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 trial; but since God does not appear, his confidence gives place to despondency, and his defiant tone to a tone of lamentation, which is continued in the third part of the speech (ch. 14). While he has raised his head towards heaven with the conscious pride of a תמים צדיק, first in opposition to the friends and then to God, he begins to complain as one who is thrust back, and yielding to the pressure of his affliction, begins to regard himself as a sinner. But he is still unable to satisfy himself respecting God's dealings by any such forcible self-persuasion. For how can God execute such strict judgment upon man, whose life is so short and full of care, and who, because he belongs to a sinful race, cannot possibly be pure from sin, without allowing him the comparative rest of a hireling? How can he thus harshly visit man, to whose life He has set an appointed bound, and who, when he once dies, returns to life no more for ever? The old expositors cannot at all understand this absolute denial of a new life after death. Brentius erroneously observes on donec coelum transierit: ergo resurget; and Mercerus, whose exposition is free from all prejudice, cannot persuade himself that the elecus et sanctus Dei vir can have denied not merely a second earthly life, but also the eternal imperishable life after death. And yet it is so: Job does not indeed mean that man when he dies is annihilated, but he knows of no other life after death but the shadowy life in Sheôl, which is no life at all. His laments really harmonize with those in Moschos iii. 106ff.: Αἲ αἲ, ταὶ μαλάχαι μὲν ἐπὰν κατὰ κᾶπον ὄλωνται, Ἤ τὰ χλωρὰ σέλινα, τό τ ̓ εὐθαλὲς οὖλον ἄνηθον, Ὕστερον αὖ ζώοντι καὶ εἰς ἔτος ἄλλο φύοντι· Ἄμμες δ ̓ οἱ μεγάλοι καὶ καρτεροὶ ἢ σοφοὶ ἄνδρες, Ὁππότε πρῶτα θάνωμες, ἀνάκοοι ἐν χθονὶ κοίλᾳ Εὔδομες εὖ μάλα μακρὸν ἀτέρμονα νήγρετον ὕπνον.