for him ... Let them if they will show him his error; only if they would convince him, they must exhibit more

fairness and must not judge of his words, without estimating also his sufferings ... He would remind God that his

life was a mere wind; and he conceives that he has the right to complain that being so short lived, he should be

treated with such extreme severity, and even be tempted to commit self-destruction'.

Job's Second Discourse, chapters 9 and 10:

`Bildad's commonplaces are true enough, but how can any man plead righteousness before the Omniscient and

Almighty God ... He cannot but complain, and question how God can condemn His Own creature without

hearing, and can countenance wicked men. If God were mortal, and so perhaps, not aware of his innocence, he

(Job) could understand this severity of treatment as being an inquisition to discover his presumed guilt'.

Job's Third Discourse, chapters 12 to 14:

`His disputants think none so wise as themselves; an opinion in which he cannot coincide ... (The godly safe!).

The most rapacious are the safest: a principle which, by God's providence, holds good also throughout the whole

brute creation ... He (Job) comments that he is in no way inferior to his disputants, determines no longer to argue

with them, but with God alone ... His (Job's) prayer is that God would hide him awhile in the grave, in which he

would await his renovation ... else indeed there was no hope ...'.

Job's Fourth Discourse, chapters 16 and 17:

`If he and his friends could only exchange places ... they and, especially, Eliphaz who had been most

unmeasured in invective had behaved towards him like infuriated beasts ... His friends talked to him of

prosperity, but he regarded himself only as a dying man; and yet, such was the nature of the hope he cherished,

that he would carry it with him into the very grave'.

Job's Fifth Discourse, chapter 19:

Note.

This is the central reply - The KINSMAN REDEEMER.

`He readily admits to them, to the fullest extent that his affliction was from God, and that God had not yet

appeared on his behalf, but he knows that he has, in God, a living Vindicator - a Vindicator of his now destroyed

body, and of his wrongs; and for whose advent on earth he is longing. Let his persecutors be afraid of the sword

of that Vindicator, and bear in mind that there will be a judgment'.

Job's Sixth Discourse, chapter 21:

`His case was such that whilst it claimed commiseration of respectful silence on the part of his friends, and

excused impatience on his, made him tremble on behalf of the ungodly: for unaccountable as it might seem that

wicked men should have every possible enjoyment to the very end of their days - men who were downright

atheists in their sentiments - yet he had no wish to adopt their principles ... the general and best opinion was, that

a wicked man's prosperity is no better than the grandeur of a funeral procession'.

Job's Seventh Discourse, chapters 23 and 24:

`He is still rebellious ... and perplexed ... men everywhere perpetrating the most dreadful crimes - in the country,

they embezzled the lands and the cattle of the defenceless - in the desert, they lived by marauding; and other men

were slave dealers, or cruel slave owners - in the city, the murderer, the thief and the adulterer; and on the sea the

pirate ... all these, though their wickedness was sooner or later cut short by death, yet after all, died much as

other men'.

Job's Eighth Discourse, chapter 26 to 27:10: