Obrazy na stronie
PDF
ePub

accordingly not reserve to Himself the wisdom to demonstrate the unsearchableness and unfawhich had served Him as a pattern of creation, thomableness, from a sensuous and earthly point but would communicate it to the human race of view, of an attribute, or a hypostasis of God, which He had made and put into His world, because this fact is self-evident, and because which He could do only by setting it before the whole tendency of his discourse was not thethem in the form of an original command to fear oretic and speculative, but practical, aiming at God and to depart from evil (D, comp. the establishment of right principles to influence ch. i. 2; Prov. iii. 7; xvi. 6. Instead of human struggle and action. The view accord, very many MSS. and old editions readingly held by quite a number of modern exegetes since the time of Schultens (especially Hirzel, Schlottmann, Hahn, also W. Wolff's articleDie Anfänge der Logoslehre im A. T. in the Zeitschrift für Luth. Theol. u. Kirche, 1870, p. 217 seq.), that the object of the description in ch. xxviii. is the wisdom of God as exercised in the universe, as the divine principle sustaining the moral and natural order of the universe, is erroneous, to say nothing of the fact that in that case one might find here, with A. Merx (Das Gedicht von Hiob, etc., p. 42) a "concealed polemic" against the doctrine of Wisdom as set

T:

forth in the Solomonic Proverbs.

, which reading seems to have in its favor: (1) That, occurring only twice elsewhere in our book, might easily be set aside as being too singular; (2) that in Jehovah's own mouth does not occur elsewhere in the Old Testament, not even in Amos vi. 8; (3) that the parallels of the primitive saying before us in the Proverbs and in the Psalms constantly exhibit in (comp. Prov. i. 7; iii. 7; ix. 10; xvi. 6; Ps. cxi. 10).—On the other side it is true the Masoretic tradition expressly reckons this passage among the one hundred and thirty-four 2. We cannot say indeed of this theory, to wit, passages of the Old Testament, where is that ch. xxviii. discourses of the Sapientia sciagranot only to be read, but is actually written phica, God's wisdom in creation and the governinstead of (Buxtorf, Tiberias, p. 245). As ment of the world—that it is altogether incorrect. regards the thought, it makes no difference In the concluding verses Job evidently lifts himwhether we read "fear of the Lord" ("the Lord self from his contemplation of wisdom as a huof all," Del.), or "fear of Jehovah (Jahveh)." man possession to the description of its arche[It may, however, be said, that there is an espe- type, the absolute divine wisdom, by means of cial appropriateness in the use of ' here, in which God has established alike the physical The pasview of the fact that God is spoken of in con- and the moral order of the universe. nection with the creation, as the product of wis-sage in vers. 23-28 comes into the closest condom; and not only so, but God in His Lord- tact with the two well-known descriptions of ship, His supremacy, His claim to be feared, i. e. the Book of Proverbs which are occupied with revered and obeyed, whence TN is used rather this eternal world-regulating wisdom-Prov. iii. 19-26, and Prov. viii. 22 seq. It resembles them particularly in the fact that a preliminary mediof the divine which He has "established"tation on the human reflection and emanation in nature. It is man's on to recognize the divine, and to fear '17.-E.]

אלהים or אלוה than

God is ' by virtue

DOCTRINAL, ETHICAL AND HOMILETICAL. 1. According to the connection of the Third Section of this discourse with the two preceding, as explained in the remarks on ch. xxviii. 1, it can admit of no doubt that the wisdom described in it is conceived of as essentially a human acquisition, as a blessing bestowed on man by God, consisting in the fear of God and in right

eousness of life. This connection lies indeed in this

of this primordial wisdom, on the practical
Chokmah of the God-fearing, righteous man,
prepares the way for it, precisely as in those
two passages. The "knowledge of the place"
of the Creative Wisdom, which ver. 23 ascribes
like manner as that which is said of its medi-
to God, reminds the reader of Prov. viii. 30, in
ating agency in determining the laws of wind,
water, rain and thunder (vers. 24-26) reminds
him of Prov. iii. 19 seq.; viii. 27 seq.
what is said of "seeing and declaring," "estab-
lishing," or "setting up and searching out" the
in Prov. viii. 22 seq., presents Wisdom as the
heavenly architectress in ver. 27, precisely as
infinitely many-sided pattern of the Krio Kooμov,

And

-that in order to prove that which is said in ch. xxvii. 12 seq. of the perishable prosperity of worldly-minded sinners, the uselessness of as the ideal world, or the divine imagination of all accumulation of earthly treasures is shown, all things that were to be created, as the comit being entirely out of their power to secure the possession of true wisdom, and of that plex unity of all the creative ideas or archetypes enduring prosperity which is connected with it. present to God from eternity. This divine creIn addition to this connection with ch. xxvii, in the two parallel passages in the Solomonic ative primordial wisdom, as described here, and the human character of this wisdom, rather than writings (and not less in those passages of the its hypostatic character, or that which belongs Apocrypha which in some respects are still more to it as a divine attribute, is shown secondly by full, viz. Sirach, ch. xxiv., and Wisdom, ch. vii. the way in which the same is represented in -ix), is without question closely related to the vers. 15-19 as e possession, being compared idea of the Logos given in the New Testament. with other possessions, treasures and costly It is very true that the idea of Wisdom, espejewels, and the question submitted how its possession (, ver. 18) is to be attained. To which may be added, thirdly, the consideration that it could scarcely be the speaker's purpose

cially in the passage before us, the oldest of all pertaining to the subject, has not yet shaped itself into a form of existence so concretely personal, and a filial relation to God so intimate

that the wicked are punished in this life (ch. xxvii. 11-23)—seems to go too far in an opposite direction; for after what he has said repeatedly heretofore in favor of the teachings of experience touching the temporal prosperity of the ungodly, he could not properly concede the point which he now maintains, and that so completely without qualification. The first half of his discourse accordingly seems liable to the charge of being egregiously one-sided and of departing from strict actual truth in two respects

and so indicative of similarity of nature, as characterize the Johannean Logos. It appears rather simply as an "impersonal model" for God in His creative activity, while the New Testament Logos is the "personal architect" working in accordance with that model, "the demiurg by which God has called the world into existence according to that ideal which was in the divine mind" (Del.). But notwithstanding this its undeveloped character, the Chokmah of our passage is the unmistakable substratum and the immediate precursor of the revealed percep-in declaring that Job's suffering was wholly, tion of a personal Word, and of an only-begotten Son of God. And as the older exegesis and theology was already in general correct in referring our passage to the Divine in Christ (the σopía Tov vεov, Matt. xi. 19; Luke xi. 49) the attempts of more recent writers to deny any genetic connection of ideas between it and the New Testament doctrine of the Logos, and in general to regard human wisdom as the only object described, even in vers. 23-28 (e. g. Bruch, Weisheitslehre, etc., p. 202; V. Hofmann, Schriftbew. I: 95seq.; Luthardt, Apologetische Vorträge über die Heilswahrheiten des Christenth., 2d Ed. p. 227), have rightly evoked much opposition. Comp. Philippi, Kirchl. Glaubenslehre II. 192 seq.; Kahnis, Luth. Dogm. I, 316 seq.; III, 209 seq.; Bucher, Des Johannes Lehre vom Logos, 1856; also B. Couve, Les Origines de la Doctrine du Verbe, Toulouse, 1869, p. 36 seq. The latter indeed denies in respect to the present passage (in which, like Hofmann, he is inclined to find merely a poetic personification of human wisdom) that it is related in the way of preparation to the New Testament doctrine of the Logos, but admits this in respect to the parallel passages in Proverbs, and the later passages. Against Merx's view, which in part is similar, see above No. 1, near the end.

and in every respect unmerited, and in admitting that even in this life there is a divine judgment awaiting the wicked, from which they cannot escape. The second principal division of the discourse prepares the way at least for supplementing and correcting both of these one-sided representations through its elevated eulogy on true wisdom, founded on constant undivided surrender to God, however much there may be still that needs purifying and improving. He dwells with special emphasis on the fact that the eager striving and longing of the wicked reaches not only after earthly treasures and jewels, such as are to be procured out of the depths of the earth only with much toil and effort. He thus intimates that their whole prosperity, being founded on such earthly treasures (comp. ch. xxvii. 16), is in itself perishable, unreal, a mere phantom, and emphasizes all the more strongly in contrast with it the incomparable worth of a prosperity consisting in the fear of God and in strict rectitude, in surrendering oneself wholly to that which is divine, in the pursuit of heavenly treasures, in a word in true wisdom, the image and emanation of the eternal divine wisdom of the Creator, a prosperity of so high an order that he would possess it as the foundation, and at the same time as the fruit of his innocence, and that it would not forsake him even now, in the midst of his fearful sufferings and conflicts. There is much in this train of thought

3. Taken in connection with the preparatory train of thought in ch. xxvii. this description of wisdom, or more strictly, of the way to true wisdom, forms one of the most important, artis-that is not brought out with such clearness as tically elaborated portions of the whole poem. might be desirable. Some of it must even be It is a suitable conclusion to the first principal read between the lines as being tacitly taken division of the poem, or the entanglement which for granted, particularly that which refers to results from the controversial passage between Job as having formerly possessed and as still Job and his friends, taking the form of a Con- possessing this heavenly practical wisdom, and fession of Faith, in which Job, after victoriously also to its relation to his temporary misery. But repelling all the assaults of his enemies, states although the discourse may lack that close conhis position on all the chief points, about which secutiveness and thorough completeness of plan the controversy had revolved, in a manner full which modern philosophic poets or thinkers at once of a calm dignity and the consciousness might have impressed upon it, it nevertheless of victory. The one favorite proposition of his forms a truly suitable conclusion to the preceopponents, that his suffering could not be un-ding controversies, and at the same time a strideserved-he solemnly and unqualifiedly repels by again asseverating his complete innocence (ch. xxvii. 2-10). In asserting here that his conscience does not hold up before him one of his former days as worthy of blame or punishment (ver. 6) he transgresses in a one-sided manner the bounds of that which could be maintained with strict truth concerning himself (comp. ch. xxvi. 13), and so causes that foul spot to appear clearly enough on his moral conduct and consciousness, for which he must needs implore forgiveness. On the other hand, the confession which follows of his belief in that other favorite proposition of his opponents

king transition to the gradual solution of the whole conflict which now follows. As regards its significance in the structure of the poem it may be termed "Job's Eulogy on Wisdom," in which he announces his supreme axiom of life, and characteristically gives to his vindication against the friends its harmonious peroration, and its seal. It appears in the structure of the book as "the clasp which unites the half of the décic with the half of the 2bois," and on which the poet has characteristically inscribed the well-known axiom of the Old Testament Chokmah-"The fear of God is the beginning of wisdom" (Delitzsch).

|

chance, it does nevertheless come from God because of their sin (Am. iii. 6).

Ch. xxviii. 1 seq. ZEYSS: If men are so ingenious, and so indefatigably industrious in discovering and obtaining earthly treasures, how much more should they toil to secure heavenly treasures, which alone can give true rest to our souls, make us rich and happy (Matt. xvi. 26)! however deeply hidden, can be searched out and valued by human labor and industry; the wisdom of God alone can neither be sought out, nor judged by human endeavor. Although the veins of silver and gold lie hidden in the most secret recesses of the mountains, they are nevertheless discovered by great labor, and riches, which incite to so many evils, are dug out. In like manner iron, however it may be hidden in the most secret depths of the earth, can nevertheless be discovered; but no one anywhere has found the wisdom of God by human endeavor.

4. For the homiletic treatment of this section it is more important to call attention to the close family relationship existing between this eulogy of Job's on wisdom and such New Testament passages as Paul's eulogy on Love (1 Cor. xiii.), our Lord's admonition in the Sermon on the Mount to seek treasures in heaven (Matt. vi. 19 seq), the similar exhortations of Paul and James (1 Tim. vi.; James v.), than to take pains-BRENTIUS: All else in the nature of things, to exhibit the plan of the section, lacking as it is in complete thoroughness, and to show its subtle, oftentimes completely hidden connections with the previous course of the colloquy. A large number of hearers would scarcely be prepared to follow with profit such elaborate disquisitions concerning the niceties of plan in the discourse, and by reason of the not inconsiderable expenditure of time requisite for such an object, they would be quite, or almost quite untouched by so much beauty and impressive power as the details of the discourse present. A division of the whole, into smaller sections, at least into the three, which constitute the natural partition of the discourse, seems here also to be required for homiletic purposes, in order that every part of it may be suitably appreciated and unfolded.

Particular Passages.

Chap. xxvii. 2 sq. V. GERLACH: If by God's grace a holy man then (under the Old Dispensation) kept his life pure, and observed God's commandments, albeit in weakness, to which the speeches of Job himself bear witness (this very confession especially), it was of the highest importance that this his life should not be judged falsely, that he should be recognized as God's visible representative, as a revealer of His law, as a support of God's servants such as were weaker, not free from blame. Such a prince among God's saints on earth as Job lived preeminently for God's people, and he could not, without throwing all into confusion, deny his position, could not through false humility surrender his righteousness, which for very many was the righteousness of God himself; he must on occasion declare boldly that his enemies were also enemies of God. Hence his showing himself on the spot in this confession as a victor after the struggle was not only a comfort to the sorely tried man, but also of importance for the complete establishment of that which he affirmed.

Ch. xxvii. 10. BRENTIUS: When he says that the bypocrite does not always call upon God, he has reference to the duty of praying without ceasing (1 Thess. v. 17). For where there is faith, prayer is never suspended, although one should be asleep, or should be doing something else. Unbelief indeed never prays, except with the mouth only; but such praying cannot reach through the clouds.

Ch. xxvii. 13 seq. OSIANDER: God does not forget the wickedness of the ungodly, but puuishes it in His own time most severely, and generally even in this life (Ex. xxxii. 34). The destruction of the ungodly is therefore to be waited for in patience. Although these think that when misfortune befalls them, it comes by

|

Ch. xxviii. 12 seq. OECOLAMPADIUS: Corporeal substances, of whatsoever kind, can be found somewhere. Wisdom is of another order of being: you can ascertain neither its place nor its price. In vain will you journey to the Brahmins, to Athens, to Jerusalem; although you cross the sea, or descend into the abyss, you but change your skies, not your soul. Neither schools, nor courts, nor temples, nor monasteries, nor stars, will make one wiser.

Ch. xxviii. 23-28. OECOLAMPADIUS (on ver. 27): Not that we should think of God so childishly, as though in His works He had need of deliberation or of an external pattern, but in His nature He has such productiveness that He both wills and produces at one and the same time (Ps. xxxii. 9).-CoCCEIUS: Distinguish between the wisdom which is the pattern and the end, and that which is the shadow [image], and the means. The former is with God, is God, and is known only to God; the latter is from God in us, a ray of that Wisdom. In like manner, we are said to be kolovoì delaç phoεws (2 Pet. i. 4), i. e. through having God's image, being one with Him, and enjoying Him.-JAC. BOEHME (according to Hamberger, Lehre J. Böhme's, p. 55): Wisdom is a divine imagination, in which the ideas of the angels and souls and all things were seen from eternity, not as already actual creatures, but as a man beholds himself in a mirror.-W. WOLFF (Die Anfänge der Logoslehre, etc. Zeitschrift f. `Luth. Theol.. 1870, p. 220): What is wisdom? It is not measuring space with the help of mathematics, it is not contemplating cells through the microscope, it is not even resolving things into their original substance, and determining their relations one to another, but it is having an insight into their nature, having full knowledge of their original condition. Yea, more; absolute wisdom is essentially creative. We can search out indeed God's thoughts (in His creation), but we cannot gather up any truth into a vital point, out of which anything can proceed or originate; we cannot (to use the language of J. Böhme) "compress it into a centre.' God alone has that creative wisdom. He must know it, for He has it first and foremost in Himself. It is not discovered and searched out by Him, but it is in His

being (Prov. viii. 25 seq.) It was, and is, in the same eternal form in which God is: uncreated, divinely internal.-V. GERLACH (on ver. 28): "He who would learn the secrets of the mighty must keep watch diligently at their

gates," says with truth an eastern proverb. Without the living moral followship of the heart with God it is vain to desire to know wisdom, which comes only from Him, and belongs only to Him.

SECOND CHIEF DIVISION OF THE POEM.

DISENTANGLEMEnt of the MYSTERY Through the discourses OF JOB, ELIHU AND JEHOVAH.

CHAPTERS XXIX-XLII. 6.

First Stage of the Disentanglement.

CHAPS. XXIX-XXXI.

Job's Soliloquy, setting forth the truth that his suffering was not due to his moral conduct, that it must have therefore a deeper cause. [The negative side of the solution of the problem.]

1. Yearning retrospect at the fair prosperity of his former life.

CHAPTER XXIX.

a. Describing the outward appearance of this former prosperity.

VERS. 1-10.

1 Moreover, Job continued his parable, and said:

2 O that I were as in months past,

as in the days when God preserved me;

3 when His candle shined upon my head,

and when by His light I walked through darkness;

4 as I was in the days of my youth.

when the secret of God was upon my tabernacle;

5 when the Almighty was yet with me,

when my children were about me;

6 when I washed my steps with butter,

and the rock poured me out rivers of oil;

7 when I went out to the gate through the city, when I prepared my seat in the street!

8 The young men saw me, and hid themselves; and the aged arose, and stood up.

9 The princes refrained talking,

and laid their hand on their mouth.

10 The nobles held their peace,

and their tongue cleaved to the roof of their mouth.

b. Pointing out the inward cause of this prosperity—his benevolence and integrity.

VERS. 11-17.

11 When the ear heard me, then it blessed me;

and when the eye saw me, it gave witness to me:

12 because I delivered the poor that cried;

and the fatherless, and him that had none to help him.

13 The blessing of him that was ready to perish came upon me:

and I caused the widow's heart to sing for joy.

14 I put on righteousness, and it clothed me:

my judgment was as a robe and a diadem.

15 I was eyes to the blind,

and feet was I to the lame.

16 I was a father to the poor;

and the cause which I knew not I searched out.

17 And I brake the jaws of the wicked,

and plucked the spoil out of his teeth.

c. Describing that feature of his former prosperity which he now most painfully :nisses, viz., the universal honor shown to him, and his far-reaching influence: vers. 18 25.

18 Then I said, I shall die in my nest,

and I shall multiply my days as the sand.

19 My root was spread out by the waters,
and the dew lay all night upon my branch.
20 My glory was fresh in me,

and my bow was renewed in
my
hand.
21 Unto me men gave ear, and waited,
and kept silence at my counsel.

22 After my words they spake not again; and my speech dropped upon them.

23 And they waited for me as for the rain;

and they opened their mouth wide as for the latter rain.

24 If I laughed on them, they believed it not;

and the light of my countenance they cast not down.

25 I chose out their way, and sat chief,

and dwelt as a king in the army,

as one that comforteth the mourners.

2. Sorrowful description of his present sad estate.

CHAPTER XXX.

a. The ignominy and contempt he receives from men: vers. 1-15.

1 But now they that are younger than I have me in derision, whose fathers I would have disdained

to have set with the dogs of my flock.

2 Yea, whereto might the strength of their hands profit me, in whom old age was perished?

3 For want and famine they were solitary; fleeing into the wilderness.

in former time desolate and waste.

4 Who cut up mallows by the bushes, and juniper roots for their meat.

5 They were driven forth from among men, (they cried after them as after a thief);

6 To dwell in the cliffs of the valleys,

in caves of the earth, and in the rocks.

7 Among the bushes they brayed;

under the nettles they were gathered together.

8 They were children of fools, yea, children of base men; they were viler than the earth.

[blocks in formation]

spare not to spit in my face.

« PoprzedniaDalej »