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

Job 9:2-4

“How can a mortal be righteous before God? Though one wished to dispute with him, he could not answer him one time out of a thousand. His wisdom is profound, his power is vast. Who has resisted him and come out unscathed?”

The fundamental doctrines of our holy religion are not like the deductions of human reason which leave a degree of doubt upon the mind; they correspond with something within us, which contributes to assure us that the things which we have received upon the divine testimony are unquestionably true. The inspired writers indeed, knowing by whom they were inspired, delivered without hesitation those things of which they had no internal evidence, as well as those which were confirmed by their own experience. Nevertheless there is a peculiar authority in their mode of declaring experimental truths; they make them a subject of appeal to their very enemies, and challenge the whole universe to deny the things whereof they affirm.

Thus it was with Job. Bildad had charged him with asserting his own perfect innocence, and accusing God as unjust in his proceedings towards him, “Does God pervert judgment? Or does the Almighty pervert justice!” Job, in his reply, allowed the premises of his opponent, but denied the consequences which were deduced from them, “I know it is truly so;” that is, I know God will not pervert justice, “but” I deny that I ever intended to justify myself before God, or to harden myself against him; for I am as fully convinced of the folly of acting in such a manner, as you or anyone else can be, “How can a mortal be righteous before God? Though one wished to dispute with him, he could not answer him one time out of a thousand. His wisdom is profound, his power is vast. Who has resisted him and come out unscathed?”

Job asserts two things in his reply:

I. Job strongly asserts the folly of justifying ourselves before God.

There are many who justify themselves before God.

Few indeed, if any, will deny that they have sinned; but all unregenerate people will deny that they deserve the wrath of God; at least, if, on account of some flagrant transgression, they are constrained to confess themselves liable to eternal punishment, they hope by some repentance or reformation to compensate for their sins, and to establish a righteousness whereby they may find acceptance with God.

This proceeds from an ignorance of God’s standard, the divine law.

“The law of God is perfect, Psalm 19:7;” “the commandment is exceeding broad, Psalm 119:96.” It extends not to actions only, but to the thoughts and desires of the heart “You shall not covet.” That is, you shall not harbor, you shall not even have an inordinate desire, Romans 7:7. This requires perfect and perpetual obedience, Galatians 3:10. On our failure in any one particular, it denounces a curse against us, Galatians 3:10; and from that period it can never justify us. It admits of no repentance on our part, or relaxation on God’s part, Matthew 5:18. It is as immutable as God himself; and it is owing to men’s ignorance of this law that they so foolishly build upon it as the foundation of their hopes!

None who understand God’s law will ever look for justification from it.

If among a thousand perfect actions, one only were found defective, it were sufficient to condemn us forever. But, if we will try ourselves by the law, we shall not find “one action of a thousand,” no, nor one in our whole lives that will not condemn us. If we should presume to “contend with God” respecting the perfection of our best action, how soon would he confound us!

We will venture to expose the folly of such presumption. Bring forth your action to the light; was there nothing amiss in its principle, nothing defective in the manner, nothing of a selfish mixture in its end? See if you can answer a weak sinful creature like yourselves; and, if you cannot, how will you “answer” the pure heart-searching “God!”

See then the folly of hoping ever to “be just with God;” and adopt the language of David, “Enter not into judgment with your servant; for in your sight shall no man living be justified! Psalm 19:12; Psalm 40:12; Psalm 130:3; Psalm 143:2.”

But there is another point in the text to which we must advert, namely,

II. Job strongly asserts the folly of hardening ourselves against God.

Those who justify themselves before God are equally prone to harden themselves against him.

This they do by their unbelief and impenitence; they will not give credit to the declarations of God concerning them. They think, in direct opposition to all that God has spoken, that he will never execute his threatenings against the transgressors of his law. They profess to hope that repentance will appease his anger; and yet they put off their repentance from year to year, and take occasion even from his mercy to sin the more against him!

The folly of this appears:

1. From the character of God.

If God were ignorant of what passes in our minds, or unable to punish us for our sins—then we need not concern ourselves so much about him. But are “the thick clouds a covering to him, so that he cannot see us? Job 22:13-14.” “Are we stronger than he, so that we can provoke him to jealousy, 1 Corinthians 10:22,” without any fear of his resentment? No! “he is wise in heart, and mighty in strength;” he beholds the most secret emotions of our hearts, and will surely call us into judgment for them.

What folly is it then to “harden ourselves against him,” when “neither rocks nor mountains can conceal us from him,” nor the whole universe combined deliver us from his hands! Daniel 4:37. Proverbs 11:21.

2. From the experience of men.

“Who among all the sons of men ever prospered,” while he lived in an impenitent and unbelieving state? Many indeed have been wealthy and powerful, Psalm 73:3-12; but who ever had solid peace in his conscience? Who ever had real comfort in a dying-hour? Who ever had happiness in the eternal world? This is the only prosperity that deserves our notice; and, in this view of it, the question in the text is unanswerable.

But, if we cannot tell of one who prospered, can we not recount multitudes that have been marked as objects of God’s most signal vengeance? Was not the rebellious Pharaoh visited with ten successive plagues, and drowned at last, with all his army, in the Red Sea? Exodus 9:17; Exodus 14:17; Exodus 14:28. Was not the vain-glorious Nebuchadnezzar changed, as it were, into a beast for the space of seven years for his impious boasting against God? Daniel 5:20-21. Was not his son Belshazzar warned by a hand-writing on the wall, in the midst of his lewd, drunken, and blaspheming revels; and, agreeably to the prediction, dethroned and slain that very night? Daniel 5:22-28; Daniel 5:30. But why do we mention individual instances, when we are told, that “every one who, after repeated reproofs, hardens his neck, shall suddenly be destroyed, and that without remedy! Proverbs 29:1.” Who that considers this denunciation, must not confess that such opposition to a God of infinite wisdom and power is madness itself!

These things then being clear, the following advice cannot but approve itself to the consciences of all.

1. Be attentive to the concerns of your souls.

To “repent, and believe the Gospel,” was the command which Jesus himself gave to his hearers; and it is as necessary for you as it was for them. But it may be thought that an attention to spiritual concerns will interfere with your worldly prosperity. This however is not a necessary consequence; there can be no doubt but that, if you serve God faithfully, the world will hate you; but prudence and diligence may advance your temporal interests even in spite of the world’s hatred.

Be it so, however; your temporal and spiritual welfare, we will say, are in direct opposition to each other; can it be doubted which you should prefer? Is not the soul of more value then ten thousand worlds? Seek then the prosperity which God approves, and which will continue forever.

2. Study the Gospel in particular.

It is the Gospel alone that can enable you to answer that important question, “How shall a man be just with God?” That takes your eyes off from human attainments, and directs them to the Savior, the Lord Jesus Christ. Christ is there “set forth as an atoning sacrifice for sin, that, through him, God may be just, and yet the justifier of penitent and believing sinners, Romans 3:24-26.”

From thence you learn, that Christ’s obedience unto death is a sufficient plea against all the accusations of God’s law; and that, if you are washed in his blood, God himself will not behold in you the least spot or blemish, Ephesians 5:25-27. It was from “the Gospel as originally preached to Abraham,” that he found out the method of a sinner’s acceptance with God, Galatians 3:6-9. All the Apostles acquiesced in this way of salvation; they all renounced their own works in point of dependence, and sought for saving mercy through faith in Christ! Galatians 2:15-16. Let the Gospel then, whether as written by the first ministers of Christ, or as preached by those who now follow their steps, be your meditation and delight; so shall you find support under the most accumulated trials, and be accepted by your God in the day of judgment!

Charles Simeon

Job 8:8-14

“Ask the former generations and find out what their fathers learned, for we were born only yesterday and know nothing, and our days on earth are but a shadow. Will they not instruct you and tell you? Will they not bring forth words from their understanding? Can papyrus grow tall where there is no marsh? Can reeds thrive without water? While still growing and uncut, they wither more quickly than grass. Such is the destiny of all who forget God; the hope of the hypocrite shall perish! What he trusts in is fragile; what he relies on is a spider’s web!”

Religious controversy is rarely carried on with that meekness and candor, which are necessary to render it profitable to the soul. Even in such a sacred subject as religion, the generality seek for victory rather than for truth, and put such a construction on the expressions of their adversary as to distort his opinions and to calumniate his views.

The friends of Job, though good men, were guilty of this to a very great extent. In the chapter before us, Bildad begins his reply with a most unjustifiable misconstruction of all that Job had spoken; and accuses him of having represented God as “perverting justice;” when Job certainly never intended to make so impious an assertion. But still we must remember, that the general opinions of Bildad were just; and that, if Job had really been such a character as his friends imagined, the warnings which they suggested, and the advice which they gave him, were on the whole both beneficial and good.

In order to enter fully into the meaning of the words before us, we must particularly bear in mind that Bildad regarded the sons of Job as ungodly, and Job himself as hypocritical. Compare Job 4:7-11; Job 5:3-5 with 8:4, 6. In this view, he designates the former as “forgetting God,” and the latter as having acted “the hypocrite” before him; and both the one and the other he compares to “a reed,” which, when deprived of water, withers in a very short space of time.

I. We shall consider this comparison in reference to those who manifestly forget God.

Here, as we have observed, we must keep in view the precise character which Bildad considered as belonging to the sons of Job.

They were presently living in ease and affluence, happy in their family connections, and blessed with an abundant measure of harmony in their domestic circle. The apprehension which their father had, lest his sons should by any means have been led to dishonor God in their mirth, Job 1:5, shows that they were not, in his opinion at least, possessed of solid piety; while, on the other hand, it showed that they were not decidedly wicked. Now people of this description are very numerous, “There is a generation,” says Solomon, “that are pure in their own eyes, but are not washed from their filthiness, Proverbs 30:12;” they fill up their stations in life with credit to themselves, and with benefit to all around them; they are irreproachable in their character, as men of honor and integrity, of kindness and benevolence, of decency and decorum; and in all these respects they are, “like the rush in the mire, green and flourishing.”

In their prospects also and their expectations, they are happy. Not anticipating evil, they look forward to fresh gratifications, like travelers in a rich and fertile country. In early youth they form optimistic hopes of settling in the world; and then of advancing their rising families; and thus, having always some fresh object in view, they run their career of pleasure or ambition, and conclude that, at the termination of it, they shall stand as high in the approbation, of their God, as they do in the estimation of their ignorant fellow-creatures.

In their end an especial reference is made to them. Those of the foregoing character, while living in their proper element, the world, flourish; but when, through illness or misfortunes, they can no longer enjoy the world, like the rush in a season of drought, they wither; they need “not be cut down” by great calamities; small trials suffice to rob them of all their verdure, and to reduce them to a very pitiful and drooping state. “In the fullness of their sufficiency they are in straits, Job 20:22;” and they are compelled, however reluctantly, to inscribe on every created enjoyment, “Vanity of vanities, all is vanity and vexation of spirit!”

But, if we look to the period of their departure hence, we shall find the text yet more awfully verified in them; then indeed “all their hopes perish, even as a spider’s web!” We have a most remarkable illustration of their state in the parable of the rich man and Lazarus. The rich man seems to have been much such a character as we suppose these to be; he “lived to the flesh rather than to the Spirit,” and “to himself rather than unto God.” This was the rich man’s sin; (we charge him wrongfully, if we accuse him of oppression;) and it is the sin of those we are now speaking of, Romans 8:5; Romans 14:7-9 and 2 Corinthians 5:15.

They “forget God.” They forget, that God is entitled to all their love, and to all the service which they can possibly render to him; they forget, that, as he is the Author, so he should be also the End, of their being; and that, “whether they eat or drink, or whatever they do, they should have a single eye to his glory.” The end of such a course is seen in the rich man; who was no sooner taken from his present enjoyments, than he was cast into Hell, where he “lift up his eyes in torment, and entreated in vain for a drop of water to cool his tongue.” We find him too requesting that a messenger might be “sent to his five surviving brethren, to warn them, lest they also should come into the same place of torment;” for then he found, what during his life he would not believe, what must of necessity be the outcome of such a life; he found, what all must find, (either now by faith, or hereafter by their own actual experience,) that “the wicked shall be turned into Hell, and all the people that forget God! Psalm 9:17.”

II. We shall consider this comparison in reference to those who make a hypocritical profession of serving God.

As under the former head we have kept Job’s sons in view, so here we must keep Job himself in view.

In Bildad’s opinion of Job we find the true notion of a hypocrite.

Job had maintained a high reputation for sanctity, and had shown a great zeal for God’s honor in relation to others; but, as Bildad erroneously thought, Job had neglected to consult it himself, or to live agreeably to his avowed principles.

This, though not the true character of Job, is a just description of many among ourselves; they profess to venerate religion, and show much zeal in the propagation of it; they pretend also to feel deeply, when any depart from the good way, and bring a disgrace on their holy profession.

Many professing Christians appear fine to others, but are themselves under the dominion of some besetting sin. They are secretly indulging pride, envy, malice, covetousness, lewdness, or some other bosom lust. They do not live near to God in their secret chamber, or aspire after conformity to His will as revealed in His Word. They are more anxious to appear pious, than to be so; and to be applauded by men, than to be approved by God.

Now these people, while carried on by a conceit of their own superior knowledge of divine truth, and a desire of establishing a character for piety, are, like the reed in the water, green and flourishing; they seem extremely rapid in their growth; and are regarded, both by themselves and others, as people of a higher order of being.

But the hopes of all such people are most delusive.

It rarely happens that a hypocrite continues long to deceive those who are intimately acquainted with his private habits. He cannot maintain a consistency of character, for lack of an inward principle of saving grace. Like the seed sown in ground where it “had no depth of earth,” or like the reed destitute of water, he withers away, and exposes both himself and religion to general contempt.

For the truth of this we may appeal to the records of former ages; yes, “though we are of yesterday and know nothing,” as it were, we must have seen it but too frequently in our own day; that a person of high expectation has declined from the right path. Hypocrites eventually “make shipwreck either of their faith or of a good conscience.” Lot’s wife was a monument of a hypocrite in the Old Testament, and Demas was a monument of a hypocrite in the New. Just so, similar monuments of a hypocrite are yet found in every church today!

Let us follow the hypocrite into the eternal world—what is his condition there? Alas! alas! However high he was in his own estimation or in that of others—he is now fallen indeed; and all his towering hopes are now swept away with the broom of destruction! Even while he is here carrying on his deception, though it is unsuspected by himself or others, and though his hypocrisy is not in act, but in heart only—he is “treasuring up wrath for himself” for “the day when God shall judge the secrets of men by Christ Jesus!”

Possibly he may carry his hope with him into the eternal world, and almost presume to argue with his omniscient Judge. But “He will say to them, I never knew you! Depart from me, you who practice iniquity!” And then their state shall be so superlatively wretched, that those who sink the deepest into perdition are said to “take their portion with the hypocrites!”

“But the wicked will lose hope. They have no escape. Their hope becomes despair.” Job 11:20

“Where is the hope of the hypocrite, when God takes away his soul?” Job 27:8

O that we might all learn from this subject:

1. The importance of genuine piety.

We are not disposed to undervalue the blessings of worldly prosperity, or domestic happiness; but in comparison with eternal blessedness we must say that everything in this world is only as the dust on the balance. Yet the highest ambition of parents for their children is, to see them precisely in the way that Job’s children were, all with separate establishments, living in sweet harmony with each other, and in the vicinity of their parents, where all as one family, may augment and enjoy the happiness of the whole. This state also is regarded by young people of both sexes as the summit of their ambition.

But even in this life we see how soon their gourd may be withered by a worm at the root; and after this life, nothing remains of it, but a fearful responsibility for every hour that has been spent in a forgetfulness of God. Indeed, indeed, however the ungodly may scoff at genuine piety, there is nothing that deserves a thought in comparison with it. If the whole world is no adequate price for one single soul, it is madness to be bartering away our souls, as so many do, for the smallest trifles that can be presented to our view.

To all then, and especially to the young, I would say, Remember God, “remember your Creator in the days of youth” or health; and let “the life which you now live in the flesh, be by faith in the Son of God, who loved you and gave himself for you.”

But if you are still disposed to hold fast your delusive expectations, go and sweep away a spider’s web, and then reflect, how suddenly, and irrecoverably, it is destroyed! Then say with yourself, Such is my hope, and such will before long be the termination of it. “O consider this, you that forget God, lest he tear you in pieces, and there be none to deliver you! Psalm 50:22.”

2. The danger of self-deception.

We all see how others deceive themselves; yet none, of whatever class, imagine themselves to be in any great danger of self-delusion. But James tells us, that we may “seem to be religious,” and persuade ourselves that we are so, and yet “deceive our own souls, and our religion be worthless! James 1:26.” O remember, that we live in a deceitful world, and have an adversary whose wiles and devices are inconceivably subtle; and that our own “hearts also are deceitful above all things and desperately wicked!” Let the consideration of these things make you “jealous over yourselves with a godly jealousy.”

Do not be too confident that all is right with you; but say with Paul, “Though I know nothing by myself—yet am I not hereby justified; but he who judges me is the Lord, 1 Corinthians 4:4.”

Yet, if you have “the testimony of your own conscience that with simplicity and godly sincerity you have your conduct in the world, you may rejoice in it 2 Corinthians 1:12;” only “rejoice with trembling! Psalm 2:11.” And, bearing in mind that “God requires truth in the inward parts, Psalm 51:6,” beg of him to “search and try you, Psalm 139:23-24,” and to make you “Israelites indeed, in whom there is no deceit.”

Charles Simeon

Job 7:1

“Is there not an appointed time to man upon earth?

Are not his days like those of a hired man?”

The precise connection of these words is not very clear; nor, as far as the sense of them is concerned, is it of any great importance to inquire respecting it. It should seem that Job, having been reproved by his friend Eliphaz for expressing too strongly and too impatiently his wish for death to terminate his troubles, here vindicates himself by an appeal to him, that, if a hired man looks forward with comfort to the rest that awaits him after his labors, then much more may Job desire rest under his great and accumulated afflictions.

But, waving any further consideration of this, I will endeavor to show:

I. What these questions import.

Wherever appeals are made to man in the inspired volume, we may be sure that the things asserted are true, and that they are deserving of particular attention. Those which present themselves to our notice in the text plainly imply:

1. That man’s time on earth is fixed by God himself.

The time of our birth is fixed by Him who formed us in the womb, and breathed into our nostrils the breath of life. Our continuance, also, in life is fixed. No man can deprive us of life until our appointed time is come. Nor can any man protract his existence upon earth one moment, when the appointed period of his dissolution has arrived. “No man,” says Solomon, “has power over the spirit, to retain the spirit; neither has he power in the day of death; and there is no discharge in that war, Ecclesiastes 8:8.” No, “his days are determined, the number of his months are with God, who has appointed his bounds, which he cannot pass, Job 14:5.” “Our times are altogether in God’s hands! Psalm 31:15;” and “all the days of our appointed time must we wait, until our change comes, Job 14:14.”

2. That during that time we have a work to do, and a warfare to maintain.

The word, “our appointed time,” is, in the margin, translated “our warfare.” The same word occurs in the fortieth chapter of Isaiah, and is there translated, “warfare;” “Her warfare is accomplished;” and there the marginal reading is, “appointed time, Isaiah 40:2.” Without determining which is preferable here, we will include both.

We have a work to do, even “as a hired man,” who labors in the field. To serve our God, and to seek the salvation of our souls, are the great ends of life. In this work we must engage, not as laborers only, but as soldiers also; for we have corrupt propensities which must be mortified, and powerful adversaries that must be withstood. Our conflicts with these may well be called a “warfare;” for, indeed, we can never hope to overcome them, if we do not go forth to the combat, “in the strength of Christ, and do not put on the whole armor of God, Ephesians 6:10-18.”

During the whole period of our abode on earth this warfare must be maintained; nor must we ever put off our armor until our victory is complete. It cannot be supposed that God has sent us into the world merely to please and gratify ourselves, like the rich fool who said, “Let us eat, drink, and be merry!” There is not a hired man who does not know that he has some work assigned to him, nor a soldier who does not expect that he will have some conflicts to sustain; and every Christian must regard himself as invested with these characters, and, as of necessity, called to the performance of these duties.

3. That, at the expiration of that time, God will give us a recompense according to our works.

The hired man expects his pay, and the soldier expects his discharge, when they have completed the term for which they were engaged, and fulfilled the offices to which they were appointed. And we, also, may look forward, even as Moses did, to “a recompense of reward, Hebrews 11:26,” which our Divine Master will surely give to all his faithful servants.

Doubtless, whatever our labors or our conflicts are, it is “not a reward of debt, but a reward of grace, Romans 4:4,” that we are to hope for; but still God has graciously pledged himself that “our labor shall not be in vain, 1 Corinthians 15:58;” and he would even esteem himself “unrighteous, if he were to forget the works and labors of love which we have performed for his name’s sake, Hebrews 6:10.”

The import of the interrogations being sufficiently clear, let me point out,

II. What these questions suggest to every reflecting mind.

Whole volumes would not suffice for a full statement of this part of our subject. To mention only what is most obvious, they suggest:

1. That we should perform our appointed work with diligence.

We expect a hired man or a soldier to do this. If they were unmindful of their calling, or loitered in it, we would account them worthy of reproof. But their offices, however important, are not to be compared with those which we have to discharge; theirs relate to time and to mortals like ourselves; but ours relate to God and to eternity. Let us, then, at the commencement of every day, ask ourselves, “What have I to do for God and for my own soul this day?” And “whatever our hand finds to do, let us do it with all our might, Ecclesiastes 9:10.”

2. That we should sustain the trials that are allotted to us with patience.

There are trials in every situation of life, and especially in those which expose us to great fatigue and danger. No hired man or soldier expects to escape them. They are regarded as necessarily attached to the offices which such people have to perform.

And can we hope to escape them; we, whose work is so arduous, and whose warfare is so continued? We should be prepared for them, and have our minds fore-armed against them; and, bearing in mind who it is that has appointed them, and what he deserves at our hands—we should welcome every trial as a means of displaying our attachment to him, and of honoring that God whose servants we are.

3. That we may look forward to our dismissal from the body as a season much to be desired.

This, perhaps, is the primary idea intended in the text. At all events, the hired man welcomes the rest and recompense which await him after the labors of the day, just as the soldier does his discharge after a long and dangerous campaign.

What then should we do, whose rest will be so glorious, and whose recompense so great? Can we think of the approbation of our God, and not pant for the time when we shall hear him say. “Well done, good and faithful servant; enter into the joy of your Lord!” Can we survey all the glory and felicity of Heaven, and the crowns and kingdoms that await us there, and not long for the period when we shall be invested with them? Paul “desired to depart, and to be with Christ, Philippians 1:23,” yes, and “groaned in spirit” for the time, “when, the earthly house of this tabernacle being dissolved, he should possess a house not made with hands, eternal in the heavens! 2 Corinthians 5:1-3.

We, then, may exercise the same holy disposition; not, indeed, through weariness of life, but through desire of beholding our God face to face. Our wish must be, not merely to be freed from the storms and tempests of this present world, but “to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life! 2 Corinthians 5:4.

In a review of this subject:

1. We find matter for humiliation.

What if a hired man employed by us had performed his work, from day to day, as we have ours; of what reward should we account him worthy? Or, if a soldier in our army had discharged his duties as we have ours; what recompense would he receive at the hands of his commander?

Our zeal and diligence ought to have far exceeded those of the most industrious laborer and the most devoted soldier upon earth. Ah, brethren, the very best among us has need to weep in the review of all his past life, and even of the very best day that he ever spent, and the best services that he ever rendered. Arise, I beg you, to your duty; and redeem, as much as possible, the time you have lost.

What advice would you give to a man who was under sentence of condemnation, even though two or three months were yet to intervene before the execution of his sentence? Take that advice to yourselves, and follow it; and pray mightily to God, that your appointed time, whether it be short or long, may be so improved, as you will wish you had improved it, when you shall come to die.

2. We find matter for encouragement!

Had we to perform our work in our own strength, or to “carry on our warfare at our own cost,” then we might well despair. But it is not so. The Spirit of the living God has promised to us, to “help our infirmities;” and “he who has begun the good work in us has engaged to perfect it until the day of Christ, Philippians 1:6.”

Count not, then, your difficulties or your dangers, as though they were too great for you to encounter. Only go forth in the strength of Christ, and you may say to all of them, “Who are you, O great mountain? Before Zerubbabel you shall become a plain! Zechariah 4:7.”

Your weakness, if only you feel it as you ought, should rather be an occasion of satisfaction than of despondency; since, “when you are weak, then shall you be strong; and Christ’s strength shall be perfected in your weakness, 2 Corinthians 12:9-10.” After all, who can tell how few your conflicts may be? Perhaps your appointed time is already so near a close, that you have but a few days or hours to live. Be this as it may, “let your loins be girt, and your lamps trimmed, as those who wait for the coming of their Lord; that, at whatever hour he shall come, he may find you watching.” “What I say unto you I say unto all, Watch!”

Charles Simeon

Job 5:19-27

“From six calamities he will rescue you; in seven no harm will befall you. In famine he will ransom you from death, and in battle from the stroke of the sword. You will be protected from the lash of the tongue, and need not fear when destruction comes. You will laugh at destruction and famine, and need not fear the beasts of the earth. For you will have a covenant with the stones of the field, and the wild animals will be at peace with you. You will know that your tent is secure; you will take stock of your property and find nothing missing. You will know that your children will be many, and your descendants like the grass of the earth. You will come to the grave in full vigor, like sheaves gathered in season. “We have examined this, and it is true. So hear it and apply it to yourself.”

The friends of Job were men of undoubted piety, and of very deep and extensive knowledge in the things of God. Unhappily they had taken up an erroneous principle in relation to the dealings of God with men in this world; and from that error proceeded all their accusations of Job, together with a continual misapplication of the sublimest truths. This distinction we must ever bear in mind; their general views of divine truth were most sublime and glorious; it was only the particular point of doctrine respecting divine providence in which they were mistaken, and in which their opinions are not to be depended on.

This very speech of Eliphaz is repeatedly quoted in other parts of Scripture as of divine authority. Solomon adopts one part of it, Proverbs 3:11; Paul quotes different parts, 1 Corinthians 3:19. Hebrews 12:5; James also refers to it, James 1:12; James 5:11; we may therefore safely regard the promises recorded in our text as the declarations of God himself; more especially as there is not one expression in them which is not confirmed by a variety of other passages of Holy Writ.

Indeed Eliphaz himself lays singular stress upon them, declaring, from the deepest “search,” his full conviction of their truth; and urging a reliance on them as a most infallible source of “good.” Regarding them therefore in this light, we shall endeavor to explain, confirm, and improve them.

I. To explain the statements of Eliphaz.

These statements are very great and comprehensive.

They ensure to every believing soul a full deliverance from all evil. Evils may arise in quick succession, not only “six or seven,” but to an indefinite extent. The pressure of famine and the calamities of war may be felt by him as well as others; and the scourge of calumny may be directed against him in a more peculiar and exclusive manner. But he shall find such interpositions of God in his favor, either for his exemption from the trial, or for his support under it—as shall sufficiently distinguish him from all others.

In the very midst of the trials he shall feel himself like a man in an impregnable fortress, who “laughs at” the efforts of his bitterest foes. So chained shall all his enemies appear, that he shall feel as if the very “stones of the field were in league with him” not to wound his foot, and “the beasts of the field” not to open their mouths against him.

The same sweet assurance also is given to him as to an enjoyment of all comfort. Not only is his mind at peace in relation to his own personal concerns; he has equal composure in reference to those of a domestic nature. While he sees his family growing up around him, he knows that they also are under the protection of an all-wise Providence; and that no evil shall befall them. If he “visits his habitation,” he has no fear that he shall find his family overwhelmed with troubles, or that he shall be disappointed in his hopes of seeing them in “peace” and safety. Nor is it in life only that he is thus blessed, but in death also; to which he shall be brought, when ripe for glory, as a shock of corn, fully fit for the granary of Heaven!

These statements must however be understood with limitations and restrictions.

Though “godliness has the promise of the life that now is, as well as of that which is to come, 1 Timothy 4:8,” we are not to imagine, that the temporal promises of the Old Testament are on the same precise footing with those which relate to things spiritual and eternal. Grace and glory are secured to the believer at all events; while temporal prosperity is secured only so far as shall ultimately conduce to his eternal welfare. To this extent the promises are equally sure; but where the benefit of the soul will be most promoted by circumstances that are painful to flesh and blood, the lesser good gives way to the greater good; and God, as a wise Parent, sends us that which he knows to be most for our eternal good.

If we do not thus restrict the promises of temporal happiness, we shall be at a loss to account for all the trials that have befallen the saints from the time of Abel until this present hour; but, with that solution, there is not, nor ever has been, the smallest difference between the promises of God’s Word, and the dispensations of his providence.

The promises in our text being thus explained, we proceed,

II. To confirm the statements of Eliphaz.

The whole of Scripture bears testimony to the truth of them:

1. Search the Law.

Precisely the same promises were made to the Jewish people, if only they would serve their God in sincerity and truth, Leviticus 26:3-12.

2. Search the Prophets.

Not to dwell on each individual promise, we may find the whole collected together in one psalm by the sweet singer of Israel, Psalm 91:1-16.

3. Search the New Testament.

Not only are we told in general that “God is faithful, and will not allow his people to be tempted above what they are able, 1 Corinthians 10:13,” but we find the Apostle actually applying to himself the promises of God to the full extent that they are specified in the text, 2 Timothy 4:18, and actually glorying over all the enemies that might be supposed capable of interfering with their accomplishment, Romans 8:35-39.

In a word, the promises which we have been considering are confirmed by the uniform tenor of the Holy Scriptures; and “they are sure to all” who truly rely upon them, Romans 4:16.

Convinced of the truth of these promises, we are now only concerned,

III. To improve the statements of Eliphaz.

Nothing can exceed the importance of them; since they most forcibly teach us:

1. Submission in trials.

Be it so, that our afflictions are great and manifold.

We have no reason for complaint, when we know that our afflictions are all ordered in number, measure, and duration—for our best and greatest good, according to the counsels of infinite wisdom and love!

We have no reason for complaint when we are assured that our afflictions are the very things which we would choose for ourselves, if we saw the outcome of them as clearly as God sees it!

It is in this very view that the promises are introduced, namely, to pacify the mind of Job, and to reconcile him to the afflictions which he was called to sustain, verse 17, 18; and, if once we are convinced that God is fulfilling to us the promises of his Word, we shall receive even the most painful dispensations as blessings in disguise! See Romans 8:28. 2 Corinthians 4:17-18. 1 Peter 1:7.

2. Confidence in supplications.

What will he who unsolicited “has given us such exceeding great and precious promises,” refuse to our earnest petitions? The very end for which he gave these precious promises was, “that by them we might be partakers of the divine nature, 2 Peter 1:4,” and be enabled “to perfect holiness in the fear of God, 2 Corinthians 7:1.” Can we ask for anything more than this? If we can conceive of anything beyond, he says, “You shall ask what you will, and it shall be done unto you,” yes, he teaches us to expect that he will do for us exceeding abundantly “above all that we can ask or think.”

Let us then “draw near to him in full assurance of faith.”

Let “open our mouths wide, that he may fill them.”

Let us say to him in the confidence of a successful outcome, “I will not let you go, except you bless me.”

3. Activity in obedience.

Who can hear such promises as God has made to us in our text, and not say, “What shall I render unto the Lord?” Can any “commandment be grievous,” that proceeds from him? If dissuaded from any exertion or any sufferings for his sake, should we not instantly reply, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die” the most cruel death for so unspeakably gracious and good a God! Acts 21:13. My brethren, let this unbounded “love of His constrain you to live no more unto yourselves, but wholly and unreservedly to him.” Then indeed will this grace of God have produced its due effect, and, as Eliphaz intimates in our text, we shall have “heard and known it for our good.”

Charles Simeon

Job 4:12-19

“A word was secretly brought to me, my ears caught a whisper of it. Amid disquieting dreams in the night, when deep sleep falls on men, fear and trembling seized me and made all my bones shake. A spirit glided past my face, and the hair on my body stood on end. It stopped, but I could not tell what it was. A form stood before my eyes, and I heard a hushed voice:

“Can a mortal be more righteous than God?

Can a man be more pure than his Maker?

If God places no trust in His servants,

if He charges His angels with error,

how much more those who live in houses of clay,

whose foundations are in the dust,

who are crushed more readily than a moth!”

The controversy on the part of Job’s friends is here begun; and Eliphaz leads the way. He begins with acknowledging Job’s former usefulness in alleviating the sorrows of others, but turns it into a ground of accusation against him for not bearing with more fortitude his own sorrows. The testimony however was most honorable to Job; for we can scarcely conceive a more honorable character, than that of one who, possessing all the influence of wealth, and power, and wisdom, employs it all in instructing and comforting the sons and daughters of affliction; and we cannot be surprised that, when Eliphaz was so well acquainted with the benevolent exertions of Job, he did not in his own conduct pay greater attention to his example. It is evident, that he did not duly estimate the calamities of Job; not feeling them in his own person, he was not aware of their weight and pressure; else he never could have spoken so lightly of his affliction, as to say, “It touches you, and you are troubled;” and then to make his confidence a subject of derision.

But let us come to the argument with which Eliphaz thought to confound Job, “Who ever perished, being innocent?” This was the ground on which all Job’s friends proceeded; they maintained, that his sufferings were a certain proof of his having committed some enormous wickedness, which God was now punishing. From appealing thus to observation and experience, Eliphaz proceeds to mention a revelation which he had received from Heaven, and which, in his opinion, strongly confirmed the opinions he had delivered.

I. This revelation we shall now consider abstractedly.

The circumstance of so remarkable a vision having been given to Eliphaz, in order to fix his attention the more deeply on the instruction conveyed with it, clearly shows that the revelation delivered to him was of great importance. The very terror also which the vision inspired, led him, and should lead us also, to regard every word that was spoken with reverence and godly fear. As he trembled at the sight, so should we “tremble at the word.”

But we must not so understand the word as if it imported only that man is not more just or more pure than God; for such a truth as that needed no revelation to make it known; it was obvious to all, and acknowledged by all, without any such confirmation as this.

The truths intended to be made known, were these:

1. That no man is pure before God.

Man is a weak and sinful creature; his very nature is corrupt; and therefore, whatever superiority to others he may possess in point of dispositions or conduct, he must shut his mouth, and acknowledge himself guilty before God, Romans 3:19. Having once violated God’s law in anyone particular, (and it is as much violated by defect as by actual transgression,) he is condemned by it, and must to all eternity confess himself a just object of God’s displeasure. Job himself, notwithstanding some apparent inconsistency in his assertions, was convinced of this, and expressed it too in very strong terms, Job 9:2-3; Job 9:20-21; Job 9:30-31; just as it is elsewhere declared in Holy Scripture Psalm 143:2.

Even the angels themselves are not so perfect, but that they are capable of committing sin, precisely as the fallen angels did; nor are they so intelligent, but that they would be guilty of the most egregious folly, if a work like that of governing the world were entrusted to them for one single hour. God therefore “can put no trust in them;” and if “he charges even them with folly,” in what light must he view the fallen man? Truly no descendant of Adam can have any pretensions to wisdom or to purity in his sight.

2. That no man can claim anything at the hands of God.

If we had done all that is commanded us, we must acknowledge ourselves to be only “unprofitable servants;” “we must have done no more than was our duty to do.” The same must be said of the holy angels, no one of whom ever rendered unto God either more or better service than was his duty to perform. All idea of merit must be excluded as well from them as from us; and it is beyond measure surprising that anyone should be found among men so ignorant, so conceited, so presumptuous, as to conceive that God can by any means be made his debtor. Instead of laying God under an obligation by anything that we can do, we ourselves are indebted to him for that grace whereby we are enabled to do any good thing, and are more abundantly indebted to him in proportion to the good which he has enabled us to perform.

3. That no man under any circumstances can have reason to complain of God.

We will suppose a man to be as “perfect and upright” as Job himself; we will suppose him too to suffer as severely as ever Job suffered; and that too without any previous warning, or any assignable cause; would he have any right to complain? We answer, No! if his sufferings were a thousand times heavier, even as Hell itself, he would have no right to complain; because, as a sinner, he is justly liable to the everlasting wrath of God. “Shall a living man complain?” says Solomon. No surely. If he were dead and in Hell itself, he would have no other than his just portion; and consequently, anything short of Hell is a ground rather for thankfulness than complaint.

This we apprehend to be the import of our text, abstractedly considered; but it will be proper to notice our text,

II. This revelation we shall now consider as tending to decide the controversy between Job and his friends.

Eliphaz thought that his speech was admirably calculated to decide the point; and so it really was, if only it had been viewed in its proper light. Let us consider it,

1. As the vision was applied by Eliphaz.

Eliphaz, as we have already observed, thought that Job was suffering on account of some great and hidden abominations; and that, if he had not committed some enormous wickedness, God was too just to punish him in so signal away. Hence he argued thus: If a just man would not deal thus with an innocent person, how much less will God? “Shall mortal man be more just than God, and more pure than his Maker?” This is impossible; and therefore Job must be a hypocrite; and God has given me this vision on purpose that I may convince him of his hypocrisy.

But all this was erroneous; the principle itself was false; and the application of it altogether unwarranted. It was not true that God always punishes great wickedness in this life; for “all things come alike to all;” and the wicked are often the most prosperous. Nor was it true that Job, previous to these calamities, had committed any such evils as they apprehended; for God himself had testified that he was perfect. Therefore, notwithstanding all his confidence, Eliphaz erred exceedingly in his interpretation of this vision.

2. As the vision ought to have been applied.

The vision had respect to the controversy; and so far Eliphaz was right; but it was not a reference to Job alone; and there Eliphaz was mistaken. It referred to all the parties, to the friends of Job as well as to Job himself.

To Job it spoke powerfully, reproving him for complaining of his afflictions; because all discontent with the dispensations of God does, in fact, impeach his wisdom, and his justice in the government of the world. But “shall man be more just than God, or wiser than he who charges even the angels with folly?” This cannot be; and therefore Job was to be blamed for murmuring against God.

But to Job’s friends it spoke also. They took for granted that, if Job was not a hypocrite, then God must have been unjust in so afflicting him. But were they able to fathom all the counsels of the Almighty, and to sit in judgment upon God? Were they wiser, and more just, than he? Or was he bound to conform his proceedings to their opinion of what was wise and just? No! they should learn therefore not to pronounce so positively upon things which were so far beyond their comprehension; they must not presume to set up their own justice as a standard, whereby to try the justice of their God; and their own wisdom, whereby to estimate the wisdom of their God. To act as they were acting, was uncharitable to their friend, and insulting to their God; and they, no less than Job, should wait for the outcome of these calamities; assured that the wisdom, the justice, and the goodness of God would at last be fully manifested in the whole of this most mysterious dispensation.

Eliphaz was partial in his interpretation of the vision; he saw its bearing upon Job; but overlooked its application to himself. And this is indeed a too common fault in hearing the Word of God. We see it as applicable to our neighbor; but we do not hold it up as a looking-glass wherein to behold ourselves; we hear for others, and not for ourselves; and thus make it an occasion rather for uncharitable censures than for personal humiliation. Let us mark this evil in Eliphaz, and watch against it in ourselves.

Improvement.

1. Be thankful to God for the written Word.

Formerly God made known himself to men in dreams and visions, and by voices and ministering spirits; but these communications were accompanied with terror, and, as in the instance before us, not easy to be seen in all their bearings.

But in the written word we have a full revelation of God’s mind and will, that we may consult at all times; that we may have recourse to without any fear or terror; and that we may both clearly and fully understand; because if one part is dark and intricate, we may compare it with another that is more simple; and so, by comparing spiritual things with spiritual, may learn more certainly the mind of God.

Besides, in the written word there are great leading principles, which will serve to throw light upon any point that is more obscure. If anything appears contrary to the analogy of faith, we have a standard both of faith and practice whereby to try it; and may thus, for the most part, have our doubts respecting it removed. Let us be thankful then for such an inestimable treasure! Let us study the Word, not as critics merely, or as controversialists to condemn others—but as people desirous of discovering their own faults, and of conforming themselves in everything to the mind and will of God.

2. We must ever bear in mind the infinite distance between us and our holy Creator, Sustainer, and Redeemer.

He is the great, the incomprehensible God!

You are poor sinful worms crushed before the moth!

He is the eternal and infinitely wise God!

“You are of yesterday, and know nothing!”

Get but a proper understanding of the infinite distance between you and God, and you will take your proper place at His footstool.

You will receive whatever He shall speak in His blessed Word, with humility and confidence.

You will trust Him for acting with unerring wisdom and goodness, even when His dispensations are most dark and mysterious.

You will be submissive to His chastisements, and obedient to His will as revealed in His Word.

Your insignificance as creatures will constrain you to bow before Him, and to say, “He is the LORD! let Him do what is good in His eyes.” 1 Samuel 3:18

Your vileness as sinners will make you to regard every mercy you enjoy with unbounded gratitude; and especially that greatest of all mercies—the gift of his only dear Son to die for your sins.

With what wonder and admiration you will embrace His astonishing salvation.

With what simplicity of mind you will live by faith in the Lord Jesus Christ!

With what zeal and diligence you will devote yourselves to His service!

We say again: If only God is exalted in your eyes, and you are abased in the dust—then God will be glorified, and your souls be blessed both in time and eternity!

Charles Simeon

Job 3:1

“After this, Job opened his mouth and cursed the day of his birth!”

It is worthy of observation, that the most eminent saints mentioned in the sacred records are reported, not only to have sinned, but to have failed in those very graces for which they were most distinguished. Abraham, the father of the faithful, who is set forth as the great pattern for all future believers, repeatedly denied his wife through the influence of unbelief; and Moses, the meekest of all men upon the face of the earth, spoke unadvisedly with his lips, and thereby provoked God to exclude him from the earthly Canaan. Of the patience of Job the Scripture speaks in the highest terms; but, behold, he is here set forth to our view in a state of grievous impatience. Let us consider,

I. The manner in which Job expressed his impatience.

It would seem as if Satan had now assaulted Job, not his body only, but his soul also, and had succeeded in wounding him with his fiery darts! It is probable too, that the continued silence of his friends had produced an unfavorable impression on his mind. But however these things might be,

He vented his complaints in very unfitting terms.

He first cursed the day of his birth, wishing it to be marked, both by God in his providence, and by men in their feelings, as a day of darkness and gloominess, even to the latest generations verse 3-10. He next expressed his regret, that he had not been left to perish as soon as he came out of the womb; seeing that he would then have escaped all his calamities, and been quiet in the tomb, where all of every class, whatever their situations and circumstances were while they were living upon earth, are enjoying equal repose, verses 11-19. And, lastly, he complained that while his grievous sufferings tormented him beyond measure, they did not prevail to take away his life, verses 20-26.

We have a similar instance of impatience in another eminent saint, the Prophet Jeremiah, who seems almost to have adopted the very expressions in the chapter before us, Jeremiah 20:14-18.

Alas! how weak a creature is man when left in any measure to himself!

But is this an uncommon line of conduct?

No, truly; there is the same spirit in every man, ready to break forth whenever any afflictive occasion occurs; and in too many of us it breaks forth almost without any occasion at all. How little a thing will discompose the minds of the generality! How small a provocation will cause them to vent their displeasure in angry and opprobrious language! If trials are at all heavy and of long continuance, how will they disquiet our minds, and destroy all the comfort of our lives! Is it an uncommon thing for men under some calamity to feel weary of their existence, and even to entertain thoughts of terminating their sorrows by suicide? Yes, multitudes who have not one-tenth of Job’s trials, actually destroy their own lives, and rush headlong into Hell itself, in order to get rid of their present troubles!

While then we lament the imperfections of this holy man, let us turn our eyes inwards, and contemplate the prevalence of our own corruptions, which a single loss, or disappointment, or injury—is sufficient to call forth in their utmost extent.

Having viewed the impatience of Job, let us notice,

II. Some observations arising from Job’s impatience.

We may justly notice,

1. The folly of arraigning the providence of God.

Had Job been able to see the design of God in that dispensation towards him, (as sent in the purest love,) and the end in which it was soon to issue, (his greatly augmented happiness and prosperity,) had he contemplated the benefit that was to arise from it to his own soul (both in present sanctification and in eternal glory,) and to the Church of God in all ages, (in having such an example of sufferings and patience set before them)—he would never have uttered such complaints as these; he would have acknowledged then, what he afterwards so clearly saw, that “the Judge of all the earth did right!”

Just so, if we would look to the final outcome of our trials—then we would bear them all, whether little or great, with resignation and composure.

We see Jacob complaining, “All these things are against me!” and yet at last find, that the loss he so deplored was the salvation of him and all his family; it was a link in the chain of providence to accomplish God’s gracious purposes in the preservation of the chosen seed, and ultimately in the redemption of the world, by Him who was to spring from the loins of Judah. Just so, if we saw everything as God does, we would see that the very trials of which we complain are sent by God as the best means of effecting the everlasting salvation of our souls; and we would unite in the testimony of David, that “God in very faithfulness has caused us to be afflicted!”

Let us be contented to leave everything to the disposal of an all-wise God; assured that “He does all things well!” And let us say with Job in the midst of his grievous afflictions, “Though he slay me—yet will I trust in him!”

2. The inability of Satan to prevail against the Lord’s people.

Satan had hoped that he should instigate Job to “curse God to his face;” but in this he was disappointed. Job did indeed “curse the day of his birth;” but never for a moment thought of cursing his God. On the contrary, he often spoke of God in the most honorable and reverential terms. But Satan is a chained adversary; he can prevail no further than God sees fit to permit him. He could not have done anything against Job, if he had not first obtained permission from God. Neither can Satan do anything against the least of God’s people, any further than God is pleased to allow him with a view to their eternal good. Satan “desired to sift Peter as wheat;” but the intercession of Christ preserved his servant from being finally overcome. “Satan is a roaring lion, going about seeking whom he may devour;” but he cannot seize on one of the lambs of Christ’s flock. They are kept in safety by the Good Shepherd; and “none can pluck them out of his hand!” God has provided for his people, “armor, by means of which they shall be able to withstand in the evil day, and having done all to stand, Ephesians 6:10-18.” Nor do the more aged and experienced alone defeat him, “the young men also overcome him, 1 John 2:13-14,” yes, all that are begotten of God are enabled so to “resist him, that he flees from them, James 4:7,” and “touches them not, 1 John 5:18.” He may be permitted to tempt and try us, Revelation 2:10; but he is a vanquished enemy, John 12:31, and “shall be bruised under our feet shortly! Romans 16:20.”

3. The necessity of fleeing from the wrath to come!

There is a period fast approaching, when all the ungodly will be reduced to a state infinitely more calamitous than that of Job! They will indeed then, and with justice too, “curse the day of their birth;” for it would, as our Lord himself testifies, be “better for them that they had never been born.”

O what a day of darkness awaits them—a day wherein there will not be one ray of light to cheer their souls! Then will they curse and “blaspheme God, because of the plagues that he inflicts upon them! Revelation 16:9; Revelation 16:11.” They will wish for death also, and “call upon the rocks to fall upon them, and the hills to cover them! Revelation 6:15-17;” but all in vain.

Now if we were informed that only such troubles as Job’s were coming upon us, what diligence would we use to avert them! How careful should we be to preserve our property, and to guard against the disorders with which we were threatened! Not a moment would be lost by us, nor would we decline the use of any means, to ward off such awful calamities.

How earnest then should we be in fleeing from the wrath to come! Think, brethren, what a fearful thing it will be to “fall into the hands of the living God!” and to “be cast into the lake of fire and brimstone!” “where the worm never dies, and the fire is never quenched! Mark 9:43-48 with Revelation 14:10-11.”

O delay not one moment to flee for refuge to the hope set before us in the Gospel; flee to Christ, as the city of refuge, where, notwithstanding all your past iniquities, you may find perfect rest and security. Do not put off the great work of your souls to a time of sickness and trouble; such a season is but ill calculated for so great a work. Look at Job; if he had neglected his soul hitherto, how incapable would he have then been of performing those offices of repentance and faith, which require all the energies of the mind! He could not even compose his mind to bear his affliction aright; much less could he have employed that season in calling his past ways to remembrance, and in turning unto God with all his heart.

Just so, we also shall find it quite enough to bear up under the pains or weakness of a dying hour. Let us then improve the time of health and prosperity in preparing for the eternal world, where neither sin nor sorrow shall no more molest us, but we shall be forever happy in the bosom of our God!

Charles Simeon

Job 2:11-13

“When Job’s three friends, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, heard about all the troubles that had come upon him, they set out from their homes and met together by agreement to go and sympathize with him and comfort him. When they saw him from a distance, they could hardly recognize him; they began to weep aloud, and they tore their robes and sprinkled dust on their heads. Then they sat on the ground with him for seven days and seven nights. No one said a word to him, because they saw how great his suffering was.”

Job in a second conflict, had gained the victory; yes, though his wife acted as a confederate with Satan, and urged him to “curse God and die,” yet did he retain his integrity, and prove himself worthy of the character which God had given him.

But the rumor of his unprecedented calamities had spread far and wide, and had caused all those who should have been a comfort to him to depart from him; insomuch that, having none to administer to his relief, he had “taken a potsherd to scrape himself with.”

But three of his aged friends, descendants of Abraham, though not of the chosen seed, still loved and honored him; and feeling their incompetence, as individuals, to afford him all the instruction and consolation that the occasion called for, concerted a plan to visit him together, and to unite their efforts for his welfare. An account of their first interview is here set before us; and a most interesting account it is. In discoursing upon it, we shall be led to contemplate,

I. The nature of love.

Love, as described by Paul, 1 Corinthians 13:4-7, and as summarily expressed by our blessed Lord, Mark 12:31. Matthew 7:12, is the acting in all things towards our neighbor as we would think it right that he, in our circumstances, would act towards us. It makes us to consider all men as members of one great body, and to participate with them in their feelings, as the different members of our own body would with each other, 1 Corinthians 12:25-26. If any are afflicted, love prompts us to fly to their relief, and to concert the best measures in our power for their restoration to happiness.

In the friends of Job we see the nature of love well exemplified; they did not feel indifferent about him, or run from him, as they did whose hearts were destitute of love; but they met together for the express purpose of participating and alleviating his sorrows. They did this, too, unsolicited, and unsought; it was the fruit of a divine principle within them, the voluntary expression of their own affectionate regards. This was a “love, not in word and in tongue, but in deed and in truth;” it was “a love without deception;” and wherever true love exists, it will produce exactly the same dispositions, and stimulate, according to its measure, to the same exertions.

In executing their benevolent plan, Job’s friends have shown us,

II. The effects of sympathy.

When they were yet at some distance from him, they saw him; but would not have recognized him at all, (so altered was he in his whole appearance,) if they had not been prepared for the change by the reports which they had heard concerning him. But the sight deeply affected them all; so that they burst forth into floods of tears, and rent their mantles, as expressive of their anguish, and sprinkled dust upon their heads towards Heaven, as mourners were accustomed to do. On coming into his immediate presence, “they sat down with him upon the ground seven days and seven nights,” that is, a considerable part of each successive day, see Luke 2:37 and Acts 20:31; and so overwhelmed were they with the sight of his melancholy condition, that none of them could give utterance to their feelings, or attempt to suggest anything for his relief.

Those who have never known from their own experience how entirely the soul may be overwhelmed with sympathy, conjecture that during all this time the friends of Job were harboring suspicions which they did not dare to express. But this idea is very injurious to the character of those holy men, and directly contrary to the account given in our text; for their silence is expressly ascribed to the overpowering effect of their own sympathy at the sight of his unparalleled afflictions, “No one said a word to him, because they saw how great his suffering was” and to this cause it must be ascribed.

We know, that as silence is the proper effect of great sorrow,” (David says, “I am so troubled that I cannot speak, Psalm 77:4,”) so is it also of deep sympathy; such as the elders of the daughters of Zion experienced, when they saw their city and temple destroyed, their princes and people carried into captivity, the law of their God forgotten, and their prophets no longer favored with visions from the Lord, Lamentations 2:9-11.

In a word, the effect of sympathy is, to make the sorrows of another our own; and to produce in our hearts those very feelings of grief and anguish, which the afflicted individual himself is called to sustain.

The interview, thus illustrated, displays,

III. The excellence of true religion.

The whole of true religion is comprehended under the term love, “Love is the fulfilling of the law, Romans 12:8-10.” Moreover, the sympathy before delineated, is the most unequivocal expression of love, “Pure and undefiled religion before God the Father is this: to look after orphans and widows in their distress, James 1:27.”

See then religion as exemplified in our text, how beautiful does it appear! A carnal mind would admire rather a sight of kings surrounded by their nobles; but God and his holy angels, I have no doubt, esteem such a sight as was exhibited on that occasion, as infinitely grander than all the pomp of courts, yes than of “Solomon in all his glory.”

Never did our Lord himself appear more glorious, no not even on the mount of transfiguration, than when he was weeping with sympathy at the tomb of Lazarus, or with compassion over the coming destruction of the city of Jerusalem. So the sight of these aged men, assembled to mourn with, and to comfort, their afflicted brother, and expressing in such significant ways their overwhelming sorrow, was as noble and as interesting as can be seen on earth.

And O, what would this world be, if everyone possessed such a spirit as they evinced! Yet such is the tendency of true religion, which transforms us into the image of that God, whose name and nature is love.

By way of improvement, we will,

1. Recommend to you the exercise of these dispositions.

Behold these men, how amiable they appear in all the posture and habiliments of woe! And are they not a fit pattern for you to imitate? But you have a brighter pattern than they, even our Lord Jesus Christ himself; who, when he saw our fallen state, came down from Heaven to seek and save us, yes, “though rich, for our sakes he became poor, that we through his poverty might become rich!” O, what marvelous grace was here! and still, “as our Great High-priest, he is touched with the feeling of our infirmities, having been himself in all things tempted like as we are, on purpose that he might support them that are tempted.”

If then the example of Job’s friends are not sufficient to commend to you these lovely dispositions, let me entreat you to seek “the mind that was in Christ.” As a further inducement to this, consider how soon you yourselves may need the compassion and the sympathy of others.

There is no man so secure, but he is open to the assaults of trouble on every side. Would you then in trouble have any to sympathize with you? Know, that “he who would have friends must show himself friendly, Proverbs 18:24;” and that you must sow the grain which you desire to reap.

This is an argument used by God himself, who bids us to “remember those who are in bonds, as bound with them; and those who suffer adversity, as being ourselves also in the body, Hebrews 13:3.”

If any further motive be wanted, consider, that in the day of judgment the exercise of this disposition will be a very principal subject of inquiry, as evincing the sincerity of our love to Christ; and every act of love towards the poorest of his people will be acknowledged by him as a favor conferred upon himself, Matthew 25:40. Let me then recommend the exercise of love and sympathy to all who would adorn their holy profession now, or be approved of their God in that great and solemn day.

2. Suggest some cautions in relation to it.

Do not let sympathy be shown with the rich only, or with our own particular friends; but let it be extended to all who are in trouble, whether rich or poor, whether known or unknown, Job 30:25. We deny not but that those who are nearly related to us have a superior claim; as they have also who are of the household of faith, Galatians 6:10; but still we must, like the good Samaritan, account every man our neighbor, and gladly avail ourselves of every opportunity of pouring balm into his wounded spirit.

Again, wait not until you are called and summoned to the house of mourning; but go there of your own accord, esteeming it “far better to go to the house of mourning, than to the house of feasting, Ecclesiastes 7:2; Ecclesiastes 7:4.” Let the principle of love in you be like a spring, ever ready to act, the moment that a scope for action is afforded it. “Look not every man on his own things only, but every man also on the things of others, Philippians 2:4 with 2 Corinthians 11:29.” Be ready on all occasions to “rejoice with those who rejoice, and to weep with those who weep Romans 12:15.” This readiness to “bear one another’s burdens is a fulfilling of the law of Christ, Galatians 6:2.”

But lastly, be not hasty to offer advice to those who are bowed down with a weight of trouble. There is a sacredness in grief which demands our reverence; and the very habitation of a mourner must be approached with awe. A hasty effusion even of consolatory truths is offensive to one who is not prepared in a measure for the reception of them. The language of many is, “Look away from me; I will weep bitterly; labor not to comfort me, Isaiah 22:4;” and to such, an obtrusive officiousness is disgusting. To such, the silent eloquence of sighs and tears is more consolatory than the most copious harangue.

See that you yourselves feel deeply; and then you will neither fall into an officious impertinence, on the one hand, nor deem even a silent visit unserviceable, on the other hand. You will patiently wait for the most favorable season, and administer your instructions as the mourner is able to receive them.

Charles Simeon

Job 1:20-22

“At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said: “Naked I came from my mother’s womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised.” In all this, Job did not sin by charging God with wrongdoing.”

Behold, the invisible world is here opened to our view. We here see an assembly of the sons of God, (whether of angels, or of glorified saints, is not certain,) and Satan himself intruding in among them, in the very presence of their God. We are informed also of a conversation passing between Jehovah and Satan in reference to Job; God commending him as the most eminent of the saints on earth; and Satan traducing his character, as a mercenary hypocrite, who would even curse his Maker to his face, if only he would be tempted to do so by a withdrawment of his temporal prosperity. We are told also that God permitted Satan to put the piety of Job to the test which he had proposed.

There would be no inconsistency in this, if we were to interpret it literally; but we apprehend that it is a kind of parabolic representation, like that of Micaiah, who saw in a vision a spirit coming into the presence of Jehovah, and proposing to go forth as a lying spirit in the mouth of Ahab’s prophets, in order to persuade Ahab to go up to Ramoth-Gilead, 1 Kings 22:19-22. In this view it is intended to show us the malignity of Satan, and the restraints imposed upon him by Almighty God, who will allow him to proceed no further than shall ultimately lead to his own confusion.

In whichever way we take this account, whether literally or mystically, it appears that Satan was permitted to assault Job with the most grievous temptations, and that the piety of Job was victorious in the conflict. In considering this account of Job, we shall notice,

I. Job’s trials.

These were beyond measure great.

Their number and variety;

their rapid succession, without one moment allowed him for reflection and prayer;

the extent of them, comprehending the loss not only of all his worldly property, but of all his children, and that too in a season of mirth, when he was peculiarly apprehensive that they might be least fit to die;

and particularly the certainty of all these calamities, every one of them being reported by an eye-witness;

all of these coming so suddenly, were sufficient to overwhelm anyone, more especially when the hand of God himself appeared, not in the language of the reporters only, but in the events themselves, to have been thus awfully directed against him.

In them we see,

1. How great the power of Satan is.

How speedily he found instruments to execute his will! The minds of Sabeans and Chaldeans received in a moment the impulse which he chose to give them; and they performed exactly the service to which he destined them; the time, the manner, the measure of their actions were perfectly subject to his control. The elements also were alike obedient to his command, and performed precisely what he directed them to effect; the lightnings flashed, the winds blew, and, by their ready compliance with his will, proclaimed him to be indeed “the god of this world,” “the prince of the power of the air, the spirit that works in all the children of disobedience.”

True it is, he could not have done these things if God had not permitted him; but from what he did we may easily see what he both could and would do, if all restraint were withdrawn from him; and what he will do in the eternal world to those who shall be delivered into his hands.

2. How uncertain is all worldly good.

When Job arose in the morning, he was “the richest man in all the east;” and before night he was bereft of all that he possessed. And such changes are by no means infrequent in the world. Not to mention the restless desires of a gamester, the unfortunate speculations of a merchant, or the misplaced confidence of a surety, (all of which are fruitful sources of misery and ruin,) let us contemplate those other sources of calamity which are more out of the reach of human prudence, such as earthquakes, floods, shipwrecks, invasions, conflagrations. Alas! alas! how many thousands are from time to time reduced by these from a state of ease and opulence to the most abject and destitute condition! Truly there can be no one so ignorant as not to know, as well from observation as report, that “riches make themselves wings, and fly away!”

3. That the most eminent saints are not exempt from even the heaviest calamities!

If ever any man could venture to say, “I shall die in my nest, Job 29:18,” it was Job; because, while he possessed more wealth than others, he had a mind more under the influence of piety, and consequently more free from those snares and temptations to which others are exposed. Yet, though there was no one like him upon earth in respect of piety, there never was a man so oppressed as he by overwhelming calamities. Let no man then ever venture to say, “My mountain stands fast; I shall not be moved;” for “all things come alike to all.”

“Many are the afflictions of the righteous, Psalm 34:19” as in the case of Job, God often sends troubles:

to try and prove the sincerity of their faith,

to strengthen their graces,

to purify their hearts,

to display before the world the efficacy of his grace,

and to fit his people for the eternal world.

If God has given faith to any, they may expect that it shall “be tried, in order that it may be to the praise and honor and glory of their God at the appearing of Jesus Christ, 1 Peter 1:7.”

But in the midst of all his trials we behold, and admire,

II. Job’s resignation.

He felt, and deeply too, the heavy load of his afflictions; and hence he rent his mantle, and shaved his head, as customary expressions of deep anguish of mind, Genesis 37:29; Genesis 37:34 with Job 2:12 and Isaiah 22:12 with Micah 1:16. But still he was composed and tranquil, “not charging God foolishly,” or uttering anything hasty or unadvised. Let us notice:

1. The considerations with which Job quieted his mind.

These were two, namely:

1. that what he had lost, was not properly his own,

2. that God had taken it, whose property it was.

Job felt himself now only reduced to the state in which he was when he came into the world, and in which he must at all events soon be, when he should be called to go out of the world again. Why then should he repine and murmur at being stripped of all, when he was so lately, and must so soon again be, altogether naked, without anything that he could properly call his own? So just and important is this idea, that Paul has actually quoted the very words of Job, to show that “godliness with contentment is the only desirable gain! 1 Timothy 6:7-9.”

Moreover, the use and enjoyment of those things had been given to him by God alone; whether they came by inheritance, or had been the fruits of his own industry, God was equally the giver of them, James 1:17; and, whether men or devils or elements had deprived him of them, they were no other than as instruments in the hand of God, who had accomplished by them his own sovereign will, Isaiah 45:7. Amos 3:6. How then could he presume to reply against God? No, “he would be silent and not open his mouth, because the Lord had done it.”

What astonishing grace was here, that could suggest at a moment such thoughts as these, and give them such an efficacy to compose and tranquillize his soul!

But let us notice more particularly,

2. The manner in which Job expressed his resignation.

He “fell to the ground and worshiped” his God with the profoundest humility. O what submission of heart was here! How meekly did he receive at the Lord’s hands the strokes of his chastening rod! But he went further still, and “blessed the name of the Lord!” Yes, blessed him for that very dispensation which Satan expected to have called forth only the language of cursing and blasphemy. Job was convinced in his judgment that “the Judge of all the earth could not but do right;” and that however “clouds and darkness might be round about him—yet judgment and justice were the basis of his throne.” Job knew that whether he could see the reason of God’s dealings now, or not, he should see reason to adore him for them in the eternal world; and therefore he would bless and adore him for them here. Thus did he adopt exactly the line of conduct which God approves, “neither despising the chastening of the Lord, on the one hand, nor fainting under his rebukes,” on the other hand, Hebrews 12:5. Job “walked by faith, and not by sight,” and excelled all the saints, whether of that or any other age.

David was not the least eminent of men; yet when the Amalekites had invaded Ziklag, and taken away his wives and property, “he wept until he had no more power to weep, 1 Samuel 30:3-4.” And, when he lost his rebellious son Absalom, he so fainted under the loss as to be altogether forgetful of all his mercies, and of all his duties 2 Samuel 19:4-6.

But Job lost not for a moment his self-possession; his principles operated instantly to the full extent that the occasion required, “Shall we receive good at the hands of God,” says he, “and shall we not receive evil? Job 2:10.” Any other conduct appeared to him to be highly unreasonable; and hence he is proposed by God himself as a pattern for our imitation to the end of time, James 5:11.

From contemplating Job’s exalted character, let us learn,

1. To sit loose to earthly things.

We deny not but that a competency in earthly things is a blessing for which we have great reason to be thankful; but when we see how uncertain the possession of them is, and, above all, how happy we may be in God without them, we have no occasion to covet them, or to set our hearts upon them. Paul, when “he had nothing—yet possessed all things, 2 Corinthians 6:10,” because he had God for his God and portion.

Let us in like manner “learn in every state to be content, whether we are full or hungry, whether we abound or suffer need, Philippians 4:11-12.” Let us,

“if we have a wife, be as though we had none;

if we weep, be as if we wept not;

if we rejoice, be as if we rejoiced not;

if we buy, be as though we possessed not;

and altogether use this world as not abusing it, because the fashion of it so quickly passes away! 1 Corinthians 7:29-31.”

2. To stand prepared for trials.

Truly we know not what a day or an hour may bring forth; what losses we may have in our property, or in our dearest friends and relatives; or what calamities may come upon us. We are sure that “Satan, that roaring lion,” is “going to and fro throughout the earth,” “seeking whom he may devour;” and, if he has obtained God’s permission to exercise his power against us, how soon may he bring us down to the ground, and even “sift us as wheat!”

Who among us can have any idea what storms he may be preparing for us, or what instruments he may be stirring up against us? Knowing then his malignity and his power, let us stand upon our guard against him; let us “arm ourselves with the mind that was in Christ Jesus, 1 Peter 4:1;” and let us so endeavor to realize our principles, that we never give way to discontent or impatience, but bless in everything the name of our God.

3. To seek those things which neither men nor devils can take away from us.

Spiritual blessings are out of the reach of all our enemies, “Our life is hidden with Christ in God;” and not all the powers of darkness combined can destroy it. Moth and rust may corrupt our earthly treasures, or thieves may break through and steal them; but if we lay up treasure in Heaven, it will be inaccessible to them all. That is “substance, Proverbs 8:21,” while all else is vanity and vexation of spirit. Let us then “labor for the food that endures to everlasting life;” and “choose the good part, that never can be taken away from us!”

Charles Simeon