trying days of the Maccabean struggle. The fourth line of progress is that Jehovah, after all, must be just and that he will right the seeming wrongs of life. In his opening speeches Job gives free vent to the anguish and impatience that fills his tortured mind. With a boldness strangely foreign to Hebrew thought, he charges Jehovah with injustice and speaks of him as a cruel monster that watches man, his helpless prey, and takes cruel pleasure in the pain which he inflicts. As the discussion progresses Job's mind becomes calmer, and the conviction that God, after all, is just comes more clearly to expression. His strong utterances gradually yield to this quieter mood. Even before he hears the voice of Jehovah, Job has attained an attitude of trust, though he is still groping in darkness. Thus with marvelous fidelity to human nature and experience the author of the book of Job would have made a great contribution to the problem with which he was dealing even had he not added the concluding speeches of Jehovah. VI. Significance of the Speeches of Jehovah. To many Western readers the concluding speeches of Jehovah are unsatisfying. They lack the emphasis on Jehovah's love and that divine tenderness in addressing the heroic sufferer which to us would seem to have been a satisfactory conclusion to the great drama. This element is furnished in characteristically concrete form by the epilogue of the book, in which Job's prosperity is restored in double measure and he is personally assured of Jehovah's favor. The severe and realistic author of the great poem, however, knew that in ordinary life such solutions are rare. In the speeches of Jehovah he does not introduce an altogether new element, but emphasizes motifs already developed in the earlier dialogues. The effect of these speeches upon Job are threefold: (1) They rebuke his over-accentuated individualism. (2) They reveal the fundamental contrast between the infinite God and finite man. In the light of this revelation Job plainly recognizes his presumption and folly in attempting, with his limited outlook, to comprehend, much less to criticise, the mighty ruler of all the universe. (3) After Job had thus been led out of himself into personal companionship with God he was content to trust his all-wise guide, even though he recognized his own inability to fathom the mysteries of the universe or to solve the problem of innocent suffering. Thus the great contributions of the book of Job to the problem of suffering are: (1) A clear and scientific presentation of the problem; (2) a bold sweeping aside of the insufficient current theological explanations; (3) a vastly enlarged conception of Jehovah's character and rule; and (4) that attitude of faith which comes from a personal experience of God and which trusts unreservedly, even though it cannot see or divine the reason why, and in that trust finds peace and joy.