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 supposition of a hostile God which had taken possession of Job's mind, represents God's justice, to which he attributes the death of his children, instead of His love, as the hand under which Job is to humble himself. Thereby the comfort which Job's friend offers becomes to him a torture, and his trial is made still greater; for his conscience does not accuse him of any sins for which he should now have an angry instead of a gracious God. But we cannot even here withhold the confession that the composition of such a drama would not be possible under the New Testament. The sight of the suffering of Christ and the future crown has a power in calming the mind, which makes such an outburst of sorrow as that of Job impossible even under the strongest temptation. “If the flesh should murmur and cry out, as Christ even cried out and was feeble,” says Luther in one of his consolatory letters (Rambach, Kleine Schriften Luthers, S. 627), “the spirit nevertheless is ready and willing, and with sighings that cannot be uttered will cry: Abba, Father, it is Thou; Thy rod is hard, but Thou art still Father; I know that of a truth.” And since the consciousness of sin is as deep as the consciousness of grace, the Christian will not consider any suffering so severe but that he may have deserved severer on account of his sins, even though in the midst of his cross he be unable clearly to recognise the divine love. Even such uncharitable, cold-hearted consolation as that of Eliphaz and Bildad, which bids him regard the divine trial as divine chastisement, cannot exasperate him, since he is conscious of the need for even severer divine chastisement; he need not therefore allow the uncharitableness of the friend to pass without loving counter-exhortations. Hengstenberg observes, in the Excursus to his Commentary on the Psalms, that the righteousness on which the plea to be heard is based in the Psalms, like Psa 17:1-15; Psa 18:21., Psa 44:18-23,