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Job is smitten with a sore disease, and is still resigned. 1 Again there was a day when 8 And he took him a potsherd the sons of God came to present to scrape himself withal ; and he themselves before the Lord, and sat down among the ashes. Satan came also among them to 9 Then said his wife unto him, present himself before the Lord. Dost thou still retain thine in

2 And the Lord said unto Sa- tegrity ? curse God, and die. tan, From whence comest thou? 10 But he said unto her, Thou And Satan answered the LORD, speakest as one of the foolish and said, From going to and fro women speaketh. What! shall we in the earth, and from walking receive good at the hand of God, up and down in it.

and shall we not receive evil? 3 And the LORD said unto Sa- In all this did not Job sin with tan, Hast thou considered my his lips. servant Job, that there is none 11 Now when Job's three like him in the earth, a perfect friends heard of all this evil that and an upright man, one that was come upon him, they came feareth God, and escheweth every one from his own place; evil? and still he holdeth fast Eliphaz the Temanite, and Bilhis integrity, although thou dad the Shubite, and Zophar the movedst me against him to de- Naamathite : for they had made stroy him without cause. an appointment together to come

4 And Satan answered the to mourn with him, and to comLORD, and said, Skin for skin; fort him. . yea, all that a man hath will he 12 And when they lifted up give for his life :

their eyes afar off, and knew 5 But put forth thine hand now, him not, they lifted up their voice, and touch his bone and his flesh, and wept; and they rent every and he will curse thee to thy face. one bis mantle, and sprinkled

6 And the Lord said unto Sa- dust upon their heads toward tan, Behold, he is in thine hand; heaven. but save his life.

13 So they sat down with him 7 So went Satan forth from the upon the ground seven days and presence of the Lord, and smote seven nights, and none spake a Job with sore boils from the sole word unto him : for they saw of his foot unto his crown. that his grief was very great.

LECTURE 764. Whatsoever we receive at the hand of God, all is good. How watchful ought it to make us, when we reflect, that we have an enemy so active and so ill disposed as Satan, and that God allows him to try and tempt us! And though we gain one victory, and repulse one of his assaults, how carefully must we still be on our guard against his frequently renewed attacks! Job had borne with exemplary patience the loss of his children and his goods. But will he put up also with the loss of health ? will he still bless God instead of cursing Him, if his life should be


placed in jeopardy by a painful and loathsome disease ? Satan thinks and suggests that he will not. God permits Satan to make the trial. And as far as we here read of the result, Job holds fast his integrity, and shews himself to be, as God had pronounced him, “a perfect and an upright man, one that feareth God, and escheweth evil.” Reduced to the lowest state of distress, by sickness, want, and sorrow, he sits down in a place where ashes were thrown out, as one not fit to occupy his former dwelling. There he is fain to dress his foul ulcers with no better help than a piece of broken earthenware. But when his wife tempts him in these miserable circumstances, to cast off his allegiance to the Lord, he firmly rebukes her foolishness, and steadfastly expresses his own settled purpose to continue faithful to the end, saying, “ Thou speakest as one of the foolish women speaketh. What ? Shall we receive good at the hand of God, and shall we not receive evil ?”

The fact that all our blessings are given us by God, is first considered by Job, as a good reason why we ought to part with them readily at his bidding. This is the weighty argument of his former saying, “ The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord.” Ch. 1. 21. The same fact, that God gives us all our blessings, is here brought forward as a reason why we ought to receive patiently, as at his hand, whatsoever evil He inflicts, or allows to be inflicted. knew that he had previously received good things in great abundance. He felt it no more than just, that he should now in turn receive evil things abundantly.

But behold the goodness of the Lord! He contrives to make our portion of affliction a means of everlasting benefit. In all parts of his word He plainly teaches, that it is good for us to be afflicted. And more especially in the New Testament, He has brought to light that life and immortality, with a view to which all this world's sufferings sink into the merest trifles, or rather are justly considered as valuable helps in fitting us for heaven. This is the consolation which Christian friends are privileged to offer to each other. This is comfort which Eliphaz and Bildad and Zophar were unable to minister to Job. Even God, when He vouchsafes to answer Job, at the end of the book, dwells more on his mighty power than on his transcendent goodness. And it is not till we view his attributes and character as revealed in the Gospel, and in the person of his Son, that we are assured infallibly that “ God is love." I John 4. 8. Then all things that He does or permits to be done, are at once acknowledged to be excellent. Then whether we meet with what men call evil, or with what men call good, we feel sure that we have exactly that lot and portion, which God orders for the best. And we have the ample satisfaction of believing, that whatsoever we receive at the hand of God, all is good.

Job revileth his day, and wisheth he had never been born. 1 After this opened Job his joined unto the days of the year, mouth, and cursed his day. let it not come into the number 2 And Job spake, and said, of the months. 3 Let the day perish wherein I 7 Lo, let that night be solitary, was born, and the night in which let no joyful voice come therein. it was said, There is a man child 8 Let them curse it that curse conceived.

the day, who are ready to raise 4 Let that day be darkness; let up their mourning. not God regard it from above, nei- 9 Let the stars of the twilight ther let the light shine upon it. thereof be dark; let it look for

5 Let darkness and the shadow light, but have none; neither of death stain it; let a cloud dwell let it see the dawning of the upon it; let the blackness of the day : day terrify it.

10 Because it shut not up

the 6 As for that night, let darke doors of my mother's womb, nor ness seize upon it; let it not be hid sorrow from mine eyes.

LECTURE 765. Against wishing any thing to be otherwise than as God orders it.

Grief, such as that with which Job was overtaken, is indeed a sacred thing; and it ought to be approached, even by those who come as comforters, with no common measure of respect. Wisely therefore did Job's three friends to sit down with him in silence for a time; and rather to wait till he saw fit to speak, than first to speak themselves. See Ch. 2. 13. But what is the tenour of the words, which at length burst forth from the lips of afflicted Job? How are we to understand his vehement expressions ? How can we reconcile his murmuring language, with his stedfast piety, and exemplary patience? It must be owned that there is herein a manifest inconsistency. We may indeed contend justly, that these wishes of Job were uttered in language which is highly figurative, more in the style of poetry than of simple prose ; and that his object might be not so much to murmur at his sufferings, as to express the intensity of his pain and grief. We may argue that affliction, unless felt to be afflictive, cannot yield its proper fruit in the chastisement of the soul; and that therefore it was well for Job to shew how deeply he felt his present tribulation. But it is evident, that Job not only felt his affliction deeply ; he was also disposed to murmur at it wrongfully. And after all that we may say properly in extenuation of this righteous man's offence, it is vain to deny that he offended.

And why should we attempt to deny it? when we have the oft repeated testimony of God's own word, that “ there is no man that sinneth not.” 1 Kings 8. 46. Why should we attempt to deny it? when we have Job's own admission of his sinfulness, in this humble declaration made to God, after God had vouchsafed to answer bim : “ Wherefore I abhor myself, and repent in dust and ashes.” Ch. 42. 6. God had indeed been pleased to call him perfect and upright. See ch. 2. 3. But God had nowhere said, that Job was more than human. And the highest praise that can be spoken, on the very highest authority, of one that is but man, can never be intended to imply, that such an one is not frail, liable to be tempted, and when tempted liable to transgress. It is enough, if he does not sin wilfully, greedily, or babitually; if he does not consent unto sin, but abhors it, as soon as his awakened conscience reproves him for disobeying God. It is enough, if when he falls he is not cast down, but arises by dint of repentance and faith ; more humble, more watchful, more thankful, more full of love towards that good God, who at the first loved us when we were sinners, and who ever after, when we are truly penitent, justifies us anew. Where God is served in a spirit such as this, sin being continually more and more subdued under the power of renewing grace, there, though He must still see much that is amiss, He is not extreme to mark it, and though He must be aware of much imperfection in the most faithful of his servants, He counts them perfect for Christ's sake.

Admitting then, that when Job reviled his day, and wished that he had never been born, bis words amounted to sinful murmuring, let us remember how natural such wishes are in the extremity of sorrow and suffering ; and let us watch that we are never tempted in like manner to wish any thing to be otherwise than God has ordained. We are perhaps too anxious to speculate on the precise amount and nature of Job's transgression, and too apt to forget, that these things are set down in Scripture for our own warning, correction, and instruction in righteousness. He that was a pattern of patience, was at length prevailed upon to harbour a rebellious wish, and to utter a rash complaint. How great then is our risk, lest we complain rashly, or wish rebelliously! Our troubles may have never been so great as those of Job. They may never have been such as to make us regret that we have been born into the world. But have we never repined at being born in the station, or with the infirmities, or subject to the disadvantages, in the midst of which our lot is cast? Have no disasters from without, or disturbances of passion within, ever wrung from our hearts this rash question towards God, Why hast Thou made me thus ? Considering our advantages of knowledge, and our high calling as sons of God by adoption of grace, in Christ Jesus, we ought to feel, that the least murmur of discontent in us, is as far from true devotion to the Lord, as this impassioned lamentation on the part of Job. And we should then resolve, as we read this history, that no art or malice of the devil, shall induce us, for a single moment, to wish that any thing which God orders were otherwise than as He thinks fit to order it.

Job complaineth of life, repining at his afflictions. u Why died I not from the 19 The small and great are womb? 'why did I not give up there; and the servant is free the ghost when I came out of the from his master. belly?

20 Wherefore is light given to 12 Why did the knees prevent him that is in misery, and life me? or why the breasts that I unto the bitter in soul; should suck ?

21 Which long for death, but it 13 For now should I have lain cometh not; and dig for it more still and been quiet, I should have than for hid treasures ; slept : then had I been at rest. 22 Which rejoice exceedingly,

14 With kings and counsellors and are glad, when they can find of the earth, which built desolate the grave? places for themselves;

23 Why is light given to a man 15 Or with princes that had whose way is hid, and whom gold, who filled their houses with God hath hedged in ? silver:

24 For my sighing cometh be16 Or as an hidden untimely fore I eat, and my roarings are birth I had not been; as infants poured out like the waters. which never saw light.

25 For the thing which I greatly 17 There the wicked cease from feared is come upon me, and that troubling; and there the weary which I was afraid of is come be at rest.

unto me. 18 There the prisoners rest to- 26 I was not in safety, neither gether; they hear not the voice had I rest, neither was I quiet; of the oppressor.

yet trouble came.

LECTURE 766. The value of life to the most afflicted of mankind. We have abundant reason for maintaining, that the whole of Scripture is inspired; or, in other words, that the holy men who wrote it, wrote as they were moved by the Holy Ghost. At the same time we must remember, that they were moved to write down truly many things which men had done or said wickedly. And we must watch that we do not attribute inspiration to those words thus written, which are merely the utterance of man's ignorance and sin. Job was a holy man, who in the writing of this book, was undoubtedly guided by the Spirit of God. But Job was not inspired to curse his day, or to wish that he had never been born. Even here however the Holy Spirit guided him to set down the exact purport of that which he had wished and said, in order that we might be better edified by the discourses which ensued. And it is possible, that in the expression of his murmurs, Job may have been led to use language, and to think thoughts, which, had he never been an inspired man, he could never have conceived. As God's grace of holiness did not altogether fail him, upon his falling into this one transgression, so neither was

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