407

EPILOGUE.

409

XXIX.

EPILOGUE.
Chap. xlii. 7-17.

After the argument of the Divine voice from the storm the epilogue is a surprise, and many have doubted whether it is in line with the rest of the work. Did Job need these multitudes of camels and sheep to supplement his new faith and his reconciliation to the Almighty will? Is there not something incongruous in the large award of temporal good, and even something unnecessary in the renewed honour among men? To us it seems that a good man will be satisfied with the favour and fellowship of a loving God. Yet, assuming that the conclusion is a part of the history on which the poem was founded, we can justify the blaze of splendour that bursts on Job after sorrow, instruction and reconciliation.

Life only can reward life. That great principle was rudely shadowed forth in the old belief that God protects His servants even to a green old age. The poet of our book clearly apprehended the principle; it inspired his noblest flights. Up to the closing moment Job has lived strongly, alike in the mundane and the moral region. How is he to find continued life? The author's power could not pass the limits of the natural in order to promise a reward. Not yet was it possible,410 even for a great thinker, to affirm that continued fellowship with Eloah, that continued intellectual and spiritual energy which we name eternal life. A vision of it had come to him; he had seen the day of the Lord afar off, but dimly, by moments. To carry a life into it was beyond his power. Sheol made nothing perfect; and beyond Sheol no prophet eye had ever travelled.

There was nothing for it, then, but to use the history as it stood, adding symbolic touches, and show the restored life in development on earth, more powerful than ever, more esteemed, more richly endowed for good action. In one point the symbolism is very significant. Priestly office and power are given to Job; his sacrifice and intercession mediate between the friends who traduced him and Eloah who hears His faithful servant's prayer. The epilogue, as a parable of the reward of faithfulness, has deep and abiding truth. Wider opportunity of service, more cordial esteem and affection, the highest office that man can bear, these are the reward of Job; and with the terms of the symbolism we shall not quarrel who have heard the Lord say: "Well done, thou good servant, because thou wast found faithful in a very little, have thou authority over ten cities!"

Another indication of purpose must not be overlooked. It may be said that Job's renewal in soul should have been enough for him, that he might have spent humbly what remained of life, at peace with men, in submission to God. But our author was animated by the Hebrew realism, that healthy belief in life as the gift of God, which kept him always clear on the one hand of Greek fatalism, on the other of Oriental asceticism. This strong faith in life might well lead him into the411 details of sons and daughters, grandchildren and great-grandchildren, flocks, tribute, and years of honour. Nor did he care at the end though any one said that after all the Adversary was right. He had to show expanding life as Gods recompense of faithfulness. Satan has long ago disappeared from the drama; and in any case the epilogue is chiefly a parable. It is, however, a parable involving, as our Lord's parables always involve, the sound view of man's existence, neither that of Prometheus on the rock nor of the grim anchorite in the Egyptian cave.

The writer's finest things came to him by flashes. When he reached the close of his book he was not able to make a tragedy and leave his readers rapt above the world. No pre-Christian thinker could have bound together the gleams of truth in a vision of the spirit's undying nature and immortal youth. But Job must find restored power and energy; and the close had to come, as it does, in the time sphere. We can bear to see a soul go forth naked, driven, tormented; we can bear to see the great good life pass from the scaffold or the fire, because we see God meeting it in the heaven. But we have seen Christ.

A third point is that for dramatic completeness the action had to bring Job to full acquittal in view of his friends. Nothing less will satisfy the sense of poetic justice which rules the whole work.

Finally, a biographical reminiscence may have given colour to the epilogue. If, as we have supposed, the author was once a man of substance and power in Israel, and, reduced to poverty in the time of the Assyrian conquest, found himself an exile in Arabia—the wistful sense of impotence in the world must have touched all his thinking. Perhaps he could not expect412 for himself renewed power and place; perhaps he had regretfully to confess a want of faithfulness in his own past. All the more might he incline to bring his great work to a close with a testimony to the worth and design of the earthly gifts of God, the temporal life which He appoints to man, that present discipline most graciously adapted to our present powers and yet full of preparation for a higher evolution, the life not seen, eternal in the heavens.