This  purpose,  however,  was  in  all  probability  no  mere
theoretical  one,  but  subordinate  to  some  wider  practical
design.  No  Hebrew  writer  is  merely  a  poet  or  a  thinker.
He  is  always  a  teacher.  He  has  men  before  him  in  their
relations  to  God.  And  it  is  not  usually  men  in  their
individual  relations,  but  as  members  of  the  family  of  Israel,
the  people  of  God.  Consequently,  it  is  scarcely  to  be
doubted  that  the  book  has  a  national  scope.  The  authoi
considered  his  new  truth  regarding  the  meaning  of  affliction
as  of  national  interest,  and  to  be  the  truth  needful  for  the
heart  of  his  people  in  their  circumstances.  But  the  teach-
ing of  the  book  is  only  half  its  contents.  It  contains  a
history,  and  this  history  furnishes  the  profoundest  lesson
to  be  learned.  It  exhibits  deep  and  inexplicable  affliction,
a  great  moral  conflict,  and  a  victory.  The  author  meant
the  history  which  he  exhibits  and  his  new  truth  to  inspire
new  conduct  and  new  faith,  and  to  lead  to  a  new  issue  in
the  national  fortunes.  In  Job's  sufferings,  undeserved  and
inexplicable  to  him,  yet  capable  of  an  explanation  most
consistent  with  the  goodness  and  faithfulness  of  God,  and
casting  honour  upon  His  steadfast  servants ;  in  his  despair,
bordering  on  unbelief,  at  last  overcome ;  and  in  the  happy
issue  of  his  afflictions, — in  all  this  Israel  should  see  itself,
and  from  the  sight  take  courage  and  forecast  its  own
history.  Job,  however,  is  scarcely  to  be  considered  Israel,
the  righteous  servant  under  a  feigned  name ;  he  is  no  more
parable,  though  such  a  view  is  as  early  as  the  Talmud.
