2. Design of the Boot. All agree that the object of the book is the solution of the ques tion how the afflictions of the righteous and the prosperity of the wicked can be consistent with God's justice. Some assume that the problem could be satisfactorily solved only when the doc trines of immortality and retribution had been first established, which had not been done by the author of the bocik of Job; a perfect solution of the question was therefore not to be expected from him.
On nearer examination, however, it appears that the doctrine of retribution after death is not of itself alone calculated to lead to a solution of tl-.e problem. In contemplating the lives of the tighteous, who were perfectly imbued with this doctrine, it will appear that they also struggled with doubts ; that a satisfactory solution of the question is to be derived only from the funda mental doctrine on which the faith in retribution rests ; and that this faith is shaken where it has not the neccssary basis. The belief in a final judg ment is firm and rational only when it rests on the belief in God's continued providential government of the world, and in his acting as sovereign Lord nl all the events of human life. If God is holy and just,. he must also have the will to manifest these qualities in our present life by his bearing toward those who represent his image on earth, as well as toward those who renounce it. If he is om nipotent, nothing can in this life prevent him from exhibiting his justice ; but if this is not man ifested, .and if no reason can be given for which he at times defers his judgments, the belief in retribution after death would be flimsy and shal low. The New Testament holds out to the righteous promises of a future life, as we'll as of the present, and our Savior himself, in set ting forth the rewards of those who, for his sake, forsook everything, begins with this life (Matt. xix :29). A nearer examination of the benedic tions contained in the Sermon on the Mount (Matt. v), shows that none of them exclusively refer to future blessings, the judgment of the wicked is in his view proceeding without inter ruption, and therefore his examples of the dis tribution of Divine justice in this world, are min gled with those of requital in a future order of things. The Galileans, whose blood Pilate had mingled with their own sacrifices (Luke were in Christ's opinion not accidentally killed; and he threatens those who would not repent that they should in like manner perish. That sickness is to be considered as a punishment for sin we are clearly taught (John v :14; Luke v: 2o, 24) ; in the former passage it is threatened as punishment for sins committed; in the latter it is healed in consequence of punishment re mitted. Nay, every patient restored by Christ, who acted not as a superior kind of Hippocrates, but as the Savior of men, is by that very act declared to be a sinner. The passage in John ix:
2, 3, which is often appealed to, in proof that our Lord did not consider sickness as a punishment for sin, does not prove this, but only opposes the Jewish position—founded on the mistaken doc trine of retribution—that all severe sicknesses and infirmities were consequences of crimes. But what is, from this point of view, the solution of the problem regarding the sufferings of the righteous? It rests on two positions: (a) Calamity is the only way that leads to the kingdom of God.
(b) Calamity, as the veiled grace of God, is with the pious never alone, but manifest proofs of Divine favor accompany or follow it. Though sunk in misery, they still are happier than the wicked, and when it has attained its object, it is terminated by the Lord.
It is this exclusively correct solution of the problem which occurs in the book of Job. All interpreters allow that it is set forth in Elihu's speeches, and, from the following observations, it will appear that they contain t'he opinion of the author. The leading principle in Elihu's statement is, that calamity in the shape of trial was inflicted even on the comparatively best men, but that God allowed a favorable turn to take place as soon as it had attained its object. Now this is the key to the events of Job's life. Though a righteous man, he is tried by severe afflictions. He knows not for what purpose he is smitten, and his calamity continues, but when he learns It from the addresses of Elihu and God, and humbles himself, he is relieved from the btu-den which oppresses hitn, and ample prosperity atones for the afflictions he has sustained. Add to this, that the retnaining portion of Llihu's speeches, in which he points to God's infinite majesty as including his justice, is continued in the addresses of God; that Elihu foretells God's appearance; that he is not pun ished by God as are the friends of Job; in fine, that Job by his very silence acknowledges the problem to have been solved by Elthu; and his silence is the more significant because Elihu had urged him to defend himself (xxxiii :32), and because Job had repeatedly declared he would 'hold his peace,' if it was shown to him wherein he had erred (vi:24, 25; xix :4). This, view of the book of Job has among modern authors been supported chiefly by Staudlin Beitrage zur lie ligionc und Sittenlehre, vol. ii, p. 133) and Stickel (Das Buch Mob, Leipzig, 1842), though in both it is mixed up with much erroneous matter; and it is further confirmed by the whole Old Testa ment giving the same answer to the question mooted, which the speeches of Elihu offer; in its concentrated form it is presented in Ps. xxxvii, xlix, lxxiii.