Job 17:9

“The righteous shall hold on his way, and he who has clean hands shall be stronger and stronger.”

Among all the doctrines of our holy religion, there is not one more difficult to be received than that which here offers itself to our notice; it may well be numbered among “the deep things of God.” The manner too, in which it has been professed by men of enthusiastic minds, or antinomian habits—has rendered it odious in the eyes of thousands, who yet are truly upright before God. But neither the difficulty of guarding it from abuse, nor the averseness of men to embrace it—must deter us from stating what we believe to be the truth of God.

We would not needlessly go out of our way to introduce a subject of such difficult discussion; nor, on the other hand, would we feel justified in passing it by, when it comes fairly before us; we are bound “to declare unto you,” as far as we are able, “the whole counsel of God.” The doctrine we allude to is that which is generally called, The perseverance of the saints; and it is evidently contained in the words of our text.

Job, seeing how all his friends were puzzled and confounded by the mysterious dispensation under which he was suffering, consoled himself with the thought, that, when the outcome of it should be seen, it should greatly promote the edification of all who were truly upright; people who were unsound or hypocritical might be discouraged by it; but “the upright and innocent” would rescue it from abuse; and would take occasion from it to pursue their course with augmented steadiness and zeal.

Agreeably to this view of our text, we will proceed to state:

I. The general principles upon which the perseverance of the saints is founded.

There is in the souls of the regenerate a principle which is in its own nature imperishable and indestructible; and in support of this opinion, they appeal to several passages of Scripture which seem to establish this fact. They say, that “we are born of incorruptible seed, 1 Peter 1:23;” that, “because this seed remains in us, we cannot sin, 1 John 3:9;” and that it must of necessity “spring up unto everlasting life, John 4:14.” We think that there is in the Holy Scripture sufficient foundation for the doctrine of the perseverance of the saints. It may be proved:

1. From the immutability of God.

It is “from God that every good and perfect gift proceeds, Philippians 2:13;” even from Him “with whom is no variableness nor shadow of turning, James 1:17.” These gifts are the result of God’s own eternal purpose and grace, 2 Timothy 1:9; and they are bestowed by him with a fixed purpose to render them effectual for the salvation of our souls, 2 Thessalonians 2:13. Hence they are said to be “without repentance, Romans 11:29,” or change of mind in him who bestows them.

There is an inseparable connection between the original purpose formed in the divine mind, and the final completion of it in the salvation of the people thus chosen, Romans 8:29-30; and to this very immutability in the divine mind is the salvation of men expressly ascribed, Malachi 3:9. “Nevertheless, God’s solid foundation stands firm, sealed with this inscription: “The Lord knows those who are his,” and, “Everyone who confesses the name of the Lord must turn away from wickedness, 2 Timothy 2:19.”

2. From the covenant of grace.

In the covenant which God from all eternity entered into with his dear Son, Titus 1:2, there were a number given to Christ, to be his purchased possession, John 17:6. In behalf of these, the Savior stipulated not only to redeem them by his blood, but also to keep them by his grace, John 17:12; and the Father also engaged, not only never to depart from them, but to secure them from ever finally departing from him, Jeremiah 32:40. Provision was made for them, that they should have “everything that pertained to life and godliness;” and the promises which assured these things to them, were made irrevocable, 2 Corinthians 1:20; so that their consolation might be made abundant, Hebrews 6:17-18, and their salvation sure! Romans 4:16.

On this covenant the Christian lays hold, Isaiah 56:4; Isaiah 56:6; and in an assured dependence on it he may say, “I am confident of this very thing, that He who has begun a good work in me will perform it until the day of Christ, Philippians 1:6;” and that nothing shall ever “separate me from the love of God which is in Christ Jesus our Lord! Romans 8:35-39.” In this covenant David felt his security, 2 Samuel 23:5; and in this may every believer trust, with humble, but unshaken, confidence, 2 Timothy 1:12; 2 Timothy 4:8-18.

3. From the intercession of Christ.

Whence was it that, when Peter and Judas resembled each other so much in their crimes, they differed so widely in their end; the one being restored to his apostleship, and the other being left to go to his own place? Our Lord himself tells us, “Peter, I have prayed for you, that your faith will not fail, Luke 22:32.” And to the same cause must be traced the restoration of all who are restored, and the stability of all who stand. Paul, in defying all his enemies, lays the chief stress on this; he mentions with gratitude a dying Savior; but glories more especially in the thought of Christ as risen, and as making continual intercession for the saints, Romans 8:34, with Romans 5:10, and Hebrews 7:25. The Father always hears Jesus; and, while he “appears in the presence of God for us,” “bearing our names on his breastplate,” and “making intercession for us according to the will of God,” we need not fear but that we shall in due time occupy “the mansions which he has prepared for us.”

On these grounds we believe that the saints’ perseverance in faith and holiness is secured.

II. The particular manner in which the most adverse circumstances shall be overruled to promote it.

This is the particular point to which our attention should be directed, in order to elucidate the true import of the text; for, in the text we have an assurance, not merely that the saints shall persevere, but that they shall persevere under circumstances which will prove a stumbling-block unto all whose hearts are not truly upright before God.

There are many circumstances which prove stumbling-blocks to the unsound professor. Among these we must first notice those which Job himself more especially refers to. Though he was perfect and upright in himself, he was oppressed with a heavier load of afflictions than ever fell to the lot of mortal man; and in the midst of them, appeared to be forsaken by his God. Now from such a dispensation, a man whose heart was not right with God would be ready to conclude that it was in vain to serve God; and that, if he is to be subjected to such trials as these, it would have been better at once to seek the happiness which the world affords; since God puts no difference between the righteous and the wicked.

But more especially, if there are heavy trials for righteousness’ sake, the unsound professor is alarmed; and he draws back from an open confession of Christ, lest he should be involved in troubles which he is not willing to endure, John 10:22.

But the greatest obstacle in the way of the unsound, arises from the falls of those who make a profession of religion. A man whose principles are not fixed, is ready to doubt whether there is any truth in the Gospel itself, when he sees a Judas and a Demas making shipwreck of their faith. Our blessed Lord told us, not only that such circumstances would arise, but that they would produce the most unhappy effects, “Woe to the world because of the things that cause people to sin! Such things must come, but woe to the man through whom they come! Matthew 18:7.”

But all these adverse circumstances tend ultimately to the establishment of those who are truly upright.

The assurance that troubles do not spring out of the dust, composes their minds under the diversified trials of life; they know, that, whoever the instrument may be, it is God who uses it; and that He does all things well.

If persecution rages, he has counted the cost, and is “ready to suffer the loss of all things” for Christ’s sake; yes, “he rejoices, if he is counted worthy to suffer for his Redeemer’s sake.” The imprisonment of Paul was designed to intimidate his followers, and to obstruct the progress of the Gospel; but “it turned out rather to the furtherance of the Gospel,” inasmuch as multitudes were encouraged by his example to preach the truth with greater firmness and zeal, Philippians 1:12-14.

So also, if there is any public disgrace brought on the Gospel by the misconduct of those who have been regarded as eminent in the Church, the truly upright Christian is not at all shaken in his faith; he knows that the Gospel is wholly independent of those who profess it; if eleven of the Apostles had proved like Judas, he would not therefore have concluded that there was either less importance, or less efficacy, in the Gospel of Christ. He considers the gospel as standing on its own proper grounds; and he determines, through grace, to adhere to Christ, though all others should forsake him.

Here it may be well to mark more distinctly the operation of such circumstances on the true believer’s mind.

Events like these humble him before God; they show him how weak he himself is, and how certainly he also shall fall and perish, if for one moment he is forsaken by God. They make him also more earnest in prayer to God. Seeing whence alone his strength must come, he cries day and night, “Hold up my goings in your ways, that my footsteps slip not.” “Hold me up, and I shall be safe, and I shall observe Your statutes continually! Psalm 119:117.

Moreover, he takes occasion from them to search and try more carefully his own heart, lest he also should have deceived his own soul. He is put also on his guard against temptations, and is made to watch more carefully against every occasion of sin.

Finally, he is made to feel the necessity of living more simply and entirely by faith in the Son of God, and of receiving out of his fullness those supplies of grace and strength, whereby alone he can hope to get the victory.

Thus those very events which weaken the hands, discourage the hearts, and subvert the faith of hypocrites, are overruled for the advancement and establishment of the righteous in every good word and work.

To guard against an abuse of this doctrine, we entreat you to bear in mind,

1. The characters who alone can take comfort in it.

It is “the righteous” only, and he who “has clean hands,” who have any title to the promise before us, or who is in a fit state to derive any consolation from it. If any are walking in the habitual indulgence of either open or secret sin—he is a hypocrite before God; and to be left to “hold on his way,” will be the heaviest curse that can be inflicted on him. Know, all of you, that “herein the children of God are manifest, and the children of the devil; he who does not righteousness is not of God! 1 John 3:10.”

2. The way in which this doctrine should be improved.

It is not to create in anyone an unhallowed confidence, and to make him imagine that he may relax his exertions; but rather to encourage his exertions, from the assurance that they shall not be in vain, 1 Corinthians 15:58. Whatever confidence we may feel, it must always be blended with holy fear, Proverbs 28:14. If the Apostle “kept under his body, lest after having preached to others he himself should become a castaway,” then who among us will feel himself at liberty to remit his caution, or relax his diligence, in the ways of God?

“The path of the just is as the shining light, which shines more and more unto the perfect day;” and while we have an evidence that our path accords with that description, we shall be in no danger of deceiving ourselves; but the very moment that our progress is doubtful, we have reason to inquire whether we are indeed upright before God. Use then this doctrine, not as an excuse for idleness, but as an incentive to diligence; that you may “not lose the things which you have wrought, but may receive a full reward.”

Charles Simeon

Job 16:19

“Now, behold, my witness is in Heaven, and my record is on high.”

Greatly was this holy man afflicted by his own friends, who came to condole him; so that he was constrained to say, “Miserable comforters are you all! verse 2.” Yet was he not wholly destitute of comfort; because he had the testimony of his own conscience, that, to the best of his ability, he had approved himself both to God and man; for neither had there been any injustice in his hands towards man, nor had his prayer been hypocritical before, God verse 17. Had he been guilty of any secret oppression, he wished the earth to disclose it, and his very prayers also to be rejected by his God, verse 18; but he could appeal to the heart-searching God himself for his integrity, “Now, behold, my witness is in Heaven, and my record is on high.”

It shall be my endeavor:

I. To unfold this passage in reference to Job.

These words may be understood as containing:

1. An unquestionable truth.

“The eyes of the Lord are in every place, beholding the evil and the good.” There is not an abomination in the heart, which is not seen by God, nor one that is not noticed in the book of his remembrance as a ground of his future judgment. To this the whole Scripture bear witness, “I know the things that come into your mind, every one of them! Ezekiel 11:5.” “I search the heart and try the thoughts, even to give to every man according to his ways, and according to the fruit of his doings! Jeremiah 17:10.” On the other hand, there is not a holy motion in the heart, but God notices it in the same manner, and for the same end.

“There was some good thing in the heart of young Abijah, 1 Kings 14:13;” and God made that the ground of distinguishing him above all his brethren, who were wholly given to iniquity. And where God is said to write in the book of his remembrance the conferences of his people, he is represented as taking peculiar notice of the thoughts of those who listen, no less than of the words of those who speak; so observant is he of every the minutest good that can be imagined. The sigh, the groan, the very look—is understood by him, and regarded with delight; and every tear is treasured up in his vial! Psalm 56:8, and shall be exhibited by him, in the last day, in attestation of our sincerity.

“When you were under the fig-tree, I saw you, John 1:48,” is a specimen of the testimony he will bear to our most hidden dispositions and desires.

2. A consolatory reflection.

Inexpressibly painful must have been the judgment of his misguided friends! Indeed, appearances were much against him; for why should he be called to endure such complicated and unparalleled afflictions, if he did not merit them? And, if he did merit them, what a consummate hypocrite must he have been, to have gained so high a reputation for piety! Such was the interpretation which his friends put upon the troubles that had come upon him. They thought that the dispensations of Providence were a sufficient criterion whereby to estimate a man’s character, particularly when they were so extraordinary and unprecedented as those which they now beheld. But Job knew that their accusations were unfounded, and their decision was altogether unmerited.

The testimony of his conscience, therefore, afforded him great consolation. He knew that God had witnessed in him a far different conduct from that which his uncharitable friends imputed to him, and that God’s record concerning him differed widely from theirs. To God, therefore, he committed his case, not doubting but that, when his sentence should be declared, it would be the very reverse of that which they so ignorantly passed upon him. Hence he felt as the Apostle did afterwards, under the imputations cast on him, “It is a small matter to me to be judged by you, or of man’s judgment; yes, I judge not my own self; but he who judges me is the Lord, 1 Corinthians 4:3-4.”

3. A solemn appeal.

There are many instances wherein the people of God have made their appeal to him, respecting things of which he alone could judge. Thus, Samuel, 1 Samuel 12:5; and David, Psalm 18:23-24; Psalm 40:9; and Paul, Romans 1:9. 2 Corinthians 1:23. Philippians 1:8; frequently called God to witness, either their innocence of evils imputed to them, or their performance of things to which he alone was privy.

It is in this sense, chiefly, that the words of my text are to be understood. In this view they have the nature of an oath, and should have put an end to all further controversy on the subject. In another place Job makes a similar appeal to God, and says, “You know I am not wicked,” that is, willfully and deliberately wicked, Job 10:7. And happy was he, in having such a witness as could not err, and such a record as could never be set aside.

Such being, as I conceive, the import of this passage, I shall now:

II. Improve it in reference to ourselves.

To every description of person is this passage capable of most profitable application. And I would, in reference to it, address:

1. The formalist.

You, because of the constancy of your observances, are ready to persuade yourselves that you are accepted by your God. But what, I would ask, is the witness which you have in Heaven, and what is the record that is on high concerning you? Can the testimony of the heart-searching God be in your favor? Must it not rather be to this effect? ‘I never saw you weeping for your sins; never did I behold you fleeing to Christ with anything approaching to the earnestness with which a manslayer fled from his pursuer to the city of refuge. Never did I hear you surrendering up yourselves wholly to the Lord, as his redeemed people. As far as outward services have gone, you have been forward enough; but to real vital religion you have been utter strangers!

Consider, brethren, I beg you, what reply you will make to such a testimony as this. You cannot set it aside; your own consciences attest the truth of it; yet, if it is true, what hope can you have before God? Indeed, indeed, you do but deceive your own souls, while you rest “in a form of godliness, and are destitute of its power!”

2. The hypocrite.

Well I know, that none will conceive themselves addressed under such a character as this. And I hope that there are none here to whom this character really appertains. But let me ask, Are there none who have embraced the Gospel as a system, and yet never been cast into the mold of it, so as really to be assimilated to their Lord in the spirit and temper of their minds? Can God say concerning all of you, “I have witnessed:

the subjugation of your passions,

the mortification of your lusts, and

the entire change of all your tempers; so that you are:

no longer proud, and passionate, and vindictive, in your spirit;

no longer earthly and sensual in your desires;

no longer cold and formal in your duties;

but you have become humble, meek, forgiving, towards men; pure, spiritual, and heavenly, in your own souls; and devout and holy before God.”

What do you say? Can the heart-searching God bear this testimony respecting you? Is this the habit which every hour bears to Heaven, to be recorded there?

Tell me, brethren, what does conscience say to this? Truly, it must be feared that the experience of many will not bear this test; but that their own consciences at this moment condemn them as guilty of gross, and flagrant, and frequent inconsistencies; and, “if your own hearts condemn you, remember that God is greater than your hearts, and knows all things.”

It is to little purpose that your external conduct is approved; for “God looks at the heart;” and expects that you “be renewed in the spirit of your mind.” He will bring all your tempers end dispositions under examination at the last day; and, if he cannot bear witness to the loveliness of them here—then you may be assured that you can have no favorable testimony from him hereafter. You may forget your actings of pride and envy, of uncharitableness and discontent, of covetousness and impurity—but God records them all in the book of his remembrance, and will surely bring them forth, to the confusion and condemnation of your souls, if you do not get them washed away in the Redeemer’s blood, and mortified through the influences of his Holy Spirit. I beg you to remember, that it is by your fruits that the tree will be estimated; and, according as they shall be found, you will either be translated to Heaven, or cast into the lake of fire, to be the fuel of God’s righteous indignation through all eternity!

3. The calumniated.

It is possible that some of you, like Job, may lie under censures which you do not deserve, and may “have things laid to your charge which you never knew.” It is possible, too, that appearances may be against you; as was the case with Joseph in Potiphar’s palace; and with Benjamin, when Joseph’s cup was found upon him. Should this be your unfortunate condition, commit, with all humility, your cause to God, and leave yourselves altogether in his hands.

Doubtless it is extremely painful to be calumniated and traduced; but the testimony of a good conscience is sufficient to support you, especially when confirmed by the witness of God’s Spirit in your souls. You remember “how many charges were brought against our blessed Lord; yet he never answered a word, insomuch that the governor marveled greatly.” Imitate you Him in this respect. Be not too eager about the vindication of yourselves; but let your life speak, and your spirit speak; and the time shall speedily arrive, if not in this world—yet certainly in the life to come, when your character shall be cleared, and your righteousness shine forth as the noonday sun.

4. The sincere.

It is an unspeakable consolation to know that God is acquainted with all that passes in our hearts! If he knows our defects, he also knows our humiliation on account of them. He knows what conflicts we sustain, and what victories we gain through the mighty operation of his Spirit on our souls. And if we are “Israelites indeed without deceit,” he will bear witness to it before the whole assembled universe, and grant to us the richest tokens of his mercy and love.

Be watchful, then, against every deviation from duty, even in thought; and labor incessantly to “keep a conscience void of offence, towards both God and man.” Bear in mind, that the eye of God is ever upon you; and endeavor constantly to walk as in his immediate presence. Thus will you approve yourselves to him, and ensure from him in judgment that testimony of his approbation, “You have been faithful over a few things; be ruler over many things; enter into the joy of your Lord!”

Charles Simeon

Job 15:31

“Do not let him who is deceived trust in vanity; for vanity shall be his recompense.”

The friends of Job were enlightened and pious men; but they altogether mistook the character of Job, and misinterpreted the dispensations of God towards him. They had assumed a principle which they carried too far; they laid it down as an invariable rule, that hypocrites would be visited with some peculiar judgments, and that extraordinary afflictions were in themselves a proof of some extraordinary wickedness which had procured them. But though they were mistaken in this, their observations are frequently most weighty and important. The words in our text are a kind of general truth, founded upon what Eliphaz had spoken in reference to Job. As applied to Job, it was not by any means pertinent; but as an abstract truth, it is deserving of our deepest attention.

I. Let us consider the caution.

People are universally “deceived” through the influence of:

their corrupt heart,

a tempting world,

and a subtle adversary.

And that deception manifests itself particularly in the “trust” which they place in “lying vanities.”

1. They trust in vain conceits.

People think themselves to be possessed of goodness and righteousness in such a degree, to warrant their expectation of happiness and blessedness in the eternal world. Tell them from God’s Word, that they are wretched, and miserable, and poor, and blind, and naked—and they will deny your opinions as utterly false, and ridicule them as madness. They have no idea that they need:

the influences of the Holy Spirit to enlighten their minds,

or the blood of Christ to atone for their sins,

or the grace of Christ to renovate their hearts.

But let them examine their boasted attainments, and see whether they amount to anything more than “vanity.”

Let them see whether their wisdom has made them like-minded with God.

Let them bring their goodness to the touchstone of God’s law.

Let them try their strength in any act of spiritual obedience.

Let them see if they can love God with all their heart and mind and soul and strength.

Then they must soon be convinced that they are trusting to a mere vanity!

2. They trust in vain possessions.

If a man possesses much of this world’s goods he presently trusts in it for happiness, 1 Timothy 6:17, “his wealth is his strong city, Proverbs 10:15;” and he says to gold, “You are my confidence! Job 31:24.”

But is not wealth also vanity? What can it do to assuage our anguish? Or what stability is there in the possession of it? Do not “riches often make themselves wings, and fly away?” Or, when we are saying, “Soul, you have much goods laid up for many years; take your ease, eat, drink, and be merry;” may not God reply, “You fool! this night shall your soul be required of you!”

Let it not be said that men do not trust in riches; for the reverse is manifest beyond the possibility of contradiction, seeing that the acquisition of wealth is regarded as the chief step towards happiness; and men bestow ten-fold more pains in the attainment of it, than they do in the pursuit of Heaven!

3. They trust in vain hopes.

Everyone hopes that he shall be happy when he dies. But, if we “ask men a reason of the hope that is in them,” they can make no reply that will at all justify their expectations. They will say, that they live as well as others, and that God is too merciful to condemn them; but as for any Scriptural reason, they can assign none!

What a vanity then is this! If a man were hoping for a harvest while he neglected to use the proper means to obtain one—would not his folly be manifest to all? Why then will men dream of going to Heaven when they die, not only without having one word in all the inspired volume to warrant such a hope, but in direct opposition to the plainest declarations of God concerning them? Is not this a strange infatuation—a fatal delusion?

4. They trust in vain purposes.

There is no one so hardened, but he intends at some future period to repent. All who have ever reflected on the value of their souls, or the importance of eternity, must have purposed in their minds that they would prepare to meet their God. But in this state they continue without carrying their purposes into execution.

The young confess the necessity of repentance, and declare their intention to repent in the future; but they arrive at manhood, and genuine repentance is unattained.

They proceed to a more advanced period of life, and even to old age, and genuine repentance is still as far from them as ever!

Thus they live, always purposing, but never accomplishing their purpose, until the time for working is forever past!

Can there be a greater vanity than this? And does not the trusting in such a vanity prove a man to be deceived?

That we may not ourselves be guilty of this folly,

II. Let us consider the reason with which the caution is enforced.

“Do not let him who is deceived trust in vanity; for vanity shall be his recompense.”

God has wisely ordained that men should reap according to what they sow, Galatians 6:7-8. Proverbs 4:8. And it will surely be found, sooner or later, that “they who trust in vanity, shall have vanity for their recompense!”

1. They shall reap disappointment.

God alone is the proper object of our trust and confidence, because he alone can support us, and make us eternally happy.

If we have looked to sin for happiness, we will venture to ask, with the Apostle, “What fruit have we now of those things whereof we are ashamed?”

If we have sought happiness in things lawful, still we must confess, that the creature, however excellent in itself, is but a broken cistern that can hold no water, and that must consequently fail us when we most need its support.

We may fitly compare those who expect solid satisfaction in the creature, to a man almost famished who dreams that he is eating and drinking, but awakes afterwards as empty and unsatisfied as before! Isaiah 29:8. Truly, “he fills his belly with the east wind, verse 2;” and his fairest prospects shall “be as the unripe grape shaken off from the vine, or the blossom cast off from the olive tree! verse 33.”

2. They shall reap vexation.

Solomon has observed respecting all the choicest things under the sun, that they are “vanity and vexation of spirit;” and the experience of all attests the truth of his observation. The more we trust in the creature, the more pain, generally speaking, it will occasion us; it will not only be a broken staff that refuses to support us, but a sharp “reed that will pierce through the hand that leans upon it! 2 Kings 18:21.”

When Ahaz relied upon the Assyrian monarch to extricate him from his troubles, he found nothing but additional vexation, “Tiglath-pileser distressed him, but helped him not, 2 Chronicles 28:16; 2 Chronicles 28:20.”

Thus it will be with all who trust in vanities of any kind, or seek for happiness in anything but God. They may not yet have reached the crisis of their fate; but vanity and vexation are inseparable, both in this world and in the world to come. They may think that they have a feast to come; but while dreaming of something pleasing to their palate, they will find that they are “feeding on ashes, and a deceived heart has turned them aside! Isaiah 44:20. Ecclesiastes 5:16-17.”

3. They shall reap ruin.

We well know how the tasting of the forbidden fruit, which promised such gratification and benefit to our first parents, terminated, and what misery it brought on them and their posterity.

Just so, the same recompense awaits us also, if we trust in lying vanities, instead of depending wholly on our God.

Hear what God himself says respecting this, “Cursed be the man who trusts in man, and that makes flesh his arm, and whose hope departs from the Lord! Jeremiah 17:5.” How should we tremble at such a denunciation as this! O let it have a befitting influence on our minds; and stimulate us to seek our happiness where alone it can be found.

We conclude with observing:

1. How necessary is it to accurately understand the state and habit of our minds!

If it were said that only gross sin should issue in eternal misery, we would not be surprised. But we are told that the mere “trusting in vanity,” independent of any gross sins which may flow from it, “will have vanity for its recompense.”

Let us look then not to our actions only, but to the state and habit of our minds; since our happiness both in time and in eternity depends no less on the latter than on the former.

Let us not be satisfied that we are free from any flagrant transgressions, while we are relying on anything besides God.

Let us observe whether we practically feel the emptiness of all created things, and their utter insufficiency to make us happy either here or hereafter. And let us be going forth to God in the constant exercise of prayer, and “commit our souls to him in well-doing, as into the hands of a faithful Creator.”

2. How thankful we should be, that there is an all-sufficient Friend in whom we may trust!

God in Christ is the only legitimate object of our hope and confidence! We are told, under the figure of Eliakim, that “Christ has the key of David; that he opens and no man shuts, and shuts and no man opens; and that on him must hang all the glory of his Father’s house! Isaiah 22:20-24.” “Every vessel in the Lord’s house, whether great or small, must hang on him;” and every care must be devolved on him.

In Jesus there is a fullness of all that we can need for time and eternity. In Him there is:

wisdom for the blind,

righteousness for the guilty,

sanctification for the polluted,

and redemption for the enslaved!

Jesus is all of this to those who trust in him!

Be thankful then, brethren, for such a friend, and for the command given to you by God, “Trust in him at all times!” Rejoice that he can bear your every burden, and supply your every need!

Just as those who trust in vanity will have vanity for its recompense; so a “confidence in Jesus will have a great, rich, everlasting recompense of reward! Hebrews 10:35.”

Charles Simeon

Job 14:14

“All the days of my appointed time I will wait, until my change comes.”

“Is there not an appointed time to man upon earth? Job 7:1.” Yes, there is; the time for every man’s entrance into the world, and the time for his continuance in it, are fixed by Almighty God, from whose hand we come, and by whose hand alone we are upheld.

Successive generations arise, and are swept away, like the foliage, which by revolving seasons is produced and destroyed. But in this the illustration fails, “for there is hope for a tree, if it is cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground—yet, through the scent of water, it will bud, and bring forth boughs like a plant! But man dies, and wastes away; yes, “man gives up his spirit, and where is he?” “As the waters fail from the sea, and the flood decays and tries up; so man lies down, and rises not, until the heavens are no more, verse 7-12.”

The change at death is irreversible! Therefore, whether a man is now elated with joys or depressed with sorrows—it befits him to look ahead to that period, when all present things shall have passed away—and an eternity, an unalterable eternity, shall commence!

In the prospect of this period, Job consoled himself under his accumulated sorrows; and determined to wait with patience all the days of his appointed time, until this change should come.

I. Consider: What is that change that awaits us all?

The voice of inspiration tells us, “It is appointed unto men once to die; and after that the judgment! Hebrews 9:27.”

1. The change that takes place in death is great.

That which passes upon the body we can in some measure appreciate; because we see before our eyes the frame which but lately exhibited the loveliest evidences of creative wisdom, despoiled of all its powers, and reduced to the lowest state of degradation and deformity.

But who can estimate the change which death produces on the soul? Who can form any adequate idea of its views and feelings in a disembodied state? Respecting it we know little more than that it exists; of the mode of its existence, or the nature of its operations, or the extent of its powers—we have no means of judging. That it is in a state of inconceivable happiness or inconceivable misery, indeed, we have no doubt; but all beyond that is mere conjecture. This, however, sufficiently warrants us to affirm that the change which takes place in death is great.

2. The change that takes place in death is momentous.

It is a transition, not only from the use of means to the absence of all means of grace, but from a state of probation to a state of retribution. Here on earth we can read the Word of God, and hear it from God’s appointed ministers. Here we can draw near to God in prayer, and implore mercy at his hands, and plead his great and precious promises, and flee for refuge to the hope that is set before us.

In our present state there is “a cloud of witnesses,” surveying all our motions, and, with affectionate solicitude, panting for our success, Hebrews 12:1. God himself is watching over us, and saying, “How shall I give you up? Hosea 11:8.” “Will you not be made clean? When shall it once be? Jeremiah 13:27.” But the very instant that the soul departs from the body, its state is fixed; all opportunities of promoting its welfare are terminated, Ecclesiastes 9:10; and a sentence of happiness or misery is awarded to it, according to what it has done in the body during the period of its existence here.

The awfulness of this change is yet further increased by the following,

3. The change that takes place in death is permanent.

True it is, indeed, that the body shall undergo a further change; because it will be raised again, to participate the lot which had been previously assigned to the soul. But, from the instant of its dissolution, its doom was fixed; and to all eternity it will remain an heir of happiness or woe.

Conceive of the soul and body exalted to the throne of God, to enjoy all his blessedness and glory; or cast down to Hell, to endure all the terrors of his wrath! Conceive its state irreversibly and unalterably fixed, so that, when millions of ages shall have rolled on, it shall be no nearer a termination than at its commencement! In what a view does this exhibit the change that shall take place at death! Truly, this is a subject which deserves the deepest consideration, and which, above all others, ought to operate with the greatest force upon our minds!

II. Consider: What is our present duty in reference to death?

We should continually look forward to that change, and “wait” for it in a state:

1. Of patient expectation.

When trouble comes upon us, we are apt to feel impatience, and are ready, like Elijah, to pray that “God would take away our life.” Many, alas! proceed even to the extremity of terminating their lives by suicide; and I cannot but think that the act of suicide would be still more common, if the dread of a hereafter did not operate to produce a submission to present afflictions, as, upon the whole, a preferable alternative. But we should bear in mind:

that “the number of our days is determined” by our unchangeable Maker;

that they are continually and speedily drawing to a close;

that, in a little time, our afflictions, however great they may at present be, will come to a close;

and, consequently, like people waiting for the morning, we should submit with patience to the evils of the night.

2. Of diligent preparation.

The present is the only time for securing happiness in the eternal world. Now, therefore, every hour should be improved for that end. Whatever talents have been committed to us, we should employ them so as to give a good account of them at last. If we have but one talent, we should not hide it in a napkin, but turn it to the best account that we are able; so that our Divine Master may, at his coming, receive his own with interest.

Let this subject teach us:

1. The folly of worldly ambition.

What if we possessed all that the world could give? We might speedily, like Job, be dispossessed of all, or be rendered incapable of enjoying it. At all events, the instant our “change” comes—we must resign it all, and go naked out of the world, even as naked as we came into it. Who that reflects on this, does not see that vanity is inscribed on all created good?

2. The wisdom of genuine piety.

Genuine piety is that which alone will profit us in the eternal world; and the effects of that remain unchangeable for evermore. Know, then, that “The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise! Psalm 111:10.”

Charles Simeon

Job 14:10

“Man dies and is laid low; he breathes his last and is no more.”

Afflictions, while they wean us from the love of this present world, serve to familiarize us with the thoughts of death, and to make that which to our nature is terrible, an object of desire and hope! See Job 7:1-10 and Job 14:1-2. But it is proper for us to contemplate “death” while we are yet in a state of health and prosperity; and, especially, to make the removal of others to the eternal world an occasion of considering what our own state may shortly be.

Man consists of soul and body. These, in death, are separated; the body returning to its native dust, and “the soul returning to God who gave it.” This separation must soon take place, whatever be our rank, our age, our employment. The very instant that “our soul is required of us,” it must be surrendered up; nor can the skill of all the physicians in the universe enable us to ward off the stroke of death one single hour!

And when the hour arrives for “man to give up the spirit, where is he?” While he is yet alive, we may find him. His office in life will assist us in our inquiry. The student, the mechanic, the man of pleasure, yes, and even the traveler, may be sought for, each in his own vocation, and may be found without great difficulty. But who shall find the man, when once his spirit has taken its flight to the invisible world? No more shall he return to his former abode; no more have fellowship with his former friends. The house he has built, or the books he has written, may remain; but he himself shall be far away, and the place he has inhabited shall know him no more. A tree that is cut down may sprout again; but not so the man that dies—he shall pass away as a morning cloud, and be seen no more! Ecclesiastes 9:10.

1. After death, where is a man as to any opportunity of serving God?

Once, he had one talent at least committed to him, and he might have improved it for God; but now it is taken from him. Whatever he once possessed of corporeal or mental power, of time, of wealth, of influence, is all gone forever; and he can do no more for God than if he had never existed in the world!

2. After death, where is a man as to any means of benefitting his own soul?

Time was, when he could read the blessed book of God, and draw near to the throne of grace, and pour out his soul in prayer, and lay hold on the promises of the Gospel, and seek from the Savior, the Lord Jesus Christ, such communications of grace and mercy and peace as were needful for him. But this time is passed away; no access to God now; no help from the Savior now; no scope for repentance now; none of these things remain to a soul that is once removed to the eternal world! verse 7-12. The work that is unfinished now will remain unfinished forever.

3. After death, where is a man as to any hope of carrying into effect his purposes and resolutions?

There are few so hardened, but they have some thought or purpose of turning unto God before they die. To the mirthful, the laborious, the dissolute—the fit time for religious services has not yet arrived; but all have a secret conviction, that the concerns of the soul deserve some attention; and they hope that, in a dying-hour at least, they shall regard what, in despite of all their levity, they know to be the one thing needful.

Perhaps the young only waited until they were settled in life; or until their children should be grown up, and leave them more at leisure to follow the dictates of their better judgment. Perhaps those who were immersed in earthly cares only waited until they should be able to retire from the world, and to devote a good measure of their attention to heavenly things. But “the day is closed upon them; and the night has come in which no man can work;” “their soul being, as it were, prematurely and unexpectedly required of them,” their hopes are never realized, their desires never are accomplished!

4. After death, where is a man as to any possibility of preparing for his eternal state?

The fight is terminated; the race is closed; the crown is awarded. There is no return to the field of action; no further scope for amended efforts. “As the tree falls, so it lies;” and so it will lie to all eternity. Pardon, peace, holiness, glory, are all at an unapproachable distance to him who dies without having attained the possession of them. There is an impassable gulf between him and Heaven; and he must take his portion forever in that place for which alone he is prepared!

Permit me, then, now to ask:

1. If the time had come for us to “give up our spirit,” where would we be?

This is a thought which ought frequently and deeply to occupy all our minds. Of individual people we can know but little; but respecting characters we may form a very correct judgment.

For instance, we know where the man who dies impenitent shall be, Luke 13:3; Luke 13:5.

We know where the man who has not fled to Christ for refuge shall be, John 3:18; John 3:36.

We know where also the hypocritical professor shall be, Matthew 7:21-23.

And if we will candidly search out our own character, we may form a very accurate estimate respecting our future destination. I beg you, then, to examine carefully into the state of your own souls, in reference to your penitence; your faith; your obedience to God’s commands; and then to say, as before God, what expectations the result of that inquiry will authorize?

Reflect, too, I beg you, on the inconceivable difference of those two states, to one of which you must go. Reflect also on the different emphasis with which the my text will be uttered by your surviving friends, according as their hopes or apprehensions respecting you are formed.

2. As the time for your giving up the spirit will shortly come, “Where should you now be?”

Are the scenes of gaiety and dissipation those which you should chiefly desire? Should not rather the house of God be the place where you should delight to resort? And should not your own closet be frequented by you for the purposes of reading scripture, and meditation, and prayer? In a word, should you not live as dying men, and improve your time in preparation for eternity? Realize the thought of your feelings in that day, when, in the eternal world, you shall say, “Where am I?”

O! the blessedness of that reflection, if you died in a state of acceptance with God; and the anguish it will occasion, if you died under his displeasure! I beg you, brethren, waste no more time in vanity and folly, but attend now to the great concerns of your souls; that, if the inquiry be made either here or in the invisible world, “Where is he?” the answer may be, “He is happy forever, in the bosom of his God!”

Charles Simeon

Job 12:5

“He who is ready to slip with his feet is as a despised lamp, in the thought of him who is at ease.”

The friends of Job meant well; but utterly mistaking his case, all that they spoke, though good in itself, was irrelevant, and tended only to aggravate his sorrows, which it was their professed intention to alleviate. The injustice of their remarks generated in him somewhat of resentment; though, considering how cruel and unjust their reflections were, we wonder not that his vindications of himself should assume somewhat of that character. But, passing by his barbed reprehension of them in verse 2, I would call your attention to the complaint which he utters in the words which I have just read. It was a just complaint, as it respected them; and it contains a truth, which is confirmed by universal experience.

To mark the precise import of Job’s expressions, I will set before you:

I. The evil complained of.

Job did not intend to deny that his friends were possessed of humanity, or to say that kind dispositions might not be found even in ungodly men; for, where distress is great and visible, and within the reach of common remedies, there are many who will find a pleasure in relieving it. It was not this which Job designed to controvert. To enter into the full meaning of his Words, we must distinctly notice,

1. The terms in which the evil is expressed.

The afflicted person is described as “He who is ready to slip with his feet.” Now, this is not the case with people in common afflictions. It refers to those only whose afflictions are of a peculiarly dark, complicated nature, contrary to the common course of things, or, at all events, contrary to what, according to the usual dispensations of Providence, might have been expected.

These trials lead a person to complain of God himself, and to question the justice and goodness of his dealings with them. Such was the state of Asaph, when he saw the prosperity of the wicked, and compared it with the afflicted lot of God’s own faithful servants. He said, “But as for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked.” Then he adds, “Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence, Psalm 73:2-3; Psalm 73:13.” Here, by reason of his trouble, this godly man was ready to think that it was altogether in vain to serve the Lord.

Now, such a person meets with little compassion from those who have never experienced any similar affliction, “he is as a despised lamp, in the thought of him that is at ease.” That is, the man who is at ease in his circumstances and in his mind, cannot enter into the feelings of one who is thus dejected. He therefore looks upon the sufferer just as a man, after the sun is risen, looks upon a lamp in the street, from which he can reap no benefit, and about which he feels no concern. He will not get a ladder, in order to trim it; nor will he put himself to the expense of oil to supply it; nor does he care how soon it is extinguished. Like the priest and Levite in the parable, he passes by such a sufferer with unconcern, instead of getting oil and wine to pour into, and to mollify, the wounds of the sufferer.

This leads us to a just view of,

2. The evil itself.

Job was in such circumstances as his friends could not at all account for; yes, and he himself too was ready to complain of God, as acting unjustly and unmercifully towards him. Hence his friends, who came with a good design to comfort him, expressed in reality no compassion towards him, nor seemed to feel any concern, even though, by their unkind insinuations, they should drive him to despair. They did, indeed, give him good advice, on a supposition he was a hypocrite chastised of God for some secret and enormous wickedness; but, for a saint placed in the furnace, by a wise and merciful Refiner for his own good, and the good of all to whom his history should in future ages be made known, there was not, in all their advice, one word of comfort, or encouragement, or support.

They themselves, never having been involved in such trouble, could not understand his case. When Job shined as the sun in his prosperity, they could avail themselves of his light, and bask with pleasure in his beams; but, now that he was under so thick a cloud, they regarded him only “as a despised lamp,” which, having been shorn of its luster, was left to be extinguished in utter darkness.

And such is the treatment generally given to people who are circumstanced as Job was. Their sorrows being so little understood, they find but little sympathy. Even godly people know not how to meet their case, or what to say for their relief. The blow, which has struck down the sufferer, has stunned and stupefied those who, under less complicated afflictions, might have been able to comfort him; and hence he is, for the most part, left without those compassionate attentions which his sorrows require, and perhaps is regarded as one whose troubles admit not of any consolation, and of whose restoration to happiness there is no hope.

This evil prevailing so generally, I will endeavor to show,

II. The state of mind which it manifests.

Certainly it denotes,

1. A lack of Christian knowledge.

By Christian knowledge, I mean the knowledge of Christ Jesus, and of all the wonders of His redeeming love. Doubtless, a man may have a speculative knowledge of the Gospel, and yet be a stranger to the tender feelings of sympathy in such a case as this; (for even the devils possess a speculative knowledge of the Gospel, to a great extent,) but a practical and influential knowledge he possesses not.

How can he ever have duly contemplated the compassions of Almighty God towards our fallen race? Can he have ever been astonished with the Father’s love towards us rebellious creatures, and yet feel no pity towards a suffering brother? What sense can he have of the tender mercies of our Lord, when he undertook to assume our fallen nature on purpose that he might “bear in his own sacred person our sins, and, by bearing, take away our iniquities from us forever, Isaiah 53:4.”

What, I say, can he know of the length and breadth and depth and height of this immeasurable love, and remain insensible to the needs and miseries of others?

I may further add, What can he know of “the love of the Holy Spirit” towards us, in undertaking for us the office of “a Comforter,” and dwelling in our polluted bosoms, as in a temple, for the express purpose of administering consolation to us, and of perfecting in us the work which the Father planned, and the Son executed, and which He, the third Person in the ever-blessed Trinity, applies?

When all this love has been shown to us on purpose to generate in us a similar love towards each other, John 15:12-13. Ephesians 5:2—what can he who has no sympathy for others, know of this stupendous mystery? If it is true respecting those who sympathize not with others in their bodily necessities, that “they have not the love of God in them, 1 John 3:17,” then much more is it true, that those who have no compassion for a brother under the pressure of spiritual troubles, can possess but little knowledge of that mystery which unites all in one body, and causes every member to participate in the feelings and necessities of the whole body? 1 Corinthians 12:25-26.

2. A lack of Christian experience.

Some find comparatively few conflicts in the divine life. Others have to maintain a severe warfare, by which they are often reduced to great straits. Now, it is to these latter that I refer, when I speak of Christian experience.

It is by no means uncommon for people, at their first awakening, to be bowed down with fear and terrible apprehensions of the divine displeasure. It was thus with the first converts on the day of Pentecost, “they were pricked to the heart; and cried out in great agony of soul: Men and brethren, what shall we do?”

In subsequent stages of the divine life, too, many are brought into deep waters, where, like David, they are apprehensive of being swallowed up, and utterly destroyed! Psalm 69:2. They “pass through fire and through the water, Isaiah 43:2;” and if they were not succored from on high by more than ordinary communications of grace, they would sink and perish.

Now, these people can enter into the feelings of others who are cast down by reason of their afflictions; and can suggest to them many suitable reflections, such as perhaps the angels suggested to our Lord, when tempted in the wilderness, Matthew 4:11, and when agonizing in the garden of Gethsemane, Luke 22:43.

But the man who has no sympathy with people under such circumstances, shows, that he knows but little either of temptations or deliverances; since these deep experiences are given to some for the express purpose that they may thereby be both qualified and disposed to administer to others the consolations with which they themselves “are comforted by God, 2 Corinthians 1:4-6.”

3. A lack of Christian sympathy.

The very essence of Christianity is love; and it is “by bearing one another’s burdens that we very principally fulfill the law of Christ, Galatians 6:2.” But how can we fulfill that law, if we do not “rejoice with them that rejoice, and weep with them that weep? Romans 12:15.” Or how can we possess “true and undefiled religion, if we do not visit the fatherless and widows in their affliction? James 1:27,” and endeavor, according to our ability, to “lift up the hands that hang down, and the feeble knees, and to make straight and smooth paths? Hebrews 12:12-13,” for “the feet of those who are ready to slip?”

It was peculiarly characteristic of our blessed Lord, that “he would not break the bruised reed, or quench the smoking flax, until he should bring forth judgment unto victory, Isaiah 42:3.” If we do not resemble him in his compassionate regard for his afflicted saints, whatever we may profess, “we have not the mind that was in Christ Jesus, Philippians 2:5.”

Behold, then,

1. The benefits of affliction.

“Affliction, doubtless, is not joyous, but grievous;” but it qualifies us for services for which we would be otherwise unfit. Our blessed Lord was tempted in all things like unto us, sin only excepted, on purpose that he might be touched with the feeling of our infirmities, and be qualified (so to speak) “to support those who are tempted, Hebrews 2:17-18;” and from that very consideration we are encouraged to come to him for relief under our troubles, Hebrews 4:15-16. Shall we not, then, be content to learn in the school of adversity, the lessons which he designs us to convey to others?

We trust that Job, if he were on earth again, and knew how many millions of souls his example has instructed, would readily submit again to the same discipline, in order to communicate the same blessings to mankind. And we also may well descend with David into the horrible pit and miry clay of despondency itself, if only, with him, we may have “a new song put into our mouth, which many, beholding, may fear, and put their trust in the Lord. Psalm 40:2-3.”

2. The excellency of the Gospel.

Under the gospel dispensation we have a perfect antidote to all the afflictions, even such as Job afflictions. We have a far greater insight into the nature of God’s dispensations, than they had under the darker ministration of the Law. The compassions of Christ do, in fact, dispel every cloud; and bring such light into the soul, that it may be said of all who view them aright, “Unto the godly there arises up light in the darkness, Psalm 112:4;” and every believing soul may say, “When I walk in darkness, the Lord shall be a light unto me! Micah 7:8.”

Yes, brethren, “there is balm in Gilead”—there is balm for every wound. Only study the Gospel, and get your souls filled with a sense of redeeming love, and every storm you encounter shall only forward you to your desired haven, and every furnace you endure shall only purge you from your dross, and “fit you, as vessels of honor, for the use of your Divine Master! 2 Timothy 2:21.”

Of those who come to Heaven, as all, more or less, must be content to do, through much tribulation, not one ever did, or ever shall, complain, that his trials have been too great. Our passage to Heaven may be laborious; but our eternal rest shall amply compensate for all our labors!

Charles Simeon

Job 11:7-9

“Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens—what can you do? They are deeper than the depths of the grave—what can you know? Their measure is longer than the earth and wider than the sea.”

We are grieved to see a godly man, under circumstances that should have called forth nothing but tenderness and compassion, run down and persecuted by his own friends, and those friends men of great intelligence and real piety. But human nature, notwithstanding it may have been renovated by divine grace, is still imperfect; and, if left under the influence of any mistaken principle, we may pursue evil with earnestness under the semblance of good, and may provoke God to anger, while we imagine that we are rendering him the most acceptable service.

The friends of Job were eminently enlightened men; yet all in succession act towards him the part of enemies; and each in succession, with increasing acrimony, condemns him as a hypocrite before God. How painful is it to hear this address of Zophar, “Will your idle talk reduce men to silence? Will no one rebuke you when you mock? verse 3.”

But, while we lament the sad misapplication of their arguments to the point in hand, and the bitterness of spirit with which they were urged, we must still avail ourselves of the instruction they afford us, which in some respects is equal to any that is contained in the sacred volume.

Zophar supposed that Job had complained of God as acting unjustly towards him; and, if he had been right in his interpretation of Job’s expressions, the reproof he administered would have been just and beneficial. His error in relation to Job’s real character divests his observations of all force in reference to him; but they deserve the strictest attention in reference to ourselves. From them we are naturally led to notice:

I. The incomprehensibility of God.

Well does David say, “Great is the Lord, and greatly to be praised; his greatness is unsearchable! Psalm 145:3.”

1. God is unsearchable in his attributes.

Men will often talk of God, and lay down laws for him, just as if they had the most perfect knowledge of him, and of everything relating to him. But our knowledge of God is altogether negative: we know that he is not unwise, not unholy, not unjust. But we have no definite understanding of his attributes. What notion have we of his natural attributes of eternality or immensity? None at all. So of his moral perfections, of justice, mercy, goodness, truth—we, in fact, know as little. We contemplate these qualities as existing in man, and are enabled to estimate with some precision their proper bearings; but, when we come to transfer these qualities to God, we are much in the dark. We are guilty of great presumption when we prescribe rules for him, and bind him by laws that are suited for the restrictions or human actions. “He dwells in the light which no man can approach unto;” and presumptuously to ascend the mount of his habitation, or to look within the ark, is death, Exodus 19:12-13. 1 Samuel 6:19.

2. God is unsearchable in the dispensations of his providence.

These we see; but no one of them do we understand. This was as strongly affirmed by Job himself as by his friends. Compare Job 5:9; Job 9:10 with the text.

Who will pretend to account for God’s conduct towards our first parents, in allowing them to be overcome by temptation, and to entail sin and misery on all their posterity?

Who will undertake to declare all the consequences that may arise from anyone event, however trivial, or all the motives which exist in the divine mind for the permission of it?

We are apt to speak of things as great and small, because of the degree of importance that we attach to them; but there is nothing great, nothing small, in the estimation of God. Whoever meditates on the history of Joseph, or the facts recorded in the Book of Esther, will see that the most casual and trifling circumstances, as they appear to us, were as important links in the chain of providence, as those which bear the clearer marks of counsel and design

The rejection of the Jews, the calling of the Gentiles, and the restoration of the Jews to the favor of their God, are events of vast magnitude in human estimation; but what the Apostle says in reference to them, is in reality as applicable to the events of daily occurrence, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor? Who has ever given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! Amen. Romans 11:33-36.”

3. God is unsearchable in the operations of his grace.

Let that first act of grace be surveyed—the destination of God’s only dear Son to be the surety and substitute of sinful man;

let the whole covenant of grace be contemplated;

let every act of grace from the foundation of the world to this present moment be scrutinized

—what do we know of any of this?

Let it be inquired, why God puts a difference between one nation and another, and between one individual and another;

let the mode in which divine grace operates upon the soul be investigated, so as to distinguish in all things the agency of the Holy Spirit from the actings of our own minds;

who is sufficient for these things?

Who is not a child and a fool in his own estimation, when he turns his attention to them? We would address our text to every man, “Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens—what can you do? They are deeper than the depths of the grave—what can you know? Their measure is longer than the earth and wider than the sea! Job 11:7-9.” “Touching the Almighty, we cannot find him out! Job 37:23.” “For who among men knows the thoughts of a man except the man’s spirit within him? In the same way no one knows the thoughts of God except the Spirit of God! 1 Corinthians 2:11.”

II. If God be so incomprehensible, then we may see the folly of presuming to sit in judgment upon Him.

This was the particular drift of Zophar’s admonition. He conceived that Job had complained of God as unjust towards him; and therefore, having solemnly warned Job, that “God had exacted less of him than his iniquities deserved,” he proceeded to elaborate upon the character and ways of God as far exceeding all human comprehension, and to show unto Job the folly of arraigning the conduct of the Most High God. In prosecution of his argument, Zophar shows:

1. How impotent we are to resist his will.

God is almighty; and, if he is pleased “to cut off” a man’s family, “or to shut him up” in darkness and distress, “or to gather together” his adversaries against him, then “what power has any man to hinder him?” We may dispute against him; but we cannot divert him from his purpose. We may complain and murmur; but “we cannot stay his hand.” “He does according to his will in the armies of Heaven and among the inhabitants of the earth;” and, “whatever his counsel may be—that shall stand!”

What folly then is it to be indulging hard thoughts of him, and to be maintaining a stoutness of heart against him, when we know beforehand that we can never prevail, that we only kick against the goads, and that the only way of averting his wrath is to humble ourselves before him! Think, all you who now repine, “Will your hands be strong in the day that he shall deal with you! or will you thunder with a voice like his!”

2. How impotent we are to escape his judgment.

God sees all the rebellious motions of our hearts, and will certainly call us into judgment for them! Here then, is a strong additional reason for not presuming to condemn him. To know that the indulgence of such a rebellious spirit will not avert his displeasure, is quite sufficient to suppress all risings of heart against him. But to know that it greatly increases his displeasure; to know that he marks every rebellious thought that springs up in our minds, and “that he considers it” with a view to a just and awful retribution—surely this should make us extremely cautious how we thus ensure and aggravate our eternal condemnation! On this subject we shall do well to remember the warning which God himself gave to Job, “He who reproves God, let him answer it! Job 40:2.”

3. How destitute we are of anything that can qualify us to presume to sit in judgment upon God.

What is “vain man, that would be wise?” What? “He is born” as stupid, as unteachable, and as refractory “as a wild donkey’s colt! Jeremiah 2:23-24.” Were he of the first order of created intelligences, he could know nothing of God any further than God was pleased to reveal himself to him. But he is a being of an inferior order, and that too in a fallen and degraded state, “having the eyes of his understanding darkened” by sin, and “blinded by the god of this world;” yes more, having also a thick impenetrable “veil over his heart.”

What then can such a creature pretend to know of God, that he should presume to sit in judgment upon him, and to arraign his conduct?

We know how incompetent a little child would be to comprehend and sit in judgment upon the designs of a great statesman; yet is there no distance between those, in comparison with the distance which exists between God and us. Let us bear in mind then what we ourselves are; and that will most effectually repress our arrogance, if we are tempted to judge God.

As the obvious improvement of this subject, let us learn,

1. To receive with meekness whatever God has revealed in His Word.

We are no more to sit in judgment upon God’s Word, than upon his providence or grace.

If once is be ascertained that the Scripture is a revelation from God—then we are to receive it with the simplicity of a little child. We must indeed use all possible means to attain a clear knowledge of the meaning of Scripture, as well as to assure ourselves that it is of divine origin. But we must never twist the word, and put an unnatural construction upon it—simply because we do not fully comprehend it. We must rather look up to God for the teachings of his Spirit, and wait upon him until he shall be pleased to “open our minds to understand the Scriptures.”

Did we act thus, setting ourselves against no truth that God has revealed, but receiving with humility whatever he has spoken, then we would no longer behold the Church torn into parties, and the minds of men embittered against each other by controversies. Let us remember:

that “the riches of Christ are unsearchable!”

that “his love surpasses knowledge;”

and that however deep our knowledge of Scripture may be, there will always remain many things difficult to be understood;

that our wisdom is, first, to improve for our benefit all that is clear;

and then, in reference to the rest, to say, “What I know not now, I shall know hereafter.”

2. To bear God’s afflictions with patience.

Our impatience does, in fact, reflect upon God either as unjust or unkind. But if we considered how “little a portion is heard of him,” that “his footsteps are not known,” and that those things which we deplore as calamities are sent by him in love for our eternal good—then we would not only submit with patience to whatever he might lay upon us, but would adore him for it as an expression of his love.

The outcome of Job’s trials is proposed to us in this very view, as the means of composing our minds, and of reconciling us to the most afflictive providences, James 5:11. If Job were now to live on earth again, and were to see all the benefit that has resulted both to himself and to the Church, and all the glory that has redounded to his God from the troubles that he endured—then how differently would he speak of them, from what he did when under their immediate pressure! What he has seen of God’s unerring wisdom and unbounded love, would make him justify God, yes and glorify him too, for all those trials which once he felt so insupportable.

Just so, if we now by faith learn to estimate the divine character aright, we shall welcome every dispensation however afflictive, and glory in our present troubles, under the sweet assurance that “our light shall before long rise in obscurity, and our darkness be as the noon-day.”

Charles Simeon

Job 10:7

“You know that I am not wicked.”

As painful as the consideration of God’s omniscience must be to the wicked, it is a rich source of consolation to those who are upright before him. Circumstances may arise, wherein they may not be able fully to vindicate their character to the world, even though they are perfectly innocent of the things laid to their charge. The defilement also which they sometimes contract by reason of their indwelling corruptions maybe such as to excite fears respecting the state of their souls; while they are maintaining a strenuous conflict with the whole body of sin. In such cases it will be a satisfaction to them to reflect, that their very inmost souls are naked and open before God; and that he can discern the integrity of their hearts, even when most clouded, either by unreasonable suspicions, or just occasions of doubt.

From God’s omniscience Job drew his consolation, when the dispensations of Providence seemed to justify his friends in accusing him of hypocrisy; he could then appeal to God, and say, “You know that I am not wicked.”

We propose to show,

I. What we are to understand by Job’s appeal.

Job never intended to assert that he was possessed of sinless perfection.

God had indeed honored him with the title of a “perfect man.” But in the very same place, the import of the term “perfect” is limited and explained by the word “upright” united to it, Job 1:8. Perfection, in the Scripture use of the word, relates rather to our desires than our attainments; and denotes that growth in grace, which is found in those who have arrived at the full stature of a Christian, as distinguished from a state of infantile weakness, or youthful inexperience.

That Job did not deny himself to be a sinner, or still to be encompassed with sinful infirmities, is evident from the whole of the preceding context, where he repeatedly acknowledges, and deeply bewails, his own depravity, Job 7:20; Job 9:20-21; Job 9:30-31. Indeed his spirit at this time was by no means free from sinful impatience, verse 3; so that, if he had boasted of sinless perfection, he would have opposed the whole tenor of Scripture, 1 Kings 8:46. James 3:2. 1 John 1:8, and his own mouth would have condemned him, and proved him perverse.

1. He appealed to God that he was free from the sin imputed to him by his friends.

Job’s friends imagined that heavy judgments were never sent except as punishments of some enormous wickedness. What evils Job had been guilty of, they could not tell; but, as they saw him so grievously afflicted, they concluded that he must have indulged some secret wickedness, which God now intended to disclose and punish. They therefore, at a venture, accused him of hypocrisy, Job 8:13-14; Job 8:20. But he repelled the charge, and asserted, in opposition to them, his own innocence. David did the same in Psalm 7:3; Psalm 7:8; Psalm 26:1; Psalm 26:6. Just so did Paul in 1 Thessalonians 2:10.

2. He appealed to God that he was on the whole, upright before Him.

He had sincerely endeavored to serve and please God; nor did his conscience accuse him of allowedly indulging in sin. In hopes therefore that the solemnity of an appeal to God would convince and satisfy his friends, he presumed to address God in the words of our text. Nor was this without an evident propriety; for, as the troubles which proceeded from God were considered as a testimony against him, he could not clear himself better than by appealing to the Author of those troubles for a testimony in his favor. To have done this merely to cover his guilt, would have been madness; for if he was already suffering the rebukes of God on account of his hypocrisy, he could expect nothing but a ten-fold load of misery us the reward of such aggravated impiety. Such an appeal therefore to the heart-searching God, upon a subject of which none but God could judge, was the best, and indeed the only means, of re-establishing his character in the good opinion of his friends.

But, that we may not be too hasty in making such an appeal, let us consider,

II. What is necessary to warrant Job’s appeal.

1. We ought to have the testimony of our own conscience that we are free from the practice of all allowed sin.

If we allow ourselves in the practice of any sin:

Then we are servants of sin, Romans 6:16.

Then we belong to Satan, 1 John 3:8.

Then we have no saving interest in the covenant or grace, Romans 6:14.

Then even the prayers we offer in such a state are an abomination to the Lord! Psalm 66:18. Proverbs 28:9.

It matters not whether the sin be open or secret, great or small; if we indulge it willingly, we oppose the authority of God, which is equally displayed in every commandment. It is no excuse to say, that such or such an indulgence is conducive to our comfort, or necessary to our welfare. If it is as useful as a right hand, or as precious as a right eye, we can never be sincere, if we do not pluck it out, and cast it from us! Matthew 5:29-30. In order to say with truth, “I am not wicked,” we must have “a single eye, Matthew 6:22,” and be Israelites indeed, without deceit, John 1:47.

2. We ought to have the testimony of our own conscience that we endeavor habitually to approve ourselves to God.

We may approve ourselves to our fellow-creatures, while there is much iniquity harbored in our hearts! If we would have a good conscience, we must act, not before men to be approved by them, but before God to be approved by him.

God’s will must be the authority for our obedience.

God’s Word must be the rule of our obedience.

God’s glory must be the end of our obedience.

1 Corinthians 10:31; Colossians 3:23.

We must have as much respect to the motives of our obedience, as to our words and actions. We must be careful to purge out all leaven, Luke 12:1. 1 Corinthians 5:7-8, and to have the very thoughts of our hearts brought into captivity to the obedience of Christ, 2 Corinthians 10:5.

Without this we cannot say, “I am not wicked;” for that which is the root and summit of all wickedness abides within us. We have “a carnal mind that is enmity against God, Romans 8:7;” and however clean we may be in the outward appearance, we are inwardly like white-washed sepulchers, full of rottenness and all impurity! Matthew 23:27-28.

But in proportion to the difficulty of making this appeal is,

III. The blessedness of being able to make Job’s appeal.

Certainly such a consciousness of our own integrity must be a rich consolation to us,

1. Under any troubles that may come upon us.

Under the pressure of any heavy calamity, when God seems as if he were “bringing our sins to remembrance,” and especially in times of persecution, when our characters are traduced, and we are regarded as the most worthless of mankind; we find it a most painful addition to our grief if we think that we have brought the trial on ourselves by some misconduct of our own. But if, in either of these cases, we can appeal to God that we have sought only his glory, and endeavored to approve ourselves to him, we shall feel our trials greatly alleviated, and our spirits calmed. Never was a man more cruelly aspersed, or more virulently persecuted, than the Apostle Paul; yet the reflection that God knew his heart, and approved his conduct, made it appear “a light matter to him to be judged by man’s judgment, 1 Corinthians 4:3.” A similar consciousness will be productive of similar composure in all our minds, 2 Corinthians 1:12.

2. In the prospect of death and judgment.

None who have guilt upon their conscience can look forward to these seasons without pain and dread. But to him who can make this appeal to God, death and judgment have lost all their terrors. He has within himself a pledge of the felicity that awaits him. The judgment has already passed, as it were, with respect to him; and, while others have only a fearful looking for of judgment and fiery indignation to consume them—he “knows that he has a house not made with hands, eternal in the heavens! 2 Corinthians 5:1.” Not being condemned in his own heart, he has a just and Scriptural confidence towards God, 1 John 3:19-21.

Address,

1. To those who are living in any known sin.

Perhaps you have contrived so well, that you can defy man to lay any particular evil to your charge. But what will that avail, while God beholds the secret abominations of your hearts! To what purpose is it to say to your fellow-creatures, “You cannot accuse me,” when you are constrained to confess before God, “You know that I am wicked!” Reflect on the strictness of the trial that awaits you; and know, that God will bring every secret thing into judgment, whether it be good or evil! 1 Corinthians 4:4-5.

2. To those who think themselves in a good state before God.

It is by no means uncommon for men to “deceive themselves, by thinking themselves to be something, when they are nothing, Galatians 6:3.” The way to prevent this is to take the Word of God as the standard by which we try ourselves; and, to beg of God to search and try us. This is recommended by Paul, in order that we may have rejoicing in ourselves alone, and not merely in the good opinion of others, Galatians 6:4-5. If indeed we have in ourselves an evidence that we truly love and fear God, we may say, with Peter, “Lord, you know all things, you know that I love you! John 21:17.” But, after all, we should remember that whatever our estimate is of our own character, “Not he who commends himself shall be approved, but he whom the Lord commends! 2 Corinthians 10:18.”

Charles Simeon

Job 10:1

“My soul is weary of my life and loathe it! . . . I will speak out in the bitterness of my soul.”

Life is justly esteemed a blessing; and we are properly taught in the Liturgy to thank God, as well for our creation, as for our preservation, and redemption.

But to the greater part of mankind this world is a chequered scene at best; and to very many it is only a valley of tears. Had we seen Job in his prosperity, we would have been led perhaps to form a more favorable estimate of the present state; but there are changes in the affairs of men, as much as in the air and seas. The day that dawned with the most promising appearance, may be overcast with clouds, and blackened with tempests, before the sun has reached its meridian height! Thus it was with Job; the man that was the envy of all who knew him, was in a short space of time so reduced, as to exclaim, “My soul is weary of my life.”

I. We shall show that this is a common experience of men.

“My soul is weary of my life.” Daily observation proves that it is common,

1. Among the ungodly.

It arises from domestic trials. Who can tell what trouble:

a tyrannical or unfaithful husband,

a contentious or imprudent wife,

a rebellious or extravagant son,

an indiscreet or unchaste daughter,

may occasion?

There is scarcely a family to be found where something does not happen to embitter life, and to make death an object of desire!

From personal troubles also the same disquietude will spring. Pain and sickness, when of long continuance, and especially when accompanied with the infirmities of old age—cause many to wish for a speedy dissolution.

Poverty too, will so oppress the spirits, particularly when occasioned by one’s own extravagance or folly, as to make the soul weary of life. Yes, to such a degree are the minds of men oppressed by troubles of this kind, that a deliverance from them is frequently sought in suicide!

Even a mere sense of the emptiness of all earthly things will often fill the soul with disgust, and cause it to sigh for a release from the body, in which it finds no satisfactory enjoyment.

Many, in the midst of youth, health, and affluence, while moving in a constant round of amusements, and free from every external trouble—are yet so weary of life, that they would gladly part with it immediately, if they were not afraid of entering into the infernal world!

But, above all, a guilty conscience renders man “a burden to himself.” A person “weary and heavy-laden” with a sense of sin, and not knowing where to go for rest, is indeed a pitiable object. He wishes that he had never been born, or that he could be again reduced to a state of non-existence. If he might but be annihilated like the beasts, he would gladly accept the offer, and most thankfully forego all hope of Heaven, to obtain deliverance from the fears of Hell!

2. Among the godly.

Not even the most eminent saints are altogether free from this experience. They are not, while in the flesh, above the reach of temporal afflictions. They are not indeed overcome by every little trouble, like those who know not God. Yet they are not insensible to pain or pleasure; they have their feelings, as well as other men. Pains of body, loss of substance, bereavements of friends, injuries from enemies—may, when accumulated, cast them down; and produce, as in the case of Job, extreme dejection.

The weight of spiritual troubles is felt by these exclusively; nor can those who have never experienced their pressure, form any just conception respecting them. Who can describe the anguish that is occasioned by violent temptations, powerful corruptions, unsuccessful conflicts? What language can paint the distress of a soul under the hidings of God’s face, and the apprehensions of his wrath? Can we wonder that a person long exercised with such trials, should say, “Oh that I had wings like a dove! for then I would fly away, and be at rest! Psalm 55:4-6.” Surely “the spirit of a man may sustain other infirmities; but a wounded spirit who can bear? Proverbs 18:14.”

The commonness of this experience may well lead us to,

II. We shall inquire into the reasons of it.

“My soul is weary of my life.”

Many reasons may be assigned, but we shall limit ourselves to a few:

1. Impatience.

Job, whose patience is celebrated even by God himself, when borne down by the weight of his afflictions, cursed the day of his birth! Job 3:1-22, and longed exceedingly for death! Job 6:8-9; and would have been glad to have had a end put to his existence, even by strangling, rather than to have it protracted any longer in such misery! Job 7:15-16.

To the same source we must trace those hasty wishes, which we also are ready to form in seasons of great calamity. If “patience had its perfect work in us,” we should be willing to bear whatever God might see fit to lay upon us. But “in the day of adversity, the strongest of us are too apt to faint.”

2. Unbelief.

From this more particularly arose that weariness and aversion to life which the Prophet Elijah manifested, when he fled from Jezebel. He had encountered Ahab, and slain all the prophets of Baal, in dependence on the divine protection; but when this wicked woman threatened him, he did not take counsel from the Lord, but instantly fled into the wilderness; and, to get rid of all his dangers and difficulties at once, requested God to kill him! 1 Kings 19:4.

Had he felt the same security in God us on former occasions, he would have been quite composed, knowing assuredly that without God’s permission not a hair of his head could fall to the ground.

Thus when afflictions render us weary of life, we show that we have forgotten the promise of Jehovah to make all things work together for our good. When we know that medicine is operating for our good, we disregard the uneasiness that it occasions; we are contented even to pay for the prescriptions, from a confidence that we shall be benefitted by them in the outcome.

Just so, should we not welcome the prescriptions of our heavenly Physician, if we duly considered his unerring wisdom, goodness, and truth? Instead of repining and murmuring on account of God’s afflictive dispensations, we should rest satisfied that our heavenly Father knows best!

3. A forgetfulness of our real desert.

Man, as a sinner, deserves the curse of the law, and the wrath of God. Suppose we bore this in mind—would we not say, even under the most accumulated trials, “You have punished us less than our iniquities deserve! Ezra 9:13.” Would not a recollection of our desert of death and Hell constrain us to cry, “Shall a living man complain, a man for the punishment of his sins? Lamentations 3:39.”

Would Jonah have been so clamorous for death, and so ready to justify his impatience before God, Jonah 4:2-3; Jonah 4:8-9, if he had considered what he merited at God’s hands?

Just so, neither should we be so fretful under our sufferings, if only we bore in mind that instead of being put into the furnace of affliction, we should, if dealt with according to our deserts, be cast into the flames of Hell! We should learn rather to adopt the sentiment of the Church of old, “I will bear the indignation of the Lord, because I have sinned against him! Micah 7:9.”

4. A disregard of the great ends of life.

It is truly humiliating to find not only such querulous, and almost doubtful, characters as Jonah, but the bold Elijah, the pious David, the patient Job—fainting in their trials, and longing for their death. But to this catalogue we must add another, even Moses, the meekest of mankind. Even this holy man, unable to bear up under the burdens imposed upon him, complains of them to God, and says, “If you deal thus with me, I beg you to kill me! Numbers 11:14-15.” Would he have offered such a petition if he had reflected on the benefits which had already accrued to Israel by his means, and, humanly speaking, the incalculable loss which they would sustain by his removal?

Just so, should not we also be more willing to endure our trials, if we considered what valuable ends might be promoted by our continuance under them? Perhaps we are not prepared to die; for people are most apt to wish for death when they are least prepared to meet it! For the sake of extricating themselves from some heavy earthly afflictions—many commit suicide and thus plunge themselves, both body and soul, into the everlasting miseries of Hell!

But, supposing that we are prepared, may not others be greatly edified by our example, our counsels, and our prayers? May not our own weight of glory also be greatly increased, by a due improvement of our light and momentary afflictions? 2 Corinthians 4:17. Is not this last consideration alone sufficient to reconcile us to a prolonging of our troubles, and a deferring of our heavenly felicity? For this sublime idea the author is in a measure indebted to a poor woman (so poor as to be supported by the parish), who, when in great pain, and almost in dying circumstances, replied (in answer to what he had suggested respecting the rest and happiness that awaited her), “True, Sir, but in some respects affliction is better even than Heaven itself; for, etc. etc.”

We may indeed be in a strait between the two; but we shall, like Paul, be willing to live, when we reflect how much better that may be both for ourselves and others, Philippians 1:23-24.

Towards lessening this common evil, we shall,

III. Prescribe some remedies for it.

The painful experience before described may be mitigated, and in many cases wholly prevented, by,

1. A due attention to our worldly callings.

People under the pressure of heavy afflictions are apt to give themselves up to sorrow, and to neglect the proper duties of their calling. By this means their minds become more and more enervated; their spirits sink, and they fall a prey to their sorrows; and die of a broken heart. But if, instead of thus yielding to lowness of spirits, they would employ themselves in their accustomed duties, their occupations would divert their attention from their troubles, and give scope and opportunity to the mind to recover its proper tone. Whether the troubles be of a temporal or spiritual nature, this remedy should be applied. We must not indeed go and plunge ourselves into business or amusement in order to get rid of reflection, (that would be to run into a contrary extreme;) but we should never be so occupied with our sufferings as to forget or neglect our duties. It is remarkable, that when God repeated to the fugitive prophet that expostulatory question, “What are you doing here, Elijah?” he ordered him, not to sit any longer wishing for death, but to go about the business which yet remained for him to do; namely, to return to Damascus, and anoint Hazael to be king of Syria, and Jehu to be king of Israel, and Elisha to be his successor in the prophetic office, 1 Kings 19:15-16. And in the same manner, it befits us not to sit wishing for the spoils of victory, but to continue fighting until God shall call us to put off our armor!

2. A close walk with God.

It is strange that heavy trials which are sent to bring us to God, often prevail rather to drive us from him! We complain, “We are so overwhelmed with trouble, that we cannot think of our souls or compose our minds for supplication to God.” But we are particularly commanded to “call on God in the time of trouble, Psalm 50:15;” and to “cast all our care upon Him, who cares for us, 1 Peter 5:7.” We see in the instance of Paul how speedily our sorrows might be turned into joy, if only we would use this remedy, 2 Corinthians 12:7-10.

Surely one ray of the light of his countenance would dissipate all our darkness, and change our impatient murmurings into “thanksgiving and the voice of melody.” If we were bowed down with a sense of guilt—then one glimpse of Christ would remove the load from our conscience. If we were harassed with the fiercest temptations or most overwhelming fears—then one word from him would quiet the tempestuous ocean, and qualify us for encountering all the storms with which we might at any time be overtaken.

3. A frequent survey of Heaven.

A view of Heaven would indeed excite desires after the full enjoyment of it. But this is very different from the experience which is described in the text. Our longings after Heaven cannot be too ardent, provided we are contented to wait God’s time in order to possess it! 2 Peter 3:12. This is an important distinction, and most accurately marked by the Apostle Paul. He knew that Heaven was the portion prepared for him; and he earnestly desired to enjoy it, 2 Corinthians 5:1-3; but these desires did not spring from an impatient wish to get rid of his troubles, or to terminate his conflicts—but from a thirst after God himself, and the perfect fruition of his glory! 2 Corinthians 5:4.

Now this would be a most effectual remedy against the other. The brighter the views we had of the glory that awaits us—the less we would regard the sufferings of this present time!

“I consider that our present sufferings are not worth comparing with the glory that will be revealed in us!” Romans 8:18.”

If the years of labor and servitude appeared to Jacob only as a few days, because of the love he bore to Rachel, and the desire he had to possess her as his wife, Genesis 29:20, so will the tribulations which are appointed as our way to the kingdom, Acts 14:22, appear of little concern, when we look to the end of our journey, and the felicity we shall then enjoy!

Charles Simeon

Job 9:20-21

“Though I were righteous, my own mouth would condemn me; Though I were blameless, it would prove me perverse. I am blameless, yet I do not know myself; I despise my life.”

In controversies of every kind, and more especially in those which relate to religion, the disputants are, for the most part, more anxious to obtain the victory, than to discover truth. Hence, instead of putting that precise construction on each other’s words which they were designed to bear—they labor to turn to their own advantage every expression of their adversary, and to derive from it an argument for the support of their own cause. Even good men are by no means so honest as they ought to be in relation to this matter, more especially when they become heated by opposition.

The friends of Job were exceedingly faulty in this particular. They first charged Job with hypocrisy; and then, when he asserted his own innocence in relation to that heinous sin, they represented him as asserting his freedom from all sin, and as justifying himself as a righteous person before God.

This was by no means the intention of Job; on the contrary, he here explicitly declares, that “no man can be just before God, verse 2,” and that he would stand utterly self-condemned if he should presume to arrogate to himself any such measure of perfection. He had stated in the foregoing verse, that if he should dare to contend with God, he could neither withstand his power, nor put himself into a capacity to make good his cause before him, verse 19; and now he renounces with abhorrence any such impious idea.

Of the former verse of our text, this is the plain and obvious meaning; and in the latter verse, the same idea seems yet more strongly, though not so plainly, stated, “Though I were blameless,” so far as not to be aware of any evil that I had ever committed, “yet would I not know my soul,” or pretend to know it as the heart-searching God does, “I would despise my own life,” and submit to any death, rather than presume to offer such an insult to the Majesty of Heaven. Thus he avows, in opposition to the charge that had been brought against him,

first, the folly of a self-justifying spirit,

and next, the impiety of a self-justifying spirit.

These two we propose to consider in their order:

I. The folly of a self-justifying spirit.

By a self-justifying spirit we understand, a persuasion of mind that we do not deserve God’s wrath and indignation; but on the contrary, that we do deserve his favor and blessing. Now supposing a person to indulge this spirit, what does he, in fact, affirm? He affirms, if not in words—yet by clear inference, what “his mouth must utterly condemn.”

1. The self-justifying man asserts that there is no truth in the Scriptures.

The Scriptures in every part either affirm, or take for granted, that man is a sinner, justly condemned, and standing in need of mercy at the hands of an offended God. Now to talk of perfection, or of being righteous before God, is to assert directly the reverse of what the Scriptures assert, and, consequently, to say that there is no truth in them.

But will anyone dare to speak thus concerning the sacred oracles? Will not his own mouth instantly condemn him as a proud and wicked infidel? Or, if he professes to believe the Holy Scriptures, and yet maintain the notion of his being righteous before God, will not his own mouth still condemn him as guilty of the grossest inconsistency? Believer or unbeliever, he must equally stand self-refuted, and self-condemned.

2. The self-justifying man asserts that there is no sin in his heart.

We ask not whether there be any flagrant iniquities that can be laid to his charge; it is sufficient if once, in ever so small a degree, in act, word, or thought, he has transgressed, or fallen short of, the perfect law of God; having offended thus far, he has broken the law, and is from that moment subjected to its curse! Galatians 3:10.

Now to be justified by the very law that condemns us, is a contradiction in terms; so that the person who pretends to be just before God must either deny that he has any sin in his heart, or maintain the contradiction before stated. If it is said, that he may imagine that the law admits of imperfections, and justifies us notwithstanding those imperfections, we answer, that we cannot make laws of our own, but must take the law as we find it; and that the law, being a perfect transcript of God’s mind and will, can be satisfied with nothing but perfect and perpetual obedience; and consequently, if ever we have transgressed it in the smallest measure, we are, and must forever be, condemned by it.

To deny the perfection of the law would be to deny the perfection of God, which is atheism. And to admit its perfection, and yet dream of justification by it, is such an absurdity, as every man’s own mouth must condemn. The only possible ground of being justified by the law must be, that we have no sin in our hearts; and, if any man dare affirm that, his own mouth has already proved him most ignorant and perverse, 1 John 1:8.

3. The self-justifying man asserts that he has no need of a Savior.

If he is righteous himself, he has no need to be clothed in another’s righteousness, nor any need of an atonement for his sins; consequently, as far at least as relates to that individual, God has sent his own Son in vain. And will any man say that God, in making his Son “an atoning sacrifice for the sins of the whole world,” was under a mistake, and that for himself he needed no such exercise of mercy? Why then does such a man call himself a Christian? If he stood in no need of Christ, and is in a state of justification without Christ, he should cease to “name the name of Christ;” for while he continues to do so, his own mouth condemns him, and proves him perverse. “If righteousness comes by the law, then Christ has died in vain! Galatians 2:21.”

But let us proceed to notice,

II. The impiety of of a self-justifying spirit.

It was not without good reason that Job expressed such an abhorrence of the spirit that was imputed to him; for the indulging of it is,

1. An incrimination of God.

There is not an attribute of God which is not dishonored by a self-justifying spirit:

It impeaches and vilifies God’s truth; seeing that he has represented all to be in a state of guilt and condemnation before him.

It denies God’s justice; since he threatens all men with damnation, when there are some who do not deserve it.

It degrades God’s wisdom; since it supposes that his wonderful plan of providing a surety for us, and laying our sins upon him, was unnecessary.

It holds up to derision also God’s mercy and grace, which are proclaimed as incomprehensibly great and glorious, when the very offer of them is only an empty sound!

Hear what God himself says, “If we say that we have not sinned, we make him a liar! 1 John 1:10.” Can anything be conceived more heinous than this? Should we not “despise our own lives,” and submit to ten thousand deaths, rather than be guilty of it?

2. A contempt of our own souls.

God has provided a salvation for us, and offered it freely to all who will accept it in and through his beloved Son; and has told us, that “there is no other name under Heaven whereby we can be saved,” but that of Jesus. And yet we choose to ground our claim of happiness on the purity and perfection of our own character, rather than submit to be saved in his appointed way.

But is not this madness? Will a man deal so with his temporal interests? Will he risk the loss of them upon a mere phantom of his own imagination, in direct opposition to the plainest dictates of his understanding? Surely, if men had the least value for their souls, they would not so trifle with them; they would at least endeavor to ascertain what degree of weight was due to their opinions, and whether there was any rational ground for them to expect God’s blessing in a way so contrary to his own most express and solemn declarations. But their total indifference about the outcome of their confidence shows that they account their souls of no value, or, as Solomon expresses it, “they despise their own souls! Proverbs 15:32.”

3. A trampling under foot the Son of God.

This is God’s own representation of the sin. In rejecting the sacrifice of Christ, there being no other sacrifice—we cut ourselves off from all hope of salvation! Yes, “we trample under foot the Son of God, and count the blood of the covenant an unholy thing, and do despite to the Spirit of grace, Hebrews 10:26-29.” What amazing impiety is this! We are apt to confine our ideas of impiety to gross sins committed against our fellow-creatures. But such sins as unbelief and self-righteousness we suppose to be of very little importance. But God estimates sin chiefly as it dishonors him, and more especially as it militates against that stupendous effort of his love—the redemption of sinners by the blood and righteousness of his beloved Son. Know then, that to justify ourselves, is to repeat, in fact, the conduct of those who crucified the Lord of glory; it is to say, “We will not have this man to reign over us.”

This subject may be further improved:

1. For our conviction.

Who was it that used the language in our text? It was Job, of whom God himself testified, that “he was a perfect and upright man.” And if he could not justify himself before God—then who are we, that we should presume to do so? Are we more perfect than he? Hear how he speaks of himself, a few verses after our text, verses 30, 31; and then see what our views of ourselves should be.

Nor was Job singular in his views of himself; the language of all the most eminent saints, both in the Old and New Testament, is precisely similar, Psalm 130:3. Psalm 143:2. Proverbs 20:9. Isaiah 6:5; Isaiah 64:6. Philippians 3:4-9 and especially 1 Corinthians 4:4. And such must be our views of ourselves also, if ever we would find mercy at the hands of God; we must “humble ourselves, if ever we would be exalted.”

2. For our consolation.

Some are discouraged at the sight of their own vileness, and are ready to think that such unworthy creatures as they, can never be saved. And such thoughts they might well have, if justification were, either in whole or in part, by any righteousness of our own. But “we are justified freely by God’s grace, through the redemption that is in Christ Jesus, Romans 3:24-26.” It is “the ungodly whom God justifies, Romans 4:5; Romans 5:6,” not indeed those who continue ungodly, but those who come to Christ in an ungodly state, desiring to be cleansed from the guilt and power of their sins; those people are justified the very moment they believe in Jesus, and from all the sins they have ever committed! Acts 13:39. Here indeed is abundant consolation for “the weary and heavy-laden” sinner; here indeed he may find rest to his soul.

Remember then what the Apostle has said, “This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners;” and that Paul himself, when he was a bloody persecutor and blasphemer, obtained mercy, on purpose that the extent and riches of God’s grace might be displayed in him, as a pattern and encouragement to all who should ever desire acceptance with their offended God, 1 Timothy 1:15-16.

Follow his example then, and believe in Jesus for the remission of your sins. Say, as the prophet encourages you to do, “In the Lord Jesus have I righteousness and strength;” for “in the Lord shall all the seed of Israel be justified, and in him shall they glory! Isaiah 45:24-25.” The very name by which the Lord Jesus himself delights to be called, is, “The Lord our Righteousness! Jeremiah 23:6.”

Charles Simeon