Stephen Mitchell sees surrender rather than submission in Job after he has endured his trials by the Accuser as well as the confrontation with the Unnameable; “Surrender…means the wholehearted giving-up of oneself. It is both the ultimate generosity and the ultimate poverty, because in it the giver becomes the gift.” (Mitchell xxvii) This is the kind of man Mitchell sees when he reads Job’s words at the end, “I have spoken of the unspeakable and tried to grasp the infinite. Listen and I will speak; I will question you: please, instruct me. I have heard you with my ears; but now my eyes have seen you. Therefore I will be quiet, comforted that I am dust.” (Mitchell 88) Mitchell identifies in this a great humility rather than self-abasement.
Meanwhile Victor Frankl writes of his personal trial, which echoes Job’s, in the concentration camps. Frankl writes, ‘Dostoevski said once, “There is only one thing that I dread: not to be worthy of my sufferings.’ These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp, whose suffering and death, bore witness to the fact that the last inner freedom cannot be lost.” (Frankl) To Frankl it is not an act of surrender but rather an act of heroism, maintaining a spiritual freedom and independence of mind even in the most dire of circumstances. The possibility that one might not only withstand such suffering but to do so and still retain their compassion and dignity would seem impossible to believe, if in fact it had not been witnessed.
Mitchell writes of the dialogue between Job and God that “In order to approach god, Job has to let go of all ideas about God: he must put a cloud of unknowing…between himself and God, of have the Voice do this for him.” (Mitchell xix) For Mitchell, this embrace of the unknowing is the critical connection for Job to approach God, yet for Frankl I see love as the very thing which he believes tethers us to the divine; that gives us a glimpse of our salvation. He writes, “A thought transfixed me: for the first time in my life I saw the truth as it is set into song by so many poets…The truth — that love is the ultimate and the highest goal to which man can aspire. Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love. I understood how a man who has nothing left in this world still may know bliss, be it only for a brief moment, in the contemplation of his beloved.” (Frankl)
It is this extraordinary gift of love that allows us to bear the unthinkable and endure the unimaginable in a such a way that dignity can be retained. As the world presses its brokenness in on us we can choose to answer with a love that was defined by Mitchell earlier, as a giver of a gift that is our very selves. “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms — to choose one’s attitude in any given set of circumstances, to choose one’s own way.” (Frankl) This, too, we see in Job through Mitchell’s perspective. Confronted with the reality of God and the great suffering he has endured, Job chooses to change his attitude from a lament that he was ever born into praise for an awesome God whose very character is beyond fully knowing for us.
Frankl, Viktor. Man’s Search for Meaning. New York: Washington Square Press, 1963. Electronic Excerpt.
Mitchell, Stephen. The Book of Job. United States: Harper Collins Publishers, 1987.