be so watchful over men, and why, as their sins cannot affect him, he should be so exact in punishing. 21<\/a>Surely God could pardon him, only it must be done instantly, else death would render it to<\/span>o late.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. bildad\u2019s first discourse.\u2014chapter 8<\/a><\/p>\n

8 1<\/a>.\u2014God is not unjust; he has only punished Job\u2019s children for their sins; and as to Job himself, let him only truly turn to God, and he will be prospered.<\/p>\n

8<\/a>Let<\/span> him appeal to the traditions of an early date, and he will find that, good men of old have stated that, 11<\/a>the prosperity of an ungodly man is no more secure than that of a water plant, or a spider\u2019s <\/span>web, or a luxuriant weed.<\/p>\n

20<\/a>[God is just]: he will not cast off a righteous man, (Job for instance, if he be such), but then, he will punish sinners.<\/p>\n<\/div>\n<\/div>\n

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4. job\u2019s second discourse.\u2014chapters 9<\/a>, 10<\/a><\/p>\n

9 1<\/a>.\u2014Bildad\u2019s common-places are true enough, but how can any man plead righteousness before the 5<\/a>Omniscient and Almighty God\u2014a Being who in his anger raises and puts down the devastating tempest; a Being invisible, incomprehensible, sovereign in his will, irresistible, and implacable till proud man submits?<\/p>\n

14<\/a>As to himself, (however righteous,) he would never venture to plead other than mercy with such a Being\u2014one who was at that moment dealing with him with great severity; 19<\/a>to appeal either to force or to law would be equally vain; he should but condemn himself if he set up a plea of innocence; 22<\/a>and either way, innocent or guilty, observation showed that it is not true that the innocent always escape suffering.<\/p>\n

25<\/a>As to his own case, so rapid had his life been, that he had scarcely enjoyed happiness; 27<\/a>the ever-present conviction that God could, if he pleased, ever deal with him as most guilty, continually saddened him; 32<\/a>and he regrets that there is no arbitrator between them, that being the only means by which he could venture to implead a Being of so superior a nature as God.<\/p>\n

10 1<\/a>.\u2014He cannot but complain, and questions how God can condemn his own creature without hearing, and can countenance wicked men.<\/p>\n

4<\/a>If God were a mortal, and so, perhaps, not aware of his innocence, he (Job) could understand this severity of treatment as being an inquisition to discover his presumed guilt.<\/p>\n

8<\/a>It was certainly strange that God should destroy his own work, and, moreover, should originally have purposed to do so; 14<\/a>this rendered his (Job\u2019s) fate inevitable; and this, coupled with the fear of provoking God to multiply his afflictions, deterred him from asserting his own innocence.<\/p>\n

18<\/a>Surely God might have removed him at birth, or might now grant him some respite before he went to the grave.<\/p>\n<\/div>\n<\/div>\n

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5. zophar\u2019s first discourse.\u2014chapter 11<\/a><\/p>\n

11 1<\/a>.\u2014Job congratulates himself with the thought that his much talk and self-justification are unanswerable; 5<\/a>but if God were not blinding him, he would soon se<\/span>e the difference between knowledge and notion.<\/p>\n

7<\/a>He was also mistaken if he thought to scan the designs of the infinite God, 10<\/a>or to hinder him from making an example of some great though secret offend<\/span>er.<\/p>\n

13<\/a>If Job would only turn to God with clean hands and heart, he might then unblushingly expect a 18<\/a>bright dawn of happiness; he would realize his hopes, and would be 20<\/a>caressed by all; whereas, for<\/span> a wicked man there is no hope.<\/p>\n<\/div>\n<\/div>\n

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6. job\u2019s third discourse.\u2014chapters 12\u201314<\/a><\/p>\n

12 1<\/a>.\u2014His disputants think none so wise as themselves; an opinion in 4<\/a>which he cannot coincide; but, with all their contempt for him, they may yet be glad of his services.<\/p>\n

6<\/a>[The godly safe!] The most rapacious are the safest; a principle which, by God\u2019s providence, holds good also throughout the whole brute creation.<\/p>\n

11<\/a>Claiming the right of judging for himself, he presumes that God is wiser than even aged men, and is quite at liberty to do as he pleases, whether he shuts or opens, or builds or breaks down; 16<\/a>whether he brings down great men from their state; and whether he aggrandizes or destroys kingdoms.<\/p>\n

13 1<\/a>.\u2014He (Job), convinced that he is no way inferior to his disputants, 3<\/a>determines no longer to argue with them, but with God alone; 6<\/a>and as they were only speaking against their own convictions, under pretence of defending God\u2019s cause; and, as what they uttered was mere rubbish, they had best be silent.<\/p>\n

14<\/a>This determination on his part may appear rash in the extreme, but, confident of success, and on certain conditions which he specifies, he will undertake it at all risks. 23<\/a>He accordingly calls upon God to offer an explanation of the severity of his treatment of him.<\/p>\n

14 1<\/a>.\u2014And also to explain why, as man is so frail, and so faulty by nature, and as his term of years is unalterably fixed, he should be so watched by God, and allowed no 7<\/a>respite from toil; and the more so as there is not the same hope for him as there is for a tree, for if that be cut down it may grow again, but he, when once dead, is like water that is gone, he is gone for ever.<\/p>\n

13<\/a>His (Job\u2019s) prayer is, that God would hide him awhile in the grave, in which he would await his renovation, when, his sins, now treasured up, would be found to have been all cancelled by God.<\/p>\n

18<\/a>Else there was indeed no hope; for as with the strongest things in nature, so with man, God overpowers him, destroys him, and completely severs him from the world.<\/p>\n<\/div>\n<\/div>\n

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II. THE SECOND SERIES IN THE CONTROVERSY.\u2014Chapters 15\u201321<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. the second discourse of eliphaz.\u2014chapter 15<\/a><\/p>\n

15 1<\/a>.\u2014Job\u2019s prolixity; the ill-disguised irreligious tendency of his arguments; 7<\/a>his arrogant, though unfounded assumption of superiority 14<\/a>of wisdom ove<\/span>r his seniors, and the absurdity of his supposing that man can be righteous before God, prove that on no ground whatever can he claim that superiority for which he contends.<\/p>\n

17<\/a>Let him therefore learn <\/span>from ancient and uncorrupted teachers of wisdom, that,\u2014<\/p>\n

20<\/a>A wicked man is ever haunted by dangers; and though he may brave God for awhile, yet his ultimate destruction is certain and awful; 31<\/a>and so i<\/span>s a lesson to all to beware of vanity and irreligion.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. job\u2019s fourth discourse.\u2014chapters 16<\/a>, 17<\/a><\/p>\n

16 1<\/a>.\u2014If he and his friends could only exchange places, they would soon find how troublesome and ineffectual were their topics of pretended consolation.<\/p>\n

7<\/a>The<\/span>y, and especially Eliphaz, who had been most unmeasured in invective, had behaved towards 11<\/a>him like infuriated beasts; he was aware that all this was by God\u2019s design, yet, as God\u2019s instruments, they <\/span>had executed that design with much cruelty, and that, because he was pious.<\/p>\n

18<\/a>Confident, however, that he has a friend in heaven who will do him full justice, he commits his cause into<\/p>\n

17 1<\/a>his hands: <\/span>and knowing (unless he is under great delusion) that death is near, he begs that only friend to be surety for him.<\/p>\n

4<\/a>He does not look to his earthly friends for any such favour, as they had neither the<\/span> wisdom, nor the honesty, nor the generosity for so 8<\/a>high a position: good men, however, would judge rightly of the case, and be satisfied and encouraged.<\/p>\n

10<\/a>His friends (whose wisdom was not likely to<\/span> increase) talked to him of prosperity, but he regarded himself 15<\/a>only as a dying man; and yet, such was the nature of the hope he cherished, that he would carry it with him even into the very grave.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. bildad\u2019s second discourse.\u2014chapter 18<\/a><\/p>\n

18 1<\/a>.\u2014The prolongation of this controversy was very discreditable to themselves [as Job\u2019s opponents].<\/p>\n

4<\/a>Job must not suppose that he can be an exception to a ge<\/span>neral rule; 5<\/a>a wicked man always must suffer the natural consequence of his sins; 7<\/a>getting involved in trouble by his 11<\/a>own recklessness, he loses all presence 15<\/a>of mind; and finally, blasted 20<\/a>by God<\/span> and outlawed by man, he is made a terrible example to the world at large.<\/p>\n<\/div>\n<\/div>\n

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4. job\u2019s fifth discourse.\u2014chapter 19<\/a><\/p>\n

19 1<\/a>.\u2014The continued attacks of his friends were at once impudent and impertinent.<\/p>\n

5<\/a>He readily admits to them, to the fullest extent, that his affliction was from God, and that God had 8<\/a>not yet appeared on his behalf; he ascribes all his calamities, both public and private, to God\u2019s hand; 13<\/a>to the same cause he attributes the unnatural conduct of all around him, whether wife, or brethren, or friends, or guests, or servants.<\/p>\n

23<\/a>But then (and he only wishes that his words might be indelibly 25<\/a>written), he knows that he has, in God, a living Vindicator\u2014a Vindicator of his now destroyed body, and of his wrongs; and for whose advent on earth he is longing.<\/p>\n

28<\/a>Let his persecutors then be afraid of the sword of that Vindicator, and bear in mind that there will be a judgment.<\/p>\n<\/div>\n<\/div>\n

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5. zophar\u2019s second discourse.\u2014chapter 20<\/a><\/p>\n

20 1<\/a>.\u2014The provocation he has received warrants his speaking without premeditation.<\/p>\n

4<\/a>He assures Job that a wicked man, so far from ultimately triumphing, must, <\/span>whatever may be his present success, or his enjoyment of sin, perish, and his children, as well as himself, suffer for his misdeeds; for he or they have to refund all that he has embezzled.<\/p>\n

22<\/a>Wrath co<\/span>mes upon him when he is in the height of prosperity; every one is against him, and, after encountering successive risks, he dies in terror, and has his portion in darkness and unquenchable fire.<\/p>\n

29<\/a>Suc<\/span>h certainly is God\u2019s decree respecting a wicked man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>6. job\u2019s sixth discourse.\u2014chapter 21<\/a><\/p>\n

21 1<\/a>.\u2014His case was such that, whilst it claimed the commiseration of respectful silence on the part of his friends, and excused impatience 6<\/a>on his, made him trembl<\/span>e on behalf 7<\/a>of the ungodly;\u2014for, unaccountable as it might seem that wicked men should have every possible enjoyment to the very end of their days 14<\/a>\u2014men who were downright Atheists 16<\/a>in their sentim<\/span>ents,\u2014yet he had no 17<\/a>wish to adopt their principles; for he knew that, so far from such prosperity of wicked men being a general rule, God frequently made awful examples of them.<\/p>\n

22<\/a>Any how, God, and <\/span>not man, is the judge; and so it is impossible (though his friends were attempting this) to conclude, from outward circumstances, what is the character of any man.<\/p>\n

29<\/a>The general and best opinion (as h<\/span>is friends might find by inquiry) was, that a wicked man\u2019s prosperity is no better than the grandeur of a funeral procession, which is but conducting him to his final abode and his place of punishment.<\/span><\/p>\n<\/div>\n<\/div>\n

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5. job\u2019s ninth discourse.\u2014chapters 27<\/a>, 28<\/a><\/p>\n

27 1<\/a>.\u2014He protests that he will never accuse himself falsely, but to the end will assert his integrity; 7<\/a>and he maintains that his calumniators are the guilty party.<\/p>\n

8<\/a>He saw no inducement to be ungodly, for he knew the miserable 11<\/a>end of such a man; and he would now detail to them (as they had made no practical use of their own knowledge of the subject) what that end was.<\/p>\n

13<\/a>His family perish, his wealth goes to others, his house is only a temporary abode for him, destruction comes upon him like a whirlwind, and he discovers that he is lost. [Such an one misses true wisdom.]<\/p>\n

28 1<\/a>\u2014Man, indeed, by his audacious enterprise and skill, can discover and avail himself of the stores of wealth that are deeply hidden in the bowels of the earth, and in quest of these he removes the mightiest barriers that surround them.<\/p>\n

12<\/a>But where can WISDOM be found?<\/p>\n

13<\/a>Both earth and sea disclaim the possession of it;\u2014nor is man aware of its value, though it infinitely surpasses the costliest treasures of nature and art.<\/p>\n

20<\/a>Neither is it to be found in the height above or in the depth below.<\/p>\n

23<\/a>God only knows where it is, and, 28<\/a>at the creation, He revealed it to the man, declaring that WISDOM is\u2014<\/p>\n

The fear of God, and departure from evil<\/em>.<\/p>\n<\/div>\n<\/div>\n

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6. job\u2019s tenth and last discourse.\u2014chapters 29\u201331<\/a><\/p>\n<\/div>\n<\/div>\n

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1. His former happy condition<\/em><\/p>\n

29 1<\/a>.\u2014He wishes he might recall his happier days, when God was with him, his family about him, and abundance surrounded him.<\/p>\n

7<\/a>At that time, when he appeared in public, he was received with dignity, his office was respected, and the righteous way in which he discharged it was universally acknowledged, and especially by those who benefited by his just decisions.<\/p>\n

18<\/a>Judging from appearances he had then fondly hoped that his prosperity was secure; 21<\/a>and had congratulated himself both on the admiration that was shown for his wisdom, the respect 24<\/a>in which he was held, and also the high positions which he occupied.<\/p>\n<\/div>\n<\/div>\n

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2. His present miserable state<\/em><\/p>\n

30 1<\/a>.\u2014Now, however, he was the laughing-stock of young fellows whose fathers had been a set of half-starved vagabonds, the dregs of society, and the most disreputable of men.<\/p>\n

9<\/a>By these he was made the subject of ballads, and was treated with every possible disrespect and indecorum.<\/p>\n

12<\/a>This unfledged brood systematically stormed him, and deprived him at once of courage and security.<\/p>\n

16<\/a>Added to which, he was harassed by incessant bodily torment, which was inflicted by God, who was so evidently set upon destroying him, that he (Job) despaired of all attempts at deprecating his anger or averting his purpose.<\/p>\n

28<\/a>And no less vain had been his attempt in appealing, in mournful strains, to the sympathies of his fellow-men.<\/p>\n<\/div>\n<\/div>\n

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3. His formal protestation of his innocence<\/em><\/p>\n

31 1<\/a>.\u2014He had pledged his eyes never to be the inlets of lust into his 5<\/a>heart; and he imprecates condign punishment on himself if ever he had been guilty of seduction or adultery.<\/p>\n

13<\/a>In his treatment of his servants, he had been guided by the considerations of coming judgment and of their common humanity.<\/p>\n

16<\/a>If ever he had neglected the poor, or menaced, the defenceless (sins from which the fear of God had deterred him), he prays that his arm may be broken off.<\/p>\n

24<\/a>And if ever he had idolized wealth, or adored the sun and moon, or rejoiced at the fall of an enemy, or been otherwise than most hospitable, 34<\/a>or had concealed any sin, he prays that he may incur general opprobrium and conscious shame.<\/p>\n

35<\/a>Such is the genuine statement which he puts in respecting himself; and he will proudly and boldly meet any countercharges which God may make against him.<\/p>\n

38<\/a>And [once more] he prays that his land may yield him rank weeds if it can tax him with violence or fraud.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

 <\/p>\n

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Part IV.\u2014THE INTERLOCUTION OF ELIHU. chapters 32\u201337<\/a><\/p>\n

32 1<\/a>.\u2014This man\u2019s anger had been excited during the controversy against both Job and his friends; 4<\/a>yet he had refrained from speaking on account of h<\/span>is youth; conceiving, however, that the silence of the disputants now warranted his speaking, he addresses them.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. elihu\u2019s first discourse.\u2014chapters 32:6\u201333<\/a><\/p>\n

6<\/a>Though before deterred by his youthfulness, he would now express his opinion, from a conviction which, after unflagging attention to the arguments of Job\u2019<\/span>s friends, he now entertained,\u2014that sound sense is rather a divine inspiration than 14<\/a>the acquirement of years; as to himself, he had no intention of arguing with the animus<\/em> which the friends had show<\/span>n.<\/p>\n

15<\/a>He must speak,\u2014their utter discomfiture, and his bursting eagerness 21<\/a>to do so, oblige him; and God\u2019s fear will preserve him from any attempt at taking a one-sided view of the question.<\/p>\n

33 1<\/a>.\u2014He <\/span>claims Job\u2019s attention on the score of his purpose to be honest and clear in what he is about 4<\/a>to say; and disabuses him of fear by the consideration that he (Elihu) is no other than a fellow-creature<\/span>.<\/p>\n

8<\/a>As to Job\u2019s self-justification and arraignment of Divine justice, these are condemned by the simple fact of God\u2019s superior greatness.<\/p>\n

13<\/a>And then as to his bringing his suit before God, he wonders a<\/span>t his so venturing, for man refuses to hear when God speaks.<\/p>\n

15<\/a>God speaks indeed by dreams, and 23<\/a>also by sickness, and then, if, through the ministry of a divinely-sent messenger, the sufferer be led<\/span> 24<\/a>to take a right view of God, he is graciously dealt with, he is restored to health, and to the Divine favour, 27<\/a>\u2014blessings which he duly and joy 29<\/a>fully acknowledges; and thus God\u2019s benevolent desi<\/span>gn in affliction is accomplished.<\/p>\n

31<\/a>Job may now reply if he please. if not, he (Elihu) will continue his discourse.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. elihu\u2019s second discourse.\u2014chapter 34<\/a><\/p>\n

34 1<\/a>.\u2014He calls upon wise men to attend to him, with a view to forming a right decision.<\/p>\n

5<\/a>As Job had arraigned God\u2019s justice, and decried religion in a way that <\/span>at once classed hi m with scorners 10<\/a>and evil-doers, he (Elihu) calls upon them to judge whether God\u2019s absolute sovereignty does not render it impossible that he should be unjust.<\/p>\n

16<\/a>He calls upon Job <\/span>also to consider 18<\/a>this same argument, and to compare the impropriety of abusing an earthly king with the far greater impropriety of abusing him who looks on great and small with a like regard.<\/p>\n

20<\/a>The <\/span>awful death of a potentate is 25<\/a>referable to God\u2019s exact cognizance of human actions; it proves the man\u2019s guilt; and he is removed, as a punishment to himself, as a warning to others, and for the reli<\/span>ef of those who had suffered by his oppressions and example.<\/p>\n

31<\/a>If it be not so, then, like Job, men might complain of their troubles, though let Job know that he will be held responsible for such lice<\/span>nce of opinion.<\/p>\n

34<\/a>Men of sense will of course agree with him (Elihu) that Job\u2019s language has been incautious, and, he must add, irreligious also.<\/p>\n<\/div>\n<\/div>\n

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3. elihu\u2019s third discourse.\u2014chapter 35<\/a><\/p>\n

35 1<\/a>.\u2014Job, in his complaints about his sufferings, had made too great a 5<\/a>merit of his innocence, as if (and of the impossibility of which the altitude of heaven might sufficiently 6<\/a>convince him) God could be affected by his righteousness or unrighteousness.<\/p>\n

9<\/a>It is true that God often turns a deaf ear to the cries of the oppressed; 10<\/a>but this is because those cries are not 14<\/a>addressed to him in faith, and not because (as Job had erroneously concluded) God is not a moral governor of the universe.<\/p>\n<\/div>\n<\/div>\n

4. elihu\u2019s fourth and last discourse.\u2014chapters 36<\/a> and 37<\/a><\/p>\n

36 1<\/a>.\u2014He has still much to say, and he cannot but justify God, 5<\/a>whose righteousness is guaranteed both by his power and generosity. 7<\/a>God establ<\/span>ishes monarchs who are righteous, or if he gives them into the hand of their enemies, his object is their correction and repentance; 11<\/a>and if this be gained, he restores 12<\/a>their prosperity; if not, th<\/span>en they perish, and thus their affliction becomes the test that proves the wickedness of their hearts.<\/p>\n

16<\/a>Had Job been righteous, God would, ere this, have brought him 18<\/a>out of his distresses; let him <\/span>beware, then, how he wishes for death, lest by continuing to provoke God\u2019s wrath, he be suddenly destroyed without remedy.<\/p>\n

22<\/a>God\u2019s sovereignty, which is conspicuous in his works, demands our 26<\/a>highest<\/span> reverence,\u2014the formation of rain and of the thundercloud, for 33<\/a>instance, attests his greatness, and at the same time proclaims the resources of his wrath.<\/p>\n

37 1<\/a>.\u2014He (Elihu) is awestricken,\u2014the welkin<\/span> blazes,\u2014the thunder roars,\u2014at God\u2019s word either snow or rain falls,\u2014man is stopped in his work,\u2014the wild beast goes into his lair,\u2014the hurricane sweeps,\u2014the waters are 11<\/a>icebound; at length the cloud<\/span>s expend themselves, when they have fulfilled God\u2019s righteous will on the earth.<\/p>\n

14<\/a>Does Job know when God is in the act of giving commission to these agents? Perhaps he does, as of course he assists G<\/span>od in forming the sky,\u2014if so, he (Elihu) would fain know how to address God.<\/p>\n

20<\/a>And yet, considering how impossible it is to gaze at the sun in the cloudless heavens, he conceives that God\u2019s brightness<\/span> must be so awful, 24<\/a>that it is wiser to fear God rather than to gaze at him.<\/p>\n

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Part V.\u2014THE INTERVENTION OF GOD. Chapters 38\u201342:8<\/a><\/p>\n<\/div>\n<\/div>\n

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1. GOD\u2019S FIRST ADDRESS TO JOB.\u2014Chapters 38<\/a>, 39<\/a><\/p>\n

38 1<\/a>.\u2014Let Job prepare himself to answer:\u2014<\/p>\n

4<\/a>Where he was, when God, amid the shoutings of angels, built the earth, and bounded the sea.<\/p>\n

12<\/a>Whether he directs the daylight which interrupts evil-doers;<\/p>\n

16<\/a>Whether he had explored the bottom of the sea, or the unseen world below, or the entire face of the earth;<\/p>\n

19<\/a>Whether (as perhaps he does) he knows the abodes of light and darkness; or the magazines of the hail and snow; or the east;<\/p>\n

25<\/a>Whether he can tell who [if not God] forms the rain and lightning, or what father or mother rain or ice have;<\/p>\n

31<\/a>Whether he can guide the constellations, or legislate for the firmament, commissioning the lightning, mustering clouds, and making the rain pour.<\/p>\n

39<\/a>Whether he can hunt for the lion, or supply the raven with game;<\/p>\n

39 1<\/a>.\u2014Whether he looks after the gestation of wild goats and hinds, or does not find rather that they are independent of his services;<\/p>\n

5<\/a>Whether or not it is God who has given unshackled freedom to the wild ass;<\/p>\n

9<\/a>Whether he (Job) can induce the wild-ox to engage in agricultural labours;<\/p>\n<\/div>\n<\/div>\n

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13<\/a>Whether the [apparently] foolish and merciless habits of the ostrich (so different from those of the sto<\/span>rk) are not attributable to God;<\/p>\n

19<\/a>Whether it is Job who furnishes the horse with power and mettle, when that noble creature rushes to the battle fearless of danger, and exults in martial sounds;<\/p>\n

26<\/a>Wh<\/span>ether it is by Job\u2019s wisdom that the hawk flies, or the eagle soars,\u2014a bird whose eyrie is the mountain peak, and who gloats in the midst of carnage.<\/p>\n

[job makes no reply to the above questions.]<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>GOD\u2019S SECOND ADDRESS TO JOB.\u2014Chapter 40:1<\/a>, 2<\/a><\/p>\n

40 1<\/a>.\u2014Let Job say whether disputation with God is likely to correct him.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>JOB\u2019S FIRST REPLY.\u2014Verses 3\u20135<\/a><\/p>\n

3<\/a>He is vile, and will attempt no answer.<\/p>\n<\/div>\n<\/div>\n

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GOD\u2019S THIRD AND LAST ADDRESS TO JOB.\u2014Chapters 40:6\u201341<\/a><\/p>\n

6<\/a>Let Job prove his right to justify himself against God, by making a display of majesty, and by summarily punishing proud and wicked men.<\/p>\n

15<\/a>Let him [rather] learn [his littleness] by considering one of God\u2019s creatures\u2014the river-horse\u2014whose creation is of a date as old his own; an animal that is herbivorous, of immense strength, never carnivorous, haunting swampy jungles, 23<\/a>and [being amphibious] fearless of inundations, fearless also of snares.<\/p>\n

41 1<\/a>.\u2014Let Job, if he can, catch, and then tame, and reduce to servitude 6<\/a>the crocodile; or let him engage to sell him, and then fight him [in fulfilment of his engagement].<\/p>\n

9<\/a>The mere sight of the creature would make a man repent of such rashness; and if so, who can stand up against God?<\/p>\n

12<\/a>As to the parts of that creature,\u2014who would take off his shielded coating? Who would go into his 18<\/a>teeth-set muzzle? His eyes glare, and when he snorts, he emits a vapour luminous as sparks of fire; 22<\/a>his neck is powerful, his flesh compact, 25<\/a>and his heart firm; his emerging from the water terrifies the bravest, and he is impervious to 30<\/a>all weapons; his tail is set with sharp points, and underneath is 31<\/a>golden-coloured; he sets the river in a boil, he emits fragrance, and he has a luminous wake.<\/p>\n

33<\/a>There is no such lordly dominion amongst beasts as his.<\/p>\n<\/div>\n<\/div>\n

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JOB\u2019S SECOND AND LAST REPLY.\u2014Chapter 42, <\/a>Verses<\/a> 1\u20136<\/a><\/p>\n

42 1<\/a>.\u2014He acknowledges the allmightness of God, and the justness of the charge which he had brought against him (Job) of having mystified 4<\/a>the subjec<\/span>t, and now his only answer to God\u2019s challenge is, that he recants and repents.<\/p>\n<\/div>\n<\/div>\n

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GOD\u2019S ADDRESS TO ELIPHAZ.\u2014Verses 7<\/a>, 8<\/a><\/p>\n

7<\/a>Eliphaz and his friends have provoked him to anger by the part which they have taken in the controversy, and they must now propitiate him with sacrifice, and that, through the mediation of Job.<\/p>\n<\/div>\n<\/div>\n

Part VI.\u2014THE CONCLUSION. Verses 9\u201316<\/a><\/p>\n

9<\/a>God having accepted Job on behalf of his friends, restores him; his (Job\u2019s) relations and acquaintance flock to him, and assist him with their condolence and pres<\/span>ents.<\/p>\n

12<\/a>He becomes possessed of double 13<\/a>his former farm-stock; he has seven sons and three beautiful daughters who received inheritance with their brethren.<\/p>\n

16<\/a>And he, surviving his affliction one hun<\/span>dred and forty years, dies at a good old age.<\/p>\n

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 <\/p>\n

Notes<\/a><\/p>\n

<\/div>\n","protected":false},"excerpt":{"rendered":"

Part I.\u2014THE INTRODUCTORY NARRATIVE. Chaps. 1, 2 chapter 1 1Job lived in the land of Uz; had seven sons and three daughters; was pious and very rich; and continually offered sacrifices on behalf of his children. 6Satan, challenged by God on the subject of Job\u2019s piety, insinuates that it is self-interested, and obtains permission to … <\/p>\n

\u201eAnalysis of the book of job\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-155","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/155","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=155"}],"version-history":[{"count":4,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/155\/revisions"}],"predecessor-version":[{"id":165,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/155\/revisions\/165"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=155"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=155"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=155"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}