The Sceptics of the Old Testament: Job - Koheleth - Agur | Page 7

was, in fact, no third course. Indeed, if the hero or his friends had even suspected the possibility of a solution based upon a life beyond the tomb, the problem on which the book is founded would not have existed. To ground, therefore, the doctrines of the Resurrection, the Atonement, &c., upon alleged passages of the poem of Job is tantamount to inferring the squareness of a circle from its perfect rotundity. In the Authorised Version of the Bible the famous verses, which have probably played a more important part in the intellectual history of mankind than all the books of the Old Testament put together, run thus: "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me."[11]
Now this, it is hardly necessary to say, is not a translation from the poem nor from any known text of it, but the embodiment of the salutary beliefs of well-intentioned theologians--of St. Jerome among others-- momentarily forgetful of the passage: "Will ye speak wickedly for God?" The Christian conception of a Redeemer would, had he but known it, have proved balm to the heart of the despairing hero. As a matter of mere fact, his own hope at that critical moment was less sublime and very much less Christian: the coming of an avenger who would punish his enemies and rehabilitate his name. It was the one worldly and vain longing that still bound him to the earth. Other people demanded happiness as their reward for virtue, too often undistinguishable from vice; Job challenged the express approval of the Deity, asked only that he should not be confounded with vulgar sinners. The typical perfect man, struck down with a loathsome disease, doomed to a horrible death, alone in his misery, derided by his enemies, and, worse than all, loathed as a common criminal by those near and dear to him, gives his friends and enemies, society and theologians, the lie emphatic--nay, he goes the length of affirming that God Himself has, failed in His duty towards him. "Know, then, that God hath wronged me."[12] His conscience, however, tells him that inasmuch as there is such a thing as eternal justice, a time will come when the truth will be proclaimed and his honour fully vindicated; Shaddai will then yearn for the work of His hands, but it will be too late, "For now I must lay myself down in the dust; and Thou shalt seek me, but I shall not be." And it is to this conviction, not to a belief in future retribution, that the hero gives utterance in the memorable passage in question:
"But I know that my avenger liveth, Though it be at the end upon my dust; My witness will avenge these things, And a curse alight upon mine enemies."
He knows nothing whatever of the subsistence of our cumbrous clods of clay after they have become the food of worms and pismires; indeed, he is absolutely certain that by the sleep of death
"we end The heartache, and the thousand natural shocks That flesh is heir to."
And he emphasises his views in a way that should have given food for wholesome reflection to his commentators.
"There is a future for the tree, And hope remaineth to the palm; Cut down, it will sprout again, And its tender branch will not cease.
"Though its roots wax old in the earth, And its stock lie buried in mould, Yet through vapour of water will it bud, And put forth boughs like a plant.
"But man dieth and lieth outstretched; He giveth up the ghost, where is he then? He lieth down and riseth not up; Till heaven be no more he shall not awake."[13]
Nothing could well be further removed from the comforting hope of a future life, the resurrection of the body, and eternal rewards, than this unshaken belief that Death is our sole redeemer from the terrible evils of life.
Footnotes:
[3] Although the former was a Jew and the latter a Gentile.
[4] _Cf._ Translation, strophe ci.:
"Is not the soul of every living thing in his hand, And the breath of all mankind?"
Strophe civ.:
"With him is strength and wisdom, The erring one and his error are his."
[5] Strophe cxcii.-cxciii.:
"Look upon me and tremble, And lay your hand upon your mouth! When I remember I am dismayed, And trembling taketh hold on my flesh."
Strophe ccxxi.:
"Why do the times of judgment depend upon the Almighty, And yet they who know him do not see his days?
[6] Strophe ccxxxiv.
[7] Strophe lxxxix.
[8] "The erring one and his error are his" (God's): strophe civ.