The National tribune. [volume] (Washington, D.C.) 1877-1917, 1893-04-13

3 to a. First round.
a and 5. Elphaz.
and Z. Job.
8. Bidad.
and TO- Job.
H. Zophar.
II 13. a. Job.
15 to 81. Second round.
10 Eliphaz.
16 and H. Job.
Is. Bildad.
10. Job.
90. Zophar.
81. Job.
% to 81. Third round.
90. Eliphaz.
% and "a. Job.
%. Bidad
90 to 81. Job.
81 to 81. Episode of EIihu.
80 to al. God in whirlwind.
az. Verses l to g. Job.
Verses and 8. God.
Verses 9 to IL. Conclusion.
1t will be noticed the order of speakers in
each ronnd is the same; that Job answers each
friend in each round; that Zophar fails to
speak in the third round
With this last chapter before US for our
study. we do well to take at glance the whole
Book of job 1t is relief in the closing words,
to find Job restored to more than former happi-
ness.
neglect, and we hope our study will create in
US greater admiration Of the hero of the story
and more disposition often to study the delight
full narration.
1t is grand to sec how Job developed under
the power Of affection.
AS wars the tree within the blast
Yet fnlletli not. but grander grows,
Grssping the firm rock giantly.
And Tending, hero-like. all blows;
So tolls The iron will of man
Before stern fate's tempestuous stroke;
He conquers e'er if true at heart.
And. 10! mighty human oak"
And all this is according to a grand principle
Of human existence Longfellow noticed the
fact or he could never have said: THE every
day cares and duties which men call drudgery
are the weights and counterpoises of the clock
of time, giving its pendulum a true vibration
and its hands q regular motion"
And it seems more true to life to put this
statement into prose rather than poetry.
Notes.
1. Answered. tVL) The reply amounts TO
a creed deduced by very serious experiences.
One has said of answered: "Not in coutradic.
ton or dispute, as he had answered the argu-
ments of his friends, but in submissive acqui-
escence."
2. Thou canst do everything (V. 81 Here
we have plain statement of what is known as
the doctrine of Gods omnipotenee. (St. Mark,
1 81
as to God if would correctly interpret his acts.
Thine is the power" God is supreme, and
can repress everything. What is is, therefore.
not in spite of him, but simply allowed or
tolerated for specific purposes.
8. No thought can be withholden from thee.
(V.2) Here seems an announcement of what is
known as the doctrine of Gods Omniscience.
But opinion is not settled on this question.
"The meaning is either that no thought or
purpose of mans heart can be kept secret from
God, or that no thought purpose of God him.
self shall ever fail of accomplishments. The
latter view is in closer keeping with the train
of thoughts. and is adopted in the marginal
reading. The former rendering of these words
would make them an acknowledgment OF Gods
omniscience. Tho latter or marginal rendering
makes them an additional Acknowledgment of
Gods almighty power and sovereign william
appropriate ACKNOWLEDGMENT for Job after his
omplaints and unsubmissive murmurs."
A. Who is he that hideth counsel without
knowledge? ". 81 Turning to 80: 2, we read,
the Lord asked Job, "Who is this that darksneth
counsel by words without knowledge?" There
seems a connection between the two verses.
1t is said, God asked Job the question, and so
some have judged God meant that Job was the
person. But we it was just after the adj
dress by Elihu, aud so we have scholars who
believe this" ". 3S:2) refers to EIihu.
Others connect thus: Who is he that hideth
(42: 81 in allusion to 80: 2. Answer: / Dob
am be who has been doing so. The things were
beyond my grasp. too wonderful for my COM
prehension. did not understand them. (Y.
81 Whether originally So meant by this"
Job or Elihu, Job could make use of the ques-
ton in 80: 2, and in his humility apply 1t TO
himself Ignorance always hides counsel. lt
lacks good Judgment and must not be needed.
Some of Gods doings are inexplicable. and at
tempts to elucidate them throw no light, and
i'm fact darken counsel Job frankly confessed
his failure to explain. The commentator Mat
thew Henry said JOB owns himself ignorant
of Divine counsels. aud so We are all. Gods
judgments great deep which we cannot
fathoin. much less find out the springs of. We
see what God doth, but we neither know why
he doth it, what he is driving at, nor what he
will bring it to; these are things too wonderful
for us. out of our sight to discover out Of our
reach TO alter and ont OF our jurisdiction TO
Judge Of They are things which we know
not; il is quite above our capacity to pass n
yerd let upon them; the reason why wequarrei
with Providence is because We do not under
stand it."
5. 81 viii demand of thee" ". A. There
seems references here to 1878. At first, when
ono compare the two verses he thinks Job
exceedingly impertinent. God had said: u Will
demand of thee Job seems to retaliate. fling
ing back to God his own words as though
mocking him. "The charge was made against
those who questioned the Lords dealings with
man: and now, quoting the words of this
charge, Job acknowledges its justice aud its
application to himself. Recalling the charge,
Job repeats the words of it, and thus acknowl-
edges that the only answer he eau make to the
Lords demand is to confess his siufulness."
The eminent DIR. Conant says: "As quoted
| for this purpose, the words are not lrreverent.
] The sentiment is: Rather let ME demand OF