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 innocent, while the prosperity of the ungodly remains undisturbed. In order, however, to prove to them that what they say of the majesty of God, before which he should humble himself, can neither overawe nor help him, he refers them to creation, which in its varied works testifies to this majesty, this creative power of God, and the absolute dependence of every living thin on Him, and proves that he is not wanting in an appreciation of the truth contained in the sayings of the ancients by a description of the absolute majesty of God as it is manifested in the works of nature, and especially in the history of man, which excels everything that the three had said. This description is, however, throughout a gloomy picture of disasters which God brings about in the world, corresponding to the gloomy condition of mind in which Job is, and the disaster which is come upon himself. As the friends have failed to solace him by their descriptions of God, so his own description is also utterly devoid of comfort. For the wisdom of God, of which he speaks, is not the wisdom that orders the world in which one can confide, and in which one has the surety of seeing every mystery of life sooner or later gloriously solved; but this wisdom is something purely negative, and repulsive rather than attractive, it is abstract exaltation over all created wisdom, whence it follows that he puts to shame the wisdom of the wise. Of the justice of God he does not speak at all, for in the narrow idea of the friends he cannot recognise its control; and of the love of God he speaks as little as the friends, for as the sight of the divine love is removed from them by the one-sidedness of their dogma, so is it from him by the feeling of the wrath of God which at present has possession of his whole being. Hegel has called the religion of the Old Testament the religion of sublimity (die Religion der Erhabenheit); and it is true that, so long as that manifestation of