---

These verses have been characterized as a parody on Psalm 8:5. While following the form of the psalmist's language, and proceeding on the same general thesis, they suggest a very different inference. The psalmist was amazed at the condescension of God in noticing man, and filled with wonder at the honour that is put on so puny a creature. But Job is here represented as expressing his dismay that God should stoop to try and trouble so small a being. There is no equality in the contest, and it appears to Job as though God were taking advantage of the weakness of his victim. In spite of Job's perplexity and shortsighted complaints, there are truths behind what he says. We must endeavour to disentangle these truths, and separate them from the illusions unworthy of the goodness of God with which they are confused.

I. GOD IS WRONGLY CHARGED WITH WHAT HE DOES NOT DO. We know from the prologue that it is not God, but Satan, who is the "watcher of men," in the sense of the spy who delights to pounce on a fault and to worry the miserable in their helplessness. Most of the sufferings of life do not come directly from the Divine will, but proceed from the injustice of other men, from our own faults and mistakes, and from "spiritual wickedness in high places." We must beware of the dualism which would give this evil an independent power over against God. Satan can only go as far as God permits him. Still, the evil is from Satan, not from God. It is sin, not providence, that brings the greatest trouble of life, and yet providence overrules that trouble for ultimate good. I[. THE SUFFERER IS TEMPTED TO MAGNIFY HIS OWN IMPORTANCE. Job's troubles were unique. But every sufferer is tempted to think that no one was ever troubled as he is. Feeling his own pain most intensely, he is inclined to make this the central experience of the universe, and to fancy that he is singled out for peculiar attacks of adversity. Job, however, generalizes, and regards himself as a specimen of mankind. Man himself seems unduly marked out for affliction. But no one is justified in coming to this conclusion till he knows how other beings are treated. It may be that man's hardships are but a part, and a fair part, of the hardships of the universe.

III. TO BE SPECIALLY TROUBLED IS TO BE MAGNIFIED IN IMPORTANCE. If it be so that man is specially singled out for affliction, no doubt a peculiar, though a most painful, importance is attached to him. Job becomes a great figure in Scripture through his troubles. Christ, crowned with thorns, is most significant on his cross. The sublimity of supreme sorrow is the inspiration of tragedy. Man is sometimes called out of his littleness by being made to suffer greatly. If God has a hand in all human sufferings - as God had in Job's, behind Satan - he is honouring man by condescending to permit him to receive exceptional trials.

IV. GREAT SUFFERING IS PERMITTED FOR THE SAKE OF GREAT GOOD. This is seen in the final outcome of Job's sufferings. They throw light on the higher life, and demonstrate the existence of disinterested devotion. The parody in Job is not so far from the original in the psalm. It is wonderful that God should permit human life to be honoured as the theatre in which the great tragedy of the conflict between evil and good is displayed. God is not stooping to torment men - like a giant torturing an insect - as to Job he appears to be doing with surprising effort. He is condescending to lead man on to greatness through suffering. - W.F.A.

---

---

KJV: What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?

WEB: What is man, that you should magnify him, that you should set your mind on him,