Bildad's First Speech - Job 8

(Note: We will give an example here of our and Ewald's computation of the strophes. “In the speech of Bildad, ch. 8,” says Ewald, Jahrb . ix. 35, “the first part may go to Job 8:10, and be divided into three strophes of three lines each.” This is right; but that the three strophes consist of three lines, i.e., according to Ewald's use of the word, three ( Masoretic ) verses, is accidental. There are three strophes, of which the first consists of six lines = stichs, the second of seven, the third again of six. “Just so them,” Ewald proceeds, “the second part, Job 8:11-19, is easily broken up into like three strophes,” viz., Job 8:11-13, Job 8:14-16, Job 8:17-19. But strophes must first of all be known as being groups of stichs forming a complete sense ( Sinngruppen ). They are, according to their idea, groups of measured compass, as members of a symmetrical whole. Can we, however, take Job 8:14-16 together as such a complete group? In his edition of Job of 1854, Ewald places a semicolon after Job 8:16; and rightly, for Job 8:16-19 belong inseparably together. Taking them thus, we have in the second part of the speech three groups. In the first, Job 8:11-15, the godless are likened to the reed; and his house in prosperity to a spider's web, since its perishableness, symbolized by the reed, is proved ( אשׁר , Job 8:14). In the second, Job 8:16-19, follows the figure of the climbing plant which Job 8:19 ( יצמחוּ ) seems to indicate. In the third, Job 8:20-22, the figure is given up, and the strophe is entirely epimythionic . Of these three groups, the first consists of ten, the second of eight, and the third of six lines = stichs. The schema is therefore as we have given it above: 6. 7. 6. 10. 8. 6. We are only justified in calling these groups strophes by the predominance of the hexastich, which occurs at the beginning, middle, and close of the speech.)

1 Then began Bildad the Shuhite, and said:

2 How long wilt thou utter such things,

And the words of thy mouth are a boisterous wind?

3 Will God reverse what is right,

Or the Almighty reverse what is just?

4 When thy children sinned against Him,

He gave them over to the hand of their wickedness.

Bildad

(Note: Nothing can be said respecting the signification of the name בּלדּד even as a probable meaning, unless perhaps = בל־דד , sine mammis , i.e., brought up without his mother's milk.)

begins harshly and self-confidently with quousque tandem , עד־אן instead of the usual עד־אנה . אלּה , not: this, but: of this kind, of such kind, as Job 12:3; Job 16:2. כּבּיר רוּח is poetical, equivalent to גּדולה רוּח , Job 1:19; רוּח is gen. comm. in the signification wind as well as spirit, although more frequently fem. than masc . He means that Job's speeches are like the wind in their nothingness, and like a boisterous wind in their vehemence. Bildad sees the justice of God, the Absolute One, which ought to be universally acknowledged, impugned in them. In order not to say directly that Job's children had died such a sudden death on account of their sin, he speaks conditionally. If they have sinned, death is just the punishment of their sin. God has not arbitrarily swept them away, but has justly given them over to the destroying hand of their wickedness, - a reference to the prologue which belongs inseparably to the whole.

5 If thou seekest unto God,

And makest supplication to the Almighty,

6 If thou art pure and upright; Surely!

He will care for thee,

And restore the habitation of thy righteousness;

7 And if thy beginning was small,

Thy end shall be exceeding great.

There is still hope for Job ( אתּה , in opposition to his children), if, turning humbly to God, he shows that, although not suffering undeservedly, he is nevertheless pure and upright in his inmost mind. Job 8:6 is so intended; not as Mercier and others explain: si in posterum puritati et justitiae studueris . אל־אל שׁחר , to turn one's self to God earnestly seeking, constr. praegnans, like אל־אל דּרשׁ , Job 5:8. Then begins the conclusion with כּי־עתּה , like Job 13:18. “The habitation of thy righteousness” is Job's household cleansed and justified from sin. God will restore that; שׁלּם might also signify, give peace to, but restore is far more appropriate. Completely falling back on שׁלם , the Piel signifies to recompense, off like being returned for like, and to restore, of a complete covering of the loss sustained. God will not only restore, but increase beyond measure, what Job was and had. The verb. masc. after אחרית here is remarkable. But we need not, with Olsh., read ישׂגּה : we may suppose, with Ewald, according to 174, e , that אהרית is purposely treated as masc . It would be a mistake to refer to Proverbs 23:32; Proverbs 29:21, in support of it.

8 For inquire only of former ages,

And attend to the research of their fathers -

9 For we are of yesterday, without experience,

Because our days upon earth are a shadow -

10 Shall they not teach thee, speak to thee,

And bring forth words from their heart?

This challenge calls Deuteronomy 32:7 to mind. לבּך is to be supplied to כּונן ; the conjecture of Olshausen, וּבונן , is good, but unnecessary. רשׁון is after the Aramaic form of writing, comp. Job 15:7, where this and the ordinary form are combined. The “research of their fathers,” i.e., which the fathers of former generations have bequeathed to them, is the collective result of their research, the profound wisdom of the ancients gathered from experience. Our ephemeral and shadowy life is not sufficient for passing judgment on the dealings of God; we must call history and tradition to our aid. We are תּמול ( per aphaeresin , the same as אתמול ), yesterday = of yesterday; it is not necessary to read, with Olshausen, מתּמול . There is no occasion for us to suppose that Job 8:9 is an antithesis to the long duration of life of primeval man. לב (Job 8:10) is not the antithesis of mouth; but has the pregnant signification of a feeling, i.e., intelligent heart, as we find לבב אישׁ , a man of heart, i.e., understanding, Job 34:10, Job 34:34. יוציאוּ , promunt , calls to mind Matthew 13:52. Now follow familiar sayings of the ancients, not directly quoted, but the wisdom of the fathers, which Bildad endeavours to reproduce.

11 Doth papyrus grow up without mire?

Doth the reed shoot up without water?

12 It is still in luxuriant verdure, when it is not cut off,

Then before all other grass it with

13 So is the way of all forgetters of God,

And the hope of the ungodly perisheth,

14 Because his hope is cut off,

And his trust is a spider's house:

15 He leaneth upon his house and it standeth not,

He holdeth fast to it and it endureth not.

Bildad likens the deceitful ground on which the prosperity of the godless stands to the dry ground on which, only for a time, the papyrus or reed finds water, and grows up rapidly: shooting up quickly, it withers as quickly; as the papyrus plant,

(Note: Vid., Champollion-Figeac, Aegypten , German translation, pp. 47f.)

if it has no perpetual water, though the finest of grasses, withers off when most luxuriantly green, before it attains maturity. גּמא , which, excepting here, is found only in connection with Egypt (Exodus 2:3; Isaiah 18:2; and Isaiah 35:7, with the general קנה as specific name for reed), is the proper papyrus plant (Cypeerus papyyrus, L.): this name for it is suitably derived in the Hebrew from גּמא , to suck up (comp. Lucan, iv. 136: conseritur bibulâ Memphytis cymba papyro ); but is at the same time Egyptian, since Coptic kam , cham , signifies the reed, and 'gôm , 'gōme , a book (like liber , from the bark of a tree).

(Note: Comp. the Book of the Dead (Todtenbuch), ch. 162: “Chapter on the creation of warmth at the back of the head of the deceased. Words over a young cow finished in pure gold. Put them on the neck of the dead, and paint them also on a new papyrus,” etc. Papyrus is here cama : the word is determined by papyrus-roll, fastening and writing, and its first consonant corresponds to the Coptic aspirated g. Moreover, we cannot omit to mention that this cama = gôme also signifies a garment, as in a prayer: “O my mother Isis, come and veil me in thy cama .” Perhaps both ideas are represented in volumen , involucrum ; it is, however, also possible that goome is to be etymologically separated from kam , cham = גמא .)

אחוּ , occurring only in the book of Job and in the history of Joseph, as Jerome ( Opp. ed. Vallarsi, iv. 291) learned from the Egyptians, signifies in their language, omne quod in palude virem nascitur: the word is transferred by the lxx into their translation in the form ἄχι ( ἄχει ), and became really incorporated into the Alexandrian Greek, as is evident from Isaiah 19:7 ( ערות , lxx καὶ τὸ ἄχι τὸ χλωρόν ) and Sir. 40:16 ( ἄχι ἐπὶ παντὸς ὕδατος καὶ χείλους ποταμοῦ πρὸ παντὸς χόρτου ἐκτιλήσεται ); the Coptic translates pi - akhi , and moreover ake , oke signify in Coptic calamus, juncus .

(Note: The tradition of Jerome, that אחו originally signifies viride , is supported by the corresponding use of the verb in the signification to be green. So in the Papyr. Anastas . No. 3 (in Brugsch, Aeg . Geographic, S. 20, No. 115): naif hesbu achach em sim , his fields are green with herbs; and in a passage in Young, Hieroglyphics , ii. 69: achechut uoi aas em senem.t , the beautiful field is green with senem. The second radical is doubled in achech , as in uot-uet , which certainly signifies viriditas . The substantive is also found represented by three leaf-stalks on one basis; its radical form is ah , plural, weaker or stronger aspirated, ahu or akhu , greenness: comp. Salvolini, Campagne dè Rhamsès le Grand , p. 117; and Brugsch, above, S. 25.)

יקּטף לא describes its condition: in a condition in which it is not ready for being gathered. By אשׁר , quippe, quoniam , this end of the man who forgets God, and of the חנף , i.e., the secretly wicked, is more particularly described. His hope יקוט , from קטט , or from קוט , med. o,

(Note: Both are possible; for even from קטט , the mode of writing, יקוט , is not without numerous examples, as Daniel 11:12; Psalms 94:21; Psalms 107:27.)

in neuter signification succiditur . One would indeed expect a figure corresponding to the spider's web earlier; and accordingly Hahn, after Reiske, translates: whose hope is a gourd, - an absurd figure, and linguistically impossible, since the gourd or cucumber is קשּׁוּא , which has its cognates in Arabic and Syriac. Saadia

(Note: Vid., Ewald-Dukes' Beiträge zur Gesch. der ältesten Auslegung , i. 89.)

translates: whose hope is the thread of the sun. The “thread of the sun” is what we call the fliegender Sommer or Altweibersommer , i.e., the sunny days in the latter months of the year: certainly a suitable figure, but unsupportable by any parallel in language.

(Note: Saadia's interpretation cannot be supported from the Arabic, for the Arabs call the “ Altweibersommer ” the deceitful thread ( el - chaitt el - bâttil ), or “sunslime or spittle” ( lu‛âb es - schems ), or chayta‛ûr (a word which Ewald, Jahrb . ix. 38, derives from Arab. chayt = יקוט , a word which does not exist, and ‛ûr , chaff, a word which is not Arabic), from chat‛ara , to roam about, to be dispersed, to perish, vanish. From this radical signification, chaita‛ûr , like many similar old Arabic words with a fulness of figurative and related meaning, is become an expression for a number of different things, which may be referred to the notion of roaming about and dispersion. Among others, as the Turkish Kamus says, “That thing which on extremely hot days, in the form of a spider's web, looks as though single threads came down from the atmosphere, which is caused by the thickness of the air,” etc. The form brought forward by Ew., written with Arab. t or t̬ , is, moreover, a fabrication of our lexicons (Fl.).)

We must therefore suppose that יקוט , succiditur , first gave rise to the figure which follows: as easily as a spider's web is cut through, without offering any resistance, by the lightest touch, or a breath of wind, so that on which he depends and trusts is cut asunder. The name for spider's web, עכּבישׁ בּית ,

(Note: The spider is called עכבישׁ , for ענכבישׁ , Arabic ‛ancabuth , for which they say ‛accabuth in Saida , on ancient Phoenician ground, as atta (thou) for anta (communicated by Wetzstein).)

leads to the description of the prosperity of the ungodly by בּית (Job 8:15): His house, the spider's house, is not firm to him. Another figure follows: the wicked in his prosperity is like a climbing plant, which grows luxuriantly for a time, but suddenly perishes.

16 He dwells with sap in the sunshine,

And his branch spreads itself over his garden.

17 His roots intertwine over heaps of stone,

He looks upon a house of stones.

18 If He casts him away from his place,

It shall deny him: I have not seen thee.

19 Behold, thus endeth his blissful course,

And others spring forth from the dust.

The subject throughout is not the creeping-plant directly, but the ungodly, who is likened to it. Accordingly the expression of the thought is in part figurative and in part literal, יחזה אבנים בּית ( Job 8:17 ). As the creeper has stones before it, and by its interwindings, as it were, so rules them that it may call them its own (v. Gerlach: the exuberant growth twines itself about the walls, and looks proudly down upon the stony structure); so the ungodly regards his fortune as a solid structure, which he has quickly caused to spring up, and which seems to him imperishable. Ewald translates: he separates one stone from another; בּית , according to §217, g , he considers equivalent to בּינת , and signifies apart from one another; but although חזה = חזז , according to its radical idea, may signify to split, pierce through, still בּית , when used as a preposition, can signify nothing else but, within. Others, e.g., Rosenmüller, translate: he marks a place of stones, i.e., meets with a layer of stones, against which he strikes himself; for this also בּית will not do. He who casts away (Job 8:18) is not the house of stone, but God. He who has been hitherto prosperous, becomes now as strange to the place in which he flourished so luxuriantly, as if it had never seen him. Behold, that is the delight of his way (course of life), i.e., so fashioned, so perishable is it, so it ends. From the ground above which he sprouts forth, others grow up whose fate, when they have no better ground of confidence than he, is the same. After he has placed before Job both the blessed gain of him who trusts, and the sudden destruction of him who forgets, God, as the result of the whole, Bildad recapitulates:

20 Behold! God despiseth not the perfect man,

And taketh not evil-doers by the hand.

21 While He shall fill thy mouth with laughing,

And thy lips with rejoicing,

22 They who hate thee shall be clothed with shame,

And the tent of the ungodly is no more.

“To take by the hand,” i.e., ready to help as His own, as Isaiah 41:13; Isaiah 42:6. Instead of עד (Job 8:21), there is no great difficulty in reading עוד : again (as e.g., Psalms 42:6) He will fill; but even עד is supportable; it signifies, like Job 1:18; Psalms 141:10, while. On the form ימלּה , vid., Ges. §75, 21, b . This close of Bildad's speech sounds quite like the Psalms (comp. Psalms 126:2 with Job 8:21; Psalms 35:26; Psalms 109:29; Psalms 132:18, with Job 8:22). Bildad does all he can to win Job over. He calls the ungodly שׂנאיך , to show that he tries to think and expect the best of Job.

We have seen that Job in his second speech charges God with the appearance of injustice and want of compassion. The friends act as friends, by not allowing this to pass without admonition. After Job has exhausted himself with his plaints, Bildad enters into the discussion in the above speech. He defends the justice of God against Job's unbecoming words. His assertion that God does not swerve from the right, is so true that it would be blasphemy to maintain against him that God sometimes perverts the right. And Bildad seems also to make the right use of this truth when he promises a glorious issue to his suffering, as a substantial proof that God does not deal unjustly towards him; for Job's suffering does actually come to such an issue, and this issue in its accomplishment destroys the false appearance that God had been unjust or unmerciful towards him. Bildad expresses his main point still more prudently, and more in accordance with the case before him, when he says, “Behold! God does not act hostilely towards the godly, neither does He make common cause with the evil-doer” (Job 8:20), - a confession which he must allow is on both sides the most absolute truth. By the most telling figures he portrays the perishableness of the prosperity of those who forget God, and paints in glowing colours on this dark background the future which awaits Job. What is there in this speech of Bildad to censure, and how is it that it does not produce the desired cheering effect on Job?

It is true that nothing that God sends to man proceeds from injustice, but it is not true that everything that He sends to him comes from His justice. As God does not ordain suffering for the hardened sinner in order to improve him, because He is merciful , so He does not ordain suffering for the truly godly in order to punish him, because He is just . What we call God's attributes are only separate phases of His indivisible holy being, - ad extra , separate modes of His operation in which they all share, - of which, when in operation, one does not act in opposition to another; they are not, however, all engaged upon the same object at one time. One cannot say that God's love manifests itself in action in hell, nor His anger in heaven; nor His justice in the afflictions of the godly, and His mercy in the sufferings of the godless.

Herein is Bildad's mistake, that he thinks his commonplace utterance is sufficient to explain all the mysteries of human life. We see from his judgment of Job's children how unjust he becomes, since he regards the matter as the working out of divine justice. He certainly speaks hypothetically, but in such a way that he might as well have said directly, that their sudden death was the punishment of their sin. If he had found Job dead, he would have considered him as a sinner, whom God had carried off in His anger. Even now he has no pleasure in promising Job help and blessing; accordingly from his point of view he expresses himself very conditionally: If thou art pure and upright. We see from this that his belief in Job's uprightness is shaken, for how could the All-just One visit Job with such severe suffering, if he had not deserved it! Nevertheless אתה וישׁר זך אם (Job 8:6) shows that Bildad thinks it possible that Job's heart may be pure and upright, and consequently his present affliction may not be peremptory punishment, but only disciplinary chastisement. Job just - such is Bildad's counsel - give God glory, and acknowledge that he deserves nothing better; and thus humbling himself beneath the just hand of God, he will be again made righteous, and exalted.

Job cannot, however, comprehend his suffering as an act of divine justice. His own fidelity is a fact, his consciousness of which cannot be shaken: it is therefore impossible for him to deny it, for the sake of affirming the justice of God; for truth is not to be supported by falsehood. Hence Bildad's glorious promises afford Job no comfort. Apart from their being awkwardly introduced, they depend upon an assumption, the truth of which Job cannot admit without being untrue to himself. Consequently Bildad, though with the best intention, only urges Job still further forward and deeper into the conflict.

But does, then, the confession of sin on the part of constantly sinful man admit of his regarding the suffering thus appointed to him not merely not as punishment, but also not as chastisement? If a sufferer acknowledges the excessive hideousness of sin, how can he, when a friend bids him regard his affliction as a wholesome chastisement designed to mortify sin more and more, - how can he receive the counsel with such impatience as we see in the case of Job? The utterances of Job are, in fact, so wild, inconsiderate, and unworthy of God, and the first speeches of Eliphaz and Bildad on the contrary so winning and appropriate, that if Job's affliction ought really to be regarded from the standpoint of chastisement, their tone could not be more to the purpose, nor exhortation and comfort more beautifully blended. Even when one knows the point of the book, one will still be constantly liable to be misled by the speeches of the friends; it requires the closest attention to detect what is false in them. The poet's mastery of his subject, and the skill with which he exercises it, manifests itself in his allowing the opposition of the friends to Job, though existing in the germ from the very beginning, to become first of all in the course of the controversy so harsh that they look upon Job as a sinner undergoing punishment from God, while in opposition to them he affirms his innocence, and challenges a decision from God.

The poet, however, allows Bildad to make one declaration, from which we clearly see that his address, beautiful as it is, rests on a false basis, and loses its effect. Bildad explains the sudden death of Job's children as a divine judgment. He could not have sent a more wounding dart into Job's already broken heart; for is it possible to tell a man anything more heart-rending that that his father, his mother, or his children have died as the direct punishment of their sins? One would not say so, even if it should seem to be an obvious fact, and least of all to a father already sorely tried and brought almost to the grave with sorrow. Bildad, however, does not rely upon facts, he reasons only à priori . He does not know that Job's children were godless; the only ground of his judgment is the syllogism: Whoever dies a fearful, sudden death must be a great sinner; God has brought Job's children to such a death; ergo, etc. Bildad is zealously affected for God, but without understanding. He is blind to the truth of experience, in order not to be drawn away from the truth of his premiss. He does not like to acknowledge anything that furnishes a contradiction to it. It is this same rationalism of superstition or credulity which has originated the false doctrine of the decretum absolutum . With the same icy and unfeeling rigorism with which Calvinism refers the divine rule, and all that happens upon earth, to the one principle of absolute divine will and pleasure, in spite of all the contradictions of Scripture and experience, Bildad refers everything to the principle of the divine justice, and indeed, divine justice in a judicial sense.

There is also another idea of justice beside this judicial one. Justice, צדקה or צדק , is in general God's dealings as ruled by His holiness. Now there is not only a holy will of God concerning man, which says, Be ye holy, for I am holy; but also a purpose for the redemption of unholy man springing from the holy love of God to man. Accordingly justice is either the agreement of God's dealings with the will of His holiness manifest in the demands of the law, apart from redemption, or the agreement of His dealings with the will of His love as graciously manifested in the gospel; in short, either retributive or redemptive. If one, as Bildad, in the first sense says, God never acts unjustly, and glaringly maintains it as universally applicable, the mystery of the divine dispensations is not made clear thereby, but destroyed. Thus also Job's suffering is no longer a mystery: Job suffers what he deserves; and if it cannot be demonstrated, it is to be assumed in contradiction to all experience. This view of his affliction does not suffice to pacify Job, in spite of the glorious promises by which it is set off. His conscience bears him witness that he has not merited such incomparably heavy affliction; and if we indeed suppose, what we must suppose, that Job was in favour with God when this suffering came upon him, then the thought that God deals with him according to his works, perhaps according to his unacknowledged sins, must be altogether rejected.

God does not punish His own; and when He chastises them, it is not an act of His retributive justice, but of His disciplinary love. This motive of love, indeed, belongs to chastisement in common with trial; and the believer who clearly discerns this love will be able to look upon even the severest affliction as chastisement without being led astray, because he knows that sin has still great power in him; and the medicine, if it is designed to heal him, must be bitter. If, therefore, Bildad had represented Job's affliction as the chastisement of divine love, which would humble him in order the more to exalt him, then Job would have humbled himself, although Bildad might not be altogether in the right. But Bildad, still further than Eliphaz from weakening the erroneous supposition of a hostile God which had taken possession of Job's mind, represents God's justice, to which he attributes the death of his children, instead of His love, as the hand under which Job is to humble himself. Thereby the comfort which Job's friend offers becomes to him a torture, and his trial is made still greater; for his conscience does not accuse him of any sins for which he should now have an angry instead of a gracious God.

But we cannot even here withhold the confession that the composition of such a drama would not be possible under the New Testament. The sight of the suffering of Christ and the future crown has a power in calming the mind, which makes such an outburst of sorrow as that of Job impossible even under the strongest temptation. “If the flesh should murmur and cry out, as Christ even cried out and was feeble,” says Luther in one of his consolatory letters (Rambach, Kleine Schriften Luthers, S. 627), “the spirit nevertheless is ready and willing, and with sighings that cannot be uttered will cry: Abba, Father, it is Thou; Thy rod is hard, but Thou art still Father; I know that of a truth.” And since the consciousness of sin is as deep as the consciousness of grace, the Christian will not consider any suffering so severe but that he may have deserved severer on account of his sins, even though in the midst of his cross he be unable clearly to recognise the divine love. Even such uncharitable, cold-hearted consolation as that of Eliphaz and Bildad, which bids him regard the divine trial as divine chastisement, cannot exasperate him, since he is conscious of the need for even severer divine chastisement; he need not therefore allow the uncharitableness of the friend to pass without loving counter-exhortations.

Hengstenberg observes, in the Excursus to his Commentary on the Psalms, that the righteousness on which the plea to be heard is based in the Psalms, like Psalms 17:1-15; Psalms 18:21., Psalms 44:18-23, is indeed a righteousness of conduct resting on righteousness by faith, and also this again is only to be considered as the righteousness of endeavour; that moreover their strong tone does not sound altogether becoming, according to our consciousness. We should expect each time, as it happens sometimes urgently (e.g., Psalms 143:2), the other side, - that human infirmity which still clings to the righteous should be made prominent, and divine forgiveness for it implored, instead of the plea for deliverance being based on the incongruity of the affliction with the sufferer's consciousness of righteousness towards God. We cannot altogether adopt such psalms and passages of the Psalms as expressive of our Christian feeling; and we are scarcely able to read them in public without hesitation when we attempt it. Whence is this? Hengstenberg replied, “The Old Testament wanted the most effectual means for producing the knowledge of sin - the contemplation of the sufferings of Christ. The New Testament, moreover, possesses a more powerful agency of the Spirit, which does not search more into the depths of the divine nature than it lays open the depths of sin. Hence in Christian songs the sense of sin, as it is more independent of outward occasions than formerly, so it is also more openly disclosed and more delicate in itself; its ground is felt to lie deeper, and also the particular manifestations. It was good that under the Old Covenant the cords of sinful conviction were not strung too rightly, as the full consolation was still not to be found. The gulph closed up again when the sufferings were gone.”

(Note: Vid., Hengstenberg's Commentary on the Psalms , iii., Appendix. p. lxiii. Clark's Foreign Theological Library. 1654.)

Such is the actual connection. And this development of the work of redemption in the history of mankind is repeated in the individual experience of every believer. As the individual, the further he progresses in the divine life, becomes the more deeply conscious of the natural depravity of man, and acquires a keener and still keener perception of its most subtle working; so in the New Testament, with the disclosure of actual salvation, a deeper insight into sin is also given. When the infinite depth and extent of the kingdom of light is unveiled, the veil is for the first time removed from the abyss of the kingdom of darkness. Had the latter been revealed without the former in the dispensation before Christ, the Old Testament would have been not only what it actually was in connection with the then painful consciousness of sin and death, - a school of severe discipline preparatory to the New Testament, a school of ardent longing for redemption, - but would have become an abyss of despair.