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Job has held and still holds a unique place as the representative sufferer of the human race. This hero of meekness, all but overwhelmed with blank hopelessness, paralysed in the inmost nerve of his life, isolated from all that makes living bright and precious, and left, to all human seeming, absolutely helpless in the hands of a slandering and malignant fate, has so burnt his story into the imagination of mankind that it will never disappear so long as hearts are crushed by the wheels of care, and souls are bruised by the blows of temptation. The Old Testament has no more vital element. But is Job a real man, in the hands of a real devil, and sustained and made victorious by a real God, or have we nothing more substantial than fibrous figures woven into a beautiful tapestry by the deft fingers of a nimble fancy? It is plain that the author moves almost wholly in the poetical realm. So the conviction settles in our minds that the thought and fact of this book are cast into a mould as real as that of Agamemnon: a drama intended not for the eye of sense, but for the eye of the mind. Admitting the poetical form of the book, we must ask whether all our highest poetry does not rest on the immutable basis of fact. Illustrate from "In Memoriam," George Eliot's "Spanish Gipsy," "Adam Bede," etc. The history of Job is actual, and not a whit less so, because the form of the story is ideal and dramatic. The important question is, Are the truths which Job's story embodies and illumines, eternal and universal; and do the ideas set forth concerning God and man, evil and good, go to the root of things, and expound the essential nature of our human life? The one thing urgent for us to know, is not, was there a Job, but is there a light from God in the history of Job that guides the reason and conscience? Does Job teach us how to live the best life, and cling with inviolable tenacity to God, not in Uz, but in London? Is God greater than evil? Can He subdue it, and will He? A glance at the prologue of the poem is enough to convince us that the book is expressly written to solve these deep and perplexing problems of the mind. Poem though it be in form, its exhaustless fascination is its philosophy. Like Milton's great classic, it is a defence of the ways of God to men; a bold facing of plausible but false interpretations of life and destiny; a thorough and tremorless exposure of their inherent absurdity and unreason, and an unfaltering vindication of the character of God from all the aspersions of lazily-thinking Zophars, parrot-like Bildads, and fatalistic Elihus. See the special motive of Job's fierce trial. He is not suffering for his sins. It is not a case of the ancestral "eating of sour grapes." Nor is Job put into the furnace of affliction that he may come forth as gold. His affliction is not the apprenticeship of a strong nature to the educational influences of sorrow and temptation. What then is the special motive for this singular and significant experience? Listen to the colloquy in heaven between Satan and God concerning Job! Satan, the slanderer, says, "Doth Job fear God for nought?" Job knows well enough what he is about, and is simply making the best investment of his powers the market of human life offers. The case is crucial. The test is faultless. The experiment is carried to the maximum of severity. No element of evil is omitted. There then is the stake! How fare the combatants? That is the question at issue. See the swift changes through which Job is put. Satan is permitted to do his worst, and he does it with terrible suddenness and completeness. But all experiments fail utterly. The idea remains triumphant, that God is lovable in Himself and for Himself. Disinterested love of the Eternal is its own reward. He is lovable, notwithstanding fearful evils in our lot, and in our world.

(J. Clifford, D. D.)

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KJV: And the LORD said unto Satan, Behold, he is in thine hand; but save his life.

WEB: Yahweh said to Satan, "Behold, he is in your hand. Only spare his life."