present to the consummation of the ages, to the `latter day', a term used by the prophets for the day of restoration

and rectification which will take place at the coming of the Lord and the setting up of His kingdom.

Job realized that the inequalities he saw and suffered were not necessarily adjusted in this life. He realized that

his inexplicable sufferings, for which he could discover no reason, would be justly dealt with, fully explained and

amply compensated for `in the latter day'. We here find another key to unlock the problem of the ages with which

the book of Job deals, and Ecclesiastes adds further explanation. We have seen in the speech of Elihu the great

doctrine of Ransom guaranteeing deliverance `from the pit', and here in Job's own confession we see that ransom is

intimately associated with the Person and work of the Kinsman-Redeemer which work also guarantees future,

personal, resurrection. This theme is so important that we must consider other references to resurrection we find in

this book to make our survey complete. This we must do in the next article.

Three outstanding doctrines shine like beacons amid the darkening counsels of the three friends of Job. They are

Ransom, Redemption and Resurrection. The first and second of these have been considered. We now give attention

to the third - Resurrection. The trials which came upon Job made him weary of this life on earth, not of the future

life in resurrection - he said: `I would not live alway'. The whole of chapter 7 reveals Job's extremity. He there

likens his days upon the earth to that of a mercenary soldier. The `appointed time' (7:1) means: a host or an army,

and as such an hireling; Job `earnestly desired the shadow', the end of the day when ease and respite might be

expected. `My days', he said, `are swifter than a weaver's shuttle, and are spent without hope'. `Without hope'!

What depths of sadness and despair these words imply. He likens his life to wind and says that his eye shall no

more see good. God's eye being fixed upon him, to Job, meant the end, `l am not'. Like a cloud he passes and goes

down into the grave and `shall come up no more'. At first reading these words `shall come up no more' seem to

deny resurrection, but reading on he explains that `He shall return no more to his house, neither shall his place know

him any more'.

`What is man', he asks, `that Thou shouldest magnify him? and that Thou shouldest set Thine heart upon him?'

(Job 7:17). Here we have a thought that is subsequently restated in the eighth Psalm. In spite of all the figures used

by Job and by his friends of the vanity and brevity of human life, and of the insignificance of man in comparison

with his Maker, a gleam of light penetrates the darkness. `What is man?' Why should God exhibit so much concern

regarding him? The very fact that God is concerned both with his sin and with his salvation, indicates that after all

man has a place in the Divine plan and is not altogether abandoned to a blind and cruel fate. With this verse (Job

7:17) therefore we associate the words of 14:15:

`Thou shalt call, and I will answer Thee: Thou wilt have a desire to the work of Thine hands'.

Job had considered the fact that if a tree be cut down, `it will sprout again' - but man dieth `and where is he?'

Then comes a remarkable foreshadowing of the day of resurrection. The words `it will sprout again' used of a tree

in verse 7 of chapter 14 are repeated by Job in verse 14 of man in resurrection, where it is translated `until my

change or (renewal) come'. Let us see the complete passage:

`So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their

O 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!

If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.

Thou shalt call, and I will answer Thee: Thou wilt have a desire to the work of Thine hands' (Job 14:12-15).

The majority of commentators look upon the words `until the heavens be no more' as tantamount to `never'.

Carey says `the words have no reference either way to the resurrection'. Dr. Samuel Lee goes further - he says that

the passage is somewhat like that of Luke 21:24 `until the times of the Gentiles be fulfilled' adding the comment, `as

if Jerusalem should be rebuilt after such a period, than which nothing can be more fallacious'!! The LXX

translation points the way to the true meaning of Job, reading `till the heavens be dissolved', where the word literally