A powerful word-picture. Yet if Zophar and the rest taught such a doctrine of retribution, and, put to it, could find no other; if they were in the way of saying, "This is the lot of a wicked man from God," how far away must Divine judgment have seemed from ordinary life, from the falsehoods daily spoken, the hard words and blows dealt to the slave, the jealousies and selfishnesses of the harem. Under the pretext of showing the righteous Judge, Zophar makes it impossible, or next to impossible, to realise His presence and authority. Men must be stirred up on God's behalf or His judicial anger will not be felt. It is however when we apply the picture to the case of Job that we see its falsehood. Against the facts of his career Zophar's account of Divine judgment stands out as flat heresy, a foul slander charged on the providence of God. For he means that Job wore in his own settlement the hypocritical dress of piety and benevolence and must have elsewhere made brigandage his trade, that his servants who died by the sword of Chaldæans and Sabeans and the fire of heaven had been his army of rievers, that the cause of his ruin was heaven's intolerance and earth's detestation of so vile a life. Zophar describes poetic justice, and reasons back from it to Job. Now it becomes flagrant injustice against God and man. We cannot argue from what sometimes is to what must be. Although Zophar had taken in hand to convict one really and unmistakably a miscreant, truth alone would have served the cause of righteousness. But he assumes, conjectures, and is immeasurably unjust and cruel to his friend. XVIII. _ARE THE WAYS OF THE LORD EQUAL?_ JOB SPEAKS. CHAP. xxi. With less of personal distress and a more collected mind than before Job begins a reply to Zophar. His brave hope of vindication has fortified his soul and is not without effect upon his bodily state. The quietness of tone in this final address of the second colloquy contrasts with his former agitation and the growing eagerness of the friends to convict him of wrong. True, he has still to speak of facts of human life troublous and inscrutable. Where they lie he must look, and terror seizes him, as if he moved on the edge of chaos. It is, however, no longer his own controversy with God that disquiets him. For the time he is able to leave that to the day of revelation. But seeing a vaster field in which righteousness must be revealed, he compels himself, as it were, to face the difficulties which are encountered in that survey. The friends have throughout the colloquy presented in varying pictures the offensiveness of the wicked man and his sure destruction. Job, extending his view over the field they have professed to search, sees the facts in another light. While his statement is in the way of a direct negative to Zophar's theory, he has to point out what seems dreadful injustice in the providence of God. He is not however, drawn anew into the tone of revolt.