II , ^i s^ i LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N. J. Bi Seciion. .^L^^.O I INDICATIONS OF THE BOOK OF J ALSO, A PRELIMINARY TO THE INDICATIONS. BY EDWARD B. LATCH, author of "a review of the holy bible." PRESS OF J. B. LIPPINCOTT COMPANY, PHILADELPHIA. 1889. Copyright, 1889, by Edward B. Latch. PREFACE. This volume takes up the general views as given in the work entitled "A Review of the Holy Bible," and carries with it the system of interpretation therein set forth. A brief historic line has been prefixed as a prelimi- nary upon which the " Indications" may rest as a base, and from which the interpretative system may radiate. The Sacred Records clearly call for the existence of man — a chosen instrumentality in God's great Purpose by Election — far beyond the conventional six thou- sand years from the so-called Adam and progenitor of the human family. If man did exist back of this Adam, and if the Scriptures are given by inspiration, then the Scriptures will surely harmonize in this particular also by giving man his proper place in the history of the world. The Ages of Man once established, and the instru- mentality of man (see Deut. vii. 6-14) once estab- lished, then the wonders of God in his great Purpose will become manifest to hosts that shall be "as the 3 4 PREFACE. sand which is upon the sea shore" for number ; hence the indications are that every point that is set or that shall be set upon a sure foundation by the hand of true science will confirm Scriptural truth, and bear fruit that will endure forever in the Kingdom of Eighteousness. The text used is the Holy Bible as issued by the American Bible Society, New York, 1860. (Brevier, 12mo.) CONTENTS. PAGE Preface 3 Preliminary to the Indications of the Book of Job . . 17 CHAPTEE I. (1) Who is Job? (3) Job as the Adam and progenitor of the Third Eace of Men. (4) Job's children as allegory. (6) Who are the sons of God ? Satan. (9-12) The Law- enters into Job's Edenic home. (13-22) Satan's aggres- sion upon the Third Eace. Job still retains his integrity. 41 CHAPTEE 11. (1-6) Job as a free agent under the Law confronted with Satan. (7, 8) Job's fail indicated by his afflictions. (9, 10) Job's hope and faith. (11) Job's three friends . . 49 CHAPTEE IIL (1-10) Job laments his fall. (11-17) The subjugation of evil not all of man's mission. (18, 19) The valley of rest. (20-23) Man's mission as a priesthood indicated. (24-26) The priesthood of man further indicated . . . .55 CHAPTEE lY. (1-6) Eliphaz assays to answer Job. Job's righteousness by works. (7) Evil has. no hold upon the perfectly upright and righteous. (8-11) Job as a transgressor. (12-21) Man cannot equal the justness and purity of God. With Eliphaz descent into the valley of the shadow of death is annihilation 61 CHAPTEE y. (1, 2) Eliphaz seeks to confirm his view that the shadow of death is annihilation. (3-5) The philosophy of Eliphaz evidently includes the transgressor irrespective of host. (8-16) Eliphaz acknowledges the supremacy of God. The g CONTENTS, PAGE elevation of the creature during natural life. (17, 18) From the stand-point of Eliphaz the chastening of the creature by the Almighty induces the elevation of the creature during natural life. (19-27) The philosophy of Eli- phaz consigns the creature to oblivion after the natural life shall have expired. Eliphaz accords Job a full natural life. 64 CHAPTEE VI. (1-3) Job's grief and calamity as weighed in the balance is against the philosophy of Eliphaz. (4,5) Job's condition indicates his transgressive state. (11) Job reverts to the futility of his free agency that, as a subjugator, his life should be prolonged. (12, 13) Job contrasts his strength with the strength of the Adversary. (14) Job complains of the reasoning of his friend. (24) Job seeks to know wherein he erred. (25) The forcibility of right words. (26, 27) Job confronts Eliphaz as hopelessly condemning the creature under bondage to sin . . . . .68 CHAPTEK VII. (1-3) Time as appointed to man. Man's mission. (7-10) Job states "he that goeth down to the grave shall come up no more." Wherein does Job's reasoning differ in re- sult from that of Eliphaz? (11-16) What is the life of the creature under tribulation that he should live for- ever? (17-19) The predestination and calling of man. (20, 21) Job admits that he is a transgressor . . . 79 CHAPTER VIII. (1-3) Bildad advances his philosophy. Bildad's philosophy averse to that of Job. (8-10) Bildad calls Job's attention to conditions pertaining to the First and Second Ages of Man. (11-19) Bildad endorses the philosophy of Eliphaz. (20-22) Bildad accords life to a perfect man . . .87 CHAPTER IX. (1, 2) Job admits that God will not cast away a perfect man, but he also asks, "How should man be just with Cod?" CONTENTS. 7 PAQB (3) Man cannot be just with God. (4) Man under the Law cannot contend against God and prosper. (16-18) The Almighty permits tribulation under the Law. (20, 21) Why should Job despise his life were he perfect? (24) The earth as given into the hand of the wicked. (25, 26) Summary of Job's righteousness under the Law. (30, 31) Future righteousness cannot take away transgression. (32, 33) Job acknowledges the supremacy of the Almighty, and, hence, the immutability of the Law also . . .93 CHAPTEE X. (1-3) Job seeks to know why the Almighty contends with him. (7) Job's transgression unknown to him ; that is, Job has sinned through ignorance. (8-13) Job's faith in existence beyond the natural life. (14-17) The confusion of Job, in that if he sin he will not be acquitted, and if he be righteous then he will not hold up his head. (18, 19) Job laments anew his bringing forth into the world. 4^0- 22) The valley of the shadow of death . . . .101 CHAPTEE XL (1-4) Zophar defines Job's doctrine as being a multitude of words, a statement of false issues. Job's doctrine includes redemption and an existence after the natural life shall have vanished. Zophar's philosophy condemns the doc- trine of future life. (7-9) Wherein does Job derive his doctrine of the redemption ? (10-12) Zophar fails to see beyond the Law. (13-20) Zophar admits life through a fulfilment of Law, even to the creature that has transgressed. 108 CHAPTEE XIL (1-3) Job considers Zophar's reasoning as commonplace. (4) Job's condition apparently unheeded by the Al- mighty. (5) Tribulation no indication of the true worth of the sufferer. (6) Prosperity may cover the greater transgressor. (7-10) Tribulation permitted for a wise purpose. (12-25) Job defines attributes and powers per- taining to the Infinite Majesty, the Sublime Unity . . 113 8 CONTENTS. CHAPTEK XII I. (1, 2) Job fully comprehends the philosophy of his three friends. (3-5) Job condemns the philosophy of his three friends. (13-16) Job reaffirms his faith in his Kedeemer, and positively asserts the soundness of his reasoning. (18) Job expresses his faith in his justification, and, hence, in his glorification. (19) Job feels impelled to declare his position. (23) Job's iniquities 117 CHAPTEK XI Y. (1, 2) Man in the hand of the power of Evil. (3) The strength of man, the strength of the Adversary, the strength of God. (4) The improbability of the subjuga- tion of Evil by man. (5, 6) The bounds of time and the instrumentality of man. (7-12) Death and resurrection shadowed through the hope for a tree that is cut down. (13) Job longs for rest in the dark valley from the great trials that are upon him. (14, 15) If a man die shall he live £^ain? (19-22) The Law of Generation and the Law of Iniquity 124 CHAPTEE XY. (1-3) Job's reasoning classified as vain knowledge by Eli- phaz the Temanite. The possible soundness of Job's de- ductions. (5,6) From Eliphaz's stand-point Job's uttered hope of a future existence is iniquitous. Job looks beyond the Law or Eirst Covenant, with its ministration of death, but Eliphaz does not. (7-10) Eliphaz implies that Job was not the first man that was born. Eliphaz brings to notice the Eirst and Second races of men. (12, 13) By the Law the transgressor shall die, yet Job, although a transgressor, hopes to live. Eliphaz condemns this hope as contrary to the Law. (14-16) The general uncleanness of the creature indicated by Eliphaz. The reasoning of Eliphaz favors the annihilation of the creature, even though it combine both good and evil. (17-19) The phi- losophy of Eliphaz points to progress from some created atomic or molecular system of life unto which the earth was given as a field of progress. (20-28) Eliphaz pictures the fate of a wicked man. (29, 30) Eliphaz consigns the CONTENTS. 9 PAOB transgressor to utter annihilation. (31-33) Eliphaz thrusts his barren deductions into Job's bosom . . . .130 CHAPTEKXyi. (1, 2) Job replies, " I have heard many such things : miser- able comforters are ye all." (3-5) Eliphaz's philosophy irretrievably condemns the transgressor, but Job's doc- trine should assuage the transgressor's grief. (6) Tribula- tion comes from a source beyond Job's control. The ina- bility of man as a subjugator of Evil. (7-10) The wrinkles and leanness of Job. (11-14) Job in the hand of Satan. Transgression does not, of necessity, make the creature a total depravity. (15-17) Job's tribulation due to unrecog- nized transgression. (18, 19) Job solicits investigation as to why his blood should be shed through transgression. (20-22) Job's belief in the immutability of God . . 141 CHAPTER XVII. (1) The graves of Job. (3) Who will agree with Job's philosophy ? (6-8) Job as the Adam and progenitor of the Third Race. The rigid imputation of sin. (10) Job cannot find one wise man. among his friends, in that they provide no way for the abolishment of tribulation. True wisdom will find a means or way for casting down tribu- lation forever. (11-16) Job's failure as a subjugator. . 148 CHAPTER XVIII. (1, 2) Job's words are but empty logic from Bildad's stand- point. Why should the philosophy of Eliphaz, Bildad, and Zophar be rejected by Job ? (4) Shall the Law be re- moved out of its place that the creature may live a re- newed life beyond the valley of darkness ? (5-21) Bildad un- equivocally declares his belief in the absolute eternal death of the wicked. No separation of the good from the evil . 153 CHAPTER XIX. (1-4) Job condemns the arguments of Bildad. (5, 6) Job as a transgressor is overthrown by the Law that was estab- lished by the Almighty. This Law reaches to the very heart of the Evil Kingdom. (7) The wrongs of Job are 10 CONTENTS. PAGE due to the aggression of the Evil Kingdom, in that Job, through transgression, is under bondage to it, (8-10) Job's crowning glory was his mission as the subjugator of Evil. (12-20) The excessive tribulation of Job is due to the aggression of the Evil Kingdom that is superinduced through Job's fall into transgression. (21) Job seeks for pity from his friends. (22) Job's friends, however, perse- cute him and would chase him out of the world, so that neither root, branch, nor remembrance pertaining to him should evermore remain or be. (23-27) Job utters his im- mortal postulate, " For I know that my Kedeemer liveth." Eegeneration accomplished through the Communion of the Lord's body 156 CHAPTEE XX. (1-3) Zophar acknowledges his comprehension of Job's theory of redemption. (4-9) Zophar condemns Job to ab- solute eternal annihilation. (10) The places of the departed, from Zophar's stand-point, to be filled with their children. (22-27) Zophar's philosophy gives no indication of redemp- tion for the transgressor after death. Zophar's philosophy annihilates the transgressor from the day of his death, whether such transgressor be a total depravity or whether he be a creature in which dwells both good and evil . . 163 CHAPTEE XXI. (1-3) Job will not agree with his friends that death seals the sum of existence pertaining to the creature. (4-6) Job troubled because of the apparent disregard of equity on the part of the ruling Power in the compensation for trans- gression. (7-16) The prosperous wicked man. (17) A man is not prosperous simply because he is wicked. (23- 26) All transgressors under the same ban by the Law. Judgment after the natural life of the creature shall have passed away. A Eedeemer called for by the judgment of the creature. (27, 28) Where is the house of the Ee- deemer? (29) The destructions of the creature are foun- dation-stones in the arguments of Eliphaz, Bildad, and Zopliar, that the grave is the final resting-place of the creature. (31-34) Who shall declare the way of the trans- CONTENTS. 11 PAGE gressortohis face? Job accuses his friends with distort- ing the truth 169 CHAPTER XXII. (1-4) The creature not called as a source of profit or of pleas- ure to the Almighty. The creature called that it might enter into His pleasure. (5-11) Eliphaz accuses Job of great iniquity, based, in all probability, upon the abun- dance of Job's afflictions. (15-18) Eliphaz calls Job's attention to the First or Euphratic race of men that fell under the rule of the Adversary. (19) The righteous, from Eliphaz's stand-point, are escaping remnants. (21, 22) Eliphaz indicates that his reasoning is based upon the Law. (23-30) Righteousness by works .... 178 CHAPTER XXIII. (1-5) Job groaning under the burden of the Law seeks unto the Almighty for relief. (6) Job does not accredit the Almighty with being the source of his troubles. (7) Job's judge is the Law. The righteous, doubtless, is Job's Re- deemer. (8-10) Job as a free agent under the Law. Job's righteous works a proof of faith. (11, 12) Job's trans- gression unknown to him. Job's postulate that his Re- deemer lived marks him as being a transgressor. (13, 14) Purpose on the part of the Almighty and mission on the part of Job 183 CHAPTER XXIV. (1) The Four Ages of Man. The limits of time. (19, 20) The fate of evil-doers. Absolute death the last link in the chain of labors that separates the good from the evil. (21 -25) Who will make Job a liar? 188 CHAPTER XX y. (1-6) Bildad's philosophy does not grasp any system where- by man can be justified with God, or whereby he can be made clean in the sight of God. Bildad's questions fail to answer Job's rigid construction of the Law, his faith in redemption, and his hope of a life after he shall have passed 10 CONTENTS. PAGE into the valley of the shadow of death, and even after ab- solute death 193 CHAPTER XXVI. (1, 2) Wherein does the philosophy of Bildad help the creat- ure that is taken captive at the will of the Adversary? (3) The foolish, the demented, the blind as transgressors. Bildad's philosophy condemns them also. (5, 6) Every grave contains a known occupant. (7-14) Job calls atten- tion to ways of the Almighty, but how small a portion of them? 194 CHAPTER XXVII. (1-6) Job positively refuses to justify his friends in their reasoning that there is no redemption for the creature, no life hereafter. (8-10) What is the hope of the hypocrite? (11-17) Job defines the portion of the wicked man. The portion of the wicked man well known to the friends of Job. Job's deductions very different and widely separated from those of his friends. (18-23) The wicked man that is destroyed is the evil element that pervades man. The separation of the good from the evil . . . . . 198 CHAPTER XXVIII. (1-3) The separation of the good from the evil indicated by Job. (7, 8) The hidden mystery shadowed. (12-22) Where can wisdom be found ? (23-28) God understand- eth the way of wisdom and he knoweth the place thereof. 207 CHAPTER XXIX. (1-7) Job calls attention to the days when, as the Adam and progenitor of the Third Race, he dwelt in Eden free from sin and transgression. (8) The overlap of the Second and Third races shadowed. (9, 10) The respect in which Job was held before he transgressed. (11-13) Job's righteous- ness by works under the special protection of the Almighty. (14) The Law now enters in to Job as a governing princi- ple whereby Job becomes a free agent under the Law. Satan a free agent under the Law. (15-25) Job's right- CONTENTS. 13 PAGE eous works under the Law as a free agent. The fall- of Job. The transgression of Job 211 CHAPTEE XXX. (1, 2) Job the sport and prey of the Evil Kingdom. Old age perished from Job. (3-14) Job persecuted by the later generations of the Second race, and by his own family. (15-19) The great Hiddekelic Famine indicated. (25-31) Job expresses his righteous actions. When he looked for good evil came 215 CHAPTEE XXXI. (1, 2) Eighteousness by works under the Law as a free agent. (3) Destruction to the wicked through the Law. (4) God takes cognizance of all steps, good and bad. (5, 6) Job requests an even balance, a just weight, under the Law. (7-15) The remarkable integrity of Job. Job admits transgression. (16-18) Job as the Adam and progenitor of a race of men. (24-28) Job brings himself into condem- nation, in that his mouth hath kissed his hand. (32-34) "Who is the Adam spoken of by Job ? (35-37) Job ex- presses a desire that the Almighty would answer him, and that his adversary had written a book. (38-40) Why should Job have been so particular in setting forth his own righteousness under the Law ? 220 CHAPTEE XXXII. (1-3) Job's three friends cease to answer him. Elihu's wrath is kindled against Job. Elihu's wrath also against his three friends. Why Elihu's wrath was thus kindled. (4, 5) Who is Elihu? Elihu as Satan transformed as an angel of light. (6-9) Elihu begins to answer Job and his three friends. Elihu briefly defin£s man. (10-13) Elihu admits that Job's friends failed to answer Job's words. (16-22) Elihu as the Adversary of Job ; Job having ex- pressed a desire that his adversary had written a book . 228 CHAPTEE XXXIIL (1-3) Elihu's words to be measured by the character of Satan. (4, 5) Did the Spirit of God make Satan ? Satan 14 CONTENTS. PAGE claims to be a creature. (7-11) Job subject to both good and evil. (14-17) An aggressive power greater than man indicated. (19-22) Elihu points to the grave as a proba- ble finality to the transgressor. (23-26) Elihu advances the righteous works of a transgressor under the Law as a ransom from death. (27, 28) Elihu sets aside the Law through repentance. (29, 30) Elihu still further advo- cates self-righteousness and repentance as ransoming con- ditions. No Kedeemer called for. The irrevocability of the Law demands fulfilment of the Law. (31-38) Elihu seeks to teach Job wisdom. Will the wisdom of Elihu exceed that of Job ? 233 CHAPTEE XXXIY. (1-6) Job's right. "What is good ? Why Job's wound is in- curable without transgression. (10-12) Elihu defines certain attributes of the Almighty, — " Neither will the Almighty pervert judgment." (13-15) Elihu points to no return of the spirit of man after death. (16, 17) Elihu advances the immutability of the Law that condemns the transgressor. Elihu's view does not unsettle Job's position that his Ke- deemer lives. (18, 19) Elihu sets forth the improbability of any redeemer arising to redeem the transgressor. (20 -22) By Elihu's reasoning death is annihilation. Elihu denies the existence of a valley of the shadow of death, but Job holds to the valley of the shadow of death. (23) Compensation through repentance from Elihu's stand- point. (24r28) By Elihu's reasoning the unrepentant are cut off, and others will be set up in their stead. The phi- losophy of Elihu establishes the Evil Kingdom indefi- nitely. (29, 30) Elihu's plausibility. (31, 32) Elihu points to»a series of rewards and punishments during the natural life of the creature. (33) Elihu asserts that the system of rewards and punishments comes from the Al- mighty and not from the Evil Kingdom : which is it ? (34) Elihu considers that Job spoke without knowledge, and that his words were without wisdom. (36, 37) Elihu as Satan demands that Job be tried unto the end because of his answers for wicked men. Are Job's answers rebellion against God ? Are Job's answers a multiplicity of words ? 240 CONTENTS. 15 PAGE CHAPTER XXX Y. (1-3) Elihu misconstrues Job's words. (4-7) The Sublime Unity. The Three Persons of the Trinity. (8) The Kingdom of Righteousness. The Redeemer. (9-11) The arm of the mighty is the Law. (12) The oppressed can find no relief from the Law in the Law. (13, 14) Elihu enjoins Job to trust in the Almighty that judgment come not upon him. (15, 16) The words of Elihu indicate that tribulation has come upon Job because Job heeds not the system of repentance as set forth by Elihu . , . 252 CHAPTER XXXYL (1-4 The words of Elihu as the words of Satan. (5-12) Eli- hu's position calls for no Redeemer. Self-righteousness and repentance, from Elihu's stand-point, ransoms the transgressor. Job's philosophy the stronger of the two. (16, 17) Elihu argues that Job transgresses in that he goes beyond the Law. (18, 19) Elihu's words imply that, after death, nothing can deliver, not even all the forces of strength. From Elihu's stand-point death is absolute, eternal annihilation 257 CHAPTER XXXYIL (1-20) Elihu calls Job's attention to the wondrous works of God. (21-24) Elihu continues his record of the attributes of the Most High. Still Elihu points to no Redeemer; still he points to no system whereby the creature may be delivered from the frightful tribulative chain that binds him to the Evil Kingdom. Is this situation the result of far-reaching wisdom ? Wherein is essential Evil vitally touched by it ? Wherein is the earth and every living thing that moves upon the earth subjugated by it ? The deductions of Elihu are at variance with the plans of the Almighty, and fail to answer Job, or throw down his great postulate, " I know that my Redeemer liveth" . . 263 CHAPTER XXXYIIL (1, 2) The words of the Lord evidently condemn the sayings of Elihu. (3, 4) The Lord calls upon Job to answer him. ] Q CONTENTS. PAGE The foundation of the earth. (5-7) The Chief Corner- stone. (8-11) The Evil Kingdom. (12, 13) The Day- spring. (16) The Source of Evil. (17) Absolute death. The valley of the Shadow of Death. (18) The earth in- cludes all matter. (19-21) Neither the Source of Good nor the Source of Evil can be traced to the house thereof. (22, 23) The Judgmental Era. (24) The separation of the good from the evil. (25-27) The Plan of Redemption. (28-30) Job's attention is called to the Almighty as the Creator. (31, 32) The Almighty as Governor. (33-35) The Almighty as Master. The Almighty as unerring Judge. (39-41) The Almighty as Provider . . .268 CHAPTER XXXIX. (1-4) The Almighty as the watchful Guardian. (5-8) The Almighty as the life-conferring Source. (9-12) The Al- mighty as the Subjugator 278 CHAPTER XL. (1, 2) How can man contend with the Almighty? Eternal life through free agency or righteousness by works under the Law. (3-5) Job's transgression meets him face to face. (6-8) Eternal life a free gift of the Almighty. (9-14) The strength of Job as a free agent under the Law com- pared with the strength of the Almighty. (15-24) The behemoth as shadow 282 CHAPTER XLL (1-34) The leviathan as shadow 285 CHAPTER XLIL (1-3) Job accords the infinite knowledge and perfection of the Almighty as Governor of all things, that he alone should order, subdue, provide, protect, and deliver, when- ever and wherever such may or might be called for. (4-6) Job now more fully comprehends the greatness of the one that shall be Subjugator and Ruler. Job repents in dust and ashes. (7-9) Job's three friends commanded to offer a burnt-offering for themselves. Elihu left out. (10-15) The replenishment of Job. The years of Job. . 289 PEELIMIl^AEY 10 THE INDICATIONS OF THE BOOK OF JOB. •S *^ 0) »-■ . w a o A 4] fH Id rt ^• M bo ^ .9 frH (2 fl p^ 'd ftf CO ^ c3 M §3 pq g W ^ c§ ^ a> > S ^ fl <{ TAe Infinite Reach combines and includes within itself all eras, ages, periods, and times, from " everlasting to everlasting." The Antecreative Bras are reaches with only- one common finite limit or border, in which but two Existences as Powers have being and place. These two Existences are, first, The Infinite Majesty, — to whom be glory in the highest forever, — and, second, Satan, King of Evil. The Infinite Majesty is the One God, the True Light, the Source of every good and perfect gift. He is without beginning of days or end of life, and is the Supreme Euler of, and in, and throughout, the Infinite Eeach. The One God is the Sublime Unity, the Holy Trinity, the Unity of the Power that con- 2 17 18 PRELIMINARY TO THE ceives, the Power that signifies assent, and the Power that fulfils. The Sublime Unity is the Creator and the King of Eighteousness. The Power that conceives is Thought. The Power that signifies assent is the Word. The Power that fulfils is Action. These three Powers are equal the one with the other ; the fulness of the three rests with and dwells in each one as a Person ; hence each is positive and perfect as a Power ; and they, as the Holy Trinity, combine into the Sublime Unity. The Sublime Unity, being the One God, is perfect within himself, and needs nothing to complete his happiness; for "known unto God are all his works from the beginning of the world." The Sublime Unity is the Giver of every good and perfect gift. Satan is the King of Evil, the Power of Darkness, the Source of pain and tribulation. Satan is without beginning of days, yet not, of necessity, without end of life. Satan is King of Unrighteousness, and is a non-creator. Satan combines within himself a conceiving power, an assenting power, and a fulfilling INDICATIONS OF THE BOOK OF JOB. 19 power; but, as a unity, he is imperfect; for, although combining these three powers within himself, yet, not being a creator, he is far be- low the Sublime Unity as a Power; hence these powers in Satan are not positive and perfect, in that he, Satan, cannot carry out or bring to pass all his thoughts and words. The evil, however, that the Infinite Majesty permits, that only can Satan bring to pass. Satan is aggressive, and, although power- ful beyond all human conception (see 1 Kings xix. 11, 12), he is, without the creature, power- less for want of a field of aggression. Satan in this portion of the Infinite Eeach, for want of an aggressive field, is unproved as an Evil Tree, although the Infinite Majesty fully comprehends him and the inherent attri- butes of which he is a unity. Satan being aggressive, yet being unproved as an Evil Tree, God's great Purpose by Elec- tion is framed. God's Purpose by Election clearly demands a kingdom filled with intelligences, in which all thought and action will be justified, and be without blemish, through the Word or Assent- ing Power of the One God, in which Word or Assenting Power "dwelleth all the fulness of the Godhead bodily." 20 PRELIMINARY TO THE At this point (see margin) let a tag or mark be placed upon the Infinite Reach as a tangible comprehensive beginning to the Creative Eras. The Kingdom of God now, at or about this point in the Infinite Reach, begins in the ordination of the Word of God as the King and the Messiah. (See Psalm ii. 6, 7.) A. The Messiah is the beginning of the creation of God, and the beginning of the Kingdom of God; hence the creation and preparation of a body for the Word of God, which Word has been ordained as Messiah and King. This body (see Col. i. 15-18 ; Rev. iii. 14) is the first-born of every creature, the very beginning of the creation of God, and is pure and unblemishable ; hence Satan can- not touch this body, for it is created pure, and it ever will be kept pure. This body (see Col. i. 18) has the pre-eminence in all things; wherefore it must be the tangible foundation, base, and building that consti- tutes the tangible Kingdom of God, as per- taining to the living creature (see Eph. ii. 18, 22), that shall endure forever; hence im- mortality pertains to this body. B. Creation of earth or of matter. This creation comprehends the material from which, later, a body was prepared for the living creature in the day that the living creature was created. This earthy body is INDICATIONS OF THE BOOK OF JOB. 21 13 S ■[3 to A ■l-a ,^3 *fl O 0) •rt Qi A ^ S a fH •r^ § a s 2 ^ 0) o 73 blemishable, and it forms no part of the pure body that was previously prepared for the Word ; they are separate and distinct, the one from the other. Mortality pertains to this earthy body; hence, through the earthy body, Satan has a field of operation before him in which to prove the quality of the fruit that inheres to his kingdom. C. The spirit of the living creature (host not being considered) is now brought forth and clothed with or born into its earthy body. This is the first generation of the living creature ; hence this body is the first or natural body of the living creature. (See the Infinite Eeach at B.) Eternal life may fall to the creature in this body through the fulfilment of a perfectly upright and right- eous life. D. Satan now having a field of operation before him, makes aggression upon the living creature thus brought forth, and proves thereby that his kingdom bears bitter fruit. E. The power of Satan is so great that the living creature falls into transgression ; but, in this period or age, sin (see Eom. v. 12, 13) is not imputed, for there is no law ; hence no penalty is attached to the offence. The adherents of the Evil Kingdom, therefore, through the non-imputation of sin, fearlessly develop their aggressive schemes, but they are undoubtedly proving the deadly quality of the attributes of which they are unities. 2* 22 PRELIMINARY TO THE B.C. 31863 d o ^ l«l ^ a> S « 13 IB o 1 O H "?^ 1 1 ^ 2 o Q M Q) o -S 6 1 1 1 la (3 a o g 2 1 g H W o Eh o s •43 S' 1 ^ H ^ 1 0) £ s 5J o S F. T/ie >Son begotten.'^ At this point in the Infinite Keach time or determi- nate chronology begins. In and as the beginning of the crea- tion of God, however (see the Infinite Eeach at A), a body was prepared for the Word of God,— the Word of God, before such creation, having been or- dained as Messiah and King, — that the Word of God might do the will of God. The will of God is briefly given as fol- lows (Gen. i. 28) : " Be fruitful, and mul- tiply, and replenish the earth, and sub- due it : and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth ;" wherefore the Word of God, "in whom dwelleth all the fulness of the Godhead bodily," now, or about this point in the Infinite Eeach, comes forward and invests the body that had been prepared for him in and as the very beginning of the creation of God ; that in, by, and with this body he may do the will of God by subjugating all hosts, by driving out evil in all its ramifications, and by replenishing the earth with those of his own choosing ; hence with the ad- vent of the Word of God as the begotten Son (for when the Word of God invested the body that had been prepared for the Son or Word, the indication follows that * Advent of the Messiah as the Living Bread. INDICATIONS OF THE BOOK OF JOB. 23 the Son was begotten at the period or time of such investment) the war against Satan is inaugurated ; and with the ad- vent of the Word of God as the begotten Son determinate chronology begins. (See margin.) The indication also follows that when the Word of God invested the body- that had been created for it (see the In- finite Eeach at A), that such investment endowed it with life, and hence this body became and was, after the investment, the Living Bread which (see St. John vi. 50, 51) shall be eaten that eternal life may, through the eating thereof, pertain to the creature. G. The Word of God is the Messiah, the Messiah is the King, and the King is the Son of God, who now dwells in the body that was prepared for him in the beginning that he might do the will of God ; therefore, can Satan bring any tar- nish upon the unblemished body of the Son because of the non- imputation of sin ? Never; for this body is unblemishable through the power of the Infinite God that created it perfect and without spot; hence the non-imputation of sin possesses no strength as a temptation to the Son of God that he should transgress through the prevailing condition of leniency. The indication is also manifest that the purity of the Kingdom of Eighteousness de- pends upon the perfect unbleraishability 24 PRELIMINARY TO THE d 0) ^ 3 0) Ph «i-i o a o p s -tJ K 4^ t-l CO •-1 fe f^ o 1 P4 of the body that was prepared for the "Word or the Son ; into which body the spirit of the living creature is and will be regenerated or born that it may be clothed upon with this unblemishability. (See, also, 2 Cor. v. 1-4.) H. The war against Satan (see Eev. xii. 1-9) is made manifest after the begetting of the Son. In this war Satan is cast out of heaven into the earth, and his angels are cast out with him. Before this casting out, however, Satan (see Eev. xii. 4) drew a great host after him and cast them into the earth ; hence the unsubjugated host of evil, and the host under bondage to it, roam the earth, ap- parently unchecked, with no penalty at- tached to their offences ; for no law has entered even yet for the imputation of sin. I. Creation of the First or White Race of Men. At or about this time in the Infinite Eeach, a body was formed for this Eace (Adam's, see Gen. v. 2) of the dust of the earth, the breath of life was breathed into it by the Creative Power, and it became a living soul. Thus the spirit of man of Adam's race is, at the first, or at the time of its bringing forth, clothed with an earthy body, and, hence, the earthy body is the first or natural body of man of Adam's race. (For the INDICATIONS OF THE BOOK OF JOB. 25 elementary creation, not formation, of this material body, see the Infinite Eeach at B.) Man (see Gen. i. 28) is called as a subjugatory Element. K. The Law enters in with the crea- tion and bringing forth of man of Adam's race; for (see Eom. v. 13-20) "until the law sin was in the world ; but sin is not imputed when there is no law ;" and (see Gal. iii. 19) the law was added because of transgressions. Inasmuch, however, as death reigned from Adam to Moses, so the ruling of the Law is made manifest from the calling of Adam, whether such Adam be the progenitor of the First Eace of men or whether he be the pro- genitor of the Fourth Eace. The Law entered because of the trans- gression that existed prior to the advent of man of Adam's Eace ; hence, from the entering thereof, sin will be imputed to the transgressor irrespective of host, that the offence may abound against the trans- gressor irrespective of host. The indication becomes manifest that inasmuch as the Law is a righteous em- bodiment, that all hosts must come under its rulings, whether such hosts pertain to the heaven or to the earth ; hence the Law contains an ordination to life that the one who fulfils the Law may live in it, and it contains a ministration of death that the penalty of transgression may 26 PRELIMINARY TO THE rest over the transgressor irrespective of host. Wherefore the entering in of the Law, with its accruing penalty, — viz., death, — calls for the absolute presence of two or more witnesses that shall offer faithful testimony for and against the transgressor irresj)ective of host, when, through the imputation of sin and the abounding of the offence, the books shall be opened for the judgment of the trans- gressor. L. Advent of the Messiah as a Faithful Witness. The two Faithful Witnesses (see Eev. i. 5 ; Eev. iii. 14) are the Lord Jesus Christ and the Spirit ; hence they must have testimonj^ to present from the entering in of the Law until judgment shall have been rendered against the transgressor irrespective of host. The First Person of the Trinity may also be a Witness, whereby two Wit- nesses will be found who can testify for and against the transgressor for the period of time, — viz., three days and three nights, during which the Messiah as Jesus Christ lay environed with ab- solute death. The indication is also clear that inas- much as Satan continues from the enter- ing in of the Law until the same shall be ready to vanish away, that the wit- nesses that shall testify in his case must also endure for the same period of time. INDICATIONS OF THE BOOK OF JOB. 27 B.C. 23017 02 11 2«« 5S <«« o-d o.rt ^ o 0) > o ■(^ B.C. s 21414 1 i 0) M ^ I 5 QJ 02 < 0) a 6 1 o s 55 S3 M 03 Cj a> W M aj -O H ;h s cj H o .2 i ^ 2 ^ 1 S M. Creation of the Second or Red Race of Men. This Eace of men is created independent of and distinct from the First Eace, and is called forth as a sub- jugatory Element; wherefore the ruling of the Law is over it also ; but, like its predecessor (for the First Eace fell into transgression), it was too weak to resist the wiles of Satan, king of Evil. N. The First Eace of Men having failed in its mission as a subjugatory Element, is swept away from the face of the earth through the agency of earth- quake and volcanic eruption. O. The Law of Iniquity calls for the transmission of the iniquity of the fathers upon the children (see Ex. xxxiv. 5-7) unto the third and to the fourth genera- tion ; hence, in order that this Law may fulfil, an escaping remnant will always be provided that the destruction of the human family be not total. P. The Escaping Eemnant is made mani- fest in and by the overlap of the First and Second races of men (see the Infinite Eeach at M-N), during which, by inter- marriage, the iniquity, blood, and charac- teristics of the First Eace are visited upon the Second. 28 PRELIMINARY TO THE B.C. 13465 w s pj -d ti •T-l a H -d s . fl -O QJ gs So - O 3 o B.C. 12098 < o 1 » P$ ^ 'S *^ p. 12 B M s ^ 1 P4 fl (A S •rH § » © -o o O 1 S a S s Eh 1 H M O B.C. 3897 S'S .a 02 Hg Si §« 'ti'd o fl > OJ Q. Creation of the Third or Black Race of Men. This Eace is created and brought forth independent of, and distinct from, either of the two preceding races. More- over the indication is clear that the inter- marriage of the White and Ked races would not produce a Black race. This Eace, in turn, was called and given a mission comprehending the sub- jugation of Evil, but it failed to cast down the mighty Power of Evil ; and, hence, failed as a subjugatory Element. E. Destruction of the Second or Red Race by drought and famine. This de- struction, however, was not total ; for by intermarriage during the overlap of the Second and Third races a remnant was made to escape, whereby the iniquity, blood, and characteristics of the Second were visited upon the Third, and (see the Song of Sol. i. 5, 6) not only those of the Second, but, by the operation of the Law of Iniquity, those of the First Eace also. S. Creation of the Fourth or Pale Race of Men. This Eace was created inde- pendent of, and distinct from, the three that preceded it. Inasmuch, however, as a mixed multitude may be produced through the intermarriage of the White, Eed, and Black races, the predominating color of which would be pale, so the INDICATIONS OF THE BOOK OF JOB. 29 0} (Q 5 § ^■s 3-3 a n pale color of the Fourth Eace of men serves as a veil to screen the indepen- dent creation of the first three races. After the creation of the Fourth Eace of Men the Most High rested from his labors, and He will not take them up again until His great Purpose by Elec- tion shall have become established ; which Purpose, as already indicated, is the justi- fication of all thought and action, through the Word or Assenting Power of the In- finite Majesty, in a kingdom of which He is the absolute unblemished Monarch. The Fourth Eace also falls into trans- gression, and fails in its mission as the subjugator of Evil; wherefore the prom- ise is given in the garden of Eden that a subjugator shall arise in the House of Man. T. The Second and Third Persons of the Trinity, now that the whole four races of men have failed in their re- spective missions as subjugators, evi- dently must carry out the plans of the Most High for the subjugation of Evil, and for the redemption of the creature that is under bondage to Satan, and, also, to establish God's great Purpose by Election ; hence no new creature will be created or brought forth that the futile efforts of such new creature for the establishment of righteousness through free agency, or righteousness by works under the Law, may be still further ex- 30 PRELIMINARY TO THE tended ; the indication being clear that, while the creature is on trial, the Second and Third Persons of the Trinity will not, or do not, take up the subjugatory labors ; and that they will not now, or do not, take them up until after the complete failure of the creature world shall have been fully demonstrated, whether such creature pertain to the heaven or to the earth. In the plans of the Most High man (see Ex. xix. 3-6) is pointed to as a pos- sible kingdom of priests and a holy na- tion, which indication is confirmed by the choosing of the tribe of Levi in the stead of the first-born, that are males, among all the tribes of Israel. As a priesthood and a holy nation man be- comes a peculiar people unto the Lord, and a choice instrumentality in the won- ders pertaining to the regeneration of the creature. B.C. 2241 V. Destruction of the Third Race of Men by the Deluge of Noah. Thus the Third Eace was swept away ; but by the inter- marriage of the Third and Fourth races during the overlap or contemporary ex- istence thereof, the iniquity, blood, and characteristics of the First, Second, and Third races were visited upon the Fourth race or generation in full harmony with the Law that governs the transmission of iniquity to the fourth generation. INDICATIONS OF THE BOOK OF JOB. 31 -d g^ a o o H ^ rC o s ^ •S § V M o CD 1 B.C. 1 1827 '■g •-«? V 11 § Sg ^ The escaping remnant of the Third race (see Isa. xxi. 16, 17), and that of the overlapping portion of the Fourth (see Gen. vii. 7-13), was very small, con- sisting of but eight persons in all, — viz., Noah and his wife, his three sons and their three wives. Upon these eight persons, therefore, the iniquity, blood, and characteristics of four independent consecutive races of men rested; and hence, from them are redeveloped the mixed multitude that peoples the Fourth or Pisonic Age. The indication is now clear that, be- cause of the complete failure of man of Adam's race, the Second and Third Per- sons of the Trinity must, in themselves, fulfil the plans of the Most High for the subjugation of Evil, and for the redemp- tion of the creature that is under bond- age to Satan, and, also, to establish G-od's Purpose by Election; hence the grand struggle for supremacy will be carried on between the Second and Third Per- sons of the Trinity on the one part, and Satan, King of Evil, on the other part. (See, also, Jer. xv. 11-21.) Y. Advent of the Messiah as the Living Bread that came down from heaven, as the Eedeemer, and as the Subjugator. Melchizedek (see Gen. xiv. 18-20), priest of the most high God, brings forth bread and wine. This bread is the pure body, 32 PRELIMINARY TO THE oj .Jh a» ,£5 be ^ 03 L4 bD c. 0) 1 bo -d s-> M "3 P, c3 2 U a o 52; or is of the pure body, that was pre- pared for the Word in the beginning of the creation of God (see the Infinite Eeach at A), suitable for the labors in- volved in the subjugation of evil, and for the redemption of the fallen crea- ture. This bread, as already indicated, be- came the Living Bread in the day when the Word of God invested it (see the In- finite Eeach at F) ; and hence, the Word of God by thus investing the pure body that had been prepared for the Word, invested it with life, and thus the Word became and was begotten as the Son of God that he might do the will of God. This Living Bread, therefore, is the Living Bread that, later (see St. John vi. 51 ; St. John viii. 54-58 ; Gen. xiv. 18-20), came down from heaven ; and, inasmuch as it was and is created unblemishable, the indication is clear that no evil or un- clean thing can become united to it, or even touch it. Melchizedek is, with little or no doubt, the Third Person of the Trinity, the Ful- filling Power of the Infinite Majesty; the Messiah is the Second Person of the Trinity, the Word or Assenting Power of the Infinite Majesty; hence the Prime Movers in the work for the subjugation of evil and for the redemption of the fallen creature are made manifest as presences. INDICATIONS OF THE BOOK OF JOB. 33 When Melchizedek, priest of the rao8t high God, brought forth bread and wine he met Abram returning from the slaugh- ter of the kings. At this meeting (see Gen. xiv. 18-20) Melchizedek blessed Abram of the most high God, and called him possessor of heaven and earth. From the greatness of Melchizedek (see Heb. vii. 1-4) and from the magnitude of the blessing wherewith he blessed Abram, the indications are almost posi- tive that Abram ate of the bread brought forth by Melchizedek; and, also, that this bread was the Living Bread that came down from heaven, that it was the body of the begotten Son (see the Infinite Eeach at A), that it was the flesh of the Kedeemer which (see St. John vi. 51-58) must be eaten that life may ensue ; where- fore, when Abraham ate of this Living Bread his spirit was born into it or trans- ferred into it, that, through such trans- fer, he might obtain life. At the first, however, where man of Adam's race is concerned, the spirit of man was born into the earthy body (see the Infinite Reach at I) that was pre- pared or formed out of the dust of the earth for it ; but now, by partaking of the Living Bread, the si^irit of man is born into the Living Bread also ; and, hence, is regenerated or born into the body that was created and prepared for the Word or Son (see the Infinite Reach 3* 34 PRELIMINARY TO THE '6 S o a> ^ ^ ;-i O OJ •r1 QJ P o ^ 0) c o fi ^ o CQ 0) s bo ^ 03 bD O p a3 f-l 'O be s o -< -a »-i s o p p< g rO a> •s p^ M o 1 1 a> o (U 'O Ci p M t4 p o H ■1^ eS 2 ^ tc « ^ o m S3 ^ w •X3 S3 2 V a o tzi at A) prior to the creation of matter or created condition otherwise. When Abram ate of the Living Bread, the Living Bread, from the time of the eating thereof, took upon itself the flesh of Abram, or of Abraham, as he after- wards was called, whereby the iniquity that rested upon Abraham also rested upon the Living Bread through the oper- ation of the great Law of Iniquity. The indication follows from these con- ditions that when the spirit of man is regenerated or born into the Living Bread, the Living Bread or second body with which the spirit of man is thus clothed really is (see 1 Cor. xv. 44-48 ; St. John vi. 51-58) the flesh of the Lord that came down from heaven, or, in other words, that it really is of the body that was prepared for the Word (see the Infinite Eeach at A), in and as the very beginning of the creation of God. W. Advent of the Messiah as the Son of Man, and as the Seed of Abraham. Abraham having eaten of the Living Bread, the Living Bread, as already in- dicated, became through the operation of physical laws part of his flesh ; where- fore, by the power of God, it, the Living Bread, was brought forth into the world a manifest phj^sical presence as the flesh and seed of Abraham ; even as woman (see INDICATIONS OF THE BOOK OF JOB. 35 -d Ol ■i-i a a> u o 5 6 ^ •^ ^ > o o V] OT o 13 '3 g S M 0) O ^ ^ H a> S O 1=1 A p 03 be 5h B.C. C o 847 •a o 1 1 "« a 0) i 1 'O 0) Ol -d ^1 _g o 2 a a H < A o +3 _o P^ s _o ^: *s fl g w s -M Si a> t-i o fl o ^ Gen. ii. 21-23) was brought forth into tho world, by the same Power, from the flesh of Adum as a manifest physical presence. From these conditions indications fol- low that, at this time (see the Infinite Eeach at W), the Living Bread became the seed of Abraham, and that the seed of Abraham (see G-al. iii. 16) is the Mes- siah as the Son of man (see, also, Gen. iii. 16) ; hence the Messiah made his ad- vent as the Son of man (see St. John viii. 56-58) in the day of Abraham. X. Advent of the Messiah as the Prophet. (See Deut. xviii. 15.) The Messiah as the Prophet is manifest as a physical presence in and as Elisha the son of Sha))hat; the proof being witnessed (see 2 Kings V. 10-14 ; St. Luke vii. 19-23 ; St. Luke vi. 44) by Elisha's works ; where- fore, from these conditions, indications are evident that the Living Bread de- scends into the valley of the shadow of death, and that it returns from thence (see Isa. vi. 13) and shall be eaten. By descent into the valley of tho shadow of death the Messiah changes his tabernacle as the Seed of Abraham, the Seed of Isaac, the Seed of Jacob, and as the Seed of Jacob after him ; hence it follows that the Messiah (see 1 Chron. xvii. 4, 5) walked in many tabernacles ; one of which, as already indicated, is that manifest in Elisha the Prophet. 36 PRELIMINARY TO THE A.D. 1 ■d a> ■(^ o3 a> M o a; ^ ,_, OJ :;3 be ^ ^ S M o o w ^ 3 6 o a a s3 a> ki o c o 5?; Y. Advent of the Messiah as the Seed of Woman. Through the ministrations of the priesthood of Melchizedek (see St. Luke i. 26-35, in harmony with Gren. xiv. 18-20) the Virgin also ate of the Living Bread; hence the Living Bread was, in due time, born of the Virgin in fullihnent of the promise given in the garden of Eden, and also in fulfilment of the sign given Ahaz, king of Judah. The name of this son of the Virgin was called Jesus, and Jesus (see St. Matt, xxvii. 17) is called Christ. Z. Crucifixion and absolute death of the Messiah as Jesus Christ. In this death the penalty that rested upon the re- deemed transgressor (see the Infinite Eeach at K) was absolutely paid in strict fulfilment of the Law. When the Messiah as Jesus Christ thus died he laid down his life in the pure, un- blemished body that had been prepared for him (see the Infinite Keach at A) in and as the very beginning of the creation of God ; and into which the spirit of the creature, through the communion or eat- ing thereof, had been regenerated prior to this absolute death; hence, through re- generation, the creature died an absolute death (see, also, 2 Cor. iv.lO, 11) in the ab- solute death of Jesus Christ the Messiah, the Escaping Remnant (see Isa. i. 9 ; Ro- mans ix. 29), of and for the creature world. INDICATIONS OF THE BOOK OF JOB. 37 '6 o *3 03 CJ u o 1 .§ i 1 A^ 3 O 1 oT u ■ s o Eh (» a si o s ^ rt "i u (O u o § ^ O) > '■C *-C3 d A.D. s 3803 fl Z; dication becomes raanifest that the judg- ment of the Evil Host will not begin until after such fulness shall have been established. B'. Transgression comes to the full at or about this time in the Infinite Eeach, ac- cording to the seventy weeks of the book of Daniel ; hence the judgment of the Evil Host commences with or about the year a.d. 2133. The judgment of all hosts doubtless will have been rendered prior to the advent of the Messiah as King of the Thousand Years Era; although the en- tire destruction of Evil may not find ac- complishment until after this wondrous reign shall have expired. C. Advent of the Messiah as King of the Thousand Years Era. This wondrous reign will constitute proof of the subju- gation of the earth, as called for (Gen. i. 28) ; and it also reveals the Euler as the Subjugator Jesus Christ, the Word of God, for whom, as Messiah and King, a body was prepared which is and was the very beginning of the creation of God, and into which body the creature world is regenerated or born. D'. The Era of Destruction. During this Era the fire from God out of heaven shall come down and shall test all things ; that which is good will endure, but that INDICATIONS OF THE BOOK OF JOB. 39 Xi ^ ^ o O bo 2i^ 03 <1 ^"i S PI 01 •-^ on fl g w §§ 1 -tH-O l-H ^ H H which is evil will perish forever as an energy and as an active principle. After these great things shall have been ful- filled, then the Word will return to the Father, and the Infinite Three as the Sublime Unity will crown the unfold- ing future with glories inconceivable for wonder and for magnitude. E'. Und of Time. Time was set apart for the overthrow of Evil, and for the establishment of a kingdom in which all thought and action will be justified through the Word or Assenting Power of the Infinite Majesty ; hence, with the exit of time. Evil ceases to exist as a vitality ; but the Kingdom of Eighteous- ness is enthroned forever upon an inde- structible base without any rival to mar the creature or to force development from its perfect path. INDICATIONS OF THE BOOK or JOB. I. 1. "There was a man in the land of Uz, whose name was Job ; and that man was perfect and upright, and one that feared God, and eschewed evil/' Thus the record is given that Job was a perfect and an upright man. Who, therefore, is Job? man of Adam's race, or is he one of the Eternal Three that combine into the Sublime Unity? for of man it is stated (2 Chron. vi. 36), "for there is no man that sinneth not," and also (Psalm xiv. 3), " there is none that doeth good, no, not one." If the meaning con- veyed by these quotations — viz., that there is no man that sinneth not — be absolute truth, how c^n a man of Adam's race be pointed to as a perfect and an upright man? The indications are clear that such a one can only be found in the progenitor of a race of men, as Adam, who was created perfect and upright by the Creative Power; for Noah, Abraham, Isaac, Jacob, David, Solomon, all were transgressors, while even Enoch, that was translated, by the law bore upon him a burden of iniquity that could only be washed away by death. If, however, Enoch did not transgress, 4 41 42 INDICATIONS OF THE BOOK OF JOB. then he would live in the Law independent of the labors of the Messiah ; for Death possesses no control over the righteous. Is, therefore, Job identical with Adam ? — that is, is he identical with the Adam of the Fourth Race, that the truth of the text may apply to him as such and thus be considered as established ? or is Job identical with a person of the Trinity, that he thus stands be- fore the Lord as a perfect and an upright man ? The context states, — L 2. "And there were born unto him seven sons and three daughters.'' As seven sons and three daughters were born unto Job, the indication is strongly marked that Job is not a person of the Trinity, but, rather, that he is of and after the race of Adam. Indications further follow that if he is a man of and after the race of Adam, to fill the measure of the text (see verse 1) he must be the progenitor of a race of men, and that, as such, he was created perfect and upright. If Job, in order to fill the measure of the text as a perfect and an upright man, must be the progenitor of a race of men, how is it that (see xxxi. 33) he speaks of an Adam that was a transgressor contemporary with or before him ? If Job's reference be to the Adam of the Fourth Race, then, in Job, a man is found that is born of woman who is free from sin, — which, clearly, cannot be ; for, as already stated, " there is no man that sinneth not ;" hence the indications are that Job was created prior to the Adam of the Fourth Race, that he was created subsequent to the Adam of a race preced- INDICATIONS OF THE BOOK OF JOB. 43 ing him, and that he himself was the Adam or pro- genitor of a race independently brought forth, and thus was distinct from the others ; hence he was not the Adam of the Fourth Race. I. 3. " His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household ; so that this 'man was the greatest of all the men of the east.'' The very great household pertaining to Job indicates the multiplication of the newly-created race of which Job is the progenitor. The term " east'' indicates the Second Age of man ; hence, as Job was a perfect and an upright man, and, as such, was the Adam of a new order or race of men, and as he was the greatest of all the men of the east, the indications are that Job was the first man of, or the Adam of, the Third Race ; which race, in its mission, must cast out the men of the east or of the Second Age, and, hence, must become greater than the men of the east. Moreover, as Job (see verse 6) lived contemporary with the sons of God, and as the sons of God (see Gen. vi.) were destroyed by the Deluge of Noah, so indications are further given whereby he established the age to which Job belonged; the sons of God called for by the text being with little doubt the people of the Third Age, whose days subse- quently ran out at the time of the Deluge. I. 4. " And his sons went and feasted in their houses, every one his day ; and sent and called for their three sisters to eat and to drink with them." It is quite probable, inasmuch as Job pertains to the Third Age, that the three sisters shadow the daughters of 44 INDICATIONS OF THE BOOK OF JOB. Jerusalem (see the Song of Solomon), that allegorical ly represent the first three ages of men, — viz., the White or Euphratic, the Red or Heddekelic, and the Black or Gihonic. The feasting of Job's sons, every one his day points to the progress of time from the calling of man. I. 5. " And it was so, when the days of their feast- ing were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all : for Job said. It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually/' This verse points to time subsequent to the entering in of the Law, for (see Rom. iii. 20) ^' by the law is the knowledge of sin ;'' hence sin was round about Job, although he himself was, as yet, perfect and up- right ; transgression may, however, have overtaken his children, or it may overtake them at any time. I. 6. " Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them." Who are the sons of God called for by the text? They are evidently (see Gen. vi. 1-7 ; Song of Sol. i., ii. 1-3 ; Rev. vi. 5, 6) the people of the Third Age, of which Job is the progenitor ; hence the sons of God would be the children of Job. The day when the sons of God presented themselves before the Lord doubtless was a special occasion for the offering of burnt-offerings, and of expressing their gratitude to their King and Creator ; but who is Satan ? The answer to this question is given as follows (Rev. xii. 9) : " And the great dragon was cast out, that old ser- pent, called the Devil, and Satan, which deceiveth the INDICATIONS OF THE BOOK OF JOB. 45 whole world : he was cast out into the earth, and his angels were cast out with him." Did the Lord God create Satan and his angels, or did he not ? There appears to be little or no evidence to show that the Lord created them, for it is stated (Gen. i. 31), " And God saw every thing that he had made, and, behold, it tvas very good.'' If such was the case, how is it possible to call Evil very good ? It is not possible, for Evil is evil, and Good is good ; the one being diametrically opposed to the other ; but the fruit of the two kingdoms may be made manifest in one individuality, as witnessed in the creature, whether such creature be animate or inanimate. In the allegory of the Creation (see Gen. i. 1, 2), the Power of Evil may be recognized as Darkness, and the Power of Good as Light ; hence these two Powers (see also Rom. v. 13) coexisted from infinity ; yet (see St. John i. 5) " the light shineth in darkness ; and the darkness comprehended it not ;" nor will it ever comprehend the magnitude before which it slowly sinks into oblivion. The bringing forth of the creature by the Creative Power rouses the dormant energy of Evil into a state of sleepless activity; but such activity does not develop comprehension of the Creature Power whose unfolding plans it ruthlessly tramples under foot. The text in- dicates the presence of Satan in Job's Edenic home. I. 7. "And the Lord said unto Satan, whence comest thou? Then Satan answered the Lord, and said. From going to and fro in the earth, and from walking up and down in it." Here again, by the Lord's question, the indication is given that the Lord did not create Satan, wdiile 1^ 46 INDICATIONS OF THE BOOK OF JOB. Satan's reply is confirmatory of independent exis- tence. Tiie Lord, however, comprehended Satan in all his infinity, and read his most secret thoughts ; but his question opens out to finite intelligences the im- probability of the creation and development of evil by the Creative Power. Had such been the case, the worlds would form but one vast amphitheatre in which man and ravening beasts would prey continually one upon the other, under the skilful guidance of Satan, their evil trainmaster, otherwise called '^ that old ser- pent, the devil." ,The Scriptures, however, from the very first (see Gen. i. 27, 28), call for the subjugation of evil ; man having been predestinated and was called as the subjugatory element through which the com- mandment of the Lord might be fulfilled. I. 8. ^^And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil ?'' The record is again given that Job is a perfect and an upright man ; hence, where can such a one be found? The Adam of the Fourth Race fell before a son was born to him, but Job has seven sons and three daugh- ters, and still he is a perfect and an upright man. From these indications it follows that Job cannot be identical with this Adam who also was created perfect, but who fell (see Rom. vii. 9) with the entering in of the Law. What man, then, brought forth since the Adam of the Fourth Race can fill the measure of the text : Enoch ? No ; for (see Gal. iii. 11,12) " that no man is justified by the law in the sight of God, it is evident : for, The just shall live by faith. INDICATIONS OF THE BOOK OF JOB. 47 " And the law is not of faith : but, The man that doeth them shall live in them ;" moreover (see Rom. iii. 20), '^ by the deeds of the law there shall no flesh be justified in his sight : for by the law is the knowledge of sin," and again (Rom. iii. 23), " for all have sinned, and come short of the glory of God f hence the per- fection and uprightness of Job point to him as one who was created perfect and upright and who had not, as yet, fallen under the devices of Satan. I. 9-12. "Then Satan answered the Lord, and said, Doth Job fear God for nought ? " Hast not thou made a hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his sub- stance is increased in the land. " But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. " And the Lord said unto Satan, Behold, all that he hath is in thy power ; only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord." These verses indicate that, up to this time, the law had not entered into Job's Edenic home, but when Job and all that he had were put in the power of Satan, the indication comes forth that the law had entered as a ruling principle to him and to his house, whereby Satan (see Rom. vii. 9-11) could essay his power against them. I. 13-22. " And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house : " And there came a messenger unto Job, and said. 48 INDICATIONS OF THE BOOK OF JOB. The oxen were ploughing, and the asses feeding beside them : *^And the Sabeaus fell upon them, and took them away ; yea, they have slain the servants with the edge of the sword ; and I only am escaped alone to tell thee. " While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and con- sumed them ; and I only am escaped alone to tell thee. " While he was yet speaking, there came also another, and said. The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword ; and I only am escaped alone to tell thee. '' While he was yet speaking, there came also another, and said. Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: ^'And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead ; and I only am escaped alone to tell thee. '^ Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped. "And said. Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord. " In all this Job sinned not, nor charged God fool- ishly." These verses indicate the success of Satan in his aggression upon the house of Job : they soon fell into transgression, and the penalty thereof came upon them; INDICATIONS OF THE BOOK OF JOB. 49 still, the record is given that m all this Job sinned not, nor charged God foolishly. The widespread destruction that came upon Job\s household probably shadows or is coincident with the disasters that culminated in the destruction of the people of the Second Age, together with those of the Third Race who lived contemporary with them, the second or Heddekelic Race having been swept away by the great famine that prevailed (see Gen. xli. 54-56) over all the face of the earth. The Second Race of men was created about the year B.C. 23,017, and was destroyed about the year B.C., 12,098; the Third Race was created about the year B.C. 13,465; hence, in the light that Job was the Adam of the Third Race, he would have been thirteen hundred and sixty-seven years old at the time the earth was thus depopulated. II. 1-6. " Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. "And the Lord said unto Satan, From whence comest thou? And Satan answered the Lord, and said. From going to and fro in the earth, and from walking up and down in it. "And the Lord said unto Satan, Hast thou con- sidered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil ? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. " And Satan answered the Lord, and said, Skin for 60 INDICATIONS OF THE BOOK OF JOB. skin, yea, all that a mau hath will he give for his life. " But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. " And the Lord said unto Satan, Behold, he is in thine hand ; but save his life.'' From foregoing indications it is quite evident that, at the time of this presentation, the people of the Third Race are transgressors through the wiles of Satan, and that Satan presents himself before the Lord conscious of the great success that has attended his aggression upon the human family. Job, however, still retains his integrity ; but now that the special protection of the Almighty is taken from him, and he stands as a free agent under the ruling of the Law, affliction will take hold of his own flesh, for Satan will surely prevail against him in some particular. II. 7-8. "So Satan went forth from the presence of the Lord, and smote Job with sore boils from the sole of his foot unto his crown. " And he took him a potsherd to scrape himself withal ; and he sat down among the ashes." Now, although Job was perfect and upright when he together with the sons of God stood before the Lord upon the second day, yet when Satan went forth from the presence of the Lord upon the second day, the test of strength will be between Satan and Job: for Job, under the Law, will now be a free agent, the Almighty permitting the Law to rule over Job. If, therefore, Job be the stronger he will fulfil the mis- sion of his calling, — viz., the subjugation of Evil or of Satan; in which case Satan (see Ex. xv. 26) cannot INDICATIONS OF THE BOOK OF JOB. 51 bring tribulation upon him ; but should Satan be the stronger of the two, then he will certainly cause Job to transgress either in thought or deed ; by which he could bring disease upon him. The boils with which Job was smitten are evidence, if not actual proof, that Job fell before Satan, and that he had transgressed either in thought or in deed. II. 9-10. "Then said his wife unto him. Dost thou still retain thine integrity ? curse God, and die. " But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil ? In all this did not Job sin with his lips." Even as Job's wife asks, does Job still retain his integrity? The indications are that he does not; wherefore his wife said, " Curse God, and die." Why ? Because the penalty of transgression rests upon him, which penalty is death. Job, however, reproved his wife, and accused her of speaking foolishly. If Job was under the ban of transgression the penalty of which is death, why was his wife's counsel as foolish- ness to him ? Further on (see xix. 25) Job gives his immortal reply to this and to all such questions, " For I know that my Redeemer liveth ;" hence, although transgressive through the wiles of a power stronger than himself, he proclaims the actual personal exis- tence of his Redeemer, and that through his redemp- tion proof would be manifest that the evils wrought by Satan will be undone forever. Curse God, and die? If all were included in the ruling of the First Cove- nant, then well might Job despair, and even hearken to his wife's ill-advised counsel ; but Job's prophetic 52 INDICATIONS OF THE BOOK OF JOB. vision reaches beyond to a newer and better covenant through the Seed promised by which or of which all families of the earth shall be blessed. Now, although Job sinned not with his lips, yet that does not prevent him from being a transgressor : for it is stated (St. Math. xv. 19, 20), "For out of the heart proceed evil thoughts, murders, adulteries, forni- cations, thefts, false witness, blasphemies : " These are the things which defile a man ;" hence so perfect is the great plan of the Almighty for the overthrow of evil that not a vestige of it will be left to lurk in the innermost recess of any living creature. Evil thoughts engender aggression ; aggression involves pain and tribulation ; pain and tribulation wreck the happiness of the creature ; whence it follows that evil thoughts spring from the fountain of evil. If evil thoughts spring from the Fountain of Evil, and if Evil shall be overthrown, then it is clear that the evil thinker must be counted as a transgressor that the offence may abound and judgment be rendered against him as a transgressor; hence with the fulfilment of the judgment pronounced against the transgressor (be the transgression great or small, for by the Law the penalty is the same) Evil is met in all its ramifica- tions, both great and small ; hence, again, while Evil, root and branch, will be swept away forever, the creat- ure may exclaim with Job (xix. 23-25), "Oh that my words were now written ! oh that they were printed in a book ! " That they were graven with an iron pen and lead in the rock forever ! " For I know that my Redeemer liveth, and that he INDICATIONS OF THE BOOK OF JOB. 53 shall stand at the latter day upon the earth." The faith of Job is sublime ; for, as the progenitor of the Third Race, many years must elapse before the advent of the Messiah as the Redeemer of man will be wit- nessed ; nevertheless the Redeemer of man lived (see Psalm xl. 6-8 ; Heb. x. 5-7) before Job was brought forth as an instrumentality in the great purpose of the Almighty; but the Messiah as the Redeemer of man must, clearly, by the Law, make his advent as the son of man ; which advent took place (see Gen. xiv. 18- 20; St. John viii. 56-58) in the day of Abraham. The day of Abraham, by the indications of the Scrip- tures, truly is the "latter day," the latter Time or Age, to Job ; hence in the Fourth Age the Messiah, Job's Redeemer, the Redeemer of man, stood upon the earth as witnessed by the records of both the Old Testament and the New. Faith in the Redeemer stands to-day upon vastly different grounds, or rather upon grounds far more widespread than it did in the day of Job. Why ? Be- cause in Job's day the Messiah had not made his advent in the flesh, but to-day, in the Fourth Age, the Sacred records claim that he has made his advent as the Redeemer of man, in the flesh of man, and as the son of man. Job's faith, therefore, rested solely upon promises ; but to-day faith rests not only upon promises, but upon work actually performed by the Redeemer of Job when he stood upon the earth in the latter day or the Fourth Age. Job's faith also indicates his belief in the begetting of the Son who, in the body prepared for him, came to do the will of God. What is a portion of this will ? 5 54 INDICATIONS OF THE BOOK OF JOB. It is (see Rom. viii. 28-30) the justification and glori- fication of those whom he predestinated and called; according to his purpose, that which was predestinated and called (see Gen. i. 26-28) was man, for man was made after the likeness and image of God; which clearly shows predestination and calling. Through the body thus prepared for the Son Job recognizes his Re- deemer ; for into this body Job will eventually be re- generated or born, and it, the body prepared for the Son, will become the flesh of Job; hence Job further says (xix. 26-27), " And though after my skin worms destroy this body, yet in my flesh shall I see God : " Whom I shall see for myself, and mine eyes shall behold, and not another; though my veins be con- sumed within me." Hence the flesh of Job in which he shall see God will be of the pure, spotless, unblem- ished body that was prepared for the Son suitable for this purpose, and will not be the corrupt body of flesh and blood in which he knew evil and transgression : for (see text xix.) the corrupt body will be consumed within him. From these references indications are clear that the counsel of Job's wife was as foolishness to him : for why should he curse God and die when he knew that his Redeemer lived ? Job's reply to his wife, " Shall we receive good at the hand of God, and shall we not receive evil?" in- dicates the righteousness ^f the penalty of transgres- sion that pertains to the First Covenant : for if there were no penalty for transgression the offence could not abound, judgment could not be rendered, and, hence, Evil could not be overthrown ; whence it follows that the evil that came upon Job was a consequent of his INDICATIONS OF THE BOOK OF JOB. 55 transgression, and that he fell under the machinations of the Power of Evil in whose hand he, as a free agent, was, through the Law, left by the Almighty. II. 11. ^^Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place ; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naaraathite : for they had made an appointment together to come to mourn with him, and to comfort him.'' Thus three friends of Job came to mourn with him and to comfort him. III. 1-10. "After this opened Job his mouth, and cursed his day. " And Job spake, and said, " Let the day perish wherein I was born, and the night in which it was said. There is a man child conceived. " Let that day be darkness ; let not God regard it from above, neither let the light shine upon it. " Let darkness and the shadow of death stain it ; let a cloud dwell upon it; let the blackness of the day terrify it. " As for that night, let darkness seize upon it ; let it not be joined unto the days of the year ; let it not come into the number of the months. '^ Lo, let that night be solitary ; let no joyful voice come therein. "Let them curse it that curse the day, who are ready to raise up their mourning. " Let the stars of the twilight thereof be dark ; let it look for light, but have none ; neither let it see the dawning of the day : 56 INDICATIONS OF THE BOOK OF JOB. " Because it shut not up the doors of ray mother^s womb, nor hid sorrow from mine eyes." This lament of Job, couched in such powerful lan- guage, indicates his great grief at the failure of his mission, his calling. As the first-born of, and as the progenitor of, the Third Race of men, the*command was given Job (see the mission of man, Gen. i. 28) to subjugate Evil; but instead of subjugating Evil the Evil element overcame him and brought him into bondage. Is it any wonder, therefore, that Job should curse the day of his bringing forth ? Is it any wonder that, after his fall, he should lament his fate with bitter lamentation ? Not at all ; for the vale of death yawns to receive him, while sorrow (see Gen. iii. 17-19) shall be his portion all the days of his life ; all of which is in addition to his grief of heart at the failure of the great mission to which he had been called. Job con- tiues his lament, — III. 11-16. "Why died I not from the womb? why did I not give up the ghost when I came out of the belly? " Why did the knees prevent me ? or why the breasts that I should suck ? " For now should I have lain still and been quiet, I should have slept : then had I been at rest, " With kings and counsellors of the earth, which built desolate places for themselves ; " Or with princes that had gold, who filled their houses with silver : " Or as a hidden untimely birth I had not been ; as infants ichich never saw the light.'' Had Job died at the time of his bringing forth, or, INDICATIONS OF THE BOOK OF JOB. 57 rather, at the time the Law entered for his govern- ment, he would still have been a transgressor ; for with- out transgression (see Rom. vii. 8-11) he was alive, for death is not adjudged without transgression ; but, in his case, with transgression came pain and tribulation, not as yet, however, the death-like sleep that pertains to the shadowy vale ; for Job had mission to fulfil other than the subjugation of Evil ; still, had he descended into the grave, he would have rested with the kings and counsel- lors of the earth that had been called into existence be- fore his day. The text further indicates that infants born alive, but which at the time of their birth give up the ghost, rest with kings and counsellors also; but (see verse 16) a hidden untimely birth is as though it had not been ; hence, as a thing which hath not been cannot be recalled into existence, so, by the text, neither can the infant that never saw the light be recalled into existence or to the light ; if otherwise, then the hidden untimely birth could not be classed in essential result with that which hath not been. Of the place of rest above indicated Job states, — III. 17-19. "There the wicked cease /rom troub- ling ; and there the weary be at rest. " There the prisoners rest together ; they hear not the voice of the oppressor. " The small and great are there ; and the servant is free from his master." Such are the conditions that surround the dwellers in the valley of the shadow of death. They sleep an un- troubled sleep, their rest is unbroken ; neither the voice of the oppressor nor the hand of the wicked can ever- 5* 5S INDICATIONS OF THE BOOK OF JOB. more arouse them from slumber to pain. Blessed sleep for the weary ; for, should no Redeemer arise, even then no pain or tribulation could, evermore, find in them a conscious habitation, although the text calls them pris- oners ; hence the indication is evident that the day will come when the length and breadth of this dark land will be visited by One who shall proclaim the Divine command (see Eph. v. 14), " Awake thou that sleepest, and arise from the dead, and Christ shall give thee light/^ To Job, in his great affliction, this land of rest was a haven more desirable than all the treasures earth could cluster around him ; for, from his day, not a few years only must pass away ; but a myriad lay marked on the chart of time before the First fruit from the dead will call him to the light undimmed by shadow. Job con- tinues, — III. 20-22. " Wherefore is light given to him that is in misery, and life unto the bitter in soul ; " Which long for death, but it cometh not ; and dig for it more than for hid treasures ; " Which rejoice exceedingly, and are glad, when they can find the grave ?" These questions of Job point to mission other than the subjugation of evil; what can it be? and why should not man descend into the valley of the shadow of death immediately after his transgression is mani- fested ? Indications follow that life is given to the bitter in soul that they may fulfil their part in the great Plan that leads to the redemption and restoration of others than man. Job knew that his Redeemer lived, but the Redeemer of Job is the Redeemer of others be- INDICATIONS OF THE BOOK OF JOB. 59 sides Job ; for (see Rev. xii. 3, 4) Satan cast a host into the earth which, clearly, did not pertain to man of Adam's race, neither was it (see Rev. xii. 7-9) Satan's immediate army. This host (see Eph. iii. 4-6) is the host of Gentiles that was created by the Almighty prior to the calling of man, and they fell into trans- gression prior to the calling of man ; although at the time of their fall (see Rom. v. 13, 14) sin was not imputed. But what has this to do with the preserva- tion of man as a transgressive creature that he should continue and not find the grave? The indications are that the welfare of the Gentile host is bound up with the welfare of man of Adam's race, and that the redemption of the Gentile host reaches fulfilment through man of Adam's race as a priesthood and a nation of priests ; hence that subjugation of evil does not comprehend all the mission to which man was predestinated and called; therefore light is given to him that is in misery, and life unto the bitter in soul, that he may fulfil that mission of his individual calling ; mission that is shrouded in mistery and hid- den from sight. Job appears to indicate this where he asks, — III. 23. " Why is light given to a man whose way is hid, and whom God hath hedged in ?" Thus the indication is strongly marked that the hidden mystery (see Col. i. 23-27) was open as a question to the mind of Job; wherefore Job con- tinues : III. 24-26. " For my sighing cometh before I eat, and my roarings are poured out like the waters. "For the thing which I greatly feared is come 60 INDICATIONS OF THE BOOK OF JOB. upon me, and that which I was afraid of is come unto me. ^' I was not in safety, neither had I rest, neither was I quiet ; yet trouble came." The conditions indicated by the text would certainly follow with the calling of man as a priest ; for perse- cution will fall upon the creature that seeks in any way to undo the works of Satan, the powerful King of Evil. Inasmuch, therefore, as the priests (see Ex. xxix. 32, 33) shall eat those things wherewith the atonement was made, so Job partook or ate of some- thing that brought upon him dire tribulation ; and even before he had eaten fear came upon him ; hence what could Job have eaten that could or would thus bring down upon him Satan's wrath, if it were not something wherewith atonement had been, was, or would be made ? Did not Aaron and his sons, the Levitical priesthood, eat of those things wherewith the atonement was made ? They did certainly ; hence, if atonement was made by the things that were eaten, then the indications come forth that the well-being of some host or hosts is bound up in the eating thereof; and if such be the case, so, also, the eating spoken of by Job may pertain to the well-being of some host or hosts, in consequence of which the devices of Satan were zealously devised against him. Now, although Job was created perfect and upright, yet (see verse 26) he was not in safety ; and although he was a worker, evidently for the good of others, yet trouble came upon him, which trouble, with little doubt, was due to the great strength of Satan, in that he caused Job to transgress. INDICATIONS OF THE BOOK OF JOB. gl IV. 1-6. "Then Ellphaz the Temanite answered and said, " If we assay to commune with thee, wilt thou be grieved ? but who can withhold himself from speaking ? " Behold, thou hast instructed many, and thou hast strengthened the weak hands. " Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. " But now it is come upon thee, and thou faintest ; it toucheth thee, and thou art troubled. " Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways V^ Even as Eliphaz states. Job (see i. 5) upheld him that was falling, instructed many, and strengthened the weak hands ; but, at the time, he himself (see ii. 1-6) had not been given into the hand of Satan. Later, however (see ii. 7), Satan did hold him in bondage, and smote him with sore boils from the sole of his foot to his crown. Eliphaz further intimates that the righteousness of Job, as shown in his dealings with others, points to righteousness under the Law, righteousness by works, righteousness through free agency, and that this right- eousness is induced through fear of the penalties carried with transgression ; hence, when personal trouble over- took Job, Eliphaz asks, " Is not this thy fear, thy con- fidence, thy hope, and the uprightness of thy ways ?" evidently referring to Job's righteousuess by works as having been induced through fear of trouble. Eliphaz continues, — lY. 7. " Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?'' 62 INDICATIONS OF THE BOOK OF JOB. These questions of Eliphaz were propounded in the Third Age of man ; hence, who, under the ruling of the First Covenant, ever perished or was cut off that was perfectly innocent and righteous ? The First Covenant ordains to life through righteousness by works ; there- fore what power can cut off the perfectly innocent and righteous? The indication is clear that, inasmuch as the First Covenant or Law was established by the Al- mighty, no power exists that can make void the Law by cutting off the perfectly innocent and righteous. Jesus Christ the righteous (see 1 John ii. 1 ; St. John X. 14-18), at the end of his ministry, laid down his life for his people ; of his own free will and accord he laid it down ; no man took it from him : for he had power to lay it down and to take it up again ; but when (see Isa. liii. 1-9) the Messiah was cut off out of the land of the living, his perfection was marred by the heavy burden of sinful flesh that pertained to others; wherefore he was numbered with the trans- gressors. This cutting off took place in the Fourth Age, while the stand-point of the text, as hidden history, is in the beginning of the Third Age, or be- fore the Messiah made his advent in the flesh as the Redeemer of man ; hence the words of Eliphaz are directed against Job as man of Adam's race, and do not of necessity include the Messiah as Jesus Christ the righteous. The context is confirmatory of these indications as follows : IV. 8-11. "Even as I have seen, they that plough iniquity, and sow wickedness, reap the same. " By the blast of God they perish, and by the breath of his nostrils they are consumed. INDICATIONS OF THE BOOK OF JOB. 63 " The roariDg of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. " The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad." By the Law the things which Eliphaz depicts will befall the transgressor, let him pertain to which host he may, for the Law is immutable ; hence the afflictions that have come upon Job constitute evidence that he is not wholly righteous, and, hence, that he is a trans- gressor. Eliphaz continues, — lY. 12-21. "Now a thing was secretly brought to me, and mine ear received a little thereof. " In thoughts from the visions of the night, when deep sleep falleth on men, " Fear came upon me, and trembling, which made all my bones to shake. " Then a spirit passed before my face ; the hair of my flesh stood up : " It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, " Shall mortal man be more just than God? shall a man be more pure than his Maker ? " Behold, he put no trust in his servants ; and his angels he charged with folly : " How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth ? " They are destroyed from morning to evening : they perish forever without any regarding it " Doth not their excellency which is in them go away ? They die, even without wisdom." 64. INDICATIONS OF THE BOOK OF JOB. The reasoning of Eliphaz indicates that man cannot be more just than God, and be more pure than his Maker, or that he cannot equal the justness and purity of God. Why ? Because by the Law immortality would clothe the creature that transgressed in nothing ; but inasmuch (see 1 Tim. vi. 14-16) as none hath immor- tality but God, the creature must be counted as a trans- gressor, whether such creature be man or angel. By the Law, therefore, all are included under sin, — man and angel, — for none are perfect like God ; and, hence, by the Law, all, whether man or angel, must die; which conditions Eliphaz makes manifest in his words to Job. If all die through the Law, then Eliphaz concludes that they perish forever ; for the First Covenant or Law provides no way for the redemption of the transgressor. In support of his views Eliphaz says to Job, — V. 1, 2. " Call now, if there be any that will answer thee ; and to which of the saints wilt thou turn ? " For wrath killeth the foolish man, and envy slayeth the silly one." Hence, where can Job turn for a witness in confu- tation of Eliphaz's words ? The Law forbids the re- turn of the dead from their graves, whether as the saint, the foolish, or the silly. Eliphaz continues, — y. 3-5. " I have seen the foolish taking root : but suddenly I cursed his habitation. "His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. " Whose harvest the hungry eateth up, and taketh it INDICATIONS OF THE BOOK OF JOB. Q^ even out of the thorns, and the robber swallowetli up their substance." Thus prosperity may hover around the creature for a time, but sooner or later the transgressive element will manifest itself; the city wall, built through free agency for protection, will crumble and fall prostrate. Who or what can then deliver ? The Law ? No ; hence Eli- phaz says, " Neither is there any to deliver." Where- fore Eliphaz recognizes no ruling beyond the First Covenant that entered for the overthrow of evil ; hence the position he assumes, while it is against Job, yet it also militates against the Kingdom of Evil, the source and fountain of pain and tribulation. That the Kins^dom of Evil is the source and fountain of pain and tribulation is indicated by Eliphaz in the context, as follows : y. 6, 7. " Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground ; " Yet man is born unto trouble, as the sparks fly upward." The dust and the ground are God's creatures ; hence, as (see Gen. i. 1) " in the beginning God created the heaven and the earth," so trouble and affliction cannot come forth from them, they having been pronounced to be very good ; and, as man is born unto trouble, so God does not institute it ; hence pain and tribulation must pertain to the Kingdom of Evil as the source and fountain thereof. Eliphaz further counsels Job, — Y. 8-16. " I would seek unto God, and unto God would I commit my cause : " Which doeth great things and unsearchable ; mar- vellous things without number : 6($ INDICATIONS OF THE BOOK OF JOB. " Who giveth rain upon the earth, and scndeth waters upon the fields : " To set up on high those that be low ; that those which mourn may be exalted to safety. " He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. "He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. " They meet with darkness in the daytime, and grope in the noonday as in the night. " But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. " So the poor hath hope, and iniquity stoppeth her mouth." In these verses Eliphaz acknowledges and asserts the supremacy of God ; but, at the same time, he indicates that evil flows through the creature, and as it is driven out so the creature rises into safety, yet not (see iv. 19, 20; V. 4) into eternal life. This plan, however, pro- vides no way for the overthrow of Evil ; for with the continued advent of the creature new fields arise in which the Adversary preserves the vigor and activity of his kingdom. The deductions of Eliphaz (verse 16), "So the poor hath hope, and iniquity stoppeth her mouth,'' are not sound except in a very limited sense, for the elevation of a poor man does not stop the mouth of iniquity, else (see verse 7) man would not be born unto trouble ; it being evident that as long as there is trouble there is iniquity also. But should the individual be raised or exalted above trouble and iniquity for his natural life that the mouth of iniquity may, in his case, be stopped, INDICATIONS OF THE BOOK OF JOB. (37 no guarantee is given of a renewed existence to that in- dividiial after his natural life shall have expired ; neither is any guarantee given that the mouth of iniquity is not opened with greater effect in another direction, even as the changing wind of a cyclone does not, of necessity, indicate a less degree of force. Eliphaz continues, — V. 17, 18. "Behold, happy is the man whom God correcteth : therefore despise not thou the chastening of the Almighty : " For he maketh sore, and bindeth up : he woundeth, and his hands make whole." From the stand-point of Eh'phaz the chastening of the Almighty would result in the elevation of the chastened above his enemies during his natural life, so that he would not be cut off before the years thereof should have become fulfilled; in confirmation of which Eliphaz continues, — Y. 19-27. "He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee. " In famine he shall redeem thee from death : and in war from the power of the sword. " Thou shalt be hid from the scourge of the tongue : neither shalt thou be afraid of destruction when it Cometh. " At destruction and famine thou shalt laugh : neither shalt thou be afraid of the beasts of the earth. " For thou shalt be in league with the stones of the field : and the beasts of the field shall be at peace with thee. " And thou slialt know that thy tabernacle shall be in peace ; and thou shalt visit thy habitation, and shalt not sin. 68 INDICATIONS OF THE BOOK OF JOB. " Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. " Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. " Lo this, we have searched it, so it is ; hear it, and know thou it for thy good.^' Thus Eliphaz confirms his position, that, as in the case of Job, the creature may rise in his natural life above iniquity and trouble, and, consequentlj-, sin not ; whereby he may live out the years of his natural life surrounded with great blessings; but, alas! just as the haven is reached death covers; then — a blank ; for, by the philosophy of Eliphaz (see iv. 18-21 ; v. 1), even the saints perish forever. VI. 1-3. " But Job answered and said, "Oh that my grief were thoroughly weighed, and my calamity laid in the balances together ! " For now it would be heavier than the sand of the sea : therefore my words are swallowed up." Should Job^s grief and calamity be laid in the bal- ances on the one hand, and the position accorded Job by the philosophy of Eliphaz in the other, the indica- tion is given that the struggles of Job to preserve his uprightness, his failure, and his great afflictions cannot find adequate compensation in the few years, the ripe age, allotted him by the reasoning of Eliphaz. Truly, what intelligence would desire life, and the knowledge of life, the limits of which are so briefly set, and with them the certainty that tribulation will permeate the whole? Scarce one; for (see Gen. xlvii. 9) Jacob the patriarch said unto Pharaoh, " The days of the years INDICATIONS OF THE BOOK OF JOB. (JQ of my pilgrimage are a hundred and thirty years : few and evil have the days of the years of my life been/' Thus at or near the end of his earthly life (for he sur- vived this episode only seventeen years), Jacob leaves a record of the undesirability of an earthly pilgrimage or of the natural life ; hence if Jacob's griefs and calami- ties were weighed in the balances on the one hand, and his unmixed joy on the other, then the indication is clear that the scale bearing Jacob's griefs and calamities would far exceed in wei":ht the one that bore the coun- ter- freight of joy. What if there were no beyond to Jacob? Would not Jacob then have exclaimed with Job, "Oh that my grief were thoroughly weighed, and my calamity laid in the balances together !" Jacob's summary and Job's exclamation embody the same con- clusion, — viz., that this life without a future existence is far more undesirable than though (see iii. 16) it had never been. Job's calamities are evidence of his transgression ; and because of his transgression and his calamities, his words, even as he says (verse 3), are swallowed up. How are they swallowed up? They are swallowed up in that, because of transgression, he failed in his mis- sion as a subjugator of evil. As a free agent, and as untransgressive. Job's words were full of strength ; but as a free agent and as a transgressor they are swallowed up, they are witliout force. How is it known that Job is a transgressor ? Job's own words indicate the reply, as follows : VI. 4. " For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit : the terrors of God do set themselves in array against me." 6* 70 INDICATIONS OF THE BOOK OF JOB. How can such conditions possibly arise should Job still be perfect and upright? or, does God shoot poi- soned arrows at the upright and righteous? The in- dications are that he does not; hence it follows that Job suffers afflictions consequent upon transgression through the ruling of the First Covenant or Law that was instituted by the Almighty for the government not only of man, but of all hosts, that judgments might come not only upon man but upon all hosts also. Thes* conditions Job indicates as follows : VI. 6. ^'Doth the wild ass bray when he liath grass ? or loweth the ox over his fodder ?'^ Therefore the indication follows that as the wild ass does not bray when he hath plenty of grass, and as the ox loweth not over his fodder, which the Lord pro- vided them, neither should Job have had cause to com- plain of the goodness of the Almighty before he fell under the devices of Satan ; or evil would have been present in the garden of Eden independent of Satan, King of Evil ; hence the words of Job are confirmative of his fallen state, a condition that befell him subse- quent to the day when (see ii. 3-7) he was placed in the hand of Satan ; wherefore Job says, — VI. 6, 7. " Can that which is unsavoury be eaten without salt ? or is there any taste in the white of an " The things that my soul refused to touch are as my sorrowful meat." Hence, as the unsavory cannot be eaten without salt, neitlier can the life of Job in his fallen state be bear- able without a Redeemer, and as the white of an egg is tasteless without something to redeem it, so Job's life INDICATIONS OF THE BOOK OF JOB. 71 to him, in his fallen condition, is valueless without a Redeemer, while the 4hings which Job's soul refused to touch are become as his sorrowful meat, which con- dition Paul puts in plain words when he states (Rom. vii. 15), " For what I would, that do I not ; but what I hate, that do I." Job continues, — YI. 8-10. ^^Oh that I might have my request; and that God would grant me the thing that I long for! " Even that it would please God to destroy me ; that he would let loose his hand, and cut me oif ! "Then should I yet have comfort; yea, I would harden myself in sorrow : let him not spare ; for I liave not concealed the words of the Holy One/' The request of Job, in that he longs for God to cut him off, carries with it this comfort, — viz., that as he should thus be cut off, so most assuredly the evil host that compassed his downfall, the source and fountain of pain and tribulation, would be cut off also, never more to afflict or make aggression upon any field how- ever great or however small. Job's conscience is clear in his expressed desire ; for he has not concealed the words of the Holy One ; and, by the words of the Holy One (see Gen. ii. 16, 17), the transgressor shall surely die ; hence Job could harden himself in his sorrow ; hence Job could say 'Met him not spare;" for with the fulfilment of transgression the host of Evil will even- tually be judged and destroyed forever. But the evils which have been heaped upon Job help to fill up the measure of iniquity that pertains to the Evil Kingdom; wherefore, even like Samson (see Jud. xvi. 30), Job desired to die with his enemies, he well knowing that 72 INDICATIONS OF THE BOOK OF JOB. evil once dead would never more be resuscitated or brought back to life. Job contiilues, — YI. 11. " What is my strength, that I should hope? and what is mine end, that I should prolong my life?'^ In this verse Job reverts to his free agency as a sub- jugator of Evil; but what is Job's strength that he should hope? Can he really hope to overthrow, to cast down Satan, the mighty Power of Evil ? or can he hope to obtain life through a perfect fulfilment of Law, or through righteousness by works? The evi- dence is clear that he cannot, for he asks, " What is mine end, that I should prolong my life?'' Job knows that, at this time, he is a transgressor ; wherefore his end ap- proaches by an immutable decree; hence a few days added to his life, be they sunshine or cloud, cannot cliange the result, and can never make Job, as a free agent, the sub- jugator of Evil. Job continues by asking, — YI. 12, 13. ^^ Is my strength the strength of stones? or is my flesh of brass ? " Js not my help in me? and is wisdom driven quite from me?" Thus Job contrasts his streno;th with the strengrth of the Adversary, in whose hand he was placed by the Law. How, then, can he hope to overthrow the Ad- versary through his free agency? He cannot, for he asks, ^' Is not my help in me?" thus indicating his free agency under the Law ; and he further asks, ^' Is wis- dom driven quite from me?" thus indicating his weak- ness as a free agent. Job continues, — YI. 14. ''To him that is afflicted pity should be shaved from his friend; but he forsaketh the fear of the Almighty." INDICATIONS OF THE BOOK OF JOB. 73 The afflictions of Job are consequent upon trans- gression ; hence pity finds place, for if Job had not transgressed, and had not fallen under the devices of Satan, whence would he have had need of pity? or did pity have a habitation in the garden of Eden before the fall ? The possibility is remote ; but after the fall affliction seeks condolence such as one friend should show to another. Eliphaz, however, in condoling with Job, wrings all the comfort from his words by limiting Job's existence (see iv. 18-20; v. 26) to his natural life, thus confirming the lasting rule of the First Cove- nant as the ministration of death upon all the good as well as the bad. This position is not tenable, for after the fall it is stated (Gen. iii. 14, 16), *' And the Lord God said unto the serpent. Because thou hast done this, thou art cursed above all cattle, and above every beast of the field ; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life : *^And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Had Eliphaz heeded these words of the Lord God he would not have forsaken the fear of the Almighty, for by them the promise is carried that the serpent shall be overthrown by one greater than Adam and stronger than Satan. The overthrow of Satan, however, does not by any means fill out the labors of the Subjugator, for (see 1 John iii. 8) '^ the Son of God was manifested, that he might destroy the works of the devil." The destruc- tion of the works of the devil involves the redemption of the Fallen ; the redemption of the Fallen involves 74 INDICATIONS OF THE BOOK OF JOB. the separation of the good from the evil ; wherefore, after the good shall have been separated from the evil, then the eternal life which v^^as promised the creature (see 1 John ii. 26) can be conferred upon it notwith- standing the ministration of death that pertains to the First Covenant. This beyond does not appear in the reasoning of Eliphaz; but the reasoning of Eliphaz endorses and proclaims the overthrow and blotting out of evil through the ruling of the Law. Job continues, — YI. 15-18. "My brethren have dealt deceitfully as a brook, and as the stream of brooks tliey pass away ; "Which are blackish by reason of the ice, and wherein the snow is hid : '^ What time they wax warm, they vanish : when it is hot, they are consumed out of their place. " The paths of their way are turned aside ; they go to nothing, and perish. '^ As the ice-bound brook seems to afford footholds strong as the earth itself, so the reasoning of Eliphaz (see V. 1-27) seems to be full of strength, vitality, and comfort; but when the sun takes a higher range in the heavens and pours his heated rays upon the icy mass till it melts and passes away, so the reasoning of Eliphaz weakens and disappears under the steady light that comes from above, and, hence, no longer points to a pathway that can safely be trodden. Job continues, — VI. 19-21. "The troops of Tema looked, the com- panies of Sheba waited for them. " They were confounded because they had hoped ; they came thither and were ashamed. INDICATIONS OF THE BOOK OF JOB. 75 " For now ye are nothiDg; ye see my casting down, and are afraid/' As the reasoning of Elipliaz loses its strength, so those treading the same pathways become confounded ; and as Job is cast down because of his transgression, so they, by seeing it, are afraid, for the Law that cast down Job will surely cast them down also. Eliphaz accorded Job a full natural life, and an easy descent into oblivion, under the ruling of the First Covenant ; for Job was both good and evil ; but such compensation will not outweigh his grief and calamity that he should have been called into existence; hence a myriad of Jobs would not cast down evil, or lessen the power of the Evil Kingdom. Such being the situation, why call the creature into existence? The call of the creature resulted, eventually, in the entering of the Law by which the host of evil is brought under its rulings in a thoroughly righteous manner, so that if offence abound judgment may be rendered against the offender, be the offender whence he may. The casting down of Job, by the text, makes others afraid ; hence they begin to realize the immutability of the Law that makes the offence abound. Evil, there- fore, will not be crushed until after there shall have been a thorough comprehension of the Law that entered with man. Job continues, — yi. 22, 23. " Did I say, Bring unto me ? or, Give a reward for me of your substance ? " Or, Deliver me from the enemy's hand ? or, Kedeera me from the hand of the mighty ?" These words indicate that Job . did not seek for evil things; that he did not, of his own free will. 76 INDICATIONS OF THE BOOK OF JOB. seek to join hands with evil^ either for protection or reward. The evidence is clear (see ii. 3-5) that before the fall, yet after the Law had entered, Satan could make aggression upon Job in the way of temptation, or of inspiring terror at his presence, for he is (see Psalm lii. 1-4) a mighty man, while the Law becomes a potency in his hand for entering a doubt. Job con- tinues, — yi. 24. " Teach me, and I will hold my tongue : and cause me to understand wherein I have erred." Truly wherein did Job err? That he did err is palpable, but if Job did not say to the Evil Host, " Bring unto me, or, Give a reward for me of yout sub- stance, or. Deliver me from the enemy's hand, or. Re- deem me from the hand of the mighty,'^ how could the Evil Host, the companions of Sheba, or even Eliphaz, make Job understand wherein he had transgressed without condemning themselves ? For if Job did not go to them, then they must have come to him. Job does not claim to be perfect and upright, but the indi- cations are that the aim of his remarks is to place evil upon its own base, that sin (see Rom. vii. 13), *' that it might appear sin, working death in me,'' or by the text, in Job, " by that which is good ; that sin by the commandment might become exceeding sinful." Job continues, — YI. 25. " How forcible are right words ! but what doth your arguing reprove ?" Does the argument of Eliphaz reprove evil or does it not? If the creature (see iv. 19-21) becomes dead forever through the influence of evil, and evil still INDICATIONS OF THE BOOK OF JOB. 77 exists as an aggressive power, then the argument of Eliphaz does not reprove evil. If it does not reprove evil, then, as the text asks, what does it reprove ? The answer becomes limited : it reproves the creature, and lets evil go free. How false, therefore, the resultant, and how forcible are right words ! hence the indication is manifest that the creature, the victim, the spoiled, shall not bear all the reproof and the penalty, while the Source of the evil fountain that overwhelms it continues freely on its evil rejoicing way. The creature cannot be condemned without the condemnation of evil follow ; but the redemption of the creature does not bring with it the redemption of evil ; for (see 1 John iii. 9), '^ WhovSoever is born of God doth not commit sin ; for his seed remaineth in him : and he cannot sin, because he is born of God." Hence, whosoever is born of God is regenerated, or born into the body that was pre- pared for the Son suitable for this purpose ; and this Seed or body (see Heb. x. 5-10 ; Gal. iii. 16) is Christ ; wherefore, as he that is born of God will be raised up in this body, he cannot sin, because he is regenerated or born into its perfection. Evil, however, cannot be re- generated or born into the body that was prepared for the Son ; therefore, while the redemption of the creature can be brought about, the redemption of evil will never be realized. Job continues, — YI. 26, 27. " Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? " Yea, ye overwhelm the fatherless, and ye dig a pit for your friend." Here, again, Job confronts Eliphaz with the con- 7 78 INDICATIONS OF THE BOOK OF JOB. demnatlon of the creature under bondage to sin, and the consequent tribulations that follow through his ar- guments and positions. By the argument of Eliphaz the words and speeches of one that is rendered desperate through mental and physical suffering are reproved, the fatherless are overwhelmed, and a pit is dug for the creature ; but what hope does Eliphaz hold out to Job of any future existence beyond a ripe old age ? Very little, if any ; hence the reproof of Eliphaz is directed against the creature, rather than against the Source of evil, based upon the ruling of the Law or First Cov- enant. Job continues, — YI. 28. " Now therefore be content, look upon me ; for it is evident unto you if I lie.'' Thus Job, covered with boils and overwhelmed with sorrow, presents, in himself, a proof of his own words ; for were he without sin these afflictions would not have befallen him ; but inasmuch as they have befallen him, then, through them, the pit is dug into which the ar- gument of Eliphaz would fling Job forever. Job con- tinues, — VI. 29. " Return, I pray you, let it not be iniquity ; yea, return again, my righteousness is in it.'' Which, therefore, shall it be, iniquity or righteous- ness? It is evident that through the philosophy of Eliphaz iniquity will sweep the creature out of exist- ence ; hence Job prays Eliphaz to recede from his posi- tion, further saying, " Let it not be iniquity ;" for why should iniquity reign to the eternal destruction of the creature ? Job further said, " My righteousness is in it." In what? Evidently in the non-imputation of iniquity. Should such a condition arise, then the dual- INDICATIONS OF THE BOOK OF JOB. 79 ity of man is brought forward, — that is, the conditions of good and evil that envelop or environ him. Hence, through the evil element pervading man, Eliphaz digs a pit for the creature, and into which he consigns him forever ; but Job, through the good that pervades the creature, looks forw^ard to the separation of the good from the evil, and consequently to the establishment of righteousness, that the creature through the good may escape from the pit and find a life beyond it. Job intimates these two positions as follows : VI. 30. " Is there iniquity in my tongue ? cannot my taste discern perverse things ?" By which Job perceives things which are both good and evil, and which pertain to a state higher than the physical. Job continues, — VII. 1-3. " Is there not an appointed time to man upon earth ? are not his days also like the days of a hireling? "Asa servant earnestly desireth the shadow, and as a hireling looketh for the reward of his work ; " So am I made to possess months of vanity, and wearisome nights are appointed to me.'' The fall of man having been foreseen, the time of man upon the earth (see Acts xvii. 26) was before appointed, and also the bounds of their habitation. Job asks, evi- dently of man, are not his days also like the days of a hireling? thus indicating mission. The mission of man is given (Gen. i. 28), and it in- volved the subjugation of the earth, and of every living thing that moved upon it. Man, however, failed in this part of his mission, and, hence, the result of his 80 INDICATIONS OF THE BOOK OF JOB. labors is manifested by his reward. What is this re- ward? Vanity and wearisome nights, — Job continu- ing,— yil. 4-6. " When I lie down, I say. When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day. " My flesh is clothed with ^vorms and clods of dust ; my skin is broken, and become loathsome. " My days are swifter than a weaver's shuttle, and are spent without hope." Such is the reward that falls to the lot of sinful flesh ; and to and in himself — that is, through his own free agency — Job's days are spent without hope, for the penalty of the First Covenant rests irrevocably upon him. Job continues, — YII. 7-10. " Oh remember that my life is wind : mine eye shall no more see good. " The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. " As the cloud is consumed and vanish eth away ; so he that goeth down to the grave shall come up no more. " He shall return no more to his house, neither shall his place know him any more." If such be the case, wherein does Job's reasoning differ in result from that of Eliphaz? For Job con- demned the philosophy of Eliphaz. The indications come forth that Job and Eliphaz accord as far as the destruction of the natural body is concerned ; but, while Eliphaz buries both soul and sinful flesh deeply within the pit never more to reappear. Job consigns the body of sinful flesh — the natural body — only to such destruction. INDICATIONS OF THE BOOK OF JOB. gl If man be regenerated or born into a new body, what need is there for the old one? more especially as the old one is irrevocably overwhelmed by the minis- tration of death pertaining to the First Covenant? Can the immutable Law that was given in the garden of Eden stand fulfilled while the natural body, or the body of sinful flesh, is in existence? The probability is exceedingly doubtful ; hence, that the body of sinful flesh might be cast ofi" forever, man was and is regen- erated into the body that was prepared for the Son suitable for this purpose ; wherefore the body of sinful flesh dies, sinks into the pit, and (see text) neither shall its place know it any more. The spirit of man that is regenerated or born into the body of the Son that was prepared for him died with the Son when he laid down his life a propitiation for sin. If, therefore, the body of sinful flesh be dead upon its own base, and if the spirit of man be regenerated or born into a new body that is without " spot, wrinkle, or blemish," what call is there for a resurrection of the old or natural body ? Is not the resurrection of the spirit of man clothed with the perfect body of the Son sufficient for all things? It undoubtedly is sufficient; and, hence, if sufficient, then the body of the sinful flesh, the natural body, will never more rise into exist- ence; but the image of the earthy (see 1 Cor. xv. 49; St. Luke xxiv. 36-43) will supersede the earthy ; and in which body individual identity will be established and reproduced as perfectly as the individual identity of the Saviour was perceptible to his disciples after his resurrection. Job's lament takes cognizance of his calling, his 7* 82 INDICATIONS OF THE BOOK OF JOB. mission, the strength of the Adversary, his weakness, his fall, and his consequent tribulation ; wherefore he says, — VII. 11-16. "Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. " Am I a sea, or a whale, that thou settest a watch over me? " When I say, My bed shall comfort me, my couch shall ease my complaint; " Then thou scarest me with dreams, and terrifiest me through visions : "So that my soul chooseth strangling, and death rather than my life. " I loathe it ; I would not live alway : let me alone ; for my days are vanity.'' Truly, what is the life of the creature that he should continue forever? or what is the life of a creature that, as a class, order, or genus, he should live forever? Can he, through his free agency, hope (see Isa. xiv. 14) to rise above the heights of the clouds, and be like the Most High? No. If not, where can tribulation cease? There is no limit, for exquisite happiness on the one hand will be met with exquisite torture on the other, however high the degree of perfection, no system ex- isting whereby, through free agency, the power and progress of Evil may be stayed ; hence it follows that free agency must give place to a ruling power that is perfect in all its attributes, not a power that will be, or may be, or can be, for that is not perfection. A perfect power must have been perfect as a power througliout the infinite past, which is a condition that INDICATIONS OF THE BOOK OF JOB. 83 does not pertain to progress or development; hence the perfect power is not a creature. Tlie indication is clear that the creature cannot create the perfect power, but the perfect power may, can, or does create the creature. The inanimate creature is more obedient to order than the animate, as witnessed in the movements of the sun, moon, and stars ; whence it follows that the former is governed by a perfect creative power, while the latter is not so governed (the Law being the governing principle). If, however, there is no perfect creative governing power, how is it that the inanimate is more obedient to order than the animate? The fact that the inanimate is more obedient to order than the animate is proof of the existence of a perfect creative governing power ; while the dereliction of the animate is proof that the perfect creative governing power permits such dereliction in accordance with some plan or purpose which he has established. Inasmuch, therefore, as the perfect creative governing power permits dereliction from perfect order, then the existence of a power contrary to, and adverse to, the perfect power is indicated. This adverse power is the one which mars the perfection of the creature, whether such creature be great or small ; hence it becomes rival to and stands up against the perfect creative governing power. If therefore the perfect power established a great purpose, the indications are that this purpose involves the complete downfall and overthrow of the adverse power that makes aggression upon and mars every creature ; hence it now follows that of these two powers one is the Lord of hosts and the other is Satan, King of Evil ; wherefore (see Isa. xiv. 24-27) " the 84 INDICATIONS OF THE BOOK OF JOB. Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass ; and as I have pur- posed, so shall it stand : *^That I will break the Assyrian in my land, and upon my mountains tread him under foot : then shall his yoke depart from off them, and his burden depart from off their shoulders. "This is the purpose that is purposed upon the whole earth : and this is the hand that is stretched out upon all the nations. " For the Lord of hosts hath purposed, and who shall disannul itf and his hand is stretched out, and who shall turn it back ?'' If the perfect Power permits dereliction of order in the animate, intelligent creature, then the indication comes forth that such intelligent creature is a free agent; but, that the perfect Power might retain his perfection, the Law entered (see Gen. ii. 16, 17) for the government of all hosts, heavenly and earthly. Under the rule of the perfect Power (see Rom. vii. 9) man was safe, but under the Law (see iii. 25-26 ; Rom. vii. 9) man was not in safety. Why? Because of his free agency. Why because of his free agency ? As a free agent man was not in safety because of the great strength of Satan, King of Evil. If, therefore, man as a free agent is not in safety because of the great strength of Satan, truly what is the life of the creature that he as a class, order, or genus should live forever compassed with pain and sorrow? Live for- ever ! would not the creature rather choose death, and with Job say of life, "I loathe it, I would not live alway ?^' Job continues, — INDICATIONS OF THE BOOK OF JOB. 85 VII. 17-19. "What is man, that thou shouldest magnify him ? and that thou shouldest set thine heart upon him ? " And that thou shouldest visit him every morning, and try him every moment? " How long wilt thou not depart from me, nor let me alone till I swallow down my spittle?" Man was predestinated and called as a great and peculiar instrumentality in the overthrow of the Power of Evil, and in the redemption of the Fallen. With man the Law entered by which the oifence abounded ; by the abounding of the oifence evil could be judged, and judgment could be rendered against it. Should man, however," be perfect under the Law, then righteousness by works on the part of the creature would be established, but the creature would un- dergo trial every moment that, perchance, the offence might abound ; Job, however, longs for a respite from the grievous trial that has befallen him. Job con- tinues, — VII. 20-21. " I have sinned ; what shall I do unto thee, O thou preserver of men ? why hast thou set me as a mark against thee, so that I am a burden to my- self? " And why dost thou not pardon my transgression, and take away mine iniquity ? for now shall I sleep in the dust ; and thou shalt seek me in the morning, but I shall not 6e." Thus Job admits transgression and sin on his part ; but why is it that his life is spared, and that tribula- tion still compasses him? If the life of Job is spared after his fall into sin, and if his transgression and in- 86 INDICATIONS OF THE BOOK OF JOB. iquity are not forgiven, then the indications are that Job has some special mission to fulfil outside of his own immediate welfare ; for he said (verse 20), " What shall I do unto thee, O thou preserver of men T' thus recognizing God as the preserver of men ; which recog- nition is not comprehended in the arguments of Eli- phaz. If God is the Preserver of men, then he must be the Redeemer of men also, for all men are included under sin; hence the permitted tribulation that con- tinues in the House of Man indicates mission on the part of fallen man. Under the Law, with his iniquity and transgression upon him, Job would indeed sleep in the dust, and would be no more, so that even the Preserver of men would seek for him and find him not. Why? Because the Law entered for the destruction of Evil, and when the destruction of Evil shall have been accomplished, then the Preserver of men will find it no more, or the Law would have entered in vain ; hence Job's transgression must be pardoned and his iniquity taken away through the labors of his Re- deemer. Job as the progenitor of the Third Race may be considered as representative of the Third Race; wherefore the transgression of Job becomes a different quantity from his iniquity. Job's transgression, as the representative of the Third Age, may indicate the transgressions of the people of the Third Age ; while Job's iniquity indicates the iniquity of both the First and Second races of men that has fallen upon him as representative of the Third Race. The descent of iniquity from father to son, or from INDICATIONS OF THE BOOK OF JOB. 37 one generation to another, is governed by a law, which law is specially proclaimed as follows (Ex. xxxiv. 7) : " Visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation/^ — in which the four generations point to the Four Ages of Man, and of which Job is representative of the Third. Hence Job's questions embody a prayer for the forgiveness of his transgres- sion and for the taking away of the iniquity that has fallen upon him through the operation of the great Law of Iniquity. YIII. 1-3. "Then answered Bildad the Shuhite, and said, " How long wilt thou speak these things f and how long shall the words of thy mouth be like a strong wind? " Doth God pervert judgment ? or doth the Almighty pervert justice?" The words of Job (see vii. 20, 21) still indicated his faith in the redemption of men by the Preserver of men ; not only those of his own Age, but those of the two Ages preceding him. Bildad, however, evidently siding with the philosophy of Eliphaz, considers Job's words as wind ; as vain, visionary, baseless. Why ? Because through the ruling of the Law, or First Cove- nant, the transgressor shall surely die. Therefore, standing upon the immutability of this decree, Bildad asks, "Doth God pervert judgment?" In the face of this immutable decree, even as Bildad implies, how is it possible for man's transgression to be forgiven and his iniquity pardoned without perverting the judgment 88 INDICATIONS OF THE BOOK OF JOB. of God ? for the host of Evil is under the ruling of the Law also ; or how is it possible that man's iniquity be pardoned, and the iniquity of the Evil Host rest upon its own base, without perverting the justice of the Almighty ? These great questions find a solution in the manner of the redemption as set forth in the records of both the Old Testament and the New. What is the manner of the redemption as thus set forth ? It is this, — viz., that a body (see Heb. x. 4-10; Ps. xl. 6-8) was pre- pared for the Son that in it he might do the will of God. This body is not the flesh of man, but was and is (see Col. i. 13-15) the first-born of every creature; and the beginning (see Rev. iii. 14) of the creation of God ; and which (see Rev. xii.) was invested by the Son before the calling of man. As, therefore, the Word of God invested this body, so the Word became the only begotten Son of God ; and, by the investment, this body became his flesh. The Son of God in this body (see St. John x. 17, 18) possesses the power of laying down his life and of taking it up again ; should, therefore, any one be re- generated, or born into this body, then such a one would die with the Son when he made his great atone- ment for sin, and would rise again with him from the dead. The regeneration of man is accomplished (see Ex. xxix. 33) through the eating of those things where- with the atonement was made ; therefore, as the atone- ment for the sins of man was made by the Son in the body that was prepared for him, so this body must be eaten by man ; and by the eating thereof the spirit of INDICATIONS OF THE BOOK OF JOB. §9 man becomes regenerated, or born into it, thus becoming clothed with it. If the spirit of man dies with Christ in this body, and if it rises with Christ in this body, wherein is the judgment of God perverted? or wherein is the justice of the Almighty perverted? Is not the Law fulfilled to the very letter as far as man is concerned ? and does not the body of sinful flesh lie dead forever? More- over, does not the spirit of man die an absolute death in Christ, the Messiah? The judgment and justice of the Almighty are clear, the Law is fulfilled to the very letter, the spirit of man, clothed with its unblemished body, lives in the regeneration and redemption thus provided, while the body of sinful flesh, unsightly, un- desired, moulders to its kindred dust never to be re- called ; yet the image of the earthy, even from youth to old age, may ever be assumed to reveal the loved ones to their friends. Bildad, however, like Eliphaz, seems to see no beyond for the transgressor ; the yawn- ing abyss becomes his finality ; for he states, — VIII. 4-7. " If thy children have sinned against him, and he have cast them away for their transgres- sion ; " If thou wouldest seek unto God betimes, and make thy supplication to the Almighty ; "If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous. " Though thy beginning was small, yet thy latter end should greatly increase.'^ Wherefore Bildad considers the destruction of Job's children (see i. 18, 19), because of their transgression, 90 INDICATIONS OF THE BOOK OF JOB. as a final casting avv^ay, but that Job may, if lie make supplication to the Almighty, and if he were pure and upright, increase and multiply and become greatly in- creased again at the latter end ; which end, doubtless, is that of his natural life ; hence Bildad's deductions coincide with the views of Eliphaz as expressed (v. 25 -27). Bildad continues, — YIII. 8-10. ^' For inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers : "(For we are hid of yesterday, and know nothing, because our days upon earth are a shadow :) " Shall not they teach thee, and tell thee, and utter words out of their heart ?^' In the light that Job is the progenitor or Adam of the Third Race, then the former age referred to by Bildad would indicate the Second Race, while their fathers would indicate the First Race; hence, by re- search into the history of these two Ages (for Job, as the Adam of the Third Race, was created before the destruction of the Second), the increase and multipli- cation of the races pertaining thereto would be brought to Job's notice as indicating the probable increase and multiplication of the Third Race. Inasmuch, however, as both the First and Second races of men were swept away because of their trans- gressions, it is not improbable but that Job's personal trial took place about the time of the great Heddekelic Famine that destroyed the Second ; hence the words of both Eliphaz and Bildad, in which they pointed to the probable increase and multiplication of Job, could have been based upon their knowledge of the longevity and INDICATIONS OF THE BOOK OF JOB. 91 fate of the first two races, and as considering Job to be tlie escaping remnant or the Noah of the Third race, as well as the Adam or progenitor thereof, for with the destruction of the Second race many of the Third must have perished also; the parallel being witnessed later (see Gen. vi., vii.), in the history of the Deluge that overwhelmed the Third race and nearly all of the Fourth that lived contemporary with it. The Adam of the Fourth race did not survive until the Deluge ; wherefore Noah was chosen as the escap- ing remnant; but the overlap of the Second and Third Ages or Races was about three hundred years less than the overlap of the Third and Fourth, whereby the actual years of Job's life are brought within the scope of probability. The words of Bildad, " For we are but of yesterday, and know nothing, because our days upon earth are a shadow," also point to the earlier years of the Third Age, or to the overlap of the Second and Third races, while the history of the preceding ages will indi- cate a scale for approximating the years of the Third. Bildad continues, — VIII. 11-19. "Can the rush grow up without mire? can the flag grow without water? " Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. "So are the paths of all that forget God; and the hypocrite's hope shall perish: " Whose hope shall be cut off, and whose trust shall he a spider's web. "He shall lean upon his house, but it shall not stand : he shall hold it fast, but it shall not endure. 92 INDICATIONS OF THE BOOK OF JOB. " He is green before the sun, and his branch shooteth forth in his garden. " His roots are wrapped about the heap, and seeth the place of stones. " If he destroy him from his place, then it shall deny him, saying, I have not seen thee. " Behold this is the joy of his way, and out of the earth shall others grow/' Thus Bildad adheres to the philosophy of Eliphaz that the transgressor is cast out of his place forever, and also, that his place shall deny him, saying, "I have not seen thee,'' while out of the earth others shall grow; hence, according to Bildad, as one genera- tion or race is swept away, or passes from the scene, others rise up to take its place ; but not one word sig- nificant of redemption or of restoration is let fall. Bildad continues, — yill. 20-22. " Behold, God will not cast away a perfect man, neither will he help the evil doers : " Till he fill thy mouth with laughing, and thy lips with rejoicing. " They that hate thee shall be clothed with shame ; and the dwelling place of the wicked shall come to nought." Here Bildad accords life to a perfect man ; but who is perfect? None. Hence Bildad intimates that help must come to evil-doers that they be not cast away before their days have run out (for by com- parison with previous ages he accredited Job with length of days, — that is, with a full natural life) ; but, he continues, '* the dwelling place of the wicked shall come to nought," by which the destruction of the trans- INDICATIONS OF THE BOOK OF JOB. 93 gressor, whether or no his days have ruD, only is in- dicated. IX. 1, 2. "Then Job answered and said, " I know it is so of a truth : but how should man be just with God?'' Job, of a truth, knows that God will not cast away a perfect man ; but how can a man be just with God? or how can a man be perfect with God? That he cannot, under the Law, Job indicates as follows : IX. 3. " If he will contend with him, he cannot answer him one of a thousand." If, under the Law, man cannot answer God one of a thousand, be they thoughts, words, or actions, then the situation becomes evident that man cannot be per- fect or just with God ; for his answers would be full of error; whence, inasmuch as (see Heb. ii. 4; Gal. iii. 11) the just shall live by faith, it follows that the Law must be set aside that all thought and action be justified through the Word or assenting Power of the Infinite Majesty which alone is all-wise and capable, to order, answer, and govern all things. Job con- tinues, — IX. 4. " He is wise in heart, and mighty in strength : who hath hardened himself against him, and hath pros- pered ?" Is it possible for one under the Law to contend with the Almighty and prosper? Even an upright man contending for righteousness may fall into error, how much less, then, can one that is a transgressor contend against God and prosper, — that is, fulfil the 8* 94 INDICATIONS OF THE BOOK OF JOB. Law; wherefore the indication follows still further that justification of thought and action can only be found through the assenting Power of the Infinite Majesty, IX. 5-12. ''Which removeth the mountains, and they know not ; which overturneth them in his anger ; " Which shaketh the earth out of her place, and the pillars thereof tremble ; " Which commandeth the sun, and it riseth not ; and sealeth up the stars ; " Which alone spreadeth out the heavens, and tread- eth upon the waves of the sea ; " Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south ; "Which doeth great things past finding out; yea, and wonders without number. ^' Lo, he goeth by me, and I see him not : he passeth on also, but I perceive him not. " Behold, he taketh away, who can hinder him ? who will say unto him, What doest thou?'^ Such is the Word or Assenting Power of the Infinite Majesty in whom (see Col. ii. 9) all the fulness of the Godhead dwells bodily. Can ought but perfection follow the assent of such a Power? No; hence the text continues, — IX. 13. "i/" God will not withdraw his anger, the proud helpers do stoop under him." Thus the proudest stoop under the anger of the Supreme Unity. Job continues, — IX. 14, 15. "How much less shall I answer him, and choose out ray words to reason with him ? INDICATIONS OF THE BOOK OF JOB. 95 " Whom, though I were righteous, yet would I not answer, hut I would make supplication to my judge." Thus Job, even though he were righteous, throws himself altogether into the hands of the Almighty, that the Almighty may justify him in all his thought and action, word and deed. Job continues, — IX. 16-18. ^^ If I had called, and he had answered me ; yet w^ould I not believe that he had hearkened unto my voice. "For he breaketh me with a tempest, and multiplieth my wounds without cause. "He will not suffer me to take my breath, but filleth me with bitterness." Inasmuch as all of this happens to Job under the ruling of the Law, how can Job discriminate between the penalties due to his own transgression, and how much is due to the aggression of the Adversary ? for the latter by his aggression fills the measure of his iniquity. Let the Almighty take his protection from the creature, and let the creature stand upon his free agency, what follows ? Transgression : the penalty of which is death. Should the protection of the Almighty be taken from the transgressor, be the transgression ever so slight, then the Evil Kingdom will overwhelm and plunge him into deep tribulation far beyond all commeasurable or equitable call. Should the Almighty permit this tribulation, then Job's words gain their strength in that the Almighty did not prevent it; but the Law entered that the offence should abound and judgment be rendered; hence it follows that the protecting arm of the Al- mighty is continually stretched forth over the creature 96 INDICATIONS OF THE BOOK OF JOB. lest ao excess of grief and woe should fall upon it, or that an excess of tribulation, calamity greater than it could bear, should fall upon any one generation. Many calls, therefore, to the Almighty are answered, but the answer is unknown, unrecognized, because tribu- lation is not entirely taken away, and the Law com- pletely set aside. Job continues, — IX. 19, 20. ''If / sj^eak of strength, lo, he is strong : and if of judgment, who shall set me a time to plead f " If I justify myself, mine own mouth shall con- demn me : if I say, I am perfect, it shall also prove me perverse." These words are evidently the words of a creature that is under transgression, and under the Law ; where- fore, high as the standard of Job's excellence may be, he is far too weak to fulfil all the Law. Job con- tinues, — IX. 21, 22. '^ Though I ivere perfect, yet would I not know my soul : I would despise my life. '' This is one thingj therefore I said ity He destroyeth the perfect and the wicked." Why should Job despise his life were he perfect? The indications are that, were Job perfect, he would live in the Law ; and w^ere he to live in the Law, then the temptation to do evil would ever be before him. Should evil ever be before him, then the Law would become established as a ruling principle by which the shadowy vale would be filled with countless victims that never more would awaken into renewed life. Job as a perfect man might live in the Law, but myriads would perish, while Evil would become enthroned for- INDICATIONS OF THE BOOK OF JOB. 97 ever ; hence all must die, perfect and imperfect, that Evil die the same death : Christ the perfect, to sepa- rate the good from the evil ; and the Evil, for its transgression. When this shall have become fulfilled, then it is evident that the Law has reached its van- ishing point, and that justification of all thought and action by and through the Word or Assenting Power of the Infinite Majesty will forever be the ruling principle in the government of all hosts; well, there- fore, may Job despise a perfect life under the Law. Job continues, — IX. 23. ^' If the scourge slay suddenly, he will laugh at the trial of the innocent.'' Thus the perfect or the innocent may be slain or changed (see 1 Cor. xv. 51, 52) "in a moment, in the twinkling of an eye ;" but, again, the innocent may be given over to great trial that the aggressive spirit of the Evil Kingdom be proved beyond all question or doubt; hence Job continues, — IX. 24. " The earth is given into the hand of the wicked : he covereth the faces of the judges thereof; if not, where, and who is he?" The truth of this saying is palpable, for evil is met with and seen on every side. Who is the author of all the misery thus witnessed? Job, himself, evi- dently asks the same question. Shall it be laid to the charge of the Kingdom of Kighteousness ? or shall it be laid to the charge of the Kingdom of Evil ? Un- doubtedly to the Kingdom of Evil ; for, should the excess of misery that befalls the creature emanate from the Kingdom of Righteousness, what guarantee can possibly exist, or can be given, that misery will ever 98 INDICATIONS OF THE BOOK OF JOB. be abolished? Clearly none; hence the supreme per- fection of the Infinite Power forbids the conclusion that misery emanates from the Kingdom of Righteous- ness. AVherefore, as the condition of good and the condition of evil are manifest to and in each indi- vidual intelligence, why, as Job intimates, should there not be judges or heads thereto? The indications are that there is a head to the King- dom of Righteousness that is purely righteous, that there is a head to the Kingdom of Evil that is the source and fountain of all essential evil, and that the earth is given into the hand of the latter, — ^as wMtnessed in the history of Job and his family, — that he may prove himself to be the source and fountain of evil. Job continues, — IX. 25, 26. " Now my days are swifter than a post : they flee away, they see no good. ^' They are passed away as the swift ships : as the eagle that hasteth to the prey." These verses contain a summary of Job's labors under the Law. What is this summary? Failure, failure, failure : his days pass ; tliey see no good : his days pass; they are as the wake of a swift ship that is soon lost forever in the troubled surge of the ocean : his days pass; they are like the path of the eagle whose swift flight leaves no mark upon the air. Un- der the Law man cannot throw down the mighty power of Satan; as a free agent man cannot repulse evil in all its varied forms; hence, as one broken link severs the chain, some misstep throws down the subju- gator, breaks his calling, and leaves him bondman to evil. Job continues, — INDICATIONS OF THE BOOK OF JOB. 99 IX. 27, 28. "If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself ; " I am afraid of all my sorrows, I know that thou wilt not hold me innocent." If Job is a transgressor, — of which there is little doubt, — any disregard of his transgression would be counted against him ; and should he comfort himself by compromising with evil, then he could not be counted innocent. Job continues, — IX. 29. " Jy* I be wicked, why then labour I in vain ?" If Job is a transgressor, why then, even as he asks, does he labor in vain? or why does he continue to labor ? or why is he not cut off for his transgression ? for continued labor on his part cannot restore his pris- tine purity, neither can future labors on his part cast down evil and fulfil his mission as a subjugator; which conditions Job indicates as follows : IX. 30, 31. " If I wash myself with snow water, and make my hands never so clean ; "Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me." Hence no future righteousness on the part of Job can ever take away his transgression and restore him to his original purity ; moreover, the Law (see Gen. ii. 16, 17) positively declares that the transgressor shall die. Should, therefore, any righteous action on the part of Job take away his sin, then the Law would be made void, and with it the Word of the Power giving it forth. Job's words, however, clearly point to the impossibility of free agency or righteousness by works following transgression to nullify such transgression ; 100 INDICATIONS OF THE BOOK OF JOB. wherefore Job accepts the certainty of the fulfilment of the Law that was established by the Most High for the overthrow of the transgressor irrespective of host. Furthermore, of the Most High Job states, — IX. 32, 33. " For he is not a man, as I am, that I should answer him, and we should come together in judgment. "Neither is there any daysman betwixt us, that might lay his hand upon us both.^' In these verses Job recognizes and acknowledges the supremacy of the Most High, and hence the im- mutability of the Law that he set forth for the gov- ernment of all hosts. No power exists, therefore, or can arise in the future, that can come together in judgment with the Most High, the Supreme Unity, that it should disannul and bring to naught any of his decrees, that it should restore the transgressor, or that it should endow the transgressor with life. Job continues, — IX. 34, 35. " Let him take his rod away from me, and let not his fear terrify me : " Then would I speak, and not fear him ; but it is not so with me.'' The rod of the Most High spoken of by Job ap- pears to be the Law or First Covenant. Should the Law be taken away from Job, then he could speak and not fear, for without the Law (see Rom. v. 13) sin is not imputed, although transgression may exist; hence under such conditions Job could utter many sinful things with impunity; but it is not so with him; wherefore the fear of the Most High through the Law terrifies him ; hence he continues, — INDICATIONS OF THE BOOK OF JOB. IQl X. 1-3. " My soul is weary of my life ; I will leave ray complaint upon myself; I will speak in the bitter- ness of my soul. " I will say unto God, Do not condemn me ; shew me wherefore thou contendest witli me. " Js it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked ?'' Under the Law with its penalties Job is weary of his life; but death comes not to his relief; hence he seeks to know why the Almighty contends with him, but first uttering the prayer, '' Do not condemn me,'^ evidently because of his inquiry. The continued tribu- lation of Job instead of his cutting oif seems to indi- cate that the Lord despised the work of his hands, and that he upheld the counsel of the wicked ; for Job is the Lord's creature, while Satan is not. Of this mys- terious indication Job seeks solution ; hence his inquiry # of the Almighty. Job continues, — X. 4-6. " Hast thou eyes of flesh? or seest thou as man seeth ? " -4re thy days as the days of man ? are thy years as man's days, " That thou inquirest after mine iniquity, and searchest after my sin V These verses indicate that the search after sin and iniquity by the Almighty is far beyond that which the eyes of man can see or the days of man can compre- hend ; hence the creature sins and knows it not ; but if sin must be blotted out of existence, and evil be overthrown, then such sin and iniquity must be im- puted that the offence abound whether the creature 102 INDICATIONS OF THE BOOK OF JOB. (see Lev. iv.) recognize or have knowledge of such transgression or not. Job continues, — X. 7. " Thou knowest that I am not wicked ; and there is none that can deliver out of thine hand." This verse indicates that Job's transgression is un- known to him, that he has sinned through ignorance, but that the offence is known to the Almighty. The indication is clear, however, that an unknown, unrec- ognized sin produces a corresponding blight somewhere, and it points to vitality on the part of the Evil King- dom ; hence the eyes of man cannot discern evil in all its ramifications that he should successfully meet it at every step. Moreover, man is not the only sin-tinctured host that is under the Law; but the Law that judges man judges all hosts ; wherefore it follows that man, from the strength and magnitude of these hosts, does not comprehend evil in all its reaches. Job continues, — X. 8-12. " Thine hands have made me and fashioned me together round about ; yet thou dost destroy me. "Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again ? " Hast thou not poured me out as milk, and curdled me like cheese ? "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. "Thou hast granted me life and favour, and thy visitation hath preserved my spirit." By these verses Job is clothed with skin and flesh, bones and sinews, and is made as the clay ; hence the indications are strongly marked that he is man of Adam's race. When, therefore, such a one under tribu- INDICATIONS OF THE BOOK OF JOB. 103 lation says (see verse 7), " Thou knowest that I am Dot wicked/' the indications are that he is a trans- gressor suffering under unknown, unrecognized sin ; yet notwithstanding this transgression, life and favor is granted hin),and the visitation of God has preserved his spirit ; wherefore he continues, — X. 13. " And these things hast thou hid in thine heart : I know that this is with thee." Thus by his belief in the knowledge of God con- cerning these things Job's faith in a life beyond the natural existence of man is indicated. Both Eliphaz and Bildad, however, consider the grave as sealing the sum of existence. Job continues, — X. 14-17. "If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. " If I be v/icked, woe unto me ; and if I be right- eous, yet will I not lift up my head. / am full of confusion ; therefore see thou mine affliction ; " For it increaseth. Thou huntest me as a fierce lion : and again thou shewest thyself marvellous upon me. " Thou renewest thy witnesses against me, and in- creasest thine indignation upon me ; changes and war are against me." Hence if Job sin he will not be acquitted from his iniquity, for no future righteousness on his part (see ix. 30, 31) can make void the Law that entered for the overthrow of Evil. If Job sin then he will bear the mark of his transgression ; therefore, are the afflic- tions that compass him marks of transgression, or are they not? The indications are that the sorrowful con- dition of Job is due to his clothing of sinful flesh ; 104 INDICATIONS OF THE BOOK OF JOB. that he is suffering because of transgression ; for why, under the Law, should a perfectly righteous creature suffer? That he will not suffer is plainly set forth as follows (Ex. XV. 26) : " If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his comnaandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians : for I am the Lord that healeth thee." Hence, as God is no respecter of persons, the same ruling is over all his creatures ; wherefore it fol- lows that Job suffers tribulation because of transgres- sion ; and that woe is unto him because of transgres- sion. If, however. Job should be righteous, yet would he not lift up his head. Why ? Because Job's righteous- ness would be established through the Law; and if through the Law, then it would be established through free agency ; and if through free agency, then all sin- tinctured creatures would be cut off by the Law never more to reappear ; while nothing would or could insure righteousness to the forthcoming creature ; for it is cer- tain that while the Law shall stand supreme as the ruling principle, Evil will exist as an aggressive energy ; hence Job is full of confusion ; wherefore it follows that if Job alone were perfectly righteous he alone would live in his righteousness. Of the two conditions Job calls the Lord's attention to the transgressive. Why ? Because there is a possi- bility of the redemption of the creature under trans- gression that may be general. How can a general re- demption of the creature be accomplished ? It can be INDICATIONS OF THE BOOK OF JOB. 105 accomplished by the separation of the good from the evil, '^the precious" (see Jer. xv. 19) ^'from the vile.'^ When, therefore, the good shall iiave been separated from the evil, and each shall rest upon its own base, to which will the creature pertain ? The indications are that the unresurrected body of sinful flesh points to the empty triumph of evil, to the habitation of the crea- ture's iniquity, while the spirit of man, risen with Christ from the dead and clothed with Christ's body, the body that was prepared for him suitable for this purpose, stands witness of the marvellous glory that followed Christ's labors in separating the good from the evil, and in setting the good upon its own base. In order to separate the good from the evil it is manifest that the great Separator must be cognizant of both the good and evil that permeates the creature ; wherefore Job says, ^' Thou huntest me as a fierce lion : and again thou she west thyself marvellous upon me." Job continues, — X. 18, 19. "Wherefore then hast thou brought me forth out of the womb ? Oh that I had given up the ghost, and no eye had seen me ! " I should have been as though I had not been ; I should have been carried from the womb to the grave." Why should Job thus lament anew his bringing forth into the world? Is it simply because of the physical suffering that has come upon him ? The in- dications are that his lamentation is not due simply because of physical suffering, but that his great grief springs from the knowledge of the failure of his mis- sion as the subjugator of evil. Had Job never been brought forth as an intelligent creature, — he being the 9* 106 INDICATIONS OF THE BOOK OF JOB. progenitor or first man of a newly-created race of men, — the thought finds place in the heart of Job that per- haps another would have arisen, through the labors of the Creative Power, stronger and better adapted for the work of man's calling than he. Inasmuch, however, as he failed, he states, — X. 20-22. ^* Are not my days few ? cease then, and let me alone, that I may take comfort a little, *^ Before I go whence I shall not return, even to the land of darkness and the shadow of death ; " A land of darkness, as darkness itself ; and of the shadow of death, without any order, and where the light is as darkness.'^ As, therefore. Job's days are few, and as he is over- whelmed with affliction, the indication becomes strongly marked that he does not sufier as a perfectly righteous man, but as a transgressor. The penalty of transgres- sion (see Gen. iii. 17) is death; but the land of dark- ness to which Job refers as a dwelling-place for himself is not actual death ; wherefore, as the shadow is not the substance, so neither is the shadow of death actual death. Job may lay aside his natural life and take his place with others in the shadowy vale, but inasmuch as rest in this vale is not actual death, so the spirit of Job would not be dead, but would sleep a sleep entirely free from all knowledge of life and light; the darkness would be complete. How can this land be the shadow of death simply, and not actual death, if Job shall not return from thence ? It is the land of the shadow of death in that all de- scend into it because of trans^rression. If all descend IJSDICATIONS OF THE BOOK OF JOB. 107 into it because of transgression, then, clearly, it cannot be actual death, or the creature would surely pay the penalty of his transgression in his own person as called for by the Law. If the creature pay the penalty of his own transgression in his own person, then no re- deemer can arise ; he would have nothing to redeem ; a restorer might recall the creature to life again, but such recall would bring back the unregenerated body of sinful flesh ; hence the land of the shadow of death cannot be actual death ; but as the land of the shadow of death, wherein the departed lie sleeping, the possi- bility that a Redeemer arose becomes a probability. The retention of Job in the land of the shadow of death indicates that, as a free agent and a transgressor, he cannot throw aside the ruling of the Law and return from thence at his will ; and that he is held there a prisoner until a redeemer shall arise and set him free from his bondage. The fact that Job shall go to the land of the shadow of death carries with it the certainty tliat a redeemer shall arise; otherwise such dwelling would, essentially, be absolute death. Such being the case, the indication becomes clear that from the reign of death among men in the First Ao^e until the resurrection of the Messiah in the Fourth the departed slept unconscious of any exist- ence. That they were not absolutely dead is indicated (St. Luke XX. 37, 38) ; for, in the day of Moses, the God of Abraham, the God of Isaac, and the God of Jacob was the God of the living; hence, although Abraham, Isaac, and Jacob dwelt in the land of the shadow of death, and their natural bodies were mould- ered into dust, yet spiritually they were living and 108 INDICATIONS OF THE BOOK OF JOB. were not absolutely dead. After the resurrection of the Messiah, however, the situation of the departed was and is very different ; for now the indications are that the grave cannot hold its victim beyond three days and three nights as fulfilled by the Messiah. XI. 1-4. " Then answered Zophar the Naamathite, and said, ^^ Should not the^multit^ide of wprds be answered? and should a man full of .talk be justified? *^ Should thy lies make men hold their peace ? and when thou mockest, shall no man make thee ashamed ? " For thou hast said, My doctrine is pure, and I am clean in thine eyes." What is Job's doctrine? Job's doctrine is the resur- rection of the creature into a new and pure life after he shall have laid away the body of sinful flesh that pertains to the natural life ; that is. Job believes in the redemption of the creature from the bonds and penal- ties that accrue to him through transgression under the Law. Zophar, however, considers Job's doctrine a lie; wherefore the indication follows that Zophar endorses the arguments and reasonings of both Eliphaz and Bildad, that there is no life to the creature beyond the grave. The cleanness of Job's hands consists in the positive declaration of his doctrine even though he himself be a transgressor. Moreover, by Job's transgressive con- dition the force of his doctrine becomes more strongly marked and comprehended. Zophar continues, — XI. 5, 6. " But oh that God would speak, and open his lips against thee ; INDICATIONS OF THE BOOK OF JOB. 109 "And that he would shew thee the secrets of wis- dom, that they are double to that which is ! Know therefore that God exacteth of thee less than thine iniquity deservethr If Job's doctrine embodies the redemption of the creature under transgression, then Zophar's words (verse 5) make God condemn redemption through the utter- ances of Job. This position Zophar further confirms where he states in substance that God exacts of Job less than his iniquity deserves ; hence, considering Job's affliction, what else remains but to cut him off entirely? Zophar continues, — XI. 7-9. " Canst thou by searching find out God ? canst thou find out the Almighty unto perfection ? " It is as high as heaven ; what canst thou do ? deeper than hell ; what canst thou know ? " The measure thereof is longer than the earth, and broader than the sea." Truly," as Zophar asks, who can comprehend the Almighty in his perfection? None. Wherein, then, does Job derive his doctrine of redemption, seeing that the Law condemns the transgressor and in no way provides for the redemption of the transgressor ? Job's doctrine is based upon the charge given to the Third Eace, as follows (Rev. iii. 1-6) : ^' And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars ; I know thy works, that thou hast a name that thou livest, and art dead. " Be watchful, and strengthen the things which re- main, that are ready to die : for I have not found thy works perfect before God. 110 INDICATIONS OF THE BOOK OF JOB. " Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shall not watch, I will come on thee as a thief, and thou shall not know what hour I will come upon thee. " Thou hast a few names even in Sardis which have not defiled their garments ; and they shall walk with me in white : for they are worthy. " He that overcometh, the same shall be clothed in white raiment ; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. " He that hath an ear, let him hear what the Spirit saith unto the churches." Through this charge, therefore. Job as the progenitor and Adam of the Third Race based his doctrine of the redemption of the creature under transgression. The Law, however, which irretrievably condemns the trans- gressor to death forms the basis of the philosophy of Eliphaz, Biklad, and Zophar. In the charge to the people of the Third Age the promise is given by the Spirit, — which is the Fulfil- ling Power of the Infinite Majesty, — that he that over- cometh, the same shall be clothed in white raiment ; and his name shall not be blotted out of the book of life. This promise would be empty and vain unless one arise that shall overcome all things ; hence belief in the promise indicates faith in the existence of or in the arising of such a one; and that he, through his excellence and strength, shall fulfil the mission of man as set forth (Gen. i. 28) for the subjugation and government of all things. The only one that over- came all things was Jesus Christ the righteous ; hence INDICATIONS OF THE BOOK OF JOB. l\\ by the promise Jesus Christ will be endowed with eternal life. Who is Jesus Christ ? He is (see Col. i. 13-15) the Son of God, and the first-born of every creature. How is it possible for the Son of God to be the first-born of every creature? It is possible (see Psalm xi. 6-8 ; Heb. x. 4-7) through the investment, by the Word of God, of the body that was prepared for the Son in and as the very beginning of the crea- tion of God, that he might do the will of God. If this body was prepared for the Son, then it, the body, was a creature ; wherefore this body, as the first-born of all creatures, was (see Rev. iii. 14, 20, 21) the be- ginning of the creation of God. When the Word or Assenting Power of the Infinite Majesty invested this body that he might come and do the will of God, then the Word became the Son of God, or otherwise the Living Bread ; hence those regenerated or born into this body through the eating thereof will (see Heb. ii. 11) become brethren, and (see St. John vi. 48-58 ; Gal. iv. 4-7) sons of God Job's doctrine concerning redemption, therefore, is based upon promises and grounds that entered far be- yond the working of the Law ; and, by his wonderful faith in the promise and charge to the people of the Third Age, he felt assured that his Redeemer lived ; and also that the promise and charge were not given as empty and meaningless issues. Zophar continues, — XI. 10-12. *af he cut off, and shut up, or gather together, then who can hinder him ? " For he knoweth vain men : he seeth wickedness also ; will he not then consider it f 112 INDICATIONS OF THE BOOK OF JOB. " For vain man would be wise, though man be born like a wild ass's colt." Thus Zophar fails to see beyond the Law. Truly the Law is irrevocable, and Job is a transgressor; wherefore, from Zophar's stand-point, wickedness must be considered, and also from the immutability of the Law wickedness must be considered. If wickedness must be considered, and if the Law is unchangeable, then of a surety the transgressor must die whether such trans- gressor be man or spirit; hence in condemning Job Zophar condemns himself, and also condemns the trans- gressor irrespective of host. Zophar continues, — XL 13-20. ^^ If thou prepare thine heart, and stretch out thine hands toward him ; " If iniquity he in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. "For then shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear : " Because thou shalt forget thy misery, and remember it as waters that pass away : " And thine age shall be clearer than the noonday ; thou shalt shine forth, thou shalt be as the morning. " And thou shalt be secure, because there is hope ; yea, thou shalt dig about thee, and thou shalt take thy rest in safety. " Also thou shalt lie down, and none shall make thee afraid ; yea, many shall make suit unto thee. " But the eyes of the wicked shall fail, and they shall not escape, and their hope shall he as the giving up of the ghost." In this summary Zophar indicates possibility of life through righteousness by works; that is, the trans- INDICATIONS OF THE BOOK OF JOB. II3 gressor may by his own free will and effort leave behind him transgression and consequential misery, and live in safety. In this case, however, the Law governing trans- gression would not be immutable, for the creature would redeem himself through reformation; but should not the creature reform and put away his iniquity, then Zophar consigns him to hopeless death. Thus, while Zophar stands upon the Law, he ignores and makes of none effect the ruling of the Law in the earlier stages of transgression. The overthrow of the Evil Kingdom clearly demands the consideration of every transgression, first or last, great or small, that no loop-hole be found or left for the escape of Evil, and that the absolute justice and equity of the Almighty be preserved free from all blemish. XIL 1-3. "And Job answered and said, " No doubt but ye are the people, and wisdom shall die with you. " But I have understanding as well as you ; I am not inferior to you : yea, who knoweth not such things as these?" JoVs words indicate that the exposition of the Law as set forth by his friends is well known, and even com- monplace ; but to Job there is a beyond that finds no lodgement in their philosophy. Job continues, — XIL 4. "I am as one mocked of his neighbour, who calleth upon God, and he answereth him : the just upright man is laughed to scorn." The afflictions that compass Job and the exemption therefrom of his friends make it seem as though Job was forsaken of God, and that his friends, his neigh- 10 114 INDICATIONS OF THE BOOK OF JOB. bors, with all their fallacious reasoning and incomplete deduction, were heeded, answered, and specially cared for by the Almighty. Job knows that his doctrine is based upon sure promises, — promises that go far beyond the Law ; and, although a transgressor, yet he declares the truth thereof in the face of all his tribulation ; by which the grandeur of his faith is manifested. Job continues, — XII. 5. " He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease." Hence the tribulation that besets a creature is no indi- cation of the true worth of the sufferer. Job continues, — XII. 6. " The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abimdantlyj^ Hence, on the other hand, so may prosperity cover the greater transgressor. Job continues, — XII. 7-10. '' But ask now the beasts, and they shall teach thee ; and the fowls of the air, and they shall tell thee: " Or speak to the earth, and it shall teach thee ; and the fishes of the sea shall declare unto thee. "Who knoweth not in all these that the hand of the Lord hath wrought this ? " In whose hand is the soul of every living thing, and the breath of all mankind." By these words tribulation is permitted among all flesh for some wise purpose ; the pursuer may, however, be a greater transgressor than the pursued; but, as stated (verse 5), " He that is ready to slip with his feet is as ^ lamp despised in the thought of him that is at ease." Job continues, — INDICATIONS OF THE BOOK OF JOB. 115 XII. 11, "Doth not the ear try words? and the mouth taste his meat ?" Weigh, then, Job's words (verses 7-10), and sift them, when it will be found that the universal tribu- lation that besets the creature will, at some time, con- front the Evil Kingdom as evidence that the Evil Kingdom is the source and fountain of such tribula- tion. Job continues, — XII. 12-14. " With the ancient is wisdom ; and in length of days understanding. " With him is wisdom and strength, he hath counsel and understanding. " Behold, he breaketh down, and it cannot be built again : he shutteth up a man, and there can be no opening." Such are the attributes and power of the Infinite Majesty, the Sublime Unity, that governs all things : there is nothing that He cannot understand and control, from the wisdom that lies concealed in the ultimate atom to the comprehension and binding of the Strong Man that sends his evil emissaries throughout the habita- tion of the creature. Job continues, — XII. 15, 16. "Behold, he withholdeth the waters, and they dry up : also he sendeth them out, and they overturn the earth. " With him is strength and wisdom : the deceived and the deceiver are his." These verses point to the power of the Infinite Majesty over the waters : by withholding them the deadly famine is brought about, and by sending them out the destructive deluge finds place; but because Satan (see 1 Kings xix. 11-13) is permitted to sway 116 INDICATIONS OF THE BOOK OF JOB. these elements, and thus bring tribulation upon the creature because of transgression, supremacy as a ruler must not be accorded him, neither must the resulting tribulation be considered proof of unrestrainable power; for, even as the text declares, "the deceived and the deceiver are his ;" that is, Satan and all his host of evil, his followers, and adherents are in the power of the Infinite Majesty and under his control, even to imprisonment and death. Job continues, — XII. 17-21. " He leadeth counsellors away spoiled, and maketh the judges fools. " He looseth the bond of kings, and girdeth their loins with a girdle. " He leadeth princes away spoiled, and overthroweth the mighty. " He removeth away the speech of the trusty, and taketh away the understanding of the aged. " He poureth contempt upon princes, and weakeneth the strength of the mighty." By these verses no other power can approach unto the Sublime Unity in strength and wisdom ; they are as nothing before him, and, under his glance, they sink into nothingness ; their vacant places neither miss them nor know them any more. Job continues,— XII. 22. " He discovereth deep things out of dark- ness, and bringeth out to light the shadow of death." Thus the Infinite Majesty is Creator, Redeemer, Restorer. Job continues, — XII. 23-25. "He increaseth the nations, and de- stroyeth them : he enlargeth the nations, and straiteneth them again. "He taketh away the heart of the chief of the INDICATIONS OF THE BOOK OF JOB. 117 people of the earth, and causeth them to wander in a wilderness ichere there is no way. "They grope in the dark without light, and he maketh them to stagger like a drunken man." These verses indicate the bringing forth and enlarg- ing of the nations, the great Races of Men, their de- struction, and their dwelling in the darksome vale where there is no way. They are not dead, however, — that is, not spiritually dead, — for life without aim is indicated by the text. This vale or wilderness evi- dently is that described by Job (x. 21, 22) as the land of darkness and the shadow of death, — " A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness." Job continues, — XIII. 1,2. " Lo, mine eye hath seen all this, mine ear hath heard and understood it. " What ye know, the same do I know also : I am not inferior unto you." Thus Job fully comprehends the philosophy of his three friends, not, however, because they first advanced it, but from his own knowledge and investigation of the Law that elevates or casts down those under the ruling thereof. Job continues, — XIII. 3-5. " Surely I would speak to the Almighty, and I desire to reason with God. " But ye are forgers of lies, ye are all physicians of no value. " Oh that ye would altogether hold your peace ! and it should be your wisdom." In the eye of Job the wisdom of his three friends 10* 118 INDICATIONS OF THE BOOK OF JOB. becomes foolishness ; nay, worse : for by misconstruc- tion of the Law and of the charges given man (see Rev. ii., iii. 16) their statements turn to falsity. Why? Because they ignore the promises thus given man of a life hereafter. These promises are not given to man as a perfect creature, but as a transgressor, — see also the promise given man after the fall (Gen. iii. 1-16) ; hence the wisdom of Eliphaz, Bildad, and Zophar becomes foolishness in the eye of Job; wherefore silence on their part indicates more wisdom than uttered foolish- ness, or as indicated by the text, silence in the foolish passes for wisdom. Moreover, even as Job declares, his friends are physicians of no value. Why? Be- cause they cannot recover the transgressor: for they consigned him (see iv. 17-21) to eternal forgetfulness. Of what value to the sick man is the physician who tells his patient that he will die ? Of what value to the sick man is the physician who masses the symptoms of disease and overwhelms his patient with their deadly properties, with the hopelessness of escape, and with the certainty of decease? None; hence the wisdom of such a physician would be in his silence: for the patient might recover notwithstanding the deadly prop- erties shadowed by the symptoms of his disease. Job continues, — XIII. 6-8. " Hear now my reasoning, and hearken to the pleading of my lips. " Will ye speak wickedly for God ? and talk de- ceitfully for him ? "Will ye accept his person? will ye contend for God?'' By ignoring the promises of life to the transgressor INDICATIONS OF THE BOOK OF JOB. II9 the reasoning of Eliphaz, Bildad, and Zophar becomes wickedness in the eyes of Job. Why ? Because God knew that the creature would transgress, and (see 2 Tim. ii. 26) would become captive to Satan at his will. "With this foreknowledge (see Rom. viii. 28-30) man was predestinated and called according to the purpose of God ; and whom he predestinated and called, them he also justified: and whom he justified, them he also glorified. If, therefore, man was predestinated and called to justification and glory, who and what are Eli- phaz and Bildad and Zophar, that they should deny the probability or possibility of the accomplishment thereof? It is true that Paul summed up in a few words the greatness of the reward that should rest upon man long after the day of Job and his friends, yet the substance thereof is given to the churches in Rev. ii., iii., and in many other portions of the Scriptures where the history of the first three ages of man is taken up. The charges to the churches, the summing up of Paul, the deductions of Job, all indicate that the Law or First Covenant must be superseded that the promises given man may become fulfilled and the word of God established. Job's friends, however, rest entirely upon the Law as the ultimatum ; they see no beyond. Job continues, — XIII. 9. " Is it good that he should search you out ? or as one man mocketh another, do ye so mock him ?'' Will the philosophy of Job's friends bear searching out, or not? The indications are that it will not. Why ? Because it is based on partial grounds only ; hence it is incomplete. Job continues, — 120 INDICATIONS OF THE BOOK OF JOB. XIII. 10-12. "He will surely reprove you, if ye do secretly accept persons. " Shall not his excellency make you afraid ? and his dread fall upon you? " Your remembrances are like unto ashes, your bodies to bodies of clay." These verses indicate the partial grounds upon which the reasoning of Eliphaz, Bildad, and Zophar is based, for they secretly accept persons or things ; that is, they accept and ignore as may be convenient ; wherefore their remembrance is like unto ashes, or as the uncared-for debris of greater things. Job continues, — XIII. 13-16. ^' Hold your peace, let me alone, that I may speak, and let come on me what wilL " Wherefore do I take my flesh in my teeth, and put my life in mine hand ? " Though he slay me, yet will I trust in him : but I will maintain mine own ways before him. "He also shall be my salvation: for a hypocrite shall not come before him." Thus Job, as a transgressor, positively declares his belief in his redemption, — not, however, through his own free agency or his righteousness by works, but that through God his Redeemer his salvation shall be accomplished; and that even though he should be slain yet will he trust in his God for the fulfilment of the promises that man should be justified and glorified. Why will not Job give up his own way before God ? It is because Job's actions are righteous in that he strives to fulfil the Law ; and also that Job's way com- preliends life, while the way of his friends terminates INDICATIONS OF THE BOOK OF JOB. 121 in absolute death ; Job's righteous works also give proof of his faith in his Redeemer. Moreover, Job's way points to the separation of the good from the evil, whereby evil can be set upon its own base, be judged, and be blotted out of existence forever, by the ruling of the Law that forms the basis of Eliphaz's argument. Job, however, by his own position, will, as a transgressor, surely die ; which fact he appears clearly to recognize, for he states, " Wherefore do I take my flesh in my teeth, and put my life in mine hand?" The reason why Job puts liis life in his hand is manifest; for by his death the evil pertaining to him will be separated from the good ; and although Job in himself possesses not the power of returning back to life, yet he feels assured that the God of his salvation will provide a way for such return. Job continues, — XIII. 18. "Behold now, I have ordered my cause; I know that I shall be justified." Thus Job, although a transgressor, expresses his faith in his justification ; and if justified, then (see Rom. viii. 30) he will be glorified. If justified and glorified after transgression, then the indication is clear that he must have been redeemed from his transg^ression. Job con- tmues,- XIII. 19. "Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.'' This verse indicates that it is incumbent upon Job to define his position, wherefore he states, — XIII. 20-22. " Only do not two things unto me ; then will I not hide myself from thee. 122 INDICATIONS OF THE BOOK OF JOB. " Withdraw thine hand far from me : and let not thy dread make me afraid. ^' Then call thou, and I will answer : or let me speak, and answer thou me.'' Thus, at the outset, Job seeks for freedom of speech in the declaration of his position, but as a free agent and as an instrumentality in the purpose of God. Owing to the sacredness of the situation, reverential freedom (see Isa. vi. 5-8) must be accorded the creature that silence seal not his lips forever. Job continues, — XIII. 23. "How many w^e mine iniquities and sins ? make me to know my transgression and my sin.'' In the light that Job as the progenitor and Adam of the Third Race of men represents the Third Race, then the iniquity and sin resting upon him compre- hends and includes that of both the First and Second races ; their iniquity and sin having been transmitted from father to son through the operation of the great Law of Iniquity that is set forth (Ex. xx. 5, 6 ; xxxiv. 5-7). The indication is clear, however, that to the transgression thus transmitted to the Third Race their own immediate iniquity must be added. The indication is also manifest that the trangression of Job simply as a man is unknown to him, and, hence, that he has transgressed through ignorance. Job continues, — XIII. 24. "Wherefore hidest thou thy face, and boldest me for thine enemy ?" This verse points to the children under transgression that (see Ex. xx. 5) hate the Lord ; their transgression being counted as enmity to the Lord. In his own eyes. Job, as a man simply, has lived an upright life, and knows not wherein he has transgressed that he should INDICATIONS OF THE BOOK OF JOB. 123 be held as an enemy of the Lord by the Lord ; but Job, as representative of the Third Age or Race, com- prehends not the iniquity that has been transmitted to him from the preceding Ages that he in any way should be held responsible for it. Job continues, — XIII. 25, 26. " Wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? " For thou writest bitter things against me, and makest me to possess the iniquities of my youth,'' These verses further indicate the transmission of in- iquity from father to son. The fathers (see xii. 23-25) wandering in the wilderness, groping in the land of darkness, are as leaves driven to and fro, and are as the dry stubble ; shall, therefore, they be pursued ? By the descent of iniquity from father to son the age of Job, as representative of the Third Race of men, is made to possess the iniquity of his youth ; wherefore it follows that although the fathers dwell (see x. 21, 22) in the land of darkness and of the shadow of death, and are as leaves driven to and fro, that they still will be pursued ; which pursuit is made manifest in the bitter things that are written against Job as representa- tive of the Third Age, to whom the iniquity of the fathers was transmitted. This iniquity must not be- come lost to sight, for every scrap carries with it the penalty of the Law; which penalty pertains to the original transgressor or to the transgressor from whom it first was transmitted, even though such transmission cover a myriad of years. Job continues, — XIII. 27, 28. "Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths ; thou settest a print upon the heels of my feet. 124 INDICATIONS OF THE BOOK OF JOB, " And .lie, as a rotten thing, consiimeth, as a garment that is moth-eaten." These verses indicate the search after the iniquity that pertains to Job as representative of the Third Race, for cognizance must be taken of his own trans- gression as well as that which has been transmitted through the Law of Iniquity. Moreover, the Third Race was also called as a subjugatory and governing element; hence failure in governmental duty would involve failure in mission, by which transgression would be imputed. Thus the Lord God watches for and seeks out all iniquity and remission, that the evidence may be overwhelming as to who alone can be the Sub- jugator and Ruler of all things that none suffer through neglect or ignorance. When, therefore, such proof shall have become full, then, through the Edenic Law, through the First Covenant with its ministration of death, the iniquitous as a rotten thing will be con- sumed, and be as a garment that is moth-eaten. Job continues, — XI Y. 1,2. " Man that is born of a woman is of few days, and full of trouble. " He Cometh forth like a flower, and is cut down ; he fleeth also as a shadow, and continueth not." Why should man that is born of woman be of few days and full of trouble ? It is because of transgres- sion. Created man was physically constituted to con- tinue indefinitely ; for as a perfect creature, endowed with perfect recuperative faculties, no change could occur in the perfect organism already established ; hence youth would continually be renewed, and length of INDICATIONS OF THE BOOK OF JOB. 125 years would bring forth no wrinkle to mark the aged man. With transgression, however, the Divine law is broken ; wherefore things of pain creep in, overwhelm the creature, and sap the vitals of his longevity ; hence his days become few and are full of trouble ; hence, as the text states, " He cometh forth like a flower, and is cut down : . . . and continueth not," but fleeth as a shadow (see x. 21, 22) to the land already dark as dark- ness itself. Such is man in the hand of the mighty Power of Evil. Job continues, — XIV. 3. "And dost thou open thine eyes upon such a one, and bringest me into judgment with thee?" Therefore, considering the weakness of man as com- pared with the strength of the Adversary, how can the perfection and strength of such a one be brought into judgment with the perfection and strength of the Al- mighty ? The indication is clearly marked that they cannot ; hence, though man was created perfect and up- right, and though under the Law he, as a free agent, could not retain his perfection and uprightness, — al- though specially commanded (see Gen. i. 28) to subdue the earth, — the position does not follow that the Al- mighty's power for such subjugation is exhausted, the fall of man of Adam's race being no proof or evi- dence of weakness on the part of the Creator. Job continues, — XIV. 4. " Who can bring a clean thiyig out of an unclean ? not one." Although man was commanded to subdue the earth with its host of Evil, how could he reform Evil even should he subjugate it? or how could he bring 11 126 INDICATIONS OF THE BOOK OF JOB. a clean thing out of an unclean ? Job himself briefly answers these questions by replying, " Not . one/' Hence, if Evil cannot be reformed or made clean, or if no clean thing can be brought forth from Evil, then it is a total depravity or a totally unclean thing ; and as such will, by the Law, be blotted out of existence; for of the holy city Jerusalem it is said (see Rev. xxi. 27), " there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie : but they which are written in the Lamb's book of life/' Job continues of man, — XIV. 5, 6. "Seeing his days are determined, the number of his months are with thee, thou hast ap- pointed his bounds that he cannot pass ; "Turn from him, that he may rest, till he shall accomplish, as a hireling, his day." These verses indicate that the bounds of the habita- tion of man are fixed, and that the number of months thereof are with the Lord (see also Dent, xxxii. 7, 8 ; Acts xvii. 26). Such being the case, the indication is clear that the fall of man was foreseen ; and if fore- seen, then provided for that an empty triumph grace the banners of the Adversary. With the fall came rest in the land of shadow and darkness, but not absolute death, which rest Job likens to the cutting down of a tree, as follows : XIV. 7-9. " For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. " Though the root thereof wax old in the earth, and the stock thereof die in the ground ; INDICATIONS OF THE BOOK OF JOB. 127 " Yet through the scent of water it will bud, and bring forth boughs like a plant." Thus by the figure the semblance of a death is indi- cated, and also the semblance of a resurrection through which the tree survives until a later day ; wherefore, by the figure, man rests in the valley of the shadow of death ; but through great laws his iniquity, blood, and characteristics are transmitted to and live in a later generation ; hence there is hope that in a later genera- tion the Water of Life will not fail that shall awaken the dwellers of the dark valley from their sleep, and raise their names up again in the land of the living, — for the root still lives, the sap still flows, but the stock thereof, the body of sinful flesh, lies dead in the ground ; which indications Job further confirms as follows : XIV. 10-12. "But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he ? ^' As the waters fail from the sea, and the flood decayeth and drieth up ; " So man lieth down, and riseth not : till the heavens be no more, they shall not awake, nor be raised out of their sleep." Thus man, natural man, the body of sinful flesh, the stock of the tree, will die, waste away, and be no more ; Job further stating, " till the heavens be no more, they shall not awake, nor be raised out of their sleep." Can the heavens be no more ? The heavens (see Ps. Ixxxix. 34-37) will endure forever ; hence the body of sinful flesh was cast off that hope of a renewed life might enter in. As the tree is not cut down to renew life to the stock, so neither is man's body of sinful flesh cut off that renewed life may be given it. How, then, can 128 INDICATIONS OF THE BOOK OF JOB. life be renewed in man ? The indication is clear that the spirit of man will have been regenerated or born into a new body before absolute death shall overtake him ; hence, as both the body of sinful flesh and the new body die an absolute death, so the resurrection of the spirit of man clothed with the new body that is without spot or blemish is altogether possible under the Law, in which case, even as the text indicates, the revival of the body of sinful flesh would be uncalled for. Job continues, — XIV. 13. '^Oh that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me !" Job longs for rest from the great trials that are upon him ; not so much, probably, on account of the physical suffering as for the terrible struggle between the good and evil that compasses him. He also craves an ap- pointed time for rest and forgetful ness, and an ap- pointed time for awakening. Why should Job crave any awakening ? It is because of his faith (see xiii. 15, 16) in his salvation by the Lord. Job continues, — XIV. 14. "If a man die, shall he live again f all the days of my appointed time will I wait, till my change come." Job's faith answers this question in the affirmative ; wherefore all the days of his natural life will he wait, till the cliange come or till he shall die. What then ? Job states, — XIV. 15. "Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands." INDICATIONS OF THE BOOK OF JOB. 129 Thus after death the Lord shall call, aud shall have a desire to the work of his hands. Such call and such desire surely can never bring back into existence aught that is tinctured with evil ? Therefore, inasmuch as essential evil is not the work of the hands of the Lord, and does not spring from the Kingdom of Righteous- ness, the indication is clear that the good will have been separated from the evil, the good body from the sinful body, before the creature shall enter upon his new life. Job continues, — XI Y. 16, 17. " For now thou numberest my steps : dost thou not watch over my sin ? ^' My transgression is sealed up in a bag, and thou sewest up mine iniquity." These verses indicate the transmission and accumu- lation of iniquity that it may be separated from the good. Job continues, — XIV. 18. " And surely the mountain falling cometh to nought, and the rock is removed out of his place." This mountain indicates the accumulated mass ot man's iniquity ; it will surely fall and come to naught, while the rock, the instigator of this iniquity, will be removed out of his place. Job continues, — XIV. 19-22. "The waters wear the stones: thou washest away the things which grow out of the dust of the earth ; and thou destroyest the hope of man. " Thou prevailest for ever against him, and he pass- eth : thou changest his countenance, and sendest him away. " His sons come to honour, and he knoweth it not ; and they are brought low, but he perceiveth it not of them. 11* 130 INDICATIONS OF THE BOOK OF JOB. *' But his flesh upon him shall have pain^ and his soul within him shall mourn.'V As the waters wear away the stones, so the Lord takes away the things that grow out of the dust of the earth ; the chief of which is man. Man, as a free agent under the Law, and as a subjugatory element, passes away, the grave closes over him, and the land of shadow and darkness receives him. In the day of Job count- less numbers dwelt in this dark land, oblivious to all existence ; their sons arose to honor, but no voice could make them glad with the cheerful news; their sons were brought low, but still they slept unconscious of all. If such be the condition of him that dwells in the land of the shadow of death, how is it that his flesh upon him shall have pain, and his soul within him shall mourn ? The indications are that these conditions can only be filled by the transmission of blood through the Law of Generation. If the iniquity of the fathers shall be transmitted to the children, then the flesh and blood must be transmitted also to a greater or less ex- tent ; wherefore, even as the text indicates, the flesh of the fathers shall have pain through the children, the conditions of the Edenic Promise (see Gen. iii. 14-16), the Law of Iniquity, and the Law of Generation re- quiring it. XY. 1-3. " Then answered Eliphaz the Temanite, and said, " Should a wise man utter vain knowledge, and fill his belly with the east wind? " Should he reason with unprofitable talk ? or with speeches wherewith he can do no good ?'' INDICATIONS OF THE BOOK OF JOB. 131 Thus Elipliaz indirectly denies the position expressed by Job, that iniquity, blood, and characteristics are transmitted from father to son, that through such transmission the highway to redemption may be opened, and whereby life beyond the grave may become an es- tablished fact. Eliphaz stands upon the sure fulfilment of the Law that sweeps the transgressor from existence ; with him an upright life after transgression may give length of days, and even a ripe old age to the trans- gressor, but it cannot redeem him nor confer upon him eternal life ; hence any system of redemption becomes unprofitable talk in the eyes of Eliphaz, vain knowl- edge, and speeches wherewith no good can be done. But is it so ? Can no system exist or be brought about for the redemption of the creature under transgression that shall not interfere with or make void the Law ? The indications are strongly marked that such a system can exist whereby the creature may be redeemed and the Law fulfilled to the very letter. This system finds substance in the transmission of the iniquity and blood of the creature from father to son — for the blood (see Deut. xii. 23) is the life — until it shall fall upon the One that shall lay down his life in full payment for such iniquity. The Law is fulfilled to the letter, whether the creature die an absolute death in his own individual person, or whether he die in the person of the Redeemer ; but the exceeding great difference in the manner of the two possible absolute deaths lies in the facts that, should the creature or transgressor, irre- spective of host, die in his own individual person, then the grave would close over him for evermore ; while, on the other hand, should the transgressor die in the 132 INDICATIONS OF THE BOOK OF JOB. person of the Redeemer, into whose body he had been regenerated, then, in the regenerated body, he could and would return to life from absolute death clothed with this unblemished body, the body that was prepared for the Son suitable for this purpose. Eliphaz continues, — XV. 4. " Yea, thou castest off fear, and restrainest prayer before God/' Even as Eliphaz states, the reasoning of Job casts off fear and restrains prayer before God. Why ? Because Job's faith in the promises of God engenders love, and love casts off fear, while by it prayer and supplication give place to "joy, thanksgiving, and melody." Eli- phaz, however, discards the faith of Job, he being gov- erned by the Law ; wherefore, by his philosophy, fear and prayer before God must continue that, perhaps, a full life, a good old age, may be accorded the creature under the Law. Eliphaz continues, — XV. 5, 6. " For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. " Thine own mouth condemneth thee, and not I : yea, thine own lips testify against thee." Thus Eliphaz considers Job's uttered hope of a future life as iniquitous, and that, as iniquitous uttering, his mouth condemns him. Why? As already indicated, it is because Job looks beyond the Law, or First Cove- nant, with its ministration of death, to the charges and promises (see Rev. ii., iii.) that embody a newer and better covenant. These charges and promises Eliphaz ignores or mis- apprehends because of the failure of the preceding races to which the charges were given. To his senses their transgression resulted in their disappearance from the INDICATIONS OF THE BOOK OF JOB. 133 face of the earth, and that the destruction implied by the charges had overwhelmed them forever ; wherefore Eliphaz continues, — XV. 7-10. ^^Art thou the first man that was born? or wast thou made before the hills ? " Hast thou heard the secret of God ? and dost thou restrain wisdom to thyself? " What knowest thou, that we know not ? what un- derstandest thou, which is not in us ? "With us a7'e both the grayheaded and very aged men, much elder than thy father.'^ The question of Eliphaz, " Art thou the first man that was born ?" implies that Job was not the first man that was born ; hence in the light that Job is the progeni- tor or Adam of the Third Eace of men, then other men were born (see Rev. vi., xii.) or brought forth before his day. These men, as races, peopled the First and Second Ages of Man ; wherefore Eliphaz likens them to the grayheaded man, and the very aged man, both of which are much older than the father of Job, or the Third Age from the beginning thereof to the particular day of Job's affliction. Eliphaz claims to be familiar with the history of these two races of men ; and, there- fore, inasmuch as death reigned among them from the calling of the first man thereof, and as instead of a resurrection there was brought forth a new creature, Eliphaz, by their fate, felt convinced that the Law ruled as absolute monarch ; and, hence, as it was with them, so it would be with Job, — he would live out his years, pass away, and be no more, while a new creature would be brought forth to fill his place. Job's dissent, however, brings forth Eliphaz's ques- 134 INDICATIONS OF THE BOOK OF JOB. tion, " Hast thou heard the secret of God ?" It is not because Job has lieard the secret of God, or that he un- derstands the fulness of what God comprehends in his purpose, but it is because Job's mind grasps, to a cer- tain degree, the revelations made by the charges to the churches that Evil should be overthrown and the works thereof undone. With unlimited space as a field, pro- gression or development does not call for the destruction of the creature. Why, therefore, should not a system exist whereby man of to-day could be redeemed ? If there is a Creator, then no good reason appears why man, with his intellectual faculties just bursting into bloom and setting with fruit, should be cut off, annihi- lated, that another, simply as man, might occupy his place and take up his labors. If no good reason appears why he should be cut off, then the promises of the Creator that he should be re- stored may well be considered. To cut off the creature because of the evil dwelling within him would be a sacrifice of the good, but the separation of the good from the evil w-ould be a foundation upon which the creature, through the good, might stand in the hope of restoration and life. Job evidently bases his faith of future life upon the separation of the good from the evil, "the precious from the vile;" but Eliphaz considers such faith as without foundation, vain. Eliphaz continues, — XV. 11. ^^ Are the consolations of God small with thee ? is there any secret thing with thee ?'' Hence, as Eliphaz intimates from Job's faith and hope, does Job really need small consolation of God ? Job's faith and hope carry him beyond the need of con- solation, for in the future life consolation will be un- INDICATIONS OF THE BOOK OF JOB. 135 known ; wherefore the entering into this hope lessens the consolations of God. Consolation betokens a suffer- ing state or condition ; hence, as the Kingdom of Right- eousness draws nearer to the creature, so consolation gives place to joy and thanksgiving, and, consequently, consolation must lessen. This is the secret thing that is with Job, but which secret Job abundantly declares. Eliphaz continues, — XV. 12, 13. "Why doth thine heart carry thee away ? and what do thy eyes wink at, *^ That thou turnest thy spirit against God, and lettest such words go out of thy mouth ?'' The Law entered for the government of all hosts, and by it the transgressor shall die, for such is the de- cree of the Most High ; but Job, being a transgressor, hopes to live, and expresses his hope in plain words. Eliphaz considers that such a hope is contrary to the Law, and hence against the Power that instituted it ; he also considering that Job's wishes rather than the Law laid the foundation of his hope. Further, Eliphaz asks, — XY. 14-16. "What is man, that he should be clean? and he which is born of a woman, that he should be righteous ? " Behold, he putteth no trust in his saints ; yea, the heavens are not clean in his sight. "How much more abominable and filthy is man, which drinketh iniquity like water f^ These verses point to the various sin-tinctured hosts that people the earth, and, also, even to impurity in the heavens. Why should the heavens be counted impure? It is because of the wickedness of the Evil Host (see 136 INDICATIONS OF THE BOOK OF JOB, Rev. xii. 7-9) that once found place there ; wickedness that was manifest to and perceived of the angels of heaven ; hence the judgment of the Lord God as set forth in Deut. xii. 2 — " Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods" — will apply to the heavens, that they may be purified from all knowledge and remembrance of sin by the fulfilment of the Law. From these indications it follows that the angels of heaven are not perfect, that man born of woman is not righteous, and that sin-tinctured man, let him pertain to which host he may, according to the philosophy of Eliphaz, drinks iniquity like water ; yet, outside of the philosophy of Eliphaz, the indication becomes evident that the crea- ture, be he man or angel, cannot govern all things so perfectly that he should not transgress through igno- rance or through error of judgment. If the angels of heaven in their superiority and grandeur are not perfect, how can man of Adam's race hope to rise above the Law and be perfect, and thus obtain eternal life ? If man stands upon the ruling of the Law, simply like Eliphaz, then he never can rise above the Law, and his argument and reasoning will never go beyond the ruling of the Law, and hence, as a transgressor far below the angels, he will by the Law be swept out of existence. The reasoning of Eliphaz, therefore, while it con- demns man to eternal annihilation, also condemns the Evil Host to the same fate ; for the ruling of the Law is over them also ; but Job, while realizing these condi- tions, as well as Eliphaz, also knows that no condemna- tion rests over the good. If, therefore, condemnation INDICATIONS OF THE BOOK OF JOB. 137 rests over the evil, and the good is uncondemned, then it follows that the ministration of death pertaining to the Law or First Covenant has no hold upon the good that it should die ; wherefore the good must be sepa- rated from the evil, or the Law itself would become unrighteous, which cannot be. Job's faith and hope rest upon the certainty of such a separation ; but Eli- phaz discards the position as untenable ; he evidently considering man with his various qualities as a spon- taneous growth, or atomic development, and not as a creature that could independently be engrafted with good and with evil. Eliphaz continues, — XV. 17-19. " I will shew thee, hear me; and that which I have seen I will declare ; " Which wise men have told from their fathers, and have not hid it: '^ Unto whom alone the earth was given, and no stranger passed among them.'' Through the philosophy of Eliphaz these verses be- come indicative of spontaneous growth or at least pro- gression from some created atomic or molecular system of life, unto which the earth was given as a field of progress, and hence, none other passed among them ; wherefore, from the atomic life thus created, man was developed, and, from the excellence of his development, continued and existed as the possessor of the earth. Eliphaz continues his saying, — XV. 20-24. " The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor. " A dreadful sound is in his ears : in prosperity the destroyer shall come upon him. 12 138 INDICATIONS OF THE BOOK OF JOB. " He believeth not that he shall return out of dark- ness, and he is waited for of the sword. " He waiidereth abroad for bread, saying. Where is it f he knoAveth that the day of darkness is ready at his hand. " Trouble and anguish shall make him afraid ; they shall prevail against him, as a king ready to the battle.'' Eliphaz has already declared (see iv. 17-21 ; xv. 14-16) that man without exception is wicked, and that he shall perish forever; yet here again he pictures the fall of man, for he concludes that all men are wicked. In this picture man is hopeless of a return from the land of darkness : when, therefore, the grave shall close over him a final adieu will have been made to all that sparkles with light and life; and, as the age rolls on, others arise, but there is no awakening for him ; time progresses, and even ages unfold, but the darkness deep- ens ; no glimmer steals a momentary glance or shoots a single ray to light the self-digged pit that clasps him. Hopeless, helpless, dead ; barren, uncalled for, uncared for ; broken forever he lies, a rusting link in the re- morseless chain that finds its bitter end in the dark chamber of death. Who would not seek escape from such a fate? Even the wicked man (see verse 23) " wandereth abroad for bread, saying , Where is itf* for he knows that his hour is at hand. Eliphaz, however, does not believe in this bread or in any redeemer, that escape may be had ; for, with him, trouble and anguish shall prevail against the transgressor as a king ready to the battle. Of the wicked man Eliphaz con- tinues, — indicationf; of the book of job. 139 Xy. 25-28. " For he stretcheth out his hand against God, and strengtheneth himself against the Almighty. " He runneth upon him, even on his neck, upon the thick bosses of his bucklers : " Because he covereth his face with his fatness, and maketh collops of fat on Ms flanks. " And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps." According to the philosophy of Eliphaz, the wicked man stretches out his hand against God in that he does not keep to the ruling of the Law that ordains to life ; and, hence, that he transgresses. Transgression, how- ever, is not all ; but Eliphaz intimates that in his trans- gression man brings forth his own wisdom to offset the ministration of death that pertains to the Law, as in the case of Job, whose hopes, notwithstanding transgres- sion, lead him to look for life in the future. The phi- losophy of Eliphaz points to the utter futility of such hopes under the Law, where he consigns the wicked man to a ruinous dwelling in a desolate city, which no man inhabiteth. Eliphaz further points to the futility of hopes such as those held by Job where he states, — XV. 29, 30. " He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth. " He shall not depart out of darkness ; the flame shall dry up his branches, and by the breath of his mouth shall he go away." Thus by the breath of his mouth man shall go away, or, when man ceases to breathe, then, by the position of Eliphaz, he ceases to exist forever, — nothing can recall 140 INDICATIONS OF THE BOOK OF JOB. liim out of the deep darkness into which he has de- scended, and no perfection pertaining to him shall be prolonged upon the earth. If this is not annihilation, what is it? for Eliphaz recognizes no Eedeeraer. EUphaz continues, — XV. 31. "Let not him that is deceived trust in vanity : for vanity shall be his recompense.'' These words evidently are directed against all hold- ing such hopes as those expressed by Job ; for Eliphaz considers such hopes as vain, vanity ; and, hence, that a vain, empty recompense will be the reward of him that so trusts. Eliphaz continues, — Xy. 32, 33. " It shall be accomplished before his time, and his branch shall not be green. " He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive." In this statement Eliphaz brings forward the loss of Job's children as a proof of the truth of his position ; but, from Job's stand-point, such evidence cannot be accepted as proof that they shall not return again. Eliphaz consigns Job's children to the land of absolute darkness, to absolute death; but Job considers that they descended into the land of the shadow of death, not absolute death, but into the shadow or semblance of death ; in which case there is hope of a return : but from absolute death no return is ])Ossible, except it be through the resurrecting power of the Infinite Majesty; which power (see St. John x. 18) was conferred upon the Son that lie might fulfil the will of the Father in the redemption of the world. Eliphaz further continues his reasoning, — XV. 34, 35. " For the congregation of hypocrites INDICATIONS OF THE BOOK OF JOB. 141 shall be desolate, and fire shall consume the tabernacles of bribery. " They conceive mischief, and bring forth vanity, and their belly prepareth deceit." By which continued transgression only confirms the final sentence of the wicked, among whom Eliphaz classes Job. XYI. 1, 2. " Then Job answered and said, " I have heard many such things : miserable com- forters are ye all." If the words of Job's three friends really contained any substantial indications of a future life, why should they be called miserable comforters ? Can the promise of future life be considered miserable comfort? By no means ; but if there were no future life, how much bet- ter would it have been for the creature had the creature never seen the light ! Job's afflictions make it manifest to him that something beyond the natural life of man is called for, even though (see v. 26) the last days of man should be lightened with sunshine. The sunshine of life, however, carries with it stronger proof of future existence than affliction ; for should this sunshine die a great blot would take its place never more to be re- moved. The setting sun brings many an unsolved pang into the heart of the beholder, but hope clings to the last lingering ray not as to a departing friend, but as to one soon to come again. How great the misery should the thought arise, and find fulfilment, that a final adieu was given to the source of light ! Who could banish the sun, the glorious sun, and give its place forever to the blackness of night ? Miserable comforters, did Job 142 INDICATIONS OF THE BOOK OF JOB. say ? A^-e^ worse than miserable are those who would consign Job's sunshine to eternal darkness, and who would open a pit no future could ever fill; for the grave would grow as fast as eternity should unroll its limitless scroll, and would bury within its precincts the most ])recious treasures of earth. Job continues, — XVI. 3,4. "Shall vain words have an end? or what emboldeneth thee that thou answerest ? " I also could speak as ye do : if your soul were in my souFs stead, I could heap up words against you, and shake mine head at you." To Job the words of his friends are vain ; they em- body vanity, — vanity of calling, vanity of being, vanity of mission. Vain calling, vain mission ! The grave restores the primordial condition of darkness to the creature that existed as though he had never been. What, then, emboldens Eliphaz that he should answer Job's hope of life with his belief in the certainty of absolute, eternal death ? The boldness of Eliphaz evi- dently comes from his knowledge of the Law that em- bodies the ordination to life to the righteous, and the ministration of death to the unrighteous, coupled with the apparent fulfilment of the latter condition in the destruction that has befallen man of Adam's race from the calling thereof (see viii. 7-10; xv. 9, 10) in the First Age to the day of Job. Job recognizes the fact that it is easy to heap up words against the transgressor; but from his stand- point there is something besides death on which the transgressor may lean, for the ordination to life that pertains to the Law was not made in vain. In fact, the ordination to life embodies the very essence involved INDICATIONS OF THE BOOK OF JOB. 143 in the calling of the creature, for what would the Law be without the ordination to life? It is clear that Jesus Christ, the righteous, lived in the Law, in that he fulfilled it; and, hence, through his life others may live also, even though they be transgressors; for the life of Christ invested the body into which the trans- gressor was and is born or regenerated ; but if, as the argument of Eliphaz implies, the ordination to life that pertains to the Law is made dead through transgression, and only the ministration of death remain, then no re- deemer can arise, and the transgressor will, in his own person, at the end of his natural life, lay down his life forever. Thus the reasoning of Eliphaz is a continual condemnation of Job, and heightens rather than softens his grief, wherefore Job continues, — XVI. 6. ^^ But I would strengthen you with my mouth, and the moving of my lips should assuage your grief J' Hence through his faith and knowledge Job could and would speak words of comfort to the transgressor that was overwhelmed through the ruling of the Law. Job continues, — XYL 6. "Though I speak, my grief is not as- suaged : and though I forbear, what am I eased T^ This verse indicates that the tribulation of Job comes from a source beyond his control. What, therefore, is this source ? Some spontaneous growth more powerful than man that it should mock his will and cast his physique to the ground ? If so, whence comes order that the fire freeze not, or that the water boil not in an ice-bound habitation? The suiferings of Job prove that the source of his tribulation is an active, intelligent, 144 INDICATIONS OF THE BOOK OF JOB. powerful being; one whose strength is far beyond that of Job or any man of Adam's race ; one that under- stands the properties of pain, the methods of producing it, and who is not slow in bringing it about. The mission of man (see Gen. i. 28) is the subjuga- tion of this power ; wherefore, can man rise above and subdue it, the great Power of Evil ? Can man say to the fire burn not, and it burn not ? If man fails in the possession of this power, then he cannot subdue the Evil Power that tortures the creature with heat and cold; for by its created properties fire will burn the creature whether applied directly by the Power of Evil or by his emissaries. If the Power of Evil be subdued, then he cannot control fire or any pain-giving element ; whence it be- comes evident that as long as tribulation shall beset the creature, whether great or small, that a power stronger than the creature rules over him for harm ; hence this power (see ii. 1-7) is Satan, king of Evil. Man may hope by his own efforts to rise above and rule over Satan, but, should such be the case, how conflict among great excellencies could be avoided does not very plainly appear, unless one mind, one sentiment, should actuate them all ; in which case a universal sameness of thought and action would find place, which, in itself, is distasteful. The Laws of Order (see Gen. i.) point to a far better state of things, for by them one Head is given to all things ; for by them One that is a God, a Creator, a Subjugator, a Redeemer, and a Restorer is made manifest that is infinite, supreme, and perfect in all his attributes. Such a One can subdue the Power of Evil, and can say to the fire, burn not, and it shall INDICATIONS OF THE BOOK OF JOB. I45 not burn ; neither shall any tribulation beset the crea- ture, be it great or small, under his rule ; but all ex- cellencies, however great they may be, will live in har- mony, each free to enjoy the gifts with which they are endowed, whereby beauty and variety will be manifest on every side, and every one will find pleasure in his own work and in the work of his neighbor. Job con- tinues, — XVI. 7-10. " But now he hath made me weary : thou hast made desolate all my company. "And thou hast filled me with wrinkles, which is a witness against me: and my leanness rising up in me beareth witness to my face. " He teareth me in his wrath, who hateth me : he gnasheth upon me with his teeth ; mine enemy sharp- eneth his eyes upon me. " They have gaped upon me with their mouth ; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me." The wrinkles and leanness of Job stand witness of his transgressive state; but transgression is one thing and wrinkles and leanness another. Why ? Because trans- gression indicates sin without reward or punishment. With the entering in of the Law transgression or sin was made punishable by death ; the Law (see Gen. ii. 16, 17) does not say that transgression shall be punished by wrinkles and leanness, but by death ; hence wrinkles and leanness follow with transgression through the rule of some power other than God, and which is greater than man. This power (see i., ii.) is Satan ; hence he it is that tears Job and makes his natural life a burden to him. Job himself indicates this as follows : 146 INDICATIONS OF THE BOOK OF JOB. XVI. 11-14. "God hath delivered me to the ungodly, and turned me over into the hands of the wicked. " I was at ease, but he hath broken me asunder : he hath also taken me by my neck, and shaken me to pieces, and set me up for his mark. " His archers compass me round about, he cleaveth my reins asunder, and doth not spare ; he poureth out my gall upon the ground. " He breaketh me with breach upon breach ; he run- neth upon me like a giant." If the ungodly and wicked are not Satan and his host, who are they? Was not Job (see ii. 3-7) placed in the hand of Satan, who smote him with great afflic- tion ? Undoubtedly ; but because God took away his special protection from Job, and left him standing upon his free agency to battle under the Law with Satan, and also in fulfilment of the command (Gen. i. 28) for the government of all things, the indication does not follow that, because of Job's weakness, the Almighty brought the ills and afflictions upon Job, but, rather, that he permitted Satan to inflict them; for Job after trans- gression became subject to the Kingdom of Evil, and, hence, as a subject, was open to such tribulation as the Evil Kingdom might see fit to inflict. Job, however, is a transgressor, but he is not wholly evil, — that is, transgression does not make the creature a total depravity ; hence the Kingdom of Righteousness must take cognizance of the good that dwells within him. Job continues, — XVI. 16-17. "I have sewed sackcloth upon my skin, and defiled my horn in the dust. INDICATIONS OF THE BOOK OF JOB, I47 *' My face is foul with weeping, and on my eyelids is the shadow of death ; " Not for a7iy injustice in mine hands : also my prayer is pure." From these verses it is evident that Job's tribulation is due to unrecognized transgression, yet the penalty of transgression is over him just as certainly as over mani- fest transgression; hence the afflictions that befall a righteous man transgressing through ignorance indicate the certainty of the fulfilment of the Law upon the transgressor, irrespective of host, that no loop-hole exists for the escape of Evil, be it either small or great, known or unknown. The afflictions that befall righteous men become, therefore, real signs to all hosts of the immutability of the Law, and that the establishment of the Kingdom of Righteousness requires the absolute blotting out of Evil as an energy or power. Thus Job's hands, from man's stand-point, may be free from injustice, and his prayer may be pure, but still his affliction marks transgression in some intricate, unknown path that brings him under the ruling of the Law ; hence (see 1 Kings viii. 46) " there is no man that sinneth not." Job continues, — XYI. 18, 19. "O earth, cover not thou my blood, and let my cry have no place. " Also now, behold, my witness is in heaven, and my record is on high." Thus, should Job's blood be shed through transgres- sion, the call for investigation as to why it was shed would bring the oppressor to the judgment-seat. Job does not wish that his cry be shut up or silenced, for 148 INDICATIONS OF THE BOOK OF JOB. (see text) his witness is iu heaven, and his record is on high. The good works of Job do not insure re- demption for him, or deliverance from the hand of the oppressor, but they are proofs of his faith in the promises of redemption, and hence it follows that his faith, as a good thing, or essence, shall, like that of Abraham, be counted to him for righteousness. Job continues, — XVI. 20-22. '^ My friends scorn me : hut mine eye poureth out tears unto God. " Oh that one might plead for a man with God, as a man pleadeth for his neighbour ! " When a few years are come, then I shall go the way whence I shall not return.'' Job's friends scorn his faith in a future life, but he turns unto God ; and, although turning unto God, he knows that the word of God concerning the trans- gressor is immutable and cannot be changed ; hence he states, " When a few years are come, then I shall go the way whence I shall not return." This saying evidently relates to Job's body as transgressive man, for the body of sinful flesh must be left behind forever. Job uure- generated represents this body ; Job regenerated repre- sents the body that shall be ; hence it follows that the unregenerated must give place to the regenerated, which condition does not pertain to and follow with the phi- losophy of Eliphaz. Job continues, — XVII. 1. "My breath is corrupt, my days are ex- tinct, the graves are ready for me." By this verse graves — not the grave or a grave, but graves — are ready for Job. Why graves ? Because the INDICATIONS OF THE BOOK OF JOB. 149 body of sinful flesh, the unregenerated body, shall sleep in one grave, while the regenerated body, or the body into which man is and shall be born, sleeps or shall sleep in another. These conditions involve the separation of the good from the evil, " the precious from the vile ;" hence one grave will hold the natural body of man, and one grave will hold the body that was prepared for the Son, suitable for the regeneration and restoration of man, and into which man was and is born or regenerated. Job continues, — XVII. 2. '^ Are there not mockers with me? and doth not mine eye continue in their provocation?" Who, therefore, is it that mocks Job in his sublime faith ? Is it not his three friends with their fallacious reasoning and arguments? Yet, notwithstanding the indicated difference in the final result of their respective reasonings, Job will continue in the faith which, to his friends, is as great a provocation as their argument is a provocation in the eye of Job. Job continues, — Xyil. 3. " Lay down now, put me in a surety with thee; who is he that will strike hands with me?" Thus who will agree with Job^s philosophy, that they should strike hands with him? His friends? No; for of them Job says, — Xyil. 4. " For thou hast hid their heart from un- derstanding : therefore shalt thou not exalt themJ^ Job continues, — XYII. 5. " He that speaketh flattery to his friends, even the eyes of his children shall fail." Flattery leads to false deductions ; but the term in the mouth of Job evidently points to a species of deceit that will cause or tend to cause others to fall into grave 13 150 INDICATIONS OF THE BOOK OF JOB. error ; hence the more powerful the flatterer the greater the downfall. Job continues, — XVII. 6-8. " He hath made me also a byword of the people ; and aforetime I was as a tabret. "Mine eye also is dim by reason of sorrow, and all my members are as a shadow. " Upright men shall be astonished at this, and the in- nocent shall stir up himself against the hypocrite.^' In his affliction Job has become a byword of the people where once, as the Adam and progenitor of the Third Eace, he was looked upon (see i. 1-3) as the head and front of human greatness. The tribulation of Job is brought about (see i., ii.) through the devices of Satan, who, by his great power, caused transgression on the part of Job; not great, glaring transgression, but imperceptible transgression, or (see Lev. iv. 13, 14) transgression through ignorance. If transgression through ignorance should not be im- puted how could the offence abound that Evil be judged? The indications are that every jot of trans- gression pertaining to man must and will be imputed that the minor offences of the Evil Host be imputed also. If by such rigid construction every jot of transgres- sion shall be imputed, then the transgressor will come under the rule of the Evil Kingdom, and, if under the rule of the Evil Kingdom, then the resources of the Evil Kingdom will be over him for evil, be the transgression great or small. The indications are clear that the trib- ulations besetting Job are far in excess of all commen- surate call ; wherefore the text states, " Upright men shall be astonished at this, and the innocent shall stir INDICATIONS OF THE BOOK OF JOB. 15I up himself against the hypocrite." Under the circum- stances developed by the text of Job, who is the right- eous and innocent that shall be astonished, and shall stir up himself? It evidently is the one that shall coun- teract, throw down, and make void the works of evil that threaten to sink the creature forever in the pit of oblivion. Job further speaks of this one as follows : XYII. 9. " The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger." The essence of this saying cannot apply to the trans- gressor, for by the Law he shall not be stronger and stronger; for the transgressor cannot make void the Law by reformation any more (see Heb. xii. 16, 17) than Esau could recover his birthright, with its accompany- ing blessings, after his transgression ; wherefore it fol- lows that the righteous that shall be stronger and stronger is one that is without transgression, one (see Deut. xxxii. 4) without iniquity, one that is just and right ; hence the righteous that shall be stronger and stronger is the God of truth. Such a One, therefore, by the words of Job, shall stir up himself against the flatterer whose Evil Kingdom bears such bitter fruit. Job continues, — XVII. 10. "But as for you all, do ye return, and come now: for I cannot find one wise man among you." Inasmuch, therefore, as the reasoning of Job's friends does not provide any way for the abolishment of tribu- lation, — except it be through righteousness by works, the failure of which is proved by the universal fall of man and his subsequent tribulation, — Job cannot find 152 INDICATIONS OF THE BOOK OF JOB. one wise man among them. True wisdom will find a means or way for casting down pain and tribula- tion forever ; for what kind of perfection would that be which, when beyond suffering itself, could calmly look down upon the misery of countless thousands as they are brought into existence, live a short, unhappy life, and die overwhelmed with physical and mental distresses? Should such perfection become the stand- ard of excellence of the creature, then the heart of that creature would be harder than " the nether millstone," and the excellence thereof but a byword in the mouth of evil-doers. Job continues, — XVII. 11-13. *' My days are past, my purposes are broken off, even the thoughts of my heart. '* They change the night into day : the light is short because of darkness. " If I wait, the grave is mine house : I have made my bed in the darkness." The broken purposes of Job indicate his failure as a subjugator ; wherefore the night is as the day, and the day is as the night ; hence, even if Job wait or continue, the grave, under the Law, would be his house, and darkness, through his failure, would be his bed ; no reformation being sufficiently strong in itself to insure righteousness, or to redeem the transgressor. Job con- tinues, — XVII. 14. "I have said to corruption. Thou art my father: to the worm. Thou art my mother, and my sister." Thus Job's intimate relation to corruption points to hira as being a transgressor ; for it is written (Ps. xvi. 10), "Neither wilt thou suffer thine Holy One to see INDICATIONS OF THE BOOK OF JOB. 153 corruption ;" wlierefore, being a transgressor, Job con- tinues, — XVII. 15, 16. ^^ And where is now my hope? as for my hope, who shall see it? " They shall go down to the bars of the pit, when our rest together is in the dust." Job's hope of filling out his mission as subjugator is gone ; when, therefore, he shall rest in the dust, with corruption and the worm for companions, then those who shall go down to the bars of the pit wherein Job lies will see Job's hope blasted by failure and death; hence he makes no claim to redemption or life through his own righteousness ; but he does claim (see verses 8, 9) that " the innocent shall stir up himself against the hypocrite," and that " The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger;" the innocent and righteous evidently pointing to the Redeemer. XYIII. 1, 2. " Then answered Bildad the Shuhite, and said, " How long will it he ere ye make an end of words ? mark, and afterwards we will speak." Thus Bildad considers Job's reasoning but empty logic, or words which reach the ear but leave no mark upon the brain deep enough to force conviction or whereupon to base a firm conclusion. Bildad contin- ues, — XYIII. 3. " Wherefore are we counted as beasts, and reputed vile in your sight ?" If the philosophy of Eliphaz, Bildad, and Zophar consigns the creature to absolute eternal death because 13* 154 INDICATIONS OF THE BOOK OF JOB. of transgression, without any attempt to separate the good from the evil, then such philosophy decorates the banners of Satan with great tokens of victory. If there be a kingdom of good and a kingdom of evil, the one separate and distinct from the other, then the indi- cation is clear that that which pertains to and forms part of the kingdom of good cannot be held prisoner forever by the kingdom of evil without the latter be at least equal to if not stronger than the former; in which case Evil could not be subjugated, neither could the precious (see Jer. xv. 19) be separated from the vile. Is it at all probable that an infinite, all-wise, all- powerful God would leave any part of his kingdom in the hands of the Power of Evil forever? No; for the perfection of his Divine character and his fore- knowledge completely shuts off any such conclusion. If the good is good, why predestinate the creature, call him forth, endow him with good, and then consign him into the hand of his Enemy forever ? The philosophy of Job will not consign the creature to any such fate, neither will it accredit the Almighty Power with any such attributes, that he should bring forth the good to destroy it. If the separation of the good from the evil be an utter impossibility, then, by the Law, the creature that is subject to the ruling of the two powerful kingdoms, both of which are far stronger than himself, would perish forever, even as indicated by the reasoning of Job's friends. Is it any wonder, therefore, that their philosophy should be rejected by Job, and be considered vile in his eyes? Not at all. Bildad continues, — XVIII. 4. "He teareth himself in his anger: shall INDICATIONS OF THE BOOK OF JOB. I55 the earth be forsaken for thee ? and shall the rock be removed out of his place ?'^ The rock is the Law ; shall it, therefore, be removed out of its place that Job be redeemed from its rulings, and live a renewed life beyond the valley of darkness ? Bildad, standing upon the immutability of the Law, gives a negative reply as follows : Xyill. 5-2L "Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. " The light shall be dark in his tabernacle, and his candle shall be put out with him. " The steps of his strength shall be straitened, and his own counsel shall cast him down. " For he is cast into a net by his own feet, and he walketh upon a snare. " The gin shall take him by the heel, and the robber shall prevail against him. " The snare is laid for him in the ground, and a trap for him in the way. " Terrors shall make him afraid on every side, and shall drive him to his feet. " His strength shall be hungerbitten, and destruction shall be ready at his side. " It shall devour the strength of his skin : even the firstborn of death shall devour his strength. " His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. " It shall dwell in his tabernacle, because it is none of his : brimstone shall be scattered upon his habita- tion. "His roots shall be dried up beneath, and above shall his branch be cut oif. 156 INDICATIONS OF THE BOOK OF JOB. " His remembrance shall perish from the eartli, and he shall have no name in the street. ^^ He shall be driven from light into darkness, and chased out of the world. " He shall neither have son nor nephew among his people, nor any remaining in his dwellings. " They that come after him shall be astonished at his day, as they that went before were affrighted. ^' Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.'' (Verse 21 in the text is rendered 12.) Thus Bildad unequivocally declares his belief in the absolute eternal death of the wicked ; there is no sepa- ration of the good from the evil ; but the wicked, as individual embodiments, are chased out of the world, their names forgotten in the streets, their remembrance perished from the earth, while no remainder pertaining to him as an individual embodiment shall find place in his dwelling. The reasonings and conclusions of Bildad make no distinction between the sin-tinctured creature and the Host of Evil, which should be done, for the Law does take cognizance of the good dwelling within the creature that it lack not in equity. XIX. 1-4. " Then Job answered and said, " How long will ye vex my soul, and break me in pieces with words ? " These ten times have ye reproached me : ye are not ashamed that ye make yourselves strange to me. " And be it indeed that I have erred, mine error remaineth with myself.'' In tliese verses Job still condemns the arguments of INDICATIONS OF THE BOOK OF JOB. J 57 Bildad, and also shows that Bildad's words are directed against hira personally. If Blldad's philosophy con- demns Job to eternal darkness so that " his remem- brance shall perish from the earth," what man of Adam's race could or can hope for any future life through such philosophy ? Not one. If not one man of the thou- sands predestinated and called could or can hope for future life through the philosophy of Bildad, then, by the Scriptures, such philosophy must contain points that are radically wrong ; for (see Eom. viii. 28-30) those whom he predestinated and called, them he justified and also glorified ; which justification and glorification the philosophy of Bildad completely shuts out from the creature, as Job, who (see verse 4) in all probabil- ity is under error, and, hence, under transgression. Job continues, — XIX. 5, 6. " If indeed ye will magnify yourselves against me, and plead against me my reproach ; " Know now that God hath overthrown me, and hath compassed me with his net." Job's reproach is his transgression, and through this transgression Bildad applies the strength of his reason- ing against Job. Job, however, proclaims and declares that God hath overthrown him and compassed him with his net ; that is, the Law that was instituted by the Almighty holds him as a transgressor; by which hold- ing the same ruling of the Law is over each and every transgressor. If, therefore. Job is overthrown by and compassed by the Law of God in its pertain- ing to transgression, so also each and every transgres- sor will be compassed by and overthrown by this pertaining irrespective of host ; hence the Law reaches 158 INDICATIONS OF THE BOOK OF JOB. to the very heart of the Evil Kingdom, that it — the Evil KiDgdom, not Job or the creature simply — may be compassed and overthrown by it. Job con- tinues, — XIX. 7. " Behold, I cry out of wrong, but I am not heard : I cry aloud, but there is no judgment." This verse points to the free agency of Job, and not to that of Job only, but to the free agency of all hosts under the Law. Were there no free agency under the Law there would be no wrong, and were there no wrong there would be no cry, for the Almighty Ruler would govern all things ; but with free agency under the Law the offence can abound, sin can be imputed, and judg- ment can be rendered against the transgressor irrespec- tive of host. Moreover, by continued transgression under the Law, as witnessed in the excessive afflic- tions of Job, the measure of iniquity of the Evil Host (see Gen. xv. 16 ; Dan. ix. 24) will eventually become full, and then judgment will be rendered against it. Job continues, — XIX. 8-10. " He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. " He hath stripped me of my glory, and taken the Grown from my head. "He hath destroyed me on every side, and I am gone : and mine hope hath he removed like a tree." Job's crowning glory was his mission as the subjuga- tor of Evil, but because of his failure this great glory is stripped from him ; now afflictions beset him, all hope of accomplishing his mission is removed from him; wherefore the darkness that fills the land of the shadow of death lies in his path. Job continues, — INDICATIONS OF THE BOOK OF JOB. I59 XIX. 11. " He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies." Thus the ruling of the Law over Job as a trans- gressor is the same as the ruling over any other trans- gressor, the transgressor being counted as an enemy of the Kingdom of Righteousness. Job continues, — XIX. 12-20. "His troops come together, and raise up their way against me, and encamp round about my tabernacle. " He hath put my brethren far from me, and mine acquaintance are verily estranged from me. " My kinsfolk have failed, and my familiar friends have forgotten me. "They that dwell in mine house, and my maids, count me for a stranger ; I am an alien in their sight. " I called my servant, and he gave me no answer ; I entreated him with my mouth. " My breath is strange to my wife, though I entreated for the children's sake of mine own body. "Yea, young children despised me; I arose, and they spake against me. " All my inward friends abhorred me : and they whom I loved are turned against me. " My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth." Such is the situation and condition of Job, who, through unintentional transgression or transgression through ignorance, fell under bondage to the Evil Kingdom, and thus became prey to their evil devices. The afflictions of Job, even as already stated, are be- yond all commensurate call, but by the fulness thereof the Evil Kingdom is filling up the measure of its in- 160 INDICATIONS OF THE BOOK OF JOB. iqulty and proving beyond all question the bitter qualities of its fruit. Job continues, — XIX. 21. " Have pity upon me, have pity upon me, O ye my friends ; for the hand of God hath touched me." Here in his distress Job looks to his friends for pity and sympathy ; but instead of pity or sympathy they heap up words against him, condemning him in this life, and consigning him to eternal darkness in the in- terminable hereafter, wherefore he asks, — XIX. 22. " Why do ye persecute me as God, and are not satisfied with my flesh ?" Thus Job's friends are not satisfied with their con- demnation of the body of sinful flesh, but (see xviii. 16-18) they would chase him out of the world so that neither root, branch, nor remembrance pertaining to him should evermore remain or be. With such merci- less deductions forced upon him. Job exclaims, — XIX. 23-27. *' Oh that my words were now written ! oh that they were printed in a book ! " That they were graven with an iron pen and lead in the rock for ever ! ^' For I know that my Kedeemer liveth, and that he shall stand at the latter day upon the earth : " And though after my skin worms destroy this body, yet in my flesh shall I see God : " Whom I shall see for myself, and mine eyes shall behold, and not another ; though my reins be consumed within me." In these verses Job positively declares his knowledge and belief in the existence of his Redeemer in bold con- tradistinction from the reasoning of his friends that no INDICATIONS OF THE BOOK OF JOB. ^JX future life shall be given the transgressor. This Re- deemer, although in existence, has not, up to the day of Job, stood upon the earth as the Redeemer of man ; for the text points to his advent as such in the latter day, or in the Fourth Age, Job being the Adam and pro- genitor of the Third Race, and hence he pertains to the Third Age. Job implies (see verse 22) that the body of sinful flesh or the natural body will pass away forever, even as indicated by the reasoning of his friends ; wherefore, then, the statement, " Thotcgh after my skin wor^ms destroy this body, yet in my flesh shall I see God" ? If the body of sinful flesh shall surely die never more to return, and if Job in his flesh shall see God, then the indication is strongly marked that Job must be re- generated or born into a new, unblemished body of flesh before absolute death shall overtake him ; hence it follows that this new body is the one in which he shall see God ; for by the regeneration the new body of flesh would really become his flesh, so that his eye, and not another, should behold his God ; but the body of sinful flesh would eventually, or after regeneration, be consumed within him. If man is regenerated, or born into a new body, then the spirit of man would be clothed with two bodies ; but when Job shall see his God the indication is clear that the body of sinful flesh will have been consumed within him, so that (see Eph. ii. 15) of the twain one new man will have been made. By the text. Job knew that his Redeemer lived ; by Eph. i. 1-12, the Redeemer is Jesus Christ; by St. Mark xiv. 22, Jesus Christ gave his body to be eaten ; 14 1(52 INDICATIONS OF THE BOOK OF JOB. by St. John vi. 56, Jesus said, " He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him ;" hence man, by eating the Lord's body or the flesh of the Redeemer, — which body (see Heb. x. 4) was prepared for the Son, — is regenerated or born into the body or flesh of the Redeemer. If man is not regen- erated or born into this body after eating thereof, how is it possible for him to dwell in the Redeemer and for the Redeemer to dwell in him ? The indications are almost wholly if not altogether probable that man is regenerated through the Com- munion of the Lord's body ; that is, under the min- istration of a priesthood of and after the order of Melchizedek. If man is born into the body of the Redeemer, what need is there for a return of the body of sinful flesh or the natural body ? There seems to be none ; for as an unclean, discarded thing it cannot (see Rev. xxi. 9-27) enter into the holy city, Jerusalem ; but regenerated man — man born into and clothed with the body that was prepared for the Son, suitable for this purpose — can enter into the beloved city, bearing the image of the earthy in which he had walked from youth to old age as perfectly manifest as an individ- uality (see St. Luke xxi v. 32-43) as the Messiah was manifest to his disciples after his resurrection ; hence Job says to his friends, who deny the future life, — XIX. 28, 29. " But ye should say. Why persecute we him, seeing the root of the matter is found in me ? " Be ye afraid of the sword : for wrath hrmgeth the punishments of the sword, that ye may know ihei^e is a judgment." Thus, although Job suffers affliction, because, through INDICATIONS OF THE BOOK OF JOB. IQ^ transgression, he is in the hand of Satan, King of Evil, the indication is given by Job that his friends are bond- men to the same power, the root of Job's affliction being in them also ; hence he cautions them to be afraid of the sword ; for transgression bringeth wrath, and wrath bringeth the punishment of the sword, that, as a great sign, not only Eliphaz, Bildad, and Zophar may know there is a judgment, but that all hosts may know it also. XX. 1-3. " Then answered Zophar the Naamathite, and said, " Therefore do ray thoughts cause me to answer, and for this I make haste. " I have heard the check of my reproach, and the spirit of my understanding causeth me to answer." According to these verses, Zophar comprehends the words of Job, that his Redeemer lived, and would stand upon the earth at the latter day, and that he. Job, would be raised up from the grave by his Redeemer after the complete destruction of his body of sinful flesh. What answer does Zophar give to Job's declara- tions? Zophar replies, — . XX. 4-7. " Knowest thou not this of old, since man was placed upon the earth, " That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? " Though his excellency mount up to the heavens, and his head reach unto the clouds ; ^' Yet he shall perish for ever like his own dung : they which have seen him shall say. Where is he ?" Thus Zophar condemns the wicked to eternal punish- ment ; not to eternal torture, but to eternal punishment ; 164 INDICATIONS OF THE BOOK OF JOB. for once dead they never, by the Law, can return to life ; wherefore the punishment of evil or of the wicked will be eternal. Thus far the reasoning of Zophar regarding the eter- nal punishment of the wicked is based upon the im- mutability of the Law that condemns the transgressor to death ; but inasmuch (see 1 Kings viii. 46) as there is no man that sinneth not, so the Law condemns all to death, and among them Job also. The good dwelling within man possesses no weight with Zophar ; no, even " though his excellency mount up to the heavens, and his head reach unto the clouds;" hence no separation of the good from the evil that dwells within man is comprehended in Zophar's reason- ing, but the good shares the same fate as the evil, which, as a matter of equity, should not be. Moreover, the Law did not enter for the destruction of the good, but (see Rom. v. 20) it entered that the offence might abound. If the Law did not enter for the destruction of the good, then it follows that the good must be separated from the evil, lest the Law condemn other than the offence. Should the good be separated from the evil, to which would the spirit of man pertain? To both, clearly. Such being the case, the indication is manifest that by the separation of the good from the evil an opportunity exists for the redemption of man notwithstanding the immutability of the Law. The reasoning of Zophar, however, rejects the separation of the good from the evil as a possible means for giving life to the transgressor, wherefore he continues, — XX. 8, 9. " He shall fly away as a dream, and shall INDICATIONS OF THE BOOK OF JOB. 1^5 not be found : yea, he shall be chased away as a vision of the night. "The eye also which saw him shall see him no more; neither shall his place any more behold him." Thus, by Zophar's reasoning, the transgressor, even " though his excellency mount up to the heavens," shall be seen no more, neither shall his place know him any more. If the statements of Zophar do not point to the utter annihilation of the transgressor, to what do they point ? Some system of redemption whereby the trans- gressor may be known to his place, and whereby those who once beheld him shall behold him again ? No ; for the words of Zophar (verse 7), " he shall perish forev-er," are positive, and are given in answer to and as an offset to Job's hope of redemption as set forth (xix. 23-27). Zophar continues, — XX. 10. " His children shall seek to please the poor, and his hands shall restore their goods." Hence others shall arise to take the place of the departed, even as, in the past, the children stood up in the stead of their fathers ; no recall is suggested, but — XX. 11. " His bones are full of the sin of his youth, which shall lie down with him in the dust." Such is the fate to which the philosophy of Zophar consigns the transgressor through the immutability of the Law. Job, however, looked beyond the Law, and beyond the Law he saw his Redeemer, through whom his place will know him again, and through whom those who once beheld him will behold him again. Job's philosophy recognizes the existence of an all-powerful, all- wise, all-seeing God that will not permit the over- whelming destruction of his creatures by a rival Power ; 166 INDICATIONS OF THE BOOK OF JOB. but Zophar's reasoniDg, while recognizing the supremacy and uprightness of the Most High, gives no head to evil that it, as a Power, should be swept out of existence forever. Of the transgressor Zophar continues, — XX. 12-14. "Though wickedness be sweet in his mouth, though he hide it under his tongue ; " Though he spare it, and forsake it not, but keep it still within his mouth ; " Yet his meat in his bowels is turned, it is the gall of asps within him." From Zophar's position of the inseparability of the union between good and evil in the one individuality, even though evil be hidden yet not forsaken by such individual, the Law will surely make itself manifest in tribulation ; which tribulation, coming as it does because of transgression, Zophar likens to the gall of asps ; hence, from Zophar's position, in order that the Law be fulfilled, and evil die, the good, not being separable from the evil, must die with the individual possessing it ; but once dead there is no recall, while others rise up to take his place. From this position evil, as an energy, is not overthrown ; but, however great the ex- cellency of the creature may be, it, evil, still exists, bitter as the gall of asps. What is the summary of this philosophy? Darkness for the past, dim light for the present, and an improbable possibility of brilliancy for the future, — and that only as regards the natural life of the individual. Zophar continues of the trans- gressor, — XX. 15. "He hath swallowed down riches, and he shall vomit them up again : God shall cast them out of his belly." INDICATIONS OF THE BOOK OF JOB. IQ^ Thus, from Zopliar's stand-point, the continuation is given that, however great the excellency that pertains to the transgressor, he must give it up, and — XX. 16. "He shall suck the poison of asps: the viper's tongue shall slay him." Wherefore it follows that because of his transgression he shall be slain, that his excellency (verses 6-9) shall know him no more, and that — XX. 17. " He shall not see the rivers, the floods, the brooks of honey and butter." Which rivers, from Zophar's stand-point (see Ezek. xlvii. 7-9; Deut. xi. 8, 9), point to a future life filled with happiness only for the creature that transgresses not. Of the transgressor Zophar continues, — XX. 18. "That which he laboured for shall he re- store, and shall not swallow it down : according to his substance shall the restitution be, and he shall not rejoice therein." This verse indicates that the increase or worldly wealth of the transgressor must be given up, left behind for others to dispense ; and that according to his sub- stance or wealth so shall the restitution be ; hence he shall restore or leave all ; none shall cling to him. Zophar continues, — XX. 19-21. "Because he hath oppressed and hath forsaken the poor; because he hath violently taken away a house which he builded not ; " Surely he shall not feel quietness in his belly, he shall not save of that which he desired. "There shall none of his meat be left; therefore shall no man look for his goods." These verses plainly indicate that the transgressor 168 INDICATIONS OF THE BOOK OF JOB. shall not retain any of his possessions; there shall none be left, and, therefore, that no man shall look for his goods. When such shall be the situation of the trans- gressor, then, of a surety, he will have passed away forever, and his place will know him no more. This situation and this result obtain through the Law ; hence the reasoning of Zophar is based upon the Law, through which evil will be irretrievably overthrown ; the Law having entered for the overthrow of evil in all its ramifications. From these indications it follows that the reasoning of Zophar contains great weight, and must not be cast aside as altogether fallacious, but, on the contrary, it points to the sure overthrow of the transgressor irrespective of host, even though it pro- vides no system of redemption for the creature under transgression. Zophar continues, — XX. 22-29. " In the fulness of his sufficiency he shall be in straits : every hand of the wicked shall come upon him. " When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating. " He shall flee from the iron weapon, and the bow of steel shall strike him through. " It is drawn, and cometh out of the body ; yea, the glittering sword cometh out of his gall : terrors are upon him. "All darkness shall he hid in his secret places : a fire not blown shall consume him ; it shall go ill with him that is left in his tabernacle. " The heaven shall record his iniquity ; and the earth shall rise up against him. INDICATIONS OF THE BOOK OF JOB. l(]9 " The increase of his house shall depart, and Ms goods shall flow away in the day of his wrath. " This is the portion of a wicked man from God, and the heritage appointed unto him by God." In all this there is no indication given of any redemp- tion for the creature, or of any separation of the good from the evil that redemption may follow ; hence by it annihilation shall overwhelm the transgressor from the day of his death, whether such transgressor be a total depravity or whether he be a creature simply in which dwells both good and evil. XXI. 1-3. " But Job answered and said, " Hear diligently my speech, and let this be your consolations. " Suffer me that 1 may speak ; and after that I have spoken, mock on." These verses indicate that Job does not agree with the result indicated by the philosophy of his friends, that death seals the sum of existence pertaining to the creature. Job continues, — XXI. 4-6. " As for me, is my complaint to man ? and if it were so, why should not my spirit be troubled ? " Mark me, and be astonished, and lay your hand upon your mouth. ^' Even when I remember I am afraid, and trembling taketh hold on my flesh." JoVs questions imply that his complaint is not to man, but to God ; and that, even though it were so, suf- ficient cause was given whereby his spirit might well be troubled, for great afiliction has come upon him in his natural life because of transgression through ignorance. 170 INDICATIONS OF THE BOOK OF JOB. The tribulation thus indicated impairs his strength and saps his vitals, but why should his spirit be troubled ? It is because of the magnitudes involved in the bringing about of this tribulation, and the apparent disregard of equity on the part of the ruling Power in the compen- sation for transgression ; hence Job continues, — XXI. 7-15. " Wherefore do the wicked live, become old, yea, are mighty in power ? " Their seed is established in their sight with them, and their offspring before their eyes. " Their houses are safe from fear, neither is the rod of God upon them. "Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. " They send forth their little ones like a flock, and their children dance. " They take the timbrel and harp, and rejoice at the sound of the organ. " They spend their days in wealth, and in a moment go down to the grave. " Therefore they say unto God, Depart from us ; for we desire not the knowledge of thy ways. " What is the Almighty, that we should serve him ? and what profit should we have, if we pray unto him ?" Thus prosperity frequently surrounds the habitation of the wicked, while the comparatively righteous are overwhelmed with sorrows. Why should these things be? or why should they be permitted to exist? These things exist, or are permitted, under the ruling of the Law establishing responsible free agency among all hosts, that every such free agent may develop and give proof of the quality of the attributes dwelling within INDICATIONS OF THE BOOK OF JOB. 171 hiin or of which he is a unity. The Law will judge all free agents, from the highest to the lowest, for their actions under the Law with unquestionable equity, that the offence of the transgressor may cling to him and judgment be rendered against him ; hence the tribu- lation that befalls an upright man is no sure evidence of the degree of transgression pertaining to that man, but it may be evidence of a persecution (see xix. 28, 29) due to another source ; which source, by its persecution, is giving proof of the quality of the attributes that dwell within it, and of which it is a unity. Hence a prosperous wicked man may not suffer physical pain, but, on the contrary (see text), may in- crease and multiply on every side, and finally depart in a moment, thus going down to his grave without a pang. If the grave were the end of all, as Zophar's reasoning implies, well might such a one say of God (see text), "Depart from me; for I desire not the knowledge of thy ways, and what profit shall I have if I pray unto him V^ Could the prosperous wicked man, by the philosophy of Zophar, expect more, should he pray to the Almighty, than that accorded him by the text ? Not very well. Then, such prosperity leads to the denial of any need of an Almighty God ; for the wicked man can live a life of prosperity, increase and multiply, and go down to the grave in peace, while the upright man is overwhelmed by distress. The prosperous wicked man doubtless is a perse- cutor ; and if a persecutor, then an innocent man may suffer from his persecutions ; hence he also gives proof of the quality of the attributes dwelling within him, and of which he is a unity. Thus it is with every 172 INDICATIONS OF THE BOOK OF JOB. transgressor ; for the Law establishes responsible free agency; while by their free agency the attributes of individual unities are brought to light ; hence it follows that, under the Law, the Almighty permits tribulation to befall the creature under transgression ; but the per- fectly upright and righteous man, not being a trans- gressor, can no power, under the Law, touch for harm. The latter condition preserves the character of the Al- mighty free from all blemish should afi&iction befall the transgressor; for the Law, not the Almighty, is, for the time being, judge. Should the natural life be the end of all, then the affliction of the upright man and the prosperity of the wicked man clearly indicate a lack of equity in the government of the higher intellectualities, while, at the same time, laws of order are manifest which regulate the inanimate so that not one second is displaced or lost to sight in a solar cycle. How, then, can such incon- gruity exist ? The indications follow that the natural life of the higher order of intelligencies is not the end of their existence ; for the laws of order regulating the inanimate point to other laws and rulings that bear upon the intellectual after natural life shall have ex- pired, or the worm that feeds upon the grave-clad flesh would be more hopeful than the flickering light that marks dissolution. Job, however, does not believe in the annihilation of the creature at the end of his natural life, wherefore he states of the wicked man, — XXI. 16. " Lo, their good is not in their hand : the counsel of the wicked is far from me." The good, therefore, that pertains to the creature is not in his hand ; it certainly will be separated from the INDICATIONS OF THE BOOK OF JOB. 173 evil ; hence the counsel of the wicked that no God, no Redeemer, is needed is far from Job. Job continues, — XXI. 17. "How oft is the candle of the wicked put out! and how oft cometh their destruction upon them I God distributeth sorrows in his anger." Hence a man is not prosperous simply because he is wicked, but tribulation oft comes upon him because of his transgression. God permits and God withholds suffering according to the greatness of his purpose; wherefore, — XXI. 18. "They are as stubble before the wind, aud as chaff that the storm carrieth away." By which their deliverance into the hand of a power greater than themselves is indicated. Job continues of the transgressor, — XXI. 19. " God layeth up his iniquity for his chil- dren : he rewardeth him, and he shall know ^^." By the Law of iniquity (see Ex. xxxiv. 7) the in- iquity of the fathers is visited upon the children. Should the iniquity of the fathers be visited upon the children, then the fathers, through the transmission of blood and characteristics, can be rewarded, both for good and for evil, and eventually, as the text implies, they will know it. Job continues, — XXI. 20-22. " His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. " For what pleasure hath he in his house after him, when the number of his months is cut off in the midst? " Shall any teach God knowledge ? seeing he judgeth those that are high ?" These verses evidently apply to and include Satan, 15 174 INDICATIONS OF THE BOOK OF JOB. King of Evil, the source and fountain of evil, the Power that takes the creature captive (see 2 Tim. ii. 26) at his will. Job looks to the overthrow of this Power; but the philosophy of Zophar simply casts down the creature that is tinctured with sin and gives his place to another that grows up an inseparable compound of good and evil. Job continues of the transgressor, — XXI. 23-26. " One dieth in his full strength, being wholly at ease and quiet. "His breasts are full of milk, and his bones are moistened with marrow. " And another dieth in the bitterness of his soul, and never eateth with pleasure. " They shall lie down alike in the dust, and the worms shall cover them.'' Thus transgressors lie down alike in the dust, whether their natural lives were full of ease or full of pain. "Why ? Because by transgression, be it small or great, the same penalty thereof is over them. What is this penalty? It is (see Gen. ii. 16, 17) unquestionable death. If, then, the penalty of transgression — be the transgression small or great — is unquestionable death, and if the penalty is enforced (for the Law is immuta- ble), then equity requires a judgment (see xix. 29) after the natural life of the creature shall have passed away that rewards and recompenses may be com measurably set forth and established. Zophar's philosophy discards judgment after such death ; for should the natural life of the creature seem total existence, then, of a surety, judgment could not follow ; there would be nothing to judge. Job, however, looks beyond this position ; for he states (xix. 23-27),— INDICATIONS OF THE BOOK OF JOB. 175 " Oh that my words were now written ! oh that they were printed in a book ! " That they were graven with an iron pen and lead in the rock for ever ! " For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth : " And though after my skin worms destroy this bodi/j yet in my flesh shall I see God : " Whom I shall see for myself, and mine eyes shall behold, and not another ; though my reins be consumed within me." These sublime words indicate Job's positive be- lief in a new life after the natural life shall have ex- pired, — a new life that is based upon the labors of a Redeemer, and not upon labors pertaining to himself. As the philosophy of Zophar discards judgment after death, so also the same philosophy discards the Re- deemer, or any necessity that a Redeemer arise ; for if after absolute death there would be nothing to judge, so neither would there be anything to redeem ; hence Job continues, — XXI. 27, 28. " Behold, I know your thoughts, and the devices which ye wrongfully imagine against me. " For ye say. Where is the house of the prince ? and where are the dwellingplaces of the wicked ?'' Truly, where can Job point to the house of the prince, the Redeemer, in whose existence he has expressed such positive belief? Can he point it out to his friends in the order which marks the government of the universe ? No; for universal order marks the Creator, not the Redeemer. Such being the case. Job must have received special light bearing upon redemption ; which light, as 176 INDICATIONS OF THE BOOK OF JOB. the Adam and progenitor of the Third Race of Men, was accorded him (see Rev. iii. 1-6), even as special light was accorded (see Gen. i., ii., iii. ; Rev. iii. 14-22) the Adam and progenitor of the Fourth Race. By the charge given to the Adam of the Third Race (see Rev. iii. 5), the name of the one that overcometh shall not be blotted out of the book of life; by the charge to the Adam of the Fourth Race (see Rev. iii. 14-21), he that overcame was the beginning of the crea- tion of God, and, hence, he must be the Son for whom a body (see Heb. x. 6) was prepared that he might do the will of God. The Son for whom a body was pre- pared (see Col. i.) is and was Jesus Christ the Redeemer; therefore Job's Redeemer is the beginning of the crea- tion of God, and, hence, had an existence from the beginning of the creation of God. By the charge to the Third Race (see Rev. iv. 4), the one that overcometh shall be clothed in white rai- ment. Jesus Christ was the only one that overcame all things, wherefore he will be clothed with the white raiment called for by the charge; but inasmuch as others also shall walk in white, it follows that their clothing is derived from the one that overcame, who, in consequence, is the Redeemer. If the creature is regenerated, or born into the body that was prepared for the Son, and if the body that was prepared for the Son shall, because in it the Word overcame all things, be clothed in white, then the in- dication is clear that the redeemed shall have this white clothing also, even as called for by the charge. From these indications it follows that Job had great grounds for basing his faith in the existence of his Re- INDICATIONS OF THE BOOK OF JOB. 177 deenaer ; but Zopliar fails to comprehend thera, point- ing rather to the grave, which holds the transgressor a close unheard-froni prisoner, and which has been his dwelling-place for ages. That Zophar is biased in his opinion by the silence of the grave is indicated by his inquiry (verse 28), " Where are the dwellingplaces of the wicked ?'^ thus evidently pointing to their habita- tion in the grave; which indication Job further con- firms, as follows : XXI. 29. " Have ye not asked them that go by the way?" By which the advent and destruction of the inde- pendent consecutive races of men, without any sign of a resurrection or return, are brought forward as great foundation-stones in the arguments of Eliphaz, Bildad, and Zophar, that the grave is the final resting- place of the creature. Job further continues, — XXI. 29, 30. " And do ye not know their tokens, " That the wicked is reserved to the day of destruc- tion ?" Hence by Job's philosophy the silence of the grave is no indication of annihilation, but, rather, that the grave is a prison in which the wicked is reserved to the day of destruction ; and, hence, that the grave, even as he states (see x. 21, 22), is a land of darkness and of the shadow of death ; wherefore Job asserts, — XXI. 30. " They shall be brought forth to the day of wrath." Hence from Job's stand-point the natural life is not the sum total of existence. Job continues, — XXI. 31-34. <^Who shall declare his way to his face? and who shall repay him lolmt he hath done? 16* 178 INDICATIONS OF THE BOOK OF JOB. " Yet shall he be brought to the grave, and shall remain in the tomb. " The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are in- numerable before him. " How then comfort ye me in vain, seeing in your answers there remaineth falsehood ?" Should the grave not give up its dead, who, indeed, would declare the way of the transgressor to his face ? By the philosophy of Zophar, none. Who shall recom- pense the upright man for his pain and tribulation ? By the philosophy of Zophar, none. Who shall reward the righteous man for his righteous acts ? By the phi- losophy of Zophar, none. Hence by the philosophy of Zophar no day of wrath finds place, no judgment, no separation of " the precious from the vile," no redemp- tion, no sign of redemption ; nothing is visible but a yawning abyss filled with darkness, into which the waters of life plunge, disappear, never more to return to the light. Horrible comfort ! Yea, horrible com- forters are they that find not within themselves a con- futation of the merciless, barren reasoning that would bind the girdle of calamity around every loved soul that once gladdened their eyes or brought sunshine within their doors. How can such answers cover only truth? XXII. 1-4. " Then Eliphaz the Temanite answered and said, " Can a man be profitable unto God, as he that is wise may be profitable unto himself? ^^Isit any pleasure to the Almighty, that thou art INDICATIONS OF THE BOOK OF JOB. 179 righteous ? or is it gain to him, that thou makest thy ways perfect? " Will he reprove thee for fear of thee ? will he enter with thee into judgment?" The indication is not possible that the creature was called as a source of profit to the Almighty, the Al- mighty being perfect within himself infinitely beyond all creatures and powers; he needs nothing to insure his pleasure or to increase his gain ; as the Creator all things are his ; as the Supreme Ruler all things are subject to him ; hence he will enter into judgment with none that they should give him counsel. The creature, however, was called that it might enter into his pleas- ure, and, as an independent existence, enjoy the gifts with which it was endowed. Had there been no Power of Evil man would have continued a happy existence, free from every suspicion of tribulation or danger ; but inasmuch as there was such a Power, man, being the weaker of the two, fell prey to its evil devices, and thereby came under its ruling ; hence the possibility of profitableness such as that spoken of by Eliphaz is not at all probable in the calling of the creature ; moreover, the Almighty foreknew the fall of the creature. Eli- phaz continues, — XXII. 5-11. "Is not thy wickedness great? and thine iniquities infinite ? " For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. " Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. "But as for the mighty man, he had the earth; and the honourable man dwelt in it. 180 INDICATIONS OF THE BOOK OF JOB. " Thou hast sent widows away empty, and the arms of the fatherless have been broken. " Therefore snares are round about thee, and sudden fear troubleth thee ; " Or darkness, that thou canst not see ; and abun- dance of waters cover thee." The accusations of Eliphaz against Job doubtless are based upon the abundance of Job's afflictions, and not because he had been or was eye-witness of such transgression on the part of Job ; for by the philoso- phy of Eliphaz the truly righteous man will be raised above tribulation in the day of his natural life, and the reward of his righteousness (see v. 17-27) will be reaped during the day of his natural life ; Eliphaz not according man, be he upright or transgressive (see iv. 17-21), with any life hereafter or life after the sem- blance of death shall have closed the eyes of the natural body. Eliphaz continues, — XXII. 12-14. "Js not God in the height of heaven ? and behold the height of the stars, how high they are ! "And thou sayest. How doth God know? can he judge through the dark cloud? " Thick clouds are a covering to him, that he seeth not ; and he walketh in the circuit of heaven." Thus, high as the stars may be, the God of heaven dwells far above them ; there is no space or recess into which he does not penetrate ; he is higher than the stars and more infinite than space ; for space is too small to hold its own history, were it written in books or graven with the minutest lettering, but which history the In- finite God knows and comprehends in every detail. INDICATIONS OF THE BOOK OF JOB. 131 Now, according to the reasoning of EHphaz, should God judge the transgressor he would surely die, but Job hopes for redemption and life; to Eliphaz, therefore, Job's reasoning takes judgment from the Almighty that he judge not, for judgment must bring death. Eliphaz accords the immutability of God's word con- cerning the transgressor, and, hence, the words which he puts in Job's mouth must convey the idea that, should Job as a transgressor live, God's eye does not pierce the clouds and settle upon the transgressor in his transgression ; neither does he know anything of such transgression as he walks in the circuit that envelops the cloud-bound habitation of man. Eliphaz continues, — XXII. 15-17. "Hast thou marked the old way which wicked men have trodden ? " Which were cut down out of time, whose founda- tion was overflown with a flood : " Which said unto God, Depart from us : and what can the Almighty do for them ?" Here Eliphaz calls Job's attention to the race of men that has passed away, the First or Euphratic race that fell under the rule of the Adversary, who (see Rev. iii. 15-17) cast a flood of water after them. This Race (see Isa. iii. 14-26; Jer. iv. 11-31; Ezek. viii. 7-18) be- came very wicked, and were swept from the face of the earth because of their transgression. Under such cir- cumstances, and such being their fate, Eliphaz asks Job, " What can the Almighty do for them ?" for from his stand-point the grave never gives up its dead, owing to the immutability of the Law that was given forth and established by the Almighty for the sure destruction of Evil. Of this people Eliphaz continues, — 182 INDICATIONS OF THE BOOK OF JOB. XXII. 18. "Yet he filled their houses with good things : but the counsel of the wicked is far from me." Hence, although the Almighty filled the houses of these people with good things, yet they said unto God (verse 17), "Depart from us." Eliphaz, however, does not discard the protecting arm of the Almighty during his natural life, but considers that many blessings come upon the upright man because of his righteous acts. Eliphaz continues, — XXII. 19. " The righteous see it, and are glad : and the innocent laugh them to scorn." What do the righteous see that they are glad ? It IS, evidently, the destruction of the wicked that took place at the end of the First Age. Who are the righteous? They are, by the philosophy of Eliphaz (see also Isa. xiii. 9-12; Jer. iv. 27; Ezek. ix. 2-6), the escaping remnants of that great and dreadful day of the Lord. According to the reasoning of Eliphaz, the escaping remnants, as righteous men, represented all those who were considered worthy of living out the days of their natural lives. Eliphaz continues, — XXII. 20. " Whereas our substance is not cut down, but the remnant of them the fire consumeth." By which the preservation of the righteous is in- dicated, even (see v. 26, 27) to the fulness of his days, while the wicked shall be cut off for their transgression ; which condition Eliphaz applies, the one to the escap- ing remnant, and the other to the overwhelmed. Eliphaz continues, — XXII. 21, 22. " Acquaint now thyself with him, and be at peace : thereby good shall come unto thee. INDICATIONS OF THE BOOK OF JOB. 183 " Receive, I pray thee, the law from his mouth, and lay up his words in thine heart.^' Thus Eliphaz further indicates that his reasoning is based upon the fulfilment of the Law, either for good or for evil. Eliphaz continues, — XXII. 23-30. '' If thou return to the Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles. " Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. " Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver. "For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. "Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows. " Thou shalt also decree a thing, and it shall be estab- lished unto thee: and the light shall shine upon thy ways. " When men are cast down, then thou shalt say, ITiere is lifting up ; and he shall save the humble person. " He shall deliver the island of the innocent : and it is delivered by the pureness of thine hands.'' The sum of these verses is righteousness by works that the creature may rise above transgression, and thus live out his prescribed days entirely free from pain or evil experiences. XXIII. 1-5. " Then Job answered and said, " Even to day is my complaint bitter : my stroke is heavier than my groaning. " Oh that I knew where I might find him ! that I might come even to his seat ! 184 INDICATIONS OF THE BOOK OF JOB. " I would order my cause before him, and fill my mouth with arguments. " I would know the words which he would answer me, and understand what he would say unto me." Job groaning under the burden of the Law would seek unto the Almighty for relief. Truly, in the midst of his affliction he could fill his mouth with argument, and express his wonderment at the reign of tribulation ; but with his great faith and his knowledge he could understand what the Lord would say unto him should he unfold the sheet whereon is written the mystery that permits terror to stalk forth even at n©onday. Job continues, — XXIII. 6. " Will he plead against me with his great power ? No ; but he would put strength in me." In this verse Job does not accredit the Almighty with being the source of his troubles. No ; but, on the con- trary, the Almighty would put strength in him that he might cast them aside. Job continues, — XXIII. 7. " There the righteous might dispute with him ; so should I be delivered for ever from my judge." Who or what is Job's judge? It is the Law, the irrevocable, the immutable Law that turns neither to the right hand nor to the left. Who is the righteous that he might come before the seat of the Lord (see verse 3), and there dispute with the Lord, so that Job should be delivered forever from the Law that judges him so severely ? He is with little doubt (see xix. 23- 27) Job's Redeemer ; and hence, as the Redeemer, he must plead Job's cause before the Eternal Throne that Job may be freed forever from the Law. Job con- tinues, — INDICATIONS OF THE BOOK OF JOB. 185 XXIII. 8-10. " Behold, I go forward, but he is uot there; and backward, but I caiiuot perceive him : " On the left hand, where he doth work, but I can- not behold him: he hideth himself on the right hand, that I cannot see him : " But he knoweth the way that I take : when he hath tried me, I shall come forth as gold.^' Thus Job is left under the Law as a free agent ; the Law, not the Almighty, being, for the time, both ruler and judge. That Job strives to be righteous under the Law is evident, but that he has transgressed is made manifest by his affliction. Now, although Job is a transgressor, yet his righteous works are a proof of his faith ; wherefore his faith, not his works, will be counted for righteousness; through which belief he states "when he hath tried me, I shall come forth as gold." In all this Job looks forward to his deliverance from the Law, his judge; but the reasoning of Eliphaz indicates no such deliverance, for with him there is no life beyond the grave that grimly extends a welcome to every comer. Job continues, — XXIII. 11, 12. ''My foot hath held his steps, his way have I kept, and not declined. " Neither have I gone back from the commandment of his lips ; I have esteemed the words of his mouth more than my necessary foodj' In these verses Job indicates that he has kept the Law. If, therefore. Job has kept all the Law, and has not declined from it, then he will not taste death. By reference to xix. 25-27, however. Job indicates that death shall cover him, and also that his Redeemer lived. If Job is not a transgressor why does he need 16 186 INDICATIONS OF THE BOOK OF JOB. a Redeemer? if Job is not a transgressor why does he see death ? The indications are that Job transgressed the Law (see Lev. iv. 22-24) through ignorance, which brought him into condemnation ; wherefore his words doubtless would find place with those of Paul (Rom. vii. 16, 17), " If then I do that which I would not, I consent unto the law that it is good. " Now then it is no more I that do it, but sin that dwelleth in me.'' Thus as with Paul (see also Phil, iii. 6) so with Job ; hence, if Paul transgresses not, but sin that dwells within him is the transgressor, so neither does Job transgress, but sin makes him a transgressor. Such being the case, it follows that should the good be separated from the evil that are united in the individ- ualities of Paul and Job, that both Paul and Job, not- withstanding the penalty of the Law, could stand up as righteous men free from sin. How can such a wonderful result be brought about ? or as Paul asks (Rom. vii. 24), "O wretched man that I am ! who shall deliver me from the body of this death?" Paul gives the reply to his own question (Rom. vii. 25), " I thank God through Jesus Christ our Lord ;" while Job states (xix. 25), " For I know that my Redeemer liveth." Redemption, however, involves regeneration; hence, by being regenerated or born into the body that was prepared for the Son suitable for this purpose ; hence, by being regenerated or born into the body that was prepared for the Redeemer (see St. John vi. 47-58), the possibility of the separation of the good from the evil is made manifest in a clear, strong, steady light. Job continues, — INDICATIONS OF THE BOOK OF JOB. 187 XXIII. 13, 14. " But he is in one mindy and who can turn him? and what his soul desireth, even that he doeth. " For he performeth the thing that is appointed for me: and many such things are with him." These verses indicate purpose on the part of the Almighty and mission on the part of Job. What is the purpose of the Almighty ? The great purpose of the Almighty is the establishment of a kingdom of righteousness in which all thought and action will be justified through the assenting power of the Infinite Majesty. The establishment of this Kingdom will necessitate the complete subjugation and overthrow of the Kingdom of Evil, the ruinous works of which are beheld on every side. What is the mission of man ? The mission of man, in [)art (see Gen. i. 28), is the sub- jugation of the Evil Kingdom; but (see Ex. xix. 4-6) man is called also as a peculiar treasure above all people, as a kingdom of priests, and a holy nation. This part of the mission of man indicates instrumentality in the regeneration and redemption of such as shall be re- deemed irrespective of host; hence Job states, — XXIII. 15-17. "Therefore am I troubled at his presence: when I consider, I am afraid of him. " For God maketh my heart soft, and the Almighty troubleth me : "Because I was not cut off before the darkness, neither hath he covered the darkness from ray face." When man considers the magnitude of his calling, well may fear of the Almighty come uj^on him; and as the wonders of the overthrow of evil, the redemp- tion of the fallen, and the restoration of the fallen are 188 INDICATIONS OF THE BOOK OF JOB. opened to his view, well may his heart become soft and troubled. Job's heart is made soft because through the mercy of the Almighty he was not cut off forever in his sins ; that is, that he was not absolutely cut off before the special day of darkness that marked the ab- solute death of his Redeemer. Job continues, — XXIY. 1. " Why, seeing times are not hidden from the Almighty, do they that know him not see his days?" What are the times here spoken of? They evidently are the Four Ages of Man, of which a time, times, and the dividing of a time (see Dan. vii. 25 ; xii. 7 ; Rev. xii. 14) constitute three and one-half of the Four, or actual time from the calling of man in the First Age until the absolute death of the Messiah in the Fourth. These Times or Ages (see Acts xvii. 22-26) were before appointed, with the bounds thereof; and the bounds thereof (see Deut. xxxii. 8) were set according to the number of the children of Israel. Seeing then that these Times or Ages were known to the Almighty, even as Job asks. Why do they that know the Almighty not know his days? To be sure the veil is thrown over them to a great extent, yet sufficient light was accorded, even in the day of Job, for Eliphaz, Bildad, and Zophar (see viii. 7-10 ; xv. 7-10) to comprehend the first three Ages of Man. Their knowledge of these Ages, however, did not de- velop a better result for the creature than a short ex- istence followed by an eternal death. To them, as with the First Race of Men, so with the Second ; as with the Second, so with the Third, of which Job was INDICATIONS OF THE BSOK OF JOB. 189 the Adam and progenitor ; as witli the Thlrd^ so with the indefinite succession of races that may follow. This system gives no bounds to time, neither does it limit or cripple the Power of Evil that it should cease to exist as an energy. Job, however, dissents from such a sys- tem, for he states substantially (see xix. 25) that his Redeemer shall stand at the latter day upon the earth, by which a limit is set to the power of Evil, and by which bounds to time are indicated. Moreover, the words of the text indicate that bounds are set to time. Job asking, " Why, seeing times are not hidden from the Almighty, do they that know him not see his days?" thus referring to time as being limited by the Almighty. Why is time limited ? or why are bounds set to time? Bounds are set to time that all hosts may prove the qualities of their indwelling attributes througli free agency; time is set apart that within its limits all that is evil shall be overthrown forever; time is set apart for the separation of the good from the evil; time is set apart that the mercy and justice of the Almighty may be preserved free from all blemish in the destruc- tion of tlie wicked ; but will the wicked turn from their evil way ? but will the King of Evil cease from troub- ling those under bondage to him during the limits of time? Job indicates the reply as follows : XXIV. 2-6. " Some remove the landmarks ; they violently take away flocks, and feed thereof. " They drive away the ass of the fatherless, they take the widow's ox for a pledge. " They turn the needy out of the way ; the poor of the earth hide themselves together, 16* 190 INDICATIONS OF THE BOOK OF JOB. " Behold, as wild asses in the desert, go they forth to their work ; rising betimes for a prey : the wilder- ness yieldeili food for them and for their children. " They reap every one his corn in the field : and they gather the vintage of the wicked." Here, notwithstanding that limits are set to time and that the bounds of time limit the existence of the evil- doer, no attempt is made by many to turn from their evil ways; they remove the landmarks and say (see Ezek. xi. 3), " It is not near ; let us build houses : this city is the caldron, and we be the flesh f neverthe- less (see Ezek. xi. 11) they shall be driven from the city and shall be judged in the border of Israel. Job continues, — XXiy. 7-13. " They cause the naked to lodge with- out clothing, that they have no covering in the cold. " They are wet with the showers of the mountains, and embrace the rock for want of a shelter. " They pluck the fatherless from the breast, and take a pledge of the poor. " They cause him to go naked without clothing, and they take away the sheaf from the hungry : " Which make oil within their walls, and tread their winepresses, and suffer thirst. " Men groan from out of the city, and the soul of the wounded crieth out : yet God layeth not folly to them. " They are of those that rebel against the light ; they know not the ways thereof, nor abide in the paths thereof." Such are the wicked, the extremely wicked, that tempt the souls of men to error : they hate the light. INDICATIONS OF THE BOOK OF JOB. 191 and despise the ways thereof; they walk not in the paths thereof. Who can they be that even God layeth not folly to them ? They must pertain to the Evil Host that shall be swept away with the expiring limit of time; for Paul said (see Rom. vii. 17), "It is no more I that do it, but sin that dwelleth in me," by which a power is indicated that is entirely independent from man. Job continues, — XXIV. 14-18. "The murderer" [see i. 7; ii. 2] " rising with the light killeth the poor and needy, and in the night is as a thief. " The eye also of the adulterer waiteth for the twi- light, saying, No eye shall see me : and disguiseth his face. " In the dark they dig through houses, which they had marked for themselves in the daytime : they know not the light. " For the morning is to them even as the shadow of death : if one know them, they are in the terrors of the shadow of death. "He is swift as the waters; their portion is cursed in the earth : he beholdeth not the way of the vine- yards." These verses seem to point to total depravities, or in- telligencies in which no good thing exists. Should it be deemed an incredible thing that Satan's vast army con- tains within its numbers some that are total depravities ? Not at all. If, then, total depravities exist they know not the light (see St. John i. 5) that shineth in dark- ness, even as the darkness comprehendeth not the light ; neither do they know the way of the vineyards. What are the vineyards ? They are (see the Song of Solomon ; 192 INDICATIONS OF THE BOOK OF JOB. Isa. V. 5) the Four Ages of Man. What is the way of the vineyards ? It is the mission and calling de- veloped in and by the setting apart of these Ages for the overthrow of Evil, and for the establishment of the Kingdom of Righteousness into which no evil thing can enter or find place ; hence Job continues, — XXIV. 19,20. "Drought and heat consume the snow waters : so doth the grave those which have sinned. " The womb shall forget him ; the worm shall feed sweetly on him ; he shall be no more remembered ; and wickedness shall be broken as a tree." Such is the fate of the evil-doer irrespective of host that wickedness may be broken completely ; Paul also stating (2 Cor. v. 14), " For the love of Christ constrain- eth us; because we thus judge, that if one died for all, then were all dead,'' the indication being clear that, by the Law, every transgressor must die. After the uni- versal death a resurrection must follow ; for Christ the innocent also died an absolute death. If Christ the innocent died an absolute death, then the indication is clear that his death was connected with the resurrection or recalling of the good that went down to the grave with the sin-tinctured host of God's creatures. Ab- solute death, therefore, is the last link in the chain of labors that separates the good from the evil ; the good shall come back, but the evil '* shall be broken as a tree," and, as a power, be blotted out of existence for- ever. Job continues his speech, — XXiy . 21-25. " He evil entreateth the barren that beareth not : and doeth not good to the widow. "He draweth also the mighty with his power: he riseth up, and no man is sure of life. INDICATIONS OF THE BOOK OF JOB. I93 " Though it be given him to he in safety, whereon he resteth ; yet his eyes are upon their ways. " They are exalted for a little while, but are gone and brought low ; they are taken out of the way as all othei'Sy and cut off as the tops of the ears of corn. " And if it he not so now, who will make me a liar, and make my speech nothing worth ?" These verses relate to the transgressor under the rul- ing of the Law. The Law ordained to life, but, because of the great power of Satan, no man was sure of it, even though the Law was given that he might be in safety ; hence they fell, and were taken out of the way as all others, and were cut off as the tops of the ears of corn ; hence, again, not only man will be cut off, taken out of the way, but all hosts will share the same fate. The reasoning of Job's friends points to the de- struction of the evil that permeates the person of the transgressor as a creature, but provides no way for the overthrow of the source thereof. Job, however, looks to the complete overthrow of the source of evil through the fulness of the Law that entered for the condemna- tion of each and every transgressor. Should the Source of Evil be overthrown then the indication becomes clear that the creature can be influenced by it no more, and, hence, would live in safety. As a result, the over- throw of evil and the preservation of the creature is of far greater moment than the preservation of the source of evil and the overthrow of the creature ; if it be not so, who will make Job's speech " nothing worth ?" XXy. 1-6. "Then answered Blldad the Shuhite, and said, 194 INDICATIONS OF THE BOOK OF JOB. "Dominion and fear are with him; he maketh peace in his high places. "Is there any number of his armies? and upon whom doth not his light arise ? " How then can man be justified with God ? or how can he be clean that is born of a woman ? " Behold even to the moon, and it shineth not ; yea, the stars are not pure in his sight. " How much less man, that is a worm ? and the son of man, which is a worm ?" Bildad's philosophy does not grasp any system where- by man can be justified with God, or whereby he can be made clean in the sight of God. With Bildad the Law with its ordination to life and its ministration of death bears with it all to which man can look forward or upon which to base hope. Moreover, Bildad's philosophy indicates an innate or indwelling of evil or uncleanness in the creature that can, under the Law, only end in its eternal dissolution. His questions, therefore, do not answer Job's rigid con- struction of the Law, his faith in redemption, and his hope of a life after he shall have passed into the land of the shadow of death, and even after absolute death. XXVI. 1, 2. "But Job answered and said, " How hast thou helped him that is without power ? how savest thou the arm that hath no strength ?" Truly wherein does the philosophy of Bildad help the creature that is taken captive (see 2 Tim. ii. 26), at the will of the Adversary ? or wherein does the phi- losophy of Bildad save the creature that hath no strength ? Bildad accords the Almighty (see xxv. 2) INDICATIONS OF THE BOOK OF JOB. I95 with dominion, yet God's creatures are tossed about at the will of a rival Power that hesitates not to plunge them into deepest pits of tribulation. Does Bildad's philosophy accredit the Almighty with any efforts tend- ing to break the chains that bind the creature captive to the oppressor ? No ; the Law is the ruler. Does Bildad's philosophy accredit the Almighty with any efforts tending to save the creature from the ministra- tion of death that pertains to the Law ? No ; but man, as a transgressor, must pass away with no hand to save him from his fall. What kind of a philosophy is it that accords dominion to a Power, and then makes that Power a listless spectator of the spoliation of his works by an acknowledged rival ? Job continues, — XXYI. 3. " How hast thou counselled him that hath no wisdom ? and how hast thou plentifully declared the thing as it is ?" Who is the one that hath no wisdom? It is the foolish, the demented, the blind ; yet such are trans- gressors. How has Bildad counselled the transgressor ? Bildad's counsel is clearly set forth (xviii.) ; and by it the transgressor shall be driven from light into dark- ness, chased out of the world, his remembrance shall perish from the earth, and he shall have no name in the street. It is true that these things shall befall the transgressor, but had Bildad been more plentiful in de- claring the thing as it really was, he would have con- sidered the charge (see Hev. iii. 1-6) by which certain ones shall walk in white because of their worth ; but Bildad's questions (xxv. 4), " How then can man be justified with God? or how can he be clean that is born of a woman ?'' clearly imply that, from his stand- 196 INDICATIONS OF THE BOOK OF JOB. point, none can be justified with God, or, otherwise, none can be worthy to walk in white; no, not even those who were afflicted from birth. To walk in white, as thus recorded, redemption is necessary ; for all, even as Bildad intimates, are under transgression ; and to be redeemed a redeemer is neces- sary. Job has already expressed his knowledge and belief in his Redeemer ; and if such a one be his Re- deemer, then he is the Redeemer of others besides Job. Bildad, however, declares nothing of all this ; for with him the works of the Almighty end rather with the bringing forth of the creature than future care for its preservation. Job continues, — XXyi. 4. "To whom hast thou uttered words? and whose spirit came from thee ?" If a Redeemer is promised, then the words of Bildad would be uttered to those under transgression ; as there- fore his words possess no comfort for Job, so neither will they carry comfort to any host, except it be the immediate army of the Adversary that brought about transgression. If so, then the spirit that came from Bildad is a comfortless emanation from a tribulative source. Job continues, — XXYI. 5, 6. " Dead things are formed from under the waters, and the inhabitants thereof. " Hell is naked before him, and destruction hath no covering." By these verses every grave contains a known occu- pant : not one individuality is lost to the eye of him that brought them forth ; neither can the destruction that envelops them hide them from his view. The Almighty Power that possesses dominion will never INDICATIONS OF THE BOOK OF JOB. 197 permit an aggressive Enemy to throw down and anni- hilate that which he brought forth and pronounced good : no, the grave will give up its dead ; and destruc- tion will flee away and hide itself forever in the dark- ness that marks the blotted page of the Book of Life. Of the Almighty, Job continues, — XXyi. 7-14. "He stretcheth out the north over the empty place, and hangeth the earth upon nothing. " He bindeth up the waters in his thick clouds ; and the cloud is not rent under them. *' He holdeth back the face of his throne, and spreadeth his cloud upon it. " He hath compassed the waters with bounds, until the day and night come to an end. " The pillars of heaven tremble, and are astonished at his reproof. " He divideth the sea with his power, and by his understanding he smiteth through the proud. " By his Spirit he hath garnished the heavens ; his hand hath formed the crooked serpent. " Lo, these are parts of his ways ; but how little a portion is heard of him ? but the thunder of his power who can understand ?" Many and great are the works which the Almighty has displayed to the wondering senses of man ; physi- cal combinations and marvellous properties meet him on every hand ; as he walks abroad and scans the heavens each star in turn gives glance for glance in recognition of the universal Master that brought them forth and gave them place. These garnishments and bewildering actualities form part of the way of the Almighty, but, even as the text asks, "how little a por- 17 198 INDICATIONS OF THE BOOK OF JOB. tiou is heard of him ?" hence the physical, the mani- fest, the invisible, now point to instrumentalities ratlier than to the finished work of ultimate mission. But inasmuch as ultimate mission has an indefinite reach, so must it border infinity; wherefore the portion that is heard of the Almighty is small and ever will be small ; for none can comprehend the fulness of pur- pose, and the power of him that "holdeth back the face of his throne, and spreadeth his cloud upon it." XXYII. 1-6. " Moreover Job continued his para- ble, and said, " J.S God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul ; " All the while my breath is in me, and the spirit of God is in my nostrils ; " My lips shall not speak wickedness, nor my tongue utter deceit. " God forbid that I should justify you : till I die I will not remove mine integrity from me. " My righteousness I hold fast, and will not let it go : my heart shall not reproach me so long as I live." Thus Job positively refuses to justify his friends in their reasoning that there is no redemption for the creature, no life hereafter, nothing but annihilation at the end of the natural life. The few days of enjoy- ment that fall to man cannot compensate for the mis- eries of life ; Job himself saying, " I would not live alway." Job's integrity lies in his faith ; he will not depart from it ; he does not believe that the creature was brought forth simply to become the sport and prey of a power stronger than himself. INDICATIONS OF THE BOOK OF JOB. I99 What more could Satan himself desire were he pos- sessed of the creative power? Nothing so far as an aggressive field is concerned. Job's faith, therefore, is firm that the Almighty will not permit the aggression of the Adversary to be crowned with such triumphal ending ; but, on the contrary, he believes that a path will be opened for the redemption and restoration of the creature, which faith and belief will be counted for and is his righteousness ; hence he will hold it fast, and will not justify his friends in their clinging to the Law simply, and not to the higher attributes of the One that established the Law. Job continues, — XXVII. 7. " Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous." Thus Job further condemns the philosophy of his friends that would hurl him into an eternal abyss of darkness never to return. It must be kept in mind (see ix. 30, 31) that Job does not expect to live again through his own works, but (see xix. 23-27) through his Redeemer, the latter condition not entering into the arguments of Eliphaz, Bildad, or Zophar. Job con- tinues, — XXyil. 8-10. " For what is the hope of the hypo- crite, though he hath gained, when God taketh away his soul ? " Will God hear his cry when trouble cometh upon him? '^ Will he delight himself in the Almighty ? will he always call upon God ?" Who is the hypocrite thus spoken of by Job ? some creature that is bound to the kingdom of evil through the power of Satan ? or is he some one otherwise per- 200 INDICATIONS OF THE BOOK OF JOB. tainiiig to the army of Satan ? The latter doubtless, for Job looks forward to the separation of the good from the evil that the creature be redeemed. Evil, there- fore, embodies the hypocrite of which Job speaks. Will God hear the cry of such a one when trouble comes upon him, and when God takes away his soul ? How can it be possible? Or will such a one delight himself in the Almighty ? will he always call upon God ? How can it be possible ? for evil is diametrically opposed to good. Job, however, gives the answer as follows : XXVII. 11-17. "I will teach you by the hand of God : that which is with the Almighty will I not conceal. "Behold, all ye yourselves have seen it; why then are ye thus altogether vain? " This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty. " If his children be multiplied, it is for the sword : and his offspring shall not be satisfied with bread. " Those that remain of him shall be buried in death : and his widows shall not weep. " Though he heap up silver as the dust, and prepare raiment as the clay ; " He may prepare it, but the just shall put it on, and the innocent shall divide the silver." The portion of the wicked man is well known to the three friends of Job ; and that which is with the Almighty, of which Job will teach and will not con- ceal, is seen also of his friends ; but their deductions are very different, and the results thereof are very widely separated from those of Job. Job and his friends fully agree that the wicked are destroyed by INDICATIONS OF THE BOOK OF JOB. 201 the Law, bat the Law simply is the starting-point of a new departure. By the philosophy of Eliphaz, Bildad, and Zophar all those who die by the Law are dead for- ever, whether they be total depravities, as the imme- diate army of Satan (see Rev. xvi. 13, 14), or whether they be sin-tinctured only, as man ; but, by Job's reason- ing, of those dying by or through the Law the sin- tinctured may live again through the separation of the good from the evil ; hence the wicked man of the im- mediate text, from Job's stand-point, must be a total depravity or one that is wholly evil. If through any system of redemption the good be separated from the evil, then the evil will be a total de- pravity ; if not, what will it be ? And if it be a total depravity, then it will be a wicked man ; and if it be a wicked man, then it will surely be destroyed by the Law never more to rise into existence. But the good ; what becomes of the good ? Shall it die forever also ? Will there be no return for it ? Will no distinction be made between good and evil that both should share the same fate? Eliphaz, Bildad, and Zophar say no; but Job says yes. Why ? Because the Law does not con- demn the good, but evil only. If evil shall be destroyed and the good shall not be destroyed, then it follows to a certainty that the good must be separated from the evil. How can it be done ? or, as Bildad asks of Job (xxv. 4), " How then can man be justified with God?" Job indicates (xix. 25-27) that it is through a Redeemer. Can a Redeemer set aside the Law through power alone that it should be made void ? No. How, then, can the Redeemer justify man and not make void the Law ? He can justify man by 17* 202 INDICATIONS OF THE BOOK OF JOB. satisfying the demands of the Law ; for the Law de- mands nothing more than satisfaction. How can the Redeemer satisfy the demands of the Law that he be not a substitute instead of being an actual bearer of the transgressions that the Law holds in condemnation? He can satisfy the demands of the Law by taking upon himself the actual flesh of those under condemnation, and thus in himself pay the penalty that follows the transgressor. If he takes upon himself the actual flesh of the transgressor, then he is no more a substitute in the true sense of substitution, but becomes an actual bearer of man's transgression ; hence the Law holds him and counts him (see Isa. iii. 12) as a transgressor. If the Redeemer take upon himself the actual flesh of man, then it is evident, by the Law, that he must die ; but if he die not, what would become of sinful flesh ? Would the Redeemer take upon himself sinful flesh and remain clothed with it forever ? Not at all ; but when the fulness of time shall have come (see Gal. iv. 4, 5), then the Redeemer will lay down his life, and, at which time, the body of sinful flesh will be laid aside forever. If, however, the Redeemer take not upon himself sinful flesh, how is it possible for him to be a Redeemer, for the Law is irrevocable ? Ko way appears or seems to exist except through pure substitution ; but pure sub- stitution the Law will in nowise permit, for the Law condemns the transgressor, not the innocent. How is it possible for the Redeemer to take sinful flesh upon himself? Job negatively indicates the reply (see verses 14, 15), where the offspring of the wicked shall not be satisfied with bread that, evidently, they may live. If INDICATIONS OF THE BOOK OF JOB. 203 the wicked shall not be satisfied with bread that they may live, then the opposite condition is indicated that the good shall be satisfied with brciid that they may live. What is this bread? It is (see Rev. ii. 17) the hidden manna of which Job had knowledge through the charge to the people of the Second Age ; it is (see St. John vi. 48-60) the living bread that came down from heaven, that man may eat thereof and not die. What is the living bread that came down from heaven ? It is (see St. John vi. 51) the flesh of Jesus Christ the Redeemer. What is the flesh of Jesus Christ the Re- deemer? It is (see Heb. x. 5-7; Ps. xl. 6-8) the body that was prepared for the Son that he might do the will of God, and which body was entirely suitable for the purpose. The flesh of the Redeemer (see St. John vi. 53-55) shall be eaten. Why ? It is (see St. John vi. 56) that the Redeemer may dwell in the eater ; hence by the eating of the flesh of the Redeemer ; hence by the eat- ing of the body that was prepared for the Son, suitable for this purpose, the Redeemer takes upon himself the actual flesh of the eater, and, therefore, dwells in him. If the actual flesh of the Redeemer dwells in the actual flesh of the eater, then the Law will be fully satisfied should the Redeemer, thus clothed, die an ab- solute death ; for pure substitution is left out entirely. Now that the Law is fully satisfied, what follows? The statement is made (see St. John vi. 56), '' He that eateth my flesh, and drinketh my blood, dwelleth iu me, and I in him.'' Hence, when the eater partook of the flesh of the Redeemer, it was not that the Re- deemer might take upon himself the flesh of the cater 204 INDICATIONS OF THE BOOK OF JOB. only, but that, at the same time, the eater might be regenerated or born into the flesh of the Redeemer, or that the eater might be transferred from the earthy body and be regenerated or born into the pure un- blemished body that was prepared for the Son suitable for this purpose. When, therefore, the Redeemer died an absolute death, he bore with him to the grave the body of sinful flesh and the pure unblemished body into which the spirit of man had been regenerated. Which body will the grave give up ? Will it give up the body of sinful flesh ? 'or will it give up the pure unblemished body into which the spirit of man had been regenerated? The latter beyond all question. Why ? Paul states (2 Cor. v. 1), " For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens." This house, then, is of the body that was prepared for the Son in and at the very beginning of the creation of God (see Col. i. 15; Rev. iii. 14), suitable for the purpose ; for the earthly tabernacle is dissolved and gives place to the house not made with hands ; which indication Paul further con- firms in the succeeding verse as follows : " For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven.'' Paul does not claim both tabernacles, but he expresses earnest desire to be clothed upon with the house not made with hands, although it might seem at first sight (see 2 Cor. v. 4) that he would not be unclothed ; that is, that he would not lay aside the body of sinful flesh or the earthly tabernacle, but would be clothed over that. The indication is clear, however, that unclothing INDICATIONS OF THE HOOK OF JOB. 205 transgressive man would make him bare, and cast him into the pit, but by the spirit of man being clotlied upon with the house not made with hands, or with the body that was prepared for the Son, mortality would be swallowed up of life. Paul continues (2 Cor. v. 6-8), " Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord : " (For we walk by faith, not by sight :) " We are confident, / say, and willing rather to be absent from the body, and to be present with the Lord." Here again the forsaking of the earthly tabernacle is indicated, and that while at home in the earthly taber- nacle man is absent from the Lord ; and, hence, from the house not made with hands and with which he would be clothed, even though, at the time, he be re- generated; for man believes in regeneration through faith, and not by sight. By the text of Paul the two tabernacles are indicated : one of which is sinful flesh, and the other is of the body that was prepared for the Son who was (see Rev. iii. 14; Col. i. 15) the beginning of the creation of God, and the first-born of every creature ; who took upon himself the sinful flesh of man ; wherefore Paul further states (2 Cor. v. 16), " Henceforth know we no man after the flesh : yea, though we have known Christ after the flesh, yet now henceforth know we him no more," from which it follows that the body of sinful flesh is left behind forever, and that man (see 2 Cor. v. 17) through Christ is a new creature; for Christ will never bring back the body of sinful flesh with which he was clothed in the labors of the redemption. 206 INDICATIONS OF THE BOOK OF JOB. Uuder such conditions as these the justification of man becomes a surety, but the philosophy of Eliphaz, Bildad, and Zophar comprehended nothing of it ; for with them, no Redeemer, no redemption ; but basing everything upon the Law, they swept the creature away forever and gave his place to another. That Job was enlightened in regard to many features of the redemption is manifest from his speeches, but the light shed abroad to-day is far in excess of that which existed in the Third Age of Man ; for then Job, with the eye of faith, looked forward to the advent of his Redeemer, but now the advent of the Redeemer is a matter of the past. Whose faith, therefore, is the stronger, that of Job? or that of man of the present day? Job continues his speech concerning the wicked man, — XXyil. 18-23. " He buildeth his house as a moth, and as a booth that the keeper maketh. " The rich man shall lie down, but he shall not be gathered : he openeth his eyes, and he is not. " Terrors take hold on him as waters, a tempest stealeth him away in the niglit. " The east wind carrieth him away, and he departeth : and as a storm hurleth him out of his place. " For God shall cast upon him, and not spare : he would fain flee out of his hand. " Men shall clap their hands at him, and shall hiss him out of his place." The indications are clear that, by Job's reasoning, the wicked man that perishes is one from whom every good thing is taken away. Job indirectly yet posi- tively indicated his need of a Redeemer. If he needed a Redeemer then he must have been a transgressor ; if INDICATIONS OF THE BOOK OF JOB. 207 a transgressor, then he came under tlic condemnation of the Law; if under the condemnation of the Law, where can he draw the line between liis own transtrrcs- sion and that of another that lie should be redeemed and that the other should perish ? He could not ; therefore it follows that the wicked must be set upon their own base, and that the good be set upon their base ; then, when such division shall have been accomplished, the wicked will meet the fate depicted for them by Job, while the good will enter into their new life. Job continues, — XXYIII. 1. "Surely there is a vein for the silver, and a place for gold where they fine z7." If there is a vein for the silver why should not a place be found in the creature wherein dwelt the good ? And if there is a place for gold where they fine it why should there not be a place wherein the good that dwells within the creature may be separated from the base elements that compass it? As, therefore, — XXYIII. 2. "Iron is taken out of the earth, and brass is molten out of the stone," — So will the good be separated from the evil ; and as — XXYIII. 3. " He setteth an end to darkness, and searcheth out all perfection : the stones of darkness, and the shadow of death," — So the gold will be searched out wherever it may be found, and an end will be made to death ; that is, the stones of darkness, which indicate absolute death, and the shadow of death, which indicates the semblance of death, shall be as though they never had been, and as though no cause had ever existed for their having been. Job continues, — 208 INDICATIONS OF THE BOOK OF JOB. XXyill. 4. " The flood breaketh out from the in- habitant ; everi the waters forgotten of the foot : they are dried up, they are gone away from men.^' Thus the great flood of evil (see Rev. xii. 15-17) that was poured out of the mouth of the serpent will be dried up ; they will be gone away from men for- ever, they will also be forgotten, and never more will they be. Job continues, — XXyill. 5. " As for the earth, out of it cometh bread : and under it is turned up as it were fire." This verse points to the priesthood of man. Job continues, — XXVIII. 6. "The stones of it are the place of sapphires : and it hath dust of gold.'' This verse (see Deut. xxxiii. 13-17) points to great and precious hosts that shall be raised up to praise the name of their Redeemer and Restorer. Job con- tinues, — XXyill. 7, 8. " There is a path which no fowl knoweth, and which the vulture's eye hath not seen : "The lion's whelps have not trodden it, nor the fierce lion passed by it." These verses point to the great mystery of the re- demption that was hidden (see Col. i. 23-29) from ages and generations, but which (see also Rom. xvi. 25, 26) is now made manifest to his saints. Job continues, — XXYIII. 9. " He putteth forth his hand upon the rock ; he overturneth the mountains by the roots." The rock is the Law, and the mountains indicate the Power of Evil ; hence by the Law the Power of Evil will be overturned to the very roots. This verse also points (see Deut. xii. 1-3 ; Isa. Ixv. 17) to the destruc- INDICATIONS OF THE BOOK OF JOB. 9()f) tiou of the earth that all remembrance of evil may pass away forever. Job continues, — XXYIII. 10, 11. "He cutteth out rivers amonjr the rocks; and his eye seeth every j)rocious thing. "He bindeth the floods from overflowin