LOSING THE BIBLE TO FIND IT
If the Bible contains errors, how do we know that any of it is true?
A GENERAL STATEMENT
As this volume is designed to be a simple guide in the deeper and more
perplexing problems of religion, it would be incomplete without a brief
consideration of how God has revealed Himself through the Scriptures. In
the selection of material and in the method pursued, the author has been
guided solely by what he considers the safest approach to the Scriptures
and the best "first aid" for wounded Christians.
"In my opinion, the Bible is just about one-half true."
This was the quiet and serious remark of a young woman who had recently
taken a Bible course in college. Like many others, she was judging the
Bible simply as a work of history, literature, and science. Its
progressive revelation of religion she had largely overlooked. The Bible
is not properly appreciated, even as literature, without taking into
account its main purpose; namely, to teach religion, and not to write
infallible history nor infallible science. The biblical writers
undertook to set forth, in a perfectly human way, the religious ideas
and sentiments that God awakened in their souls. Through succeeding
centuries these truths grew clearer and more comprehensive until they
culminated in the life and teachings of Jesus. The most elevated
religious ideas and ideals found in the Scriptures constitute, in my
opinion, the absolute and universal religion. Ideas and ideals superior
to these are not known to man. That anything _could_ surpass them, I
cannot conceive. To convey these inspired truths to the world, the
writers wisely made use of poetry, fiction, tradition, history, and
physical phenomena; they conveyed the divine treasure to us in earthen
vessels; and though the vessels are beautiful, yet they bear the marks
of human imperfection. We all know that an illustration may clearly
illustrate without its own truth being verified.
Our young college friend had lost the Bible of her childhood but,
unfortunately, had not found the larger and better Bible easily within
her reach if only she had known.
As already intimated, even the religion of the Bible was not fully
revealed at once. Certain crude ideas lingered until they were pushed
aside by a fuller revelation.
To be able to follow the inspired truths from their beginnings in the
Scriptures until they appear full-orbed in Jesus is of very great value.
Their full worth first appears when we know all the vicissitudes through
which they passed while struggling for a place in the sinful, stupid
lives of men. The history of a truth is just as important as the history
of a man; and fortunately the Bible furnishes a fair human history of
every great religious truth. As the streaks of morning light grow
brighter and brighter unto the rising of the sun, so the rays of God's
light shine through the Scriptures more and more until the Christ
appears.
As a progressive, trustworthy, and indispensable revelation of religion,
the Old and New Testaments cannot be too highly appraised; but as books
of science and history, they are sometimes overestimated. To believe
that its religious value is destroyed if the Bible contains errors in
history and science, is a position as dangerous as it is false. We
theorize about the Scriptures more than we study them. Even in
ministers' meetings, I have listened without profit to many heated
discussions on the subject of inspiration. The discussions were
worthless because they had nothing to do with the facts of the Bible. We
might as well claim that the casket is a jewel because it contains a
jewel, as to claim that the literary forms of the Bible are a revelation
because they contain a revelation. It would be as sensible to affirm
that the whole mountain is gold, as to declare that the human element of
the Bible is infallible. Yet no one turns away from a rich goldmine
because the whole mountain is not gold; neither does he fear that the
precious metal may not be distinguishable from the rocks,--else it would
be of no more value than the rocks. If God had made one mountain of pure
gold, it would have saved much trouble in mining; but He did not give
us gold in that way. He mixed the precious metal with common elements,
and He mingled His truth with human thoughts and human institutions. All
things considered, both religious truth and gold are more valuable for
having been given in the manner they were. To deny the facts, or to
quarrel with them, does no good. The sensible thing for us to do is to
seek the gold and the truth with all our might; for if we seek we shall
find. If one is careless, he may mistake "fools' gold" for the real.
But, fortunately, there are ample means for testing both gold and
religion.
How shall we find the treasure that is in the Bible? In the same way
that we find the treasure in the mountain; by using our intelligence and
strength in company with those who know most about it. Our prospects for
finding God's word are good; because His word will find us if we are
entirely sincere. If a person studies his Bible with the help of
competent teachers, and at the same time keeps his heart wide open
toward God, the great verities of the Scriptures will surely find him;
and they will find him deeply; they will find him so deeply that he will
be thrown into the dust of humility and, at the same time, lifted to the
sky of hope. Yet who pretends to have found all the truth there is in
the Bible? We can only find that which finds us. If we wish the Word of
God to find us more deeply we must give it a better chance.
"Then the Bible is only for the learned," someone will say. No, the
least educated mind can readily grasp the most essential facts of
religion as set forth in the Scriptures, and as expounded by a
consecrated ministry. He can likewise hold to these facts with deep
feeling and true devotion. If one is ignorant of science he is not
troubled by unscientific statements. Whereas, the educated man is
greatly distressed if told that he must either believe statements which
he knows are not true, or else throw all religion overboard. If the
Church tries to carry all the ignorance and all the trumpery of the ages
as a part of her precious message she will break down under the load.
Multitudes will turn from her with scorn. It is a sin against God and
the human soul to make claims for the Bible that are manifestly not
true. The Bible is so good that we do not need to lie for it; the light
that shines through the Scriptures is able to make "wise unto
salvation." Having found the great pearl that is in the Scriptures, one
will experience the joy of being rich; and when he is once rich, he will
not readily part with his wealth. Besides, other rich souls will bear
testimony to the intrinsic value of his treasure; and best of all, God
will bear witness with his spirit that he is not deceived.
The reader may ask, "Is it possible to find in the Bible that which
nothing could induce us to relinquish,--something more precious than
life itself?"
It is my testimony that we can. The religious truth of the Bible, having
completely conquered my reason, commands my conscience. Its supreme
message fits my soul as a glove fits a hand. The best that the
Scriptures teach, I find myself thinking. And I cannot avoid thinking
the same without being a traitor to my own soul. Though I cannot believe
every statement in the Bible, yet I think I should be committing mental
and moral suicide if I did not believe and practice the essential
teachings of the Scriptures; especially the matchless teachings of
Jesus. Moreover, if one believes and practices the best there is in the
Bible he will be a Christian whom the Master delights to own.
Important as our discussion thus far may be, it is not the main thing;
it is simply our attitude toward the Scriptures, and not the truth which
they proclaim. It is one more appeal for a rational religion without
stating what the rational religion is. This generation has had
altogether too much of that kind of exhortation. If we would but tell
the good Christian people what the rational religion is, possibly we
should not need to exhort them to accept it.
How may one find the Word of God, contained in the Scriptures? The
method illustrated
1. The story of Creation
What message of permanent religious value is there in the story of
creation?
In the story of creation, one thing stands out clear and distinct. _The
universe is God's loving wish. Creation is God's will going forth._ God
simply said, Let it be, and it was. So far as Christian scholarship has
yet advanced, it does not realize how a thought more fundamental,
spiritual, and moulding could enter the mind of man. That a loving God
wills the universe, is the great diapason note in the hymn of creation.
And the next great note is that of Divine appreciation,--"God saw that
it was good." Then follows the note of blessing. And, finally, the child
bearing God's image is made lord over all. These four epoch-making
truths constitute the imperishable word of God.
These four truths represent the sum and substance of all I have been
trying to elucidate throughout this book. Slowly, but surely, modern
philosophy and science are helping us to understand this superb
affirmation of Genesis, uttered thousands of years ago. Not that
physical science knows anything about God, but that the discoveries of
science make it easier for the intelligent Christian to believe that God
willed, and continues to will, the universe. This idea of one good God
causing and sustaining the universe by the mere fiat of His will, did
for religion what the Copernican theory did for astronomy. As the
Copernican theory made modern astronomy inevitable, so this view of God
and His universe led unerringly to the Christian religion. And the
Kingdom of God, in its vast sweep through eternity, will rest upon these
fundamental facts so beautifully expressed in the first chapter of
Genesis. That they were uttered so long ago, in a world of polytheism
and low morals, fills the mind with wonder and praise.
The writer of this story, however, did not have a scientific knowledge
of the universe which, religiously and philosophically, he so perfectly
related to God. But the religious value of the story is not injured in
the least by the author's manifestly crude knowledge of astronomy and
geology. In spite of all our advancement in science, since Bible times,
our knowledge of the universe is still very crude. To learn _all_ about
nature scientifically will require eternity. It was the poetical,
philosophical, and religious significance of the universe that the
inspired writer discovered; science could abide its time. The writer of
Genesis, like his contemporaries, regarded the earth as the center and
main bulk of the universe. His universe was the child's universe, the
universe of the unaided senses. On a very large scale the world, in his
thought, was something like the old-fashioned cheese dish with a glass
hemisphere over it. This huge covered dish floated in a universal sea.
The glass cover, or firmament, kept the upper sea out except when its
windows were opened to let the sea through in the form of rain. The
dish, or earth, kept the lower sea out except in time of great floods
when, as they supposed, the sea worked its way up through crevices in
the earth. The sun, moon, and stars were supposed to be inside the
vault.
This ancient conception of the universe pervades the Scriptures. In the
twenty-fourth Psalm we read, "The earth is the Lord's and the fulness
thereof: for Thou hast founded it upon the seas and established it upon
the floods." Religiously this is superb, but scientifically it is
incorrect; the earth does not rest on a sea. "The earth is the Lord's
and the fulness thereof:" for Thou hast hurled it into space and
lovingly marked out the way that it should go.
The Babylonian bible, which is many centuries older than the Old
Testament, says that Apsu and Tiamit first created the gods of order, or
light. This corresponds to the first day in Genesis. But our author
discards all these gods and goddesses when he tells us that "God said,
Let there be light, and there was light." Whether light was the first
act of creation or not, the best modern philosophy would confirm the
statement that light was the result of God's wish. Light energy is a
mode of the divine Will.
The Babylonian bible tells us that after Marduk had slain Tiamit in a
great battle, he took his sword and cleaved her in two as you would a
fish. With one half of her he made the firmament and fastened it to keep
out the upper sea. This corresponds to the second day in Genesis. While
the biblical writer does not change the Babylonian day, yet he has no
use for the monstrous idea that the firmament was made out of one half
of a goddess. According to our Bible, "God said, Let there be a
firmament, and it was so." Our author, as the narrative shows, in
keeping with the crude science of his times, thought that the firmament
separated the sea that was above the firmament from the sea that was
below the firmament; and that the sea under the firmament covered all
the earth until God gathered the waters under the firmament unto one
place and caused the dry land to appear. But if we know anything at all,
we know that there is no firmament. God could not have made a firmament,
for there is none. He could not have made space on the second day
because space is nothing. And according to the story itself, He made the
sun, moon, and stars on the fourth day,--the day after He had made grass
and fruit trees. When, as a child, I thought that the apparent ceiling
of the earth was the floor of heaven, my scientific ideas were no more
crude than those of the writer who thought God made a firmament. But if
there had been a firmament, as it appeared to the untrained senses, then
it would have been made exactly as our inspired writer affirmed; and not
after the ridiculous manner of the Babylonian bible. Our author's
philosophy and religion in this case were perfect, but his science was
wrong. So what is the use of trying to make out that the Bible always
harmonizes with science, when it is absolutely certain that it does not?
When in college I asked my professor in geology how the earth could
exist and grow grass and fruit trees bearing fruit before the sun was
made. He replied that the sun, of course, was made previously, but that
it did not appear until the fourth day when the vapor had settled by
virtue of the earth's cooling. However, that would leave no creation for
the fourth day; and besides, the second chapter of Genesis tells us that
there was no vegetation yet because the Lord God had not caused it to
rain. According to my professor's explanation it was too wet to see the
sun, and according to the second chapter of Genesis it was too dry to
grow grass. The biblical writers were not inspired to write science, but
religion. And it is just as certain that they did not know much science
as it is certain that they did know much religion. In this story of
creation the writer took his crude, yet beautiful, little world and
lifted it up into such perfect relation to the Infinite Creative Will
that no one has ever been able to improve upon it; and the more we
learn, the more certain it appears that we never shall be able to revise
his statement of how the world is related to the Divine Will. Besides,
the thought is so precious and so fruitful that we have no desire to
change it.
A message may be perfectly true while the material used to convey the
message may be mixed with error. For instance, I once used an
illustration in electricity to make plain a deep spiritual truth, and
the evidences were unmistakable that my purpose was realized. However,
on the way home my little son said, "Oh, papa, I was awfully ashamed of
you to-day, you made a mistake in your electricity." Convinced that I
was wrong I said, "It is too bad." Then he tried to comfort me by
saying, "Oh, well, I don't suppose that more than two-thirds of the
people knew the difference." Nothing could have been more true than the
religious idea I was trying to elucidate. Those who did not notice my
error in my electricity, in addition to getting the idea, thought the
illustration a good one. And while those who did recognize the mistake
may have inwardly smiled, yet they too grasped my meaning equally well.
Every one present knew that I was not trying to teach electricity, but
religion. In like manner, while recognizing the crude science in the
story of creation, we may adore the matchless revelation of God in His
relation to the universe.
It is as if I had made something beautiful and ingenious for the people
of darkest Africa. At first, they would be afraid of it. Not until they
were persuaded that it was made in love would they come forward and
cautiously lay their hands upon it. Then as their fear subsided and
their appreciation increased they would exclaim, "And devils didn't make
it, and it won't hurt us, and you made it for our good!" But after their
first curiosity had been sufficiently satisfied, I would touch a spring
and awaken new wonder by showing the invention to be different from what
they had thought, and ten times more wonderful. And thus, at every new
revelation of the gift, their mistaken views would be corrected, and
their admiration and love for me would be increased. So, in the story of
creation, God presented the world to His children by first telling them
that devils did not make it, and that vicious gods do not infest it; but
that it all proceeded from His will as a loving gift to them. Though
they still thought the universe like that which their unaided senses
reported to them, yet the thing of supreme importance was that the
loving gift came from a good God who rules over all. Than this
revelation, nothing could be truer, nor more calculated to put their
hearts at rest from fear. It marked a complete transition from a
polytheistic and immoral conception of the universe to a theistic and
ethical conception. Through all the centuries that have followed, this
new revelation of God in His relation to the universe has been arousing
the noble ambition and commanding the loving obedience of men. As men
have studied their good gift from God, a growing scientific knowledge
has enabled them from time to time to unlock the mysteries of nature;
and behold, their good gift was not a snug little world floating in a
sea, as they had thought, but a magnificent solar system flying through
space, and pulsating in an infinite sea of ether; and the supposed
firmament was but a light effect on particles of dust in the atmosphere,
caused by the light as it makes its journey of ninety-three million
miles from the sun. And once more devout men exclaimed with awe, "Is
this what the good God made for us by the mere fiat of His will?" That
God said, "Let there be light: and there was light," was the affirmation
of an inspired man who little realized that light travels the distance
of eight times around the earth in one second, and yet requires more
than four years at that speed to come from the nearest star. Thus
science may forever change our conception of the world, and our sense of
the Creator's majesty.
Someone may say, "Is not this upsetting our old Bible?" I think it is.
But when a friend expostulated, "Pat, don't you know that your stone
wall will upset if you build it on that swampy ground?" Pat's reply was,
"Faith, it is two feet high and three feet wide, and if it upsets it
will be a foot higher than it was before." It is but truth to say that
our old Bible is two or three times higher than it was before modern
learning upset it; and may scholars keep on upsetting it as long as they
can make God's word stand out clear and strong above all human learning
and bigotry and superstition.
2. The story of the garden
When I was a boy, nearly every one grew gourds on his picket fence. And
at almost every well there hung a gourd dipper. How many cool and
refreshing draughts of water I have taken from gourd dippers I dare not
say; but the memory is precious, and I should be delighted to repeat the
experience now. No one, however, was ever foolish enough to tell us that
after drinking the water we must eat the gourd. Now, the Bible is just
full of gourd dippers from one end to the other,--and for this I am
pleased.
Let me present one of these gourd dippers. It is the story of the
Garden. Here is refreshing and life-sustaining water. It is not in a
well, but in a spring that bubbles clear up to the surface. You need
neither rope nor bucket,--nothing but the gourd; and a child may help
himself. This story is a bit of inspired genius, if ever there was any.
My library contains great fat books on ethics, yet I never knew half a
dozen men or women in my parishes who had the grit or grace to read one
of them through. The mental discipline in reading them is good for
ministers, though the conclusions arrived at in these books are
identical with the teachings in this simple story. If the methods of
these writers on ethics had been adopted by the biblical writers, very
few people would be any the wiser for the Bible. But, from the dear old
gourd a child may drink with ease and satisfaction.
This beautiful allegory was true to fact when it put Adam and Eve in a
garden. Human beings can live only in a garden; they must have a base of
supply in the products of the soil. But what about the forbidden fruit?
As a child, I did think it too bad that the Lord put the forbidden fruit
in the garden when He must have known that it would cause no end of
trouble. However, when I became a man I realized that even God could not
make a garden that was fit to live in, without its having forbidden
fruit in it. The grave is the only place where there is no forbidden
fruit. Recently I spent ten days in our Capital City. And it _is_ a
beautiful garden, with many things "good for food" and "pleasant to the
eyes." During the ten days, Washington was my garden; and the other
occupants there made me feel that I was very welcome. But did not they
and I know that there were at least a dozen kinds of forbidden fruit
that I might not partake of without running the risk of being tarred and
feathered? Forbidden fruit is not bad fruit, it is fruit that belongs to
some one else, or to us at some future time. It is all ours now, in a
way; the wealth, the beauty, and the people are ours within certain
limits; and it is this that makes our lives worth living. When,
however, we begin to break up families, or to take anything that belongs
exclusively to others, we have eaten the forbidden fruit,--and the curse
is upon us. "In the day thou eatest thereof thou shalt surely die." This
is the infallible word of God, spoken to our first parents, to us, and
to all mankind. Instead of haggling over the question of swallowing the
gourd, we should preach this truth about forbidden fruit until offenders
feel their hearts filled with holy fear and wholesome disgust.
Though the story of the forbidden fruit is truly wonderful, yet it is no
more wonderful than that which makes the serpent the symbol of
temptation. The serpent does not chase its prey like some bellowing
hound, but silently awaits the victim's coming. As the serpent lies
coiled in the midst of your flowers, so temptation lurks in the heart of
some pleasant situation. You may be looking with legitimate pleasure
upon some beautiful thing that belongs to your neighbor, and, before you
are aware of it, the serpent of covetousness has struck its fangs into
you. If, however, the temptation is seen before you are bitten by it,
like a serpent, it makes strange circuitous routes as if it were coming
and going from every side. It stops to parley. And if it succeeds in
entwining itself about you, it crushes you with every part of its
sinuous length. In countries that are infested with serpents, the
reptiles go everywhere; they even hang from the rafters of dwellings.
Just so, temptation may appear anywhere to surprise or to charm you. If
you are as good as the Master, temptations will assail you. If like
Lincoln you should climb from a hut to the White House, even there you
will be confronted by serpents of monstrous size striving in every
possible way to beguile you. He who advocates a walking and a talking
snake, does so to the great detriment of God's word. We are in no danger
from talking serpents; but we all are in great danger from serpent-like
temptations.
This parable and fable of the garden is meant for our edification and
safety. As an analysis of temptation, sin, and punishment, for all
people and for all times, nothing can surpass this story of the garden.
Seeing that it contains such vital thrilling truth, it is a great pity
that it has fallen into almost universal neglect. The story has been
killed by the credulity of its friends.
3. The Bible stories in general
I now call your attention to the interesting _stories_ scattered all
through the Bible. The story of the Flood is an example. In a very
simple form these stories were told long before they appeared in the
Scriptures. And, doubtless, there was a nucleus of truth in them or they
never would have been started on their rounds. As they were repeated
about the campfires to children and illiterate slaves for generation
after generation, everything that failed to interest, naturally, was
forgotten. This made them the most tried and interesting of stories. In
nothing did the inspired writers show greater wisdom than in making
wings of these interesting tales to bear their spiritual messages afar.
If the modern Church could learn the spiritual utility of a folk-story,
the Bible would start on a new mission of service; and much of the Bible
now neglected could be used with new power. The _value_ of the lessons
thus heralded in no wise rests upon the historic accuracy of the
stories. It is perfectly evident that the story of the Flood involves
the same crude conception of the earth as that which we have already
described as the ancient and unscientific conception. If we contend for
the literalness of this story we shall make its invaluable lessons of no
effect for many people. The Tower of Babel is a like case. As a parable,
it is a most accurate description of the folly this generation is in
great danger of committing. Germany really built her Tower of Babel, and
is to-day suffering from a confusion of tongues.
4. The laws of Israel--moral and ceremonial
If we now turn to the laws of Israel, we shall find the same blending of
the crude with the sublime. The ten commandments are the noblest
possible prohibitions; and they are still needed for many people in the
old prohibitive form. Yet Jesus takes even these and transforms them
into spiritual affirmations. He shows righteousness to be an inner
principle,--a state of heart. "On love hangs all the law and the
prophets;" motive is the soul of conduct.
By carefully comparing the Old with the New Testament we see that the
law, moral and ceremonial, was a strong movement in the direction of
Christ; but that, from the morals of Abraham and Moses to the morals of
Jesus, the way was long and steep. We also see that the journey often
deviates from a straight line, and that the road at times is almost
obliterated by the drifting sands. It is, therefore, evident that one
cannot select just any verse of the Bible and say behold! the perfect
word of God. When Jacob reports to his wives that he has been able to
cheat the father out of his flocks because the God of his father has
been with him, neither Jesus nor the Christian conscience of to-day
believes it. In the Old Testament times God was giving His chosen people
as much of His law as they could understand. Sometimes the divine truth
flashed out with great brightness; at other times, it was much beclouded
by ignorance and passion. However, all the light that shines so brightly
in the life of Jesus, began shining, with varying degrees of luster,
through the prophets and teachers of Israel. It is just because the
Scriptures enable us to see the _growth_ and the _vicissitudes_ of God's
advancing light in the souls of men that they are so valuable to us. For
this reason we should study all the Scriptures more faithfully, and more
intelligently.
The ceremonial law of Israel was their method of teaching reverence and
purity. Though it strongly resembled the ceremonial law of their Semitic
neighbors, yet it was a more useful method of worship for Israel, at
that time, than if it had been farther removed from the customary
worship of the day. When the Israelites fell into idolatry, they
worshiped the other gods in much the same way that they worshiped
Jehovah; and not essentially different from the manner in which the
Canaanites worshiped their gods. But for enlightened peoples, this has
long since ceased to be a useful method of worship. Slowly we are
learning better methods; but we still have much to learn in the divine
art of lifting men's souls to God.
5. The book of Job
Passing by a number of historical books we shall next make a brief study
of Job.
I once had an interesting conversation with a middle-aged minister who,
though uneducated, was a perfect gentleman. His mind was filled with an
elaborate and ingenious scheme of religion falsely drawn from Job,
Daniel, Ezekiel, and Revelation. Tons of brain power had been consumed
by those who developed the system. Yet a moderate amount of general
information would have caused the entire system to fall in ashes.
Ministers and Bible workers of this type still abound in astonishing
numbers.
In the conversation just referred to, the minister was wildly quoting
from Job. At one point I remarked, "But what you are now quoting is not
true." "What," said he, "don't you believe the Bible?" "Yes," I replied,
"but I do not believe that because, at the end of the book, God Himself
says it is not true. Your motive is good, but it is a mistake to think
that you can dive into the Scriptures at random like that, and find
God's word."
We must remember that the book of Job is a dramatic poem, cast in the
form of a dialogue. Whether or no suffering is a proof of guilt is the
bone of contention between Job and his friends; and both positions
cannot be true.
The author staged this dialogue on the Ash-Mound, outside the village.
After the loss of property and children, Job, all covered with boils,
takes a potsherd with which to scrape himself and sits down upon the
Ash-Mound. When the news of his misfortune reaches his three friends,
they proceed forthwith to visit him. As these old sheiks approach Job,
and find him changed beyond recognition, they lift up their voices and
weep. They also tear off their mantles and sprinkle dust upon their
heads. Seeing that Job is in deep distress, they seat themselves near
him and remain there seven solid days and nights without ever speaking a
word. Finally, Job opens his mouth and curses the day of his birth, in
one of the most pessimistic poems ever recited. Even the comforters can
scarcely believe their ears, so shocked are they at Job's blasphemy.
Still, they retain a measure of sympathy, for Eliphaz asks with great
delicacy:
"If one assays to commune with thee, wilt thou be grieved?
But who can withhold himself from speaking?"
You remember, Job, how you instructed others when they were weak and
afflicted. "Recall, I pray thee, who ever perished, being innocent?" Now
be a man, take your own medicine, repent of your sins, and God will
return your prosperity. But Job only pours out his grief in fresh
torrents. This causes Bildad to respond with alacrity:
"How long wilt thou speak these things?
And how long shall the words of thy mouth be like a mighty wind?"
Nevertheless, in spite of Bildad's lengthy rebuke, Job continues to pour
out his complaint until Zophar can stand it no longer.
"Should not the multitude of words be answered? You are too full of talk
for a righteous man. Your boasting will not silence us. For your mockery
we shall make you ashamed." And when Zophar had finished his vehement
reproach, Job _was_ mad.
"No doubt but ye are the people,
And wisdom shall die with you."
Thus the argument went back and forth with criminations and
recriminations, until Job and his friends were exhausted.
While the discussion was raging, there came along a young theologian
who, being attracted by the discussion, remained to hear it through. It
turned out that the speeches of both Job and his friends were to him
equally disgusting. So he decided to wait and set them all right by his
superior wisdom. Though this young man was filled with wrath at what he
heard, yet he respectfully waited until the old men had finished. Then
he reminded them that it was his respect for age that had kept him still
until now. Having expressed his surprise at not finding wisdom
associated with years, he takes thirty-three lines to tell them how
smart he is; and assures them that they shall hear something worth while
when he gets to speaking. Some years ago while reading this with my
wife, I could scarcely wait until young Elihu got through boasting; I
was thrilled with a desire to hear his new position. At last he began
his argument. But, to my great surprise, I could see no difference
between his position and that of Job's opponents; and as my wife could
see no difference, I was convinced that there was none. Like Job's
antagonists, he argued at great length and with much beauty that
misfortune is a proof of guilt. Finally, however, he did add a
suggestion. Misfortune is a warning not to sin more, lest you suffer
more. Of course none of the older men deigned to answer this young
upstart by so much as a word.
The argument from all sources now being in, it was time for the artist
to prepare a fitting scene for the approach of the Almighty.
Consequently, the storm clouds gather and begin to drop rain. The
lightning suddenly flashes to the ends of the earth. The quick crash of
thunder makes the heart quake. It is such a time as when old leviathan
churns the deep into white foam. And at last out of the awful whirlwind
God speaks: "Who is this that darkeneth counsel by words without
knowledge?"
Stand up, Job, and I will speak with you. Where were you when I laid the
foundations of the earth? Have you walked in the recesses of the deep,
have you seen the gates of death, does the morning come at your bidding,
do you know the way of the lightning, do you cause the east wind to
scatter over the earth? With all your wisdom, surely, you can answer.
Job, "Canst thou bind the cluster of Pleiades, or loose the bands of
Orion?" Can you thunder, Job? Can you send forth the lightning, can you
draw out old leviathan with a fish hook? Gird up your loins like a man
and answer me.
Very meekly Job replies, "Lord, I have heard of you before with the
hearing of the ears, but now that I see you with my eyes, I abhor myself
in dust and ashes." He frankly admits that he has spoken concerning
things too wonderful for him. That Job has talked like a fool, God
concedes. Yet He assures Job that in his main contention, he is right.
Suffering is not a proof of guilt. Then turning to Job's miserable
comforters, God informs them that He is angry because of all the
falsehoods they have spoken. Go, therefore, and take seven bullocks and
seven rams and offer a sacrifice, and my servant Job shall pray for you.
And look sharp, "that I deal not with you after your folly; for ye have
not spoken of me the thing that is right, as my servant Job hath."
After all this, how pitiful it was to see my old friend, the minister,
building up a weird religion on hit-or-miss passages from Job.
We all know that the wicked must suffer sooner or later, but the lesson
of Job is that the innocent may suffer also. From this beautiful
dramatic poem we learn that when the cause of suffering lies too deep
for our knowledge, we should trust the goodness of Him who is All-wise.
The false belief, argued so vehemently by Job's comforters, still
persisted in the days of Jesus; because they asked Him, "Who did sin,
this man or his parents, that he was born blind?" And Jesus vindicated
the position of Job by saying, "Neither did this man nor his parents
sin." The greater pity is, that this false belief still persists to
crush the hearts of many innocent sufferers. A saintly parishioner of
mine once said to me while wringing her hands:
"Oh, what awful thing can I have done, that God has brought this
affliction upon me?" I told her that she had done nothing, that she was
a Dorcas among us, and that God loved her as we all did. And thus I
comforted her from the teachings of Job, and from the words of Jesus.
For three months, until she went home, she lay on a bed of pain in peace
and trust.