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

Job 1:9-11

“Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. But stretch out your hand and strike everything he has, and he will surely curse you to your face!”

Well has it been asked, “Who can stand before envy?” This vile principle of envy is as ingenious as it is malignant. Never is it at a loss for an occasion to display its hateful propensities. The very favor of God himself may call envy forth, and cause it to pierce the most innocent of men with its envenomed darts. Especially, if any person is made an object of honor, its odious qualities will instantly appear in an endeavor, if not to destroy the character of the person applauded—yet at least to reduce it to the standard of ordinary attainments.

In the chapter before us, Satan is represented as coming on a particular occasion into the presence of the Most High, and as being asked of God, whether he had considered what an eminently holy character Job was, insomuch “that there was not one like him upon earth, so perfect, so upright,” so altogether conformed to the mind and will of God, verses 6-8. And what was the answer of this malignant fiend? It was in direct opposition to the divine testimony, “Does Job fear God for nothing?” No! He is a selfish hypocrite who serves God only because of the temporal advantages he gains by it; and, if those advantages were withdrawn, he would show he has no more regard for God than the vilest of mankind. Yes, he would even “curse God to his very face! verse 9-11.”

Now, it is in this very way that envy operates, in reference to the saints, in all ages. They are represented as actuated by far different principles from those which they profess, and as possessing in reality no more of true sanctity than the world around them, “Do they fear God for nothing?” ‘No; they have some selfish end in view; and, if they are disappointed in attaining that, they will prove themselves as destitute of any religious principle as those who make no profession of religion.’

It was in this sense that Satan put his challenge; and, therefore, we shall first direct our attention to it in that view. But we may take the words without any particular reference to the context; and then they will afford occasion for some observations of a very different nature. In both of these views, it is my intention to consider them, and to notice them:

I. As a base accusation, indignantly to be repelled.

How false the accusation was in reference to Job, the event proved; nor is it a whit more just as thrown out against the people of God in all ages. I grant there are, and ever have been, some, who are not upright before God. A Judas was among the immediate disciples of our Lord; and a Simon Magus among the early converts of his Apostles. But if there are some like Orpah, who cleaved to Naomi in her prosperity, but abandoned her when her name was changed to Marah, (when, from being “pleasant” her very existence became “bitter,”) so are there many who, under all circumstances, “cleave unto the Lord,” and adopt the resolution of pious Ruth, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me!” Ruth 1:14-17.”

And why should the motives of the godly be called into question?

Is earthly prosperity so generally the portion of the godly, that hypocrites should be induced by the prospect of it to profess themselves the people of the Lord? For one, that is led by a hope of honor or emolument to embrace the religion of Christ, there are ten, at the least, who are deterred from professing it, by a fear of injuring their respectability or financial interests. Indeed, we are taught, by our blessed Lord, that “we must forsake all to follow him;” and, consequently, a desire after loaves and fish cannot reasonably be imputed to the general mass of Christians as their motive for professing godliness. We must look for other motives; and other motives there are, abundantly sufficient to produce the effects which we ascribe to them.

Are we not immortal beings, and accountable to Almighty God for the whole of our conduct? And is not the thought of this sufficient to impress the mind with awe, and to stimulate us to the utmost efforts, if, by any means, we may escape death, and lay hold on eternal life?

Has not God also, in tender mercy to our souls, sent unto us his only-begotten Son, to effect our reconciliation with him by his death on the cross? And is not this sufficient to show us at once the value of our souls, and the necessity of fleeing from the wrath to come? May not such love on the part of our offended God be well expected to operate on our hearts, and to constrain us to devote ourselves altogether unto him? And while our lives accord with our profession, has anyone a right to sit in judgment upon our motives? And when no fault can be found with our actions, is anyone at liberty to incriminate our intentions?

If multitudes of God’s people were upright in former ages, why should all who profess themselves his be accounted hypocrites now?

Were Noah, Daniel, Paul, induced by any sinister motives to serve their God? Did not their whole lives bear testimony to them that they were sincere? And is not the grace of God as sufficient for us as it was for them; so far at least as to inspire us with a holy fear of God, and a desire to serve him with our whole hearts?

I may go further, and ask, whether there are not many, even at this present day, evincing a superiority to all earthly good, and a determination to serve their God, though with the loss of all things?

I repel, then, and with indignation too, the base accusations that are so generally brought against the people of God; and I declare, without fear of contradiction, that at this day there are many who, though far inferior to Job in respect of spiritual attainments, resemble him fully in the integrity of their hearts; and many, of whom it may be justly said, They are “Israelites indeed, and without deceit.”

But, as detached from the context, the words may be regarded,

II. As an unanswerable truth, most gladly to be conceded.

Selfishness is surely an evil, when it leads us to neglect spiritual things, and prefer those which are temporal; but, if understood as implying a supreme regard to our eternal interests, it is good and commendable; for it is that very disposition which was exercised by Mary, when she dismissed from her mind all inferior considerations, and chose that good part, which would never be taken away from her. In this sense Christians are selfish; and it may justly be said of them, that “they do not serve God for nothing!” For,

1. They desire, above all things, the salvation of their souls.

They know what they have done to offend their God, and what God has done to save them, and what promises of mercy he has given to all who repent and believe his Gospel. And knowing these things, they desire to avail themselves of the opportunity afforded to them, and to secure to themselves the offered benefits.

Is this wrong? If so, what can all the invitations and promises of the Gospel mean? Why did Peter say, “Repent, and be converted, that your sins may be blotted out!” Or why did our blessed Lord say, “If any man thirsts, let him come unto me and drink; and out of his belly shall flow rivers of living water?”

2. They actually obtain from God many present benefits.

By “coming to Christ, they find rest for their souls,” and are “filled with peace and joy in believing;” and in this way they are encouraged to “fight the good fight of faith,” and to “run with patience the race that is set before them.” Is there anything evil in this? Does it not accord with the experience of the saints in all ages? Yes, does it not constitute a very strong argument in favor of godliness, that “it has the promise of the life that now is, as well at of that which is to come, 1 Timothy 4:8.”

3. They look forward to infinitely richer benefits in the world that is to come.

To those who seek after glory and honor and immortality, God has promised eternal life; and the saints, under their most afflictive trials, are pronounced blessed, because of the recompense that awaits them in the eternal world! Matthew 5:3-12. Can it be wrong, then, to have respect to that reward, and to run with a view to obtain the prize?

Look at Moses; was not he actuated by this hope, when he “refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than all the treasures of Egypt?” Yes, we are expressly told that “he had respect unto the recompense of the reward, Hebrews 11:24-26.”

By the same hope were the ancient martyrs also actuated, when “they refused to accept deliverance from their tortures, in the assured expectation of obtaining a better resurrection, Hebrews 11:35.” And even of our blessed Lord himself is it said, that “for the joy that was set before him he endured the cross and despised the shame, until at last he sat down at the right hand of the throne of God, Hebrews 12:2.”

Then I confess the truth contained in my text, that we are selfish; and my only complaint is, that we are not sufficiently impressed with these hopes and expectations; for, if we were, we would, like the holy Apostle, “forget all that is behind, and reach forward to that which is before, and press on with continually increasing ardor for the prize of the high calling of God in Christ Jesus.”

To all the calumniated servants of God, then, would I say,

1. Do not be cast down by the evil censures of ungodly men.

Do what you will, they will be sure to find fault with you. Satan accused Job to God as a hypocrite, because of his prosperity; and, when he had prevailed to involve him in utter ruin, he stirred up Job’s friends to condemn him as a hypocrite, because of his adversity.

Just so, when “John the Baptist came neither eating nor drinking,” Satan’s agents said “he had a devil!” And when “Jesus came eating and drinking,” they accused him as “a gluttonous man and a wine-bibber, a friend of publicans and sinners.”

Thus, “whether you pipe or mourn,” they will find occasion against you, even as they did against David, who, “when he put on sackcloth, and fasted,” to bring down blessings on his enemies, had even “that turned to his reproach.”

Only be careful to give no just occasion of offence. Let your enemies be able to “find no fault in you, except concerning the Law of your God.” Let it be the one labor of your life to “be blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life!” Philippians 2:14-16

2. Endeavor in all things to approve yourselves to God.

A contempt of man’s censures should ever be attended with a determination of heart to “keep a conscience void of offence towards both God and man.” You have seen what a testimony the heart-searching God bore to Job; seek that he may testify respecting you also, that you are “blameless and upright; fearing God and shunning evil.” Be men of principle; and then you will be independent of outward things, and serve God as well in one state of life as another. Neither prosperity nor adversity will influence you in this respect; but, “whether God gives or takes away, you will bless his holy name.” Then, if condemned by men, you may look forward with confidence to the future judgment, when “your righteousness shall shine forth as the noon-day,” and “every tongue that has spoken against you shall be condemned!”

Charles Simeon

Job 1:5

“When a period of feasting had run its course, Job would send and have them purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom.”

Who Job was, or at what precise period he lived, or who wrote the book that is called by his name, is not certainly known. It is probable that he was a descendant of Nahor, Abraham’s brother, Genesis 22:20-21, and that he lived previous to the deliverance of Israel from Egypt, because there does not appear to be any direct reference to that event, which there would in all probability have been, if it had taken place, and Job or his friends had been acquainted with it.

The Book of Job, with the exception of the first two chapters, and part of the last, is written in verse; and this has given occasion to some to imagine, that the whole book is a kind of poetic fiction; but there undoubtedly was such a man as Job, Ezekiel 14:14; and the events referred to in the Book of Job did actually occur, James 5:11; and the record of them was most assuredly inspired. It is referred to by Paul in this view. Compare Job 5:13 with 1 Corinthians 3:19.

Though therefore we admit that the conversation which passed between him and his friends is not recorded in the precise words used by the different speakers—yet it is certain that the substance of their respective speeches is correctly given, and that the record of them was written under the direction of God himself; so that it is, as much as any other part of the inspired volume, the Word of God.

The scope of the book must be clearly understood, and be borne in mind throughout; for, if we lose sight of that, the whole will be a mass of confusion. The friends of Job conceived that his extraordinary calamities proved that his former professions of piety had been hypocritical; and Job maintained, that the trials which a man might be called to endure were no just criterion whereby to judge of his state; since the most upright of men might be deeply afflicted, and the most ungodly of men might enjoy uninterrupted ease and prosperity.

And it will be found in the sequel, that, though Job in some instances was unguarded in his expressions, his views on the whole were right, and those of his friends erroneous. But we must not therefore conclude that his friends uttered nothing that was good. Their general opinions were just; but their application of them to Job’s particular case was incorrect. Their premises were often right; but their conclusions were wrong. Their great error was that they thought such extraordinary dispensations of God’s providence towards a man must be sent on account of some extraordinary wickedness committed by him. Conceiving themselves to be correct in this, they concluded Job to have been a hypocrite, and that God had now exposed his hypocrisy to the view of all; and Job, on the contrary, maintained that he had been upright in all his conduct, and that the judgment of his friends was uncharitable, erroneous, and wicked.

But it is not our intention to enter any further into the general question between Job and his friends at present; we have now only to consider the private character of Job, and that more particularly in reference to his family. He is represented as a man of most eminent piety, as being “blameless and upright; he feared God and shunned evil, verse 1;” and from what is said of him in our text, he evidently deserved that high character. Let us consider then:

I. Job’s conduct in relation to his family.

God had blessed him with a numerous family, whom he had reared to adulthood, and placed around him with separate establishments. But, notwithstanding he had thus liberally provided for them, and was evidently most indulgent towards them, (promoting to the uttermost a brotherly union among them, and permitting his daughters to enliven the innocent conviviality of their domestic circles,) he was exceedingly concerned and watchful over their eternal interests.

His seven sons had been entertaining each other in succession; and, though Job knew not that anything contrary to God’s will had passed among them—yet, conceiving it possible that they might in their mirth have been transported too far, he called them to prepare themselves for a solemn attendance upon God, while he should offer for every one of them a burnt-offering unto the Lord.

Now consider this:

1. As an act of magisterial authority.

Job perhaps was a magistrate, possessing very high authority, and occupied to a great extent in judicial proceedings, Job 29:5-10; yet he did not therefore think himself at liberty to neglect religion, or to confine his attention to private duties; he felt that the more exalted his station was, the greater was his responsibility, and the more urgent his duty to honor God before men.

What a blessing would it be, if all people of wealth and dignity would use their influence in this way! But the generality of great men think there is no need for them to stand forth as patrons and patterns of religion; they suppose they have an exemption from such open acts of piety as would attract observation, and make them appear particular; and that, if they countenance by their presence the public institutions of religion, it is quite as much as can be required at their hands.

But we must declare to all, that, if Job, with the small measure of light which he enjoyed, accounted it his duty to exert all his influence for the honor of his God, much more should we, who profess to have received the full light of the Gospel, feel it our duty to devote our faculties and our talents to the honor of Christ, and the extension of his kingdom upon earth.

2. As an act of parental love.

Many who have been careful of their children in their earlier days, cast off all concern about them, or at least decline all interference with them as to religious matters, when they have arrived at years of discretion. But Job did not do so; though he was an indulgent parent, he did not give up all parental authority, but sought to use it for the eternal welfare of his children. He called them all to self-examination and prayer, previous to his offering for them the sacrifices in which he commanded them to join. This is the meaning of the word “sanctified” See Exodus 19:10; Exodus 19:14. Yes, we are told, “Thus he did continually;” continually watching over their eternal interests, and using all his influence, both with them and with God, to bring them to the enjoyment of the divine favor.

In this Job is a pattern for parents in every age, and in every place. As long as God shall continue to them a sound mind, so long should they improve their authority for the enforcing of an attention to religious duties, and for the cultivating of a spirit of piety in the hearts of their children.

The peculiarity of his conduct naturally leads us to inquire into,

II. The grounds and reasons of Job’s conduct.

Had any great evil been committed by his sons, to call forth that particular exercise of parental authority, we should have ascribed to that the conduct of this holy man; but, as no evil existed but in his apprehensions, we must look for the grounds of his conduct in some general views and principles to which it is to be traced.

1. Job’s concern for his children was founded in his views of the extreme depravity of our nature.

Though he had trained up his children in pious principles, Job knew that by nature we are all prone to evil; and that there is no sin, however heinous, which if left to ourselves, we might not commit! He knew that they might even go so far as to speak lightly of God and his dispensations, whether of providence or grace; yes, through an evil heart of unbelief they might depart from God altogether, and actually renounce their allegiance to him. Hence he was desirous to obtain mercy for them, that, if they should have committed so great a sin, they might be brought back again to repentance, and not be left to perish forever in their iniquity.

Now in this respect the views of Job were just; for the heart of man by nature is “deceitful above all things and desperately wicked!” And, whatever education he may have received, and whatever eminence in piety he may have attained, he has reason to pray, “Hold up my goings in your paths, that my footsteps slip not!” Yes, he has reason to fear, “lest, having preached to others, he himself should become a cast-away.”

Just so, every person in the universe should bear this in mind, in reference both to himself and others; for it is “God alone that is able to keep us from falling,” and it is only while “he holds us up, that we can be safe.”

2. Job’s concern for his children was founded in the corrupt tendency of carnal mirth.

Mirth may be very innocently enjoyed; but there is great danger, especially when indulged to any extent, that it may become an occasion of evil. It certainly tends to stupefy the conscience, and to deaden our affections towards God. When we are rejoicing much in earthly things, we are apt to languish in our desire for heavenly things; and to feel less ardent longings for the glory that shall be revealed. Moreover, when “we are full, there is danger lest we deny God, and say: Who is the Lord? Proverbs 30:8-9.” It was against this that God cautioned his people of old, Deuteronomy 8:10-11, and this effect Job saw as likely to be produced in his own children. Hence he called them to a particular recollection of their spirit and conduct during their days of feasting; he urged them to examine well their own hearts, and to implore help from God, that they might be enabled to discover any secret evil which might have lurked in their bosoms.

Now in this he set an admirable example unto us. The world is apt to fascinate our carnal hearts; and it is extremely difficult to “use the world without abusing it.” Whenever therefore we have been mixing in its company and participating of its pleasures, it befits us carefully to examine our own hearts, lest we should have offended God by our forgetfulness of him, or contracted any stain that may render us odious in his sight.

3. Job’s concern for his children was founded in the universal need of an atonement for sin.

Had Job offered one burnt-offering for them all, it would have sufficed to show them what judgments they merited at the hands of God, and that nothing but the great sin-atoning sacrifice could ever avert his wrath from them. But when he offered a separate burnt-offering for each of them, these lessons were inculcated with double force.

In truth, whether the young men had transgressed, or not, to the extent that their father feared, it was still necessary that they should apply to the blood of atonement to cleanse them from their sins.

Just so, we need one to “bear the iniquity of our holiest actions,” and much more to expiate the guilt which we contract in an hour of conviviality and mirth, “Without shedding of blood there can be no remission” of any sin whatever; and a most important lesson we shall learn from this history, if we take occasion from it to get this truth deeply impressed upon our hearts.

Let us learn from hence:

1. To exercise a great concern and watchfulness over ourselves.

If it was right in Job to be jealous over his sons, then it must surely be right for all to maintain a similar disposition in reference to themselves; nor is it only after a season of conviviality that we should exercise it, but at all times. Not a day should pass without diligent self-examination how we have passed our time, and how we have performed our several duties in the world, the family, and the closet; what tempers we have manifested towards man, and what affections we have exercised towards God. Have we received everything, whether good or evil, as from him, and endeavored to enjoy him in our comforts and to bless him for all our trials? In a word, let us especially inquire from time to time whether we have under all circumstances walked as in his immediate presence, and labored to glorify his great and glorious name? “This, like Job, we should do continually;” and, like him also, we should occasionally set apart a day for more than ordinary self-examination, for deep humiliation on account of our innumerable sins and defects, and for a more earnest application to the blood of our great sin-atoning sacrifice to expiate the guilt of all sins, whether deliberate or unintentional, whether known or unknown.

2. To seek above all things the eternal welfare of our children.

It is undoubtedly a parent’s duty to seek the comfortable settlement of his children in some good and useful occupation; but it is his duty also to seek above all things the salvation of their souls.

Consider, you who have families, that from you has been transmitted to your children a corrupt nature, which, if not changed by divine grace, will hurry them on to everlasting perdition! Surely then you are bound to seek this grace for them; you are bound to pray for them night and day; you are bound to restrain them also, and to “bring them up in the nurture and admonition of the Lord, 1 Samuel 3:13.”

Nor is it only in their earlier years that you are thus to watch over them, but in adult life; and if you neglect to do so, you will involve yourselves in the deepest guilt, and be justly answerable for them in the day of judgment, “their blood will be justly required at your hands.”

In particular, be careful to instill into their minds high and reverential thoughts of God, and adoring gratitude to Christ for the atonement which he has made for sin and sinners. Teach them to go to that Savior continually, and to wash in the fountain of his blood—which alone can cleanse them from their sins.

Thus, whatever may be the outcome of your labors with respect to them, you will stand acquitted in your own conscience, and have a testimony from God in the last day that you have done the things which were pleasing in his sight, “Well done, good and faithful servant; enter you into the joy of your Lord!”

Charles Simeon

Esther 9:26-28

“Because of everything written in this letter and because of what they had seen and what had happened to them, the Jews took it upon themselves to establish the custom that they and their descendants and all who join them should without fail observe these two days every year, in the way prescribed and at the time appointed. These days should be remembered and observed in every generation by every family, and in every province and in every city. And these days of Purim should never cease to be celebrated by the Jews, nor should the memory of them die out among their descendants.”

It has been observed of the Book of Esther, that the name of God is not in it; and certainly there is not the same strain of piety pervading it as is found in the Book of Nehemiah. This perhaps may be accounted for from the circumstance of its having been written in the court of Persia, where Jehovah, the God of Israel, was neither known or acknowledged. But though in this point of view it may appear more like to a mere record of facts, it does in reality contain as striking a display of God’s providence as any book in the inspired volume. In explaining the feast of Purim, spoken of in our text, we must of necessity bring before you all the most leading facts recorded in the whole book; though we shall of course notice them only so far as they throw light on our main subject.

We shall consider,

I. The feast of Purim itself.

It is called the feast of Purim, in reference to a lot which was cast (the word pur signifying a lot), and which had a very principal effect in the preservation of all the Jewish people throughout the Persian dominions. But in speaking of the feast, we will distinctly state,

1. The occasion on which the feast of Purim was observed.

Haman, the prime minister and favorite of King Ahasuerus, was offended with Mordecai a Jew, who had refused to pay him that homage which the king had enjoined to be paid to him by all his courtiers. Indignant at this supposed insult, Haman sought to avenge himself, not on Mordecai alone, but on all the Jews throughout the empire. For this end, he cast a lot to determine on what day he should execute this design against them; and, having fixed the day in his own mind, obtained an order from the king that every one of them, old and young, women and children, should be put to death, and their property be delivered over as a prey to their destroyers.

The Jews, informed of the edict, betook themselves to fasting and prayer; and God, in answer to their prayer, wrought a wonderful deliverance for them, and enabled them to execute upon their enemies the very evils which they themselves had previously planned, verse 1.

It might have been expected indeed, when the king, at the request of Esther, had given liberty to the Jews to stand in their own defense, that their enemies would have abstained from any attempt against them, more especially when it was seen that the rulers of the different provinces favored the Jews; but, as Haman had been hanged on the very gallows which he had erected for Mordecai, and thus had fallen the first sacrifice to his own devices, his surviving friends were determined at their own peril to carry into execution his cruel design; but God so strengthened the Jews, that they prevailed in the contest, and slew in one day no less than seventy-five thousand of their enemies, besides five hundred in the very palace of Shushan, and, on the day following, three hundred more.

In commemoration of this glorious event, the feast of Purim was instituted; and from that day to the present hour it is kept, wherever there is a body of Jews to join in the celebration of it.

2. The manner of the the feast of Purim’s observance.

We doubt not but that it was observed with pious gratitude; for though nothing is spoken of that, we may be well assured that the same piety which had enjoined a fast of three days to obtain the blessing, enjoined thanksgivings also, when the blessing was obtained.

But it was to be celebrated also with festive mirth. This is by no means incompatible with pious exercises, or unfit to be united with them on such an occasion as that. God himself had ordered three great feasts to be annually kept, in remembrance of his mercies:

the feast of the Passover, in remembrance of the deliverance of the Jewish first-born from the sword of the destroying angel;

the feast of weeks, in remembrance of the promulgation of the Law from Mount Sinai;

the feast of tabernacles, in remembrance of their dwelling in tents in the wilderness, Deuteronomy 16:16.

These sufficiently show that our physical nature may participate in the joys which belong more particularly to our higher and better part, provided we keep within the strict rules of temperance, and enjoy the Donor in his gifts.

A special direction also was given, that the feast should be kept with active benevolence; the richer were not only to send portions to each other, but to provide for the poor also, who could not otherwise be partakers of the general joy. This was a very essential part of the institution, and highly proper to be observed; since we ought then more particularly to show love to our brethren, when we are commemorating God’s love to us.

This union of piety, festivity, and love—may be seen in the feast which Nehemiah made for the people, when Ezra expounded to them the law of God, Nehemiah 8:10; Nehemiah 8:12; and it were to be wished that we, in the feasts instituted for the commemoration of still richer blessings, were careful never to separate what God in his ordinances has so plainly joined together.

The very particular injunctions given by Esther, and Mordecai, and all the principal Jews, respecting the perpetual observance of this feast, lead us naturally to inquire into:

II. The ends and reasons for which the feast of Purim was appointed.

1. It was designed as a memorial of God’s goodness to them.

It was right to keep up, as far as possible, the remembrance of this mercy to all future generations. We are but too apt to forget the goodness of God to us; and we need occasional observances commemorative of them, in order to revive in our minds the impressions, which the first communication of his blessings excited in us. It was on this principle that God appointed a number of days to be kept holy under the Law; and for the same end is the ordinance of the Lord’s supper appointed under the Gospel, “Do this in remembrance of me; for as oft as you shall eat this bread and drink this cup, you do show forth the Lord’s death, until he comes.”

On the same principle the Fathers of our Church have set apart certain days for the special contemplation of those mysteries, on which the salvation of the whole world depends; the incarnation, the death, the resurrection and ascension of our Lord Jesus Christ.

In truth, the Jews in all ages are equally interested in this event; since, if the design of Haman had been carried into effect, the whole posterity of all the Jews in that immense empire would have been cut off in one day; and consequently they, as much as their remoter ancestors, are bound to “keep God’s great goodness to them ever in remembrance.”

2. It was designed as an incentive to love and serve him.

Commandments have but little effect, where love does not exist towards the authority that enjoined them. It is love alone that will constrain us to a willing and unreserved obedience even to God himself. Hence Paul urges us “by the mercies of God to yield ourselves as living sacrifices unto him;” for it is a sense of them only that will enable us to regard such a surrender of ourselves to him as “a reasonable service, Romans 12:1.”

Now certainly the contemplation of this great deliverance could not but deeply affect the hearts of all, and stir them up to glorify their adorable Benefactor. And though, alas! at this time the feast is made only an occasion of intemperance among all who observe it—yet it ought to excite far other opinions than those of carnal mirth, and to stimulate to far other conduct than that of riot and excess.

3. It was designed as an encouragement to trust in God.

In this view it may well be a feast to the whole world. For where can we find, except in the history of Joseph, so striking an exhibition of the ways of Providence, as in the history before us?

Even long before the wicked thought was conceived in the heart of Haman, did God in a most singular manner exalt Esther to the throne, that she might be able to counteract and defeat his purpose.

God also enabled Mordecai also to detect and reveal a conspiracy against the life of the monarch, that he might afterwards have the influence that was necessary for the final preservation of the Jewish people.

When Haman had conceived the purpose, he superstitiously “cast a lot from month to month, and from day to day,” to determine the best time for carrying it into effect; and behold God, “with whom alone the disposal of the lot rests,” so ordered it, that the lot should fall on the very last month, and on the thirteenth day of that month; so that there was abundant time for making the people sensible of their danger, and for accomplishing their deliverance.

That the king should have a sleepless night might appear to be a very trivial accident; yet in the divine counsels it was an important link in the chain of his purposes, since it led to the exaltation of Mordecai at the very moment when Haman was prepared to put him to death.

In a word, the courage with which Esther was inspired to go in, uncalled for, to the king, the readiness of the king to hear and answer her requests, the versatility of the courtiers, the jealousy of the king, together with many other circumstances, all led to the immediate overthrow of Haman, and the consequent deliverance of the Jewish people.

How remarkable was it, that Haman himself, and afterwards his ten sons also, should be hanged on that very gallows which had been prepared by Haman for Mordecai; and that, instead of the Jews being put to death, they by the king’s own authority should destroy seventy-five thousand of their enemies, besides eight hundred in the very palace of the king!

All this shows how impossible it is to fight successfully against God, and how safe they are, who put their trust under the shadow of his wings. Truly, if God is for us, we need not be concerned how many there may be against us; for “mightier is He who is in us, than he who is in the world.” Only let us trust in him, and not a hair of our head shall perish.

ADDRESS.

1. To the true people of God today.

You must expect, as in the days of old, that the “enmity which exists between the seed of the serpent and the seed of the woman” will yet show itself, and that “those who are born after the flesh will persecute those who are born after the Spirit.”

As you differ from the world in the laws which you obey, and in the habits you maintain, you must expect to be represented by them as enemies both to the Church and State, Esther 3:8. But commit your cause to God, and he will preserve you. Your enemies may rage; but “no weapon that is formed against you shall prosper.”

There is an efficacy in fervent prayer, that shall bring Omnipotence to our aid; and though your trials may be great and of long continuance—yet shall they issue in more abundant joy to you, and honor to your God.

2. To those who show hostility to the people of God.

You little think whom it is that you revile and persecute, “He who hates you hates me,” says our Lord; and again, “Saul, Saul, why persecute me!” The people of God are regarded by him as “his first-fruits,” which, being the Lord’s property, no man was at liberty to consume; be assured therefore, that “all who shall devour them will stumble; and evil will come upon them, Jeremiah 2:2.” It were “better for you to have a millstone put about your neck, and to be cast into the sea, than that you should offend one of his little ones.” Let the history before us suffice to show you, that “whoever touches them, touches the apple of Jehovah’s eye!”

3. To those believers who in the midst of a persecuting world have been preserved.

Know to whom you owe it, that you have not been given up as a prey into the hands of your enemies. The agency of God’s providence is secret, so that you behold it not; but you reap the benefit of it, and will at a future day see as striking interpositions in your favor as those which are recorded in the history before us. Go on then, serving the Lord without fear, and multiply your services for him as he multiplies his mercies unto you.

Charles Simeon

Esther 3:8-9

Then Haman said to King Xerxes, “There is a certain people dispersed and scattered among the peoples in all the provinces of your kingdom whose customs are different from those of all other people and who do not obey the king’s laws; it is not in the king’s best interest to tolerate them. If it pleases the king, let a decree be issued to destroy them, and I will put ten thousand talents of silver into the royal treasury for the men who carry out this business.”

Revenge is cruel; but never more cruel than when it has its foundation in wounded pride.

In the passage before us, it is carried to an almost incredible extent. Haman occupied the highest post of honor, next to the royal family, in the Assyrian empire. All the subjects in the kingdom bowed down to him. But there was a poor man, one Mordecai, who sat at the king’s gate, and consequently was often passed by Haman, who refused to pay Haman this homage. At this neglect, Haman was grievously offended. He deemed it an insufferable insult, which could be expiated only by the death of the offender.

On inquiring into Mordecai’s habits and connections, Haman found that he was a Jew; and, conceiving probably that this contemptuous spirit pervaded that whole nation, and accounting it a small matter to sacrifice the life of one single individual, he determined, if possible, to destroy the whole nation at once; and, accordingly, he made this proposal to King Ahasuerus, engaging from his own resources to make up to the king’s treasury whatever loss might arise to the revenue from the proposed measure.

Now this proposal appearing, at first sight, so very extraordinary, I will endeavor to set before you:

I. The commonness of persecuting God’s people.

In every age of the world have God’s people been hated, for the very reasons that are here assigned.

“Their customs are different from those of all other people and who do not obey the king’s laws.” This is true in part. They worship the one true and living God; and obey his laws, which are unknown to the rest of the world, or, at all events, unheeded by them. Of course, whatever laws are inconsistent with the laws of God, they disobey; because they owe to Jehovah a paramount duty of allegiance, and are bound to “obey God rather than men.” On this account they are hated, reviled, persecuted; and, on many occasions, if man could have prevailed, they would have been utterly extirpated.

David tells us of confederacies formed for this very purpose by all the nations around Jerusalem, each saying to the others, “Come, let us cut off the Jews from being a nation, that the name of Israel may be no more in remembrance, Psalm 83:3-8.”

Just so, in the early ages of Christianity, there were not less than ten strenuous persecutions made to attain this object. And at different periods since that time has persecution raged to the utmost extent, to destroy, if possible, all real piety from the face of the earth.

How “drunk the Roman Church has been with the blood of the saints,” has been often seen, and would be seen again, if she could regain the power which she once possessed, Revelation 17:6. She cannot endure that God should be served in opposition to her, and that God’s laws should be regarded as of superior authority to hers.

But we need not go back to former ages for an elucidation of this truth.

Behold any person at this time cordially embracing the faith of Christ, and conforming in all things to God’s revealed will; and it will soon be found that the same enmity still reigns in the hearts of men against the people of God, as at any former age. True, the cruelties of martyrdom are prohibited; but private animosity is indulged as far as the laws of the land wherein we live will admit; and every person who thoroughly devotes himself to God, is made to feel its baneful influence.

Paul, speaking of Ishmael and Isaac, says, in reference to his own time, “As he who was born after the flesh persecuted him who was born after the Spirit, even so it is now, Galatians 4:29;” thus also must I say at this time. Our blessed Lord told us that “he came not to send peace on earth, but a sword; for that he came to set the nearest and dearest relatives at variance with each other, Matthew 10:34-36.” (Not that this was the intent of his Gospel, though unhappily it is the effect of his Gospel.)

And thus it is, wherever the Gospel is preached with power. There is immediately “a division among the people;” and those who are “obedient to the faith” become objects of hatred and persecution to those who “rebel against the light.” So true is that saying of the Apostle, “All that will live godly in Christ Jesus shall suffer persecution! 2 Timothy 3:12.”

Passing over the inhumanity of this proposal, as being too obvious to be insisted on, I proceed to notice,

II. The impiety of persecuting God’s people.

The very accusation brought against the Jews by Haman shows what is the real ground of enmity against the Lord’s people; it is that they serve God, while the rest of the world bow down to idols; and that, in this determination of theirs, they inflexibly adhere to the dictates of their own conscience. This is universal among all the people of the Lord.

The man who turns aside from the path of duty, through fear of man’s displeasure, has no title whatever to be numbered among the children of God. If we fear man, the fear of God is not in us, Luke 12:4-5. We must be willing to lay down our life for the Lord, or else we can never be acknowledged as his disciples, Matthew 10:37-39. And this inflexibility we must carry into every part of our duty.

But this preference of obeying God rather than man is the very thing which gives the offence.

Where man’s laws and customs are contrary to those of God, man expects and demands submission to his will, rather than to the oracles of God; and if we will not comply with man’s requisitions, he will use all possible means to compel us. But what is this, but a direct rebellion against God, and an usurpation of his authority? It is, in fact, a contest with God, whether He shall govern the universe, or they.

Look at all the Prophets and Apostles, and see what was the ground of the world’s opposition to them. They were ambassadors from God to men; and they were living examples of all that they proclaimed. Hence they were regarded as “the troublers of Israel,” and were represented as enemies to the governments under which they lived. Compare Ezra 4:13 with Acts 16:20-21; Acts 17:6-7; Acts 24:5; Acts 28:22.

It was this adherence to God’s laws that involved the three Hebrew youths and Daniel in the calamities inflicted on them; and that subjected all the Apostles, with one only exception, to the pains and penalties of martyrdom. Hence, when Saul breathed out threatenings and slaughter against the disciples, our Lord addressed him, “Saul, Saul, why do you persecute Me?” And hence Jesus has declared, in reference to all his persecuted people throughout the world, “He that despises you, despises me; and he who despises me, despises Him who sent me! Luke 10:16.”

And this leads me to show,

III. The folly of persecuting God’s people.

Can it be thought that such feeble worms as we shall be able to prevail against Almighty God?

Hear how God derides the vain attempt, “Why do the nations conspire and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One. “Let us break their chains,” they say, “and throw off their fetters.” The One enthroned in Heaven laughs; the Lord scoffs at them. Then he rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my King on Zion, my holy hill! Psalm 2:1-6.”

So said our blessed Lord to Saul also, “It is hard for you to kick against the goads, Acts 9:5.” The truth is, that “the Lord Jesus holds all his stars in his right hand, Revelation 2:1;” and it is impossible for any man to pluck them thence, John 10:28-29. “Their life is hidden with Christ in God, Colossians 3:3;” who, then, shall get access to it, to destroy it?

Haman, with all his power, could not prevail against the Jews, who yet, in appearance, were altogether in his hands. The whole power of the Roman empire, by whoever wielded, could not root out the disciples of the Christian Church, “nor shall the gates of Hell ever prevail” against the weakest of God’s faithful people! Matthew 16:18; for “He will keep them even as the apple of his eye, Deuteronomy 32:10,” and “perfect in every one of them the work he has begun, Philippians. 1:6,” and “keep them by his own power through faith unto everlasting salvation! 1 Peter 1:5.”

However “they may be sifted, not one grain from among them shall ever fall upon the earth, Amos 9:9.” Hypocrites may turn apostates; but of “those who were really given to him by the Father, our blessed Lord never has lost, nor ever will, so much as one! John 17:12.”

Address,

1. To those who are the objects of the world’s hatred.

Realize the promises which God has given: Isaiah 33:16; Isaiah 33:20-22; Isaiah 41:11-16,” and then say, “Shall I be afraid of a man that shall die, and of the son of man that shall be as grass, and forget the Lord my Maker? Isaiah 51:12-13.” Dear brethren, know that “He who is in you is greater than he who is in the world;” and that, if you confide in Him, “no weapon that is formed against you shall prosper!”

We have said that it is on account of your Christian beliefs that you are hated. But let not those peculiarities be carried into matters of mere indifference. If to love and serve God, as Elijah did, render you peculiar, then must you, like Elijah, dare to be singular in the midst of an ungodly world! You are not to leave “the narrow path that leads unto life, and to go into the broad road that leads to destruction,” to compliment or please any man under Heaven.

In matters that are indifferent I am far from recommending an undue stiffness or singularity; but in relation to everything substantial, such as living a life of faith on the Lord Jesus, and confessing him openly before men, and devoting yourselves altogether to his service, I say, “Be steadfast, immovable, always abounding in the work of the Lord, forasmuch as you know that your labor shall not be in vain in the Lord!”

2. To those who are prejudiced against the Lord’s people.

If you cannot see with their eyes, do not endeavor to make them see with yours, unless in a way of sober argumentation, and of candid reference to the Word of God. To have recourse to derision or persecution of any kind will only involve your own souls in yet deeper guilt than you already lie under for rejecting the Gospel of Christ! Our blessed Lord warns you, that “It would have been better for you to have a millstone hanged about your neck, and be cast into the sea, than that you cause one of his little ones to stumble.”

This is the advice I would give you: Search the Scriptures, to see what were the principles by which all the Prophets and Apostles were actuated, and what was the course of their lives; and then compare with them the principle and practice of God’s people now; and if you find, as you will, a general agreement among them, though, alas! with a sad disparity in point of actual attainment among those of the present day—then beware how you imitate the unbelievers of former ages, in opposing the work of God in others; for, if you do not succeed, you only fight against God for nothing; and if you do succeed, you will perish under the accumulated guilt of destroying the souls of others; for assuredly “their blood will be required at your hands!”

Charles Simeon

Nehemiah 8:10. The joy of the Lord is your strength.

THE preaching of God’s word is a very ancient ordinance. In the context we have a description of the manner in which Nehemiah conducted it. These means of instruction were useful in that day; nor are they less necessary in every place and age. People need, not only reproof for what is wrong, but direction in what is right. The Jews wept bitterly at the hearing of the law; but Nehemiah corrected their sorrow as ill-timed, and exhorted them to rejoice in God, who had done so great things for them.

Let us observe,

I. What reason we have to rejoice in the Lord—

God is often said to rejoice over his people Zephaniah 3:17; but the joy here spoken of must be understood rather of that which we feel in the recollection of God’s goodness towards us.

The Jews at that season had special cause for joy in God—

They had been miraculously delivered from Babylon. This temple had been rebuilt in twenty years, and the worship of God restored; and now, after seventy years more, the wall of the city was finished. They had been enabled to surmount innumerable difficulties Nehemiah 4:17; they had prospered, even to a miracle, in their endeavors Nehemiah 6:16. These were tokens of the divine favor, and pledges of its continuance. They were therefore called upon to rejoice with gratitude and confidence: nor was their sorrow, however just, to exclude this joy.

Such reason also have all the Lord’s people to rejoice in the Lord—

They have experienced a redemption from sorer captivity, and been delivered by more stupendous means: Every day’s preservation too from their numerous enemies is, as it were, a miracle; yet the work of their souls is carried on in spite of enemies, yes, is expedited through the means used to defeat it. Surely then they should say, like the Church of old, “The Lord has done great things for us, whereof we are glad Psalm 126:3.” Moreover, these mercies are pledges to them, and earnests of yet richer blessings. They may well confide in so good and gracious a God. They have indeed still great cause for sorrow on account of their past violations of the law; yet is it their duty to rejoice, yes to “rejoice always in the Lord Philippians. 4:4.”

To promote and encourage this, we proceed to show,

II. In what respects this joy is our strength—

We are as dependent on the frame of our minds as on the state of our bodies. Joy in God produces very important effects:

1. It disposes for action—

Fear and sorrow depress and overwhelm the soul Isaiah 57:16; they enervate and benumb all our faculties; they keep us from attending to any encouraging considerations Exodus 6:9; they disable us from extending relief to others Job 2:13; they indispose us for the most necessary duties Luke 22:45. We cannot pray, or speak, or do anything with pleasure. On the contrary, a joyous frame exhilarates the soul Proverbs 17:22. David well knew the effect it would produce Psalm 51:12-13; and every one may safely adopt his resolution, “I will run the way of your commandments, when you shall enlarge my heart Psalm 119:32.”

2. It qualifies for suffering—

When the spirit is oppressed, the smallest trial is a burden. In those seasons we are apt to fret and murmur both against God and man. We consider our trials as the effects of divine wrath; or, overlooking God, we vent our indignation against the instruments he uses. But when the soul is joyous, afflictions appear light Hebrews 10:34; Hebrews 12:2. How little did Paul and Silas regard their imprisonment Acts 16:25. How willing was Paul to lay down his very life for Christ Acts 20:24. This accords with the experience of every true Christian Romans 5:2-3 and 2 Corinthians 6:10.

APPLICATION—

1. Let us not be always brooding over our corruptions—

Seasonable sorrows ought not to be discouraged: but we should never lose sight of all that God has done for us. It is our privilege to walk joyfully before the Lord Psalm 138:5; Psalm 149:5; Psalm 89:15-16. If we abounded more in praise, we should more frequently be crowned with victory 2 Chronicles. 20:21-22.

2. Let us, however, carefully guard against the fresh incursions of sin—

It is sin that hides the Lord from our eyes Isaiah 59:2. Joy will not consist with indulged sin Psalm 66:18. Let us then “mortify our earthly members,” and our besetting sins. Let us be girt with our armor, while we work with our hands Nehemiah 4:17-18; Nor ever grieve the Holy Spirit, lest we provoke him to depart from us.

3. Let us be daily going to God through Christ—

If ever we rejoice in God at all, it must be through the Lord Jesus Christ Romans 5:11. It is through Christ alone that our past violations of the law can be forgiven Colossians 1:20. It is through Christ alone that the good work can be perfected in our hearts Hebrews 12:2. And, since “all things are through him, and from him, let them be to him also Romans 11:36.”

Charles Simeon