From simple practical precepts the wise men rose to speculation. Their speculative philosophy is theistic, for it starts from the conviction that there is a personal God. The best specimen of this type of Wisdom literature is the book of Job, which deals with the perplexing problem of evil and suffering. The book recounts how Job, a man of exemplary piety, was overtaken by an unprecedented series of calamities, and it reports the debate between Job and other speakers to which the occasion is supposed to have given rise. The experiences of the perfect Job raised the perplexing question, How can the suffering of a righteous man be harmonized with the belief in a holy and just God? The popular view, reflected in the greater portion of the Old Testament, was that suffering was always punishment for sin, prosperity reward for piety. Such belief seemed in accord with the righteousness of Jehovah. Undoubtedly, exceptions to the rule might be {248} noted, but as long as the individual was looked upon simply as an atom in the national unit, the apparent inequalities in the fortunes of individuals would not constitute a pressing problem. When, however, especially through the teaching of Jeremiah and Ezekiel, the individual received proper recognition, an experience like that of Job was bound to create difficulties, for the suffering of a righteous man would seem to point to unfairness on the part of God. That this perplexity was felt is seen from allusions in the prophetic books. At last the time came when a wise man in Israel sought to solve the problem in the light of the religious knowledge he possessed. The problem, then, discussed by the author of the book of Job is, How can the sufferings of a righteous man be harmonized with belief in a holy and righteous God? Various solutions of this problem are suggested in different parts of the book: (1) The solution of the prologue--Suffering is a test of character. (2) The solution of the friends--Suffering is always punishment for sin. (3) The solution of Job--Job struggles long and persistently with the problem; a few times he seems to have a glimpse of a possible straightening-out of the present inequalities after death, but it is only a glimpse; he always sinks back to a feeling of uncertainty and perplexity. His general attitude is that there must be {249} something out of gear in the world, for the righteousness of God cannot be discerned as things are going now. (4) The solution of Elihu--Elihu agrees with the friends that suffering is closely connected with sin; but he emphasizes more than they the disciplinary purpose of suffering, which, he points out, is the voice of God warning men to return to Him. (5) The solution of Jehovah--The whole universe is an unfathomable mystery, in which the evil is no more perplexing than the good. In the presence of all mysteries the proper attitude is one of humble submission. (6) The solution of the epilogue--Returns to the opinion