The book of Job is a poem, not a treatise. "In the history of a soul, rather than the discussion of a problem, lies the supreme interest of the book" (Peake). But the author is interested in the problem. "No Hebrew writer is merely a poet or a thinker. He is always a teacher." Only the individual aspect of the problem is considered; like the other Wisdom writers, the poet is not concerned with the nation. Ac cording to the prologue Job's affliction was a test of his piety. That religion can be disinterested is the moral of the story (as, doubtless, of the original folk-tale). It is not, however, the theme of the book. Nor is the testing of the righteous the poet's own solution of his problem. The implication that what is inexplicable on earth is not so in heaven suits his purpose, but the function of the prologue in the present book is to show the reader in ad vance that the friends' explanation of Job's suffering was un founded. The conception of "the Satan" (adversary), which is precisely that noted in Zechariah, was probably not taken literally by the poet. The dialogue revolves about the doctrine of retribu tion. Job's friends admitted that wicked men prospered but re garded such prosperity as short-lived. Adversity might lead to repentance, but one would not suffer if he had not sinned. "Job agreed that afflictions came directly from the hand of God, and also that God afflicted those whom He held guilty of sins. But his conscience denied the imputation of guilt, whether insinuated by his friends or implied in God's chastisement of him." Modern scepticism, assuming God's goodness, questions His omnipotence. Job's God is the irresistible Power manifest in nature and destiny; what is doubtful is His justice. Having for merly believed that God was good to him, Job tries to reconcile God's past and present dealings with him. He can see no benev olence behind his affliction; therefore he concludes that what seemed kindness was but cruel deceit, designed to make his fall more crushing. It is a frightful thought, but he knows he is guiltless. Gradually his passionate sincerity leads him into a deeper spiritual experience. Faith reasserts itself : "he appeals from God to God, and beseeches God to pledge Himself that he shall receive justice from God (xvi. 19; xvii. 3)." The passage in which his growing assurance reaches its triumphant climax (xix. 25 seq.) seems to imply a vindication after death, but the text is uncertain. Once before (xiv. 13) the idea of a resurrection has appeared, only to be rejected. Whether Job here adopts it must remain an open question ; in any case the hope of future recompense does not solve Job's problem. Some commentators find a solution in the speeches of Elihu, but these were not a part of the original book, and what Elihu really adds to the debate "is not his position but his arguments." Even in the divine reply to Job, where, if anywhere, we should expect to find the author's view of the problem, God only rebukes Job's presumption and shows him his ignorance. The epilogue provides his vindication,
though it does not state that he has lived righteously but that he has spoken rightly of God.
Taking the book as a whole, we must admit that its meaning is not altogether clear. The many interpretations offered have just one point in common : certainly the doctrine of exact retribution in this life is definitely rejected and refuted. Both its incom patibility with the facts of life and its evil consequences are dem onstrated. In the friends it produces a false interpretation of Job's .misfortunes which makes them miserable comforters indeed. In Job himself it leads to a denial of God's justice and a feeling of estrangement from Him. Many believe that this negative teaching exhausts the author's purpose. It is quite enough to mark the book as one of the greatest products of Hebrew thought.
More than this, however, is involved in the poem. No expla nation of the mystery is given because man is not in a position to understand the government of the universe. The poet does not tell us whether or not he believes that God cares for the individual, though he forcibly suggests that the universe does not exist for man alone. What he emphasizes is that God's ways are beyond all human comprehension. It is presumptuous to suppose that man is or ought to be able to explain them.
But if an explanation is impossible, it is also unnecessary. Job does not understand, but he sees God. Unfortunately the sig nificance of his final confession is uncertain; it hinges on the meaning of xlii. 6, which in the present text is ambiguous, if not unintelligible. Whether it implies loving trust or mere submission we cannot tell. In either case Job has had a personal experience of the reality and majesty of God. Thus the poet shows how the heart may find peace, though neither tradition nor speculation can answer the questions of the intellect. The primary purpose of the book is therefore practical, including comfort for those who suffer undeservedly, emancipation from a dogma which puts an unnecessary strain upon their faith and hardens their friends against them, realization of the intellectual presumption of ques tioning God's justice, and satisfaction in immediate personal communion with Him.
not otherwise credited in the foregoing article are from the article on Job, written by A. B. Davidson and revised by C. H. Toy, in the I ith edition of this Encyclopaedia. Commentaries: A. B. Davidson, in Cambridge Bible (5884) ; Peake, in Century Bible (1905) ; Driver (5906) ; Barton, in Bible for Home and School (19II) ; Jastrow (192o) ; Kent and Burrows, vol. vi. of Student's Old Testament (1927). More detailed are Driver and Gray, in Internat. Grit. Comm. (1921) ; Ball (1922) ; Buttenwieser (1922). In German, Duhm (1897) ; Budde (2nd ed. 1913) ; • Volz (1921) ; Steuernagel (1923). See also Owen, Five Great Skeptical Dramas of History (1896) ; Peake, Problem of Suffering in the Old Testament (1904) ; Kallen, Book of Job as Greek Tragedy (1918). (M. B.)