Elihu, and, finally, a long address—containing as it were the moral of the tale—from the Almighty himself. At the close of the book Job expresses his abhorrence of himself and his profound repentance, and his former prosperity is then not only restored but amplified to a high degree. He has seven sons and three beautiful daughters, and dies one hundred and forty years after the events narrated, having seen four generations of his descendants. What was the effect on the mind of Satan of this result, whether he considered himself defeated, or whether he was confirmed in his malicious opinion that Job did not "fear God for nought," is nowhere stated. But one of the most curious features of this book is the picture it gives of that person, as a being not altogether bad, though fond of mischief, taking a somewhat cynical view of the motives of human conduct, and anxious, in the interests of his theory, to try experiments upon a subject selected for him by his antagonist, and therefore peculiarly likely to disappoint his expectations. It does not appear that he had any desire to hurt Job further than was necessary for his purpose, nor is there a trace of the bad character he subsequently obtained as a mere devil, longing to involve men's souls in eternal destruction.
In the Psalms we have a series of religious songs of varying character—praising, blessing, supplicating, complaining, lamenting, invoking good or evil upon others, according to the mood of the several writers, or of the same writer at different seasons. Some of them are of considerable beauty, and express much depth of religious feeling. Others, again, are inspired by sentiments of malevolence, and merely appeal to God in support of national or private animosities. As examples of the latter class, take the 110th Psalm, supposed to have been addressed to David, where it is predicted that "the Lord at the right hand shall strike through kings in the day of his wrath," and that "he shall fill the places with the dead bodies; he shall wound the heads over many countries." In the immediately preceding Psalm, the 109th, the writer is still more vindictive, and his enemy is more exclusively his own. He begins by calling him "wicked," and says he has spoken against him with a lying tongue, Premising that he is altogether in the act of prayer, he prays against the adversary in somewhat emphatic language:—
