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Who could fail to recognise the involuntary picture of the three friends in the penitent ones of Isa 53:1-12, who esteemed the servant of Jehovah as one smitten of God, for whom, however, at last His sacrifice and intercession avail?
Job at last considers his friends as devoid of wisdom, because they try to comfort him with the nearness of light, while darkness is before him; because they give him the hope of a bodily restoration, while he has nothing to expect but death, and earnestly longs for the rest of death. It is surprising that the speech of Job plunges again into complete hopelessness, after he has risen to the prospect of being vindicated in this life. He certainly does not again put forth that prospect, but he does not even venture to hope that it can be realized by a blessing in this life after a seeming curse. It is in this hopelessness that the true greatness of Job's faith becomes manifest. He meets death, and to every appearance so overwhelmed by death, as a sinner, while he is still conscious that he is righteous. Is it not faith in and fidelity to God, then, that, without praying for recovery, he is satisfied with this one thing, that God acknowledges him? The promises of the friends ought to have rested on a different foundation, if he was to have the joy of appropriating them to himself. He feels himself to be inevitably given up as a prey to death, and as from the depth of Hades, into which he is sinking, he stretches out his hands to God, not that He would sustain him in life, but that He would acknowledge him before the world as His. If he is to die even, he desires only that he may not die the death of a criminal. And is this intended at the same time for the rescue of his honour? No, after all, for the honour of God, who cannot possibly destroy as an evil-doer one who is in everything faithful to Him. When, then, the issue of the history is that God acknowledges Job as His servant, and after he is proved and refined by the temptation, preserves to him a doubly rich and