3. The solution of the question at issue is not exclusively given in the addresses of Goa', which contain only the basis of the solution, not the solution itself. In setting forth his majesty, and in showing that imputing to him injustice is repug nant to a. correct conception of his nature, these addresses establish that there must be a solution which does not impair divine justice. This is not, indeed, the solution itself, but everything is thus prepared for the solution. We apprehend that God 7111lSt be just, but it remains further to be shown haw he can be just, and still the righteous be miserable.
Unless, then, we are disposed to question the general result, we are, by the arrangements of the book, led to the speeches of Elihu as containing the solution of the problem, which the author, moreover, has indicated with sufficient clearness by making the commencement and end of the narrative agree perfectly with those speeches. 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 favourable 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 pious and righteous man, lie 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 Ellin] and God, and humbles himself, he is re lieved from the burden which oppresses him, and ample prosperity atones for the afflictions he has sustained. Add to this, that the remaining portion of Elihu'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'ts appearance ; that he is not punished by God as are the friends of Job ; in fine, that Job by his very silence acknowledg,es the problem to have been solved by Elihu ; and his silence is the more sig nificant 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 lahn wherein be had erred (vi. 24, 25 ; xix. 4). This view of the book of Job has among modern authors been supported chiefly by Staudlin (Belt rdge znr Religions und Sittenlehere, vol. ii. p. 133) and Stickel (Das Buck Hiob, Leipzig 1S42), though in both it is mixed up with much erroneous matter ; and it is further confirmed by the whole O. T. 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.
From these considerations, it appears that those interpreters who, with Bernstein, De \Vette, and Umbreit, assume that the book of Job was of a sceptical nature, and intended to dispute the doc trine of retribution as laid down in the other books of the O. T., have entirely misunderstood it. The
doctrine of divine retribution is here not disputed, but strengthened, as the case under consideration required that it should be. The object of the book would also be too much narrovved, if it was restricted to proving that the doctrine of retribu tion, .as expounded by the friends of Elihn, was erroneous. The speeches of Elihu evidently op pose the discourses of Job in stronger terms than those of his friends. The object of the book is rather to explain generally the nature and tendency of afflictions, and thereby to contribute towards the attainment of their design, to console the mind, and to cheer the drooping spirits. It is difficult for men to understand that their suffer ings, however great, are still under that degree which they deserve. To consider afflictions as proofs of divine favour, we must first leant to bring them into unison with divine justice. Upon the doctrine of retribution after death our author does not enter ; but that he knew it, may be in ferred from several passages with great proba bility ; as, for instance, chap. xiv. 14, if a man die shall he live again ? All the days of my ap pointed time will I wait, till nty change come.' The if here shows that the writer had been before engaged in considering the subject of life after death ; and when such is the case, a pious mind will necessarily indulge the hope, or will, at least, have an obscure presentiment of immortality. The truth, also, of God's unbounded gmce, on which the doctrine of immortality is based, will be found clearly laid clown in chap. xix. Still the author does not recur to this hope for the purpose of solving his problem ; he would not ground it on something in itself wanting support and a founda tion, namely, that which is presented in this book. The doctrine of future retribution, if not sustained by tbe belief in retribution during this life, is truly a castle in the air. The author did not intend in his discussion to exceed the limits of what God had dearly revealed, and this was in his time con fined to the vague notion of life continued after death, but not connected with rewards and punish ments. Explicitly expressed, then, we have here only the doctrine of a Sheol (see the collection of passages, p. 123 Ng. of Pareau's work above quoted), which, indeed, is not erroneous in itself, but which still keeps the background veiled.