Job 7:1.
THE intention of God in all his dispensations, whether of providence or of grace, is to deter men from sin: and it becomes all his people to co-operate with him in this important work. Rulers in particular are invested with power by God himself for this very end: nor do they ever appear to more advantage than when they exert themselves to the uttermost in the support of God’s authority, and in promoting the best interests of those over whom they are placed.
Ezra, perhaps about eighty years after the return of the Jews from Babylon, was permitted by Artaxerxes king of Persia to go and visit his brethren in Judea, and was empowered by him to rectify all abuses that he might find among them. After his arrival, he heard, to his unspeakable grief, that many of them had joined in marriage with heathen women. He therefore humbled himself before God on their account; and looking back upon all that they had suffered for their iniquities, and on the marvellous deliverance which God had vouchsafed unto them, he expressed his surprise, his horror, his indignation at their great impiety.
From his words we shall take occasion to consider,
I. God’s diversified dispensations towards us—
God visited his people of old with alternate mercies and judgments: and thus he has dealt with us also.
He has visited our sins with judgments—
[The judgments which we have of late experienced, have been exceeding heavy — — — And it is of the utmost importance that we should acknowledge the hand of God in them. They spring not out of the dust: they arise not merely from the ambition of our enemies, or the errors of our own government. God uses men as instruments, just as he did the Assyrians and Chaldeans, to punish his people: but still it is His hand alone that inflicts the stroke: and, if we do not trace his displeasure in all that we have suffered, it is not possible that we should ever make a proper improvement of it.
We must confess, however, that our sufferings have by no means equalled our deserts. Take any one of our national sins, and it might well bring down upon us all that we have endured. If God had proceeded against us according to the tremendous aggregate of our iniquities, we should have been made as Sodom and Gomorrha.]
He has now also vouchsafed us a deliverance—
[The “deliverance” granted to the Jews in their return from Babylon, was not inferior to that which they had formerly experienced in their departure from Egypt. And has not ours also been exceeding great? — — — In this too must we view the hand of God. Whoever were the means, God was the author of it. It is he who produces all the changes that arise in the state of individuals, or of kingdomsg. And as the discerning of his agency in our afflictions is necessary to effect our humiliation, so the beholding of it in our mercies is necessary to excite our gratitude.]
To promote a suitable improvement of these dispensations, let us consider,
II. The effect they should have upon us—
If the destruction of sin be the end which God proposes to himself in all his conduct towards us, then we should endeavour to make every thing subservient to that end. The pointed interrogation in the text strongly shews in what light we should view a renewed violation of God’s commandments, after he has taken such pains to enforce the observance of them.
1. How unreasonable would it be!
[No man can read the account of Pharaoh’s obstinacy in the midst of all his successive judgments and deliverances, and not stand amazed at his more than brutish stupidity. Yet it is precisely thus that we shall act, if we do not now put away our sins, and submit ourselves entirely to God’s revealed will. And how unreasonable, or rather we should say irrational, such conduct would be, God himself tells us: he even calls heaven and earth to express their astonishment at it, as not only levelling us with the beasts, but reducing us to a state far below them. And if we be guilty of it, he will justly vent his indignation against us, as he did against his people of old; “They are a perverse and crooked generation. Do ye thus requite the Lord? O foolish people, and unwise!”]
2. How ungrateful!
[Ingratitude is considered as one of the greatest aggravations that can be found in any offence of man against his fellow-man: and how much more must it enhance the guilt we contract in our disobedience to God! See what stress God himself lays upon this in the transgressions of David, and Solomonl, and Hezekiah; and will it not stamp a ten-fold malignity also on our offencesn?]
3. How dangerous!
[This is particularly noticed by Ezra, in the words following the text: and the state of the Jews at this moment is an awful comment upon it. We are yet in the hands of our God; and if we still rebel against him, he can easily bring again upon us the calamities which he has just removed, or send others far more afflictive. He tells us, that, as the impenitence of the Jews was the reason of his continuing to afflict them, so he will “punish us seven times more for our sinsp,” if we now continue in them. To what a state of misery and dereliction we may in that case expect to be reduced, we may judge from what was actually experienced by the Jewish nation. But the Lord grant that we may not so provoke the Majesty of heaven!]
ADDRESS—
[Remember that God is not an indifferent spectator of our conduct. Sin is “that abominable thing which his soul hateth:” and he will surely destroy either it, or him that retains it. And if his judgments be not inflicted on the sinner in this life, there still is a future day of retribution, when every man shall give account of himself to God, and receive the just recompence of all his actions.
Let this then be the improvement which we determine, through grace, to make of God’s present dispensations. Let us reflect upon them as means of exciting us to holy obedience; and let every one of us shudder at the thought of ever again breaking the least of God’s commandments.]
NEHEMIAH
CCCCXXXIX
THE ZEAL OF NEHEMIAH
Neh. 2:20
The God of heaven, he will prosper us; therefore we his servants will arise and build.
WHOEVER engages diligently in the work of God, must expect trials: as it is said in the apocryphal Book of Ecclesiasticus, “My son, if thou come to serve the Lord, prepare thy soul for temptations.” The ungodly will deride our efforts, and put the most unfavourable construction upon them, that the most ingenious malice can invent. The pious labours of Nehemiah to rebuild the walls of Jerusalem, though sanctioned by the monarch himself, were regarded by his enemies as indications of folly, and as preparatives for rebellion. But Nehemiah, as David had done before him, “encouraged himself in the Lord his God.”
It is my intention,
I. To set before you the graces he exercised—
In the words which we have just read, we behold,
1. His confidence—
[I am not aware that Nehemiah received from God any particular commission to engage in the work he had undertaken, or any direct promise of success: yet did he assure himself that God would prosper him. And this displayed a proper confidence in God. For he felt a consciousness, that in all that he had undertaken, he was seeking no interest of his own, but simply the honour of his God. In any matter that was purely personal, he would not have been justified in indulging so confident an expectation: but in a work like that in which he was engaged, and to the prosecution of which he was impelled by a high principle of love to God, he could have no doubt but that he should receive from heaven such a measure of support as should bring his labours to a happy issue. The desire to embark in it had been stirred up in him by the Spirit of God: he trusted, therefore, that the blessing of God would accompany his endeavours.
This confidence, though right to be indulged, by no means warrants us to limit God as to the time, or manner, or measure of the success which he shall vouchsafe unto us. These things must be left to his all-wise disposal: for he alone knows what will tend most to the advancement of his own glory. But so far as the attainment of our objects will bring glory to him, we may assure ourselves, that we shall never be suffered to labour for him in vain.]
2. His zeal—
[Great were the difficulties which he had to encounter. For an hundred years since the return of the Jews from Babylon, had the walls of Jerusalem continued in a most dilapidated state, and all the gates had been destroyed by fire. No attempt had yet been made even to remove the rubbish. Nor were the princes among the people at all disposed to cooperate with him in an effort to repair the ruins: they, alas! “would not put their neck to the worke.” His brethren of Judah, also, who should have been foremost in the work, discouraged it, by representing the task as hopeless and impracticable. His enemies at the same time exerted themselves to defeat his enterprise, by pouring contempt upon it, and conspiring, by all possible means, to counteract itg. But Nehemiah was determined to execute the purpose which he had conceived: and for that end set all hands to work, every one in his own proper district, that, by a great and simultaneous effort, the desired object might be attained. And whereas he was menaced by armed bands who threatened to destroy him, he armed the labourers, each with his sword or spear, that they might be ready at an instant to repel any assault that might be made upon them; so that, as it were, they held the sword in one hand, and carried on the work with the other. This was a conduct worthy of a servant of the Most High God. In fact, the confidence he expressed, and the determination he formed, had a strict reference to each other. A servant of God was authorized to maintain the confidence, and was bound, in dependence on God, to form and execute the determination: “The Lord God, HE will prosper us; therefore we, his servants, will arise and build,” neither regarding difficulties, however great, nor fearing enemies, however powerful.]
Admiring the virtues of this eminent saint, I proceed,
II. To commend them to your imitation—
Be ye, my Brethren, followers of him,
1. In reference to God’s work in the world at large—
[The world is one great kingdom that belongs to Christ. But far is it from being in a state worthy of its Great Proprietor! Truly it is, as it were, in ruins; one great and shapeless mass of desolation, bearing upon the whole face of it the relentless efforts of the destroyer. And should not we, when informed of its miserable condition, be filled with grief, as Nehemiah for Jerusalem, and implore mercy for it, as he did for that ruinated city? Should we not improve our influence for its good; and be ready, by our own personal exertions, to promote to the uttermost its welfare? What, if they who should take the lead are careless and supine? What, if many of our own brethren are lukewarm and desponding? What, if our means for helping forward its concerns are very narrow and contracted? What, if those who are hostile to such an attempt, exert themselves to intimidate and counteract us? Should we therefore sit down in listlessness and despair? No: we should encourage ourselves in God, and put forth all our energies in his service. In the incredibly short space of fifty-two days, Nehemiah, in the midst of all his discouragements, accomplished his work: for, we are told, “the people had a mind to work.” And who shall say what Christians might effect, if they were but penetrated with becoming zeal, and would combine their efforts in a judicious way. From the state both of the Jewish and Gentile world, any one would have supposed it impossible for a few devout and pious persons to effect any thing in so short a space of time as twenty or thirty years: yet, behold, plans originating with a few, who contemplated nothing but a little partial benefit, have spread almost over the world itself their beneficial efficacy; insomuch that what was at first but as a cloud, the size of a man’s hand, has already overspread the heavens, and descended in fertilizing showers on every quarter of the globe. Let us take courage from what we have seen, and press forward in the work that is yet before us; not contemplating difficulties, but confiding in our God, and going on in his strength to fulfil his holy and blessed will.]
2. In reference to God’s work in our own souls—
[These, too, are in a fearfully dilapidated state; so that one who looks at an arm of flesh only would be ready to despair. And need I say what discouragements are put in the way of those who would serve their God? Amidst princes that are supine, friends that are lukewarm, and spectators that are arrayed in hostility against us, it requires much faith and patience to carry us forward in so arduous an undertaking. But we should address ourselves to the work, and combine all our energies to repair the breaches which sin has made upon our souls. We should put on, too, the whole armour of God, and fight the good fight of faith. We should suffer neither men nor devils to deter us from our work, but should proceed with diligence till the whole work of God is wrought within us. If we would proceed with the zeal which such a cause should inspire, what might we not effect, perhaps in the space of a few days or weeks? Surely we should make our profiting to appear, to the honour of God, and to the confusion of all our enemies. Doubtless those who united not with Nehemiah would pour contempt upon his efforts, and deride him as a weak or wicked enthusiast. But is there a man in the universe that does not applaud him now? Thus must you expect to be derided now: but the day is coming, when God himself will applaud you before the assembled universe, and they who now condemn you will bitterly regret that they did not follow your steps.]
CCCCXL
THE EFFICACY OF ZEAL AND DILIGENCE
Nehem. 4:6.
The people had a mind to work.
GREAT and useful undertakings are often declined, from an idea that we are not able to carry them into effect, when, in fact, nothing is wanting to ensure success in them, but zeal and diligence. The history before us strongly exemplifies this remark. The walls of Jerusalem still continued in their desolate condition, notwithstanding the Jews had returned thither about ninety years: but, at the instigation of one single man, the people combined; and engaging heartily in the work, they effected in a short space of time what had appeared utterly impracticable: Nehemiah says, “So built we the wall; for the people had a mind to work.”
Let us consider,
I. The reason assigned for their success—
The work which the people had to perform was attended with many difficulties—
[The removal of the rubbish was of itself no inconsiderable labour, considering how few hands there were to engage in it. But beside this, the enemies of the Jews exerted themselves by ridicule, by menaces, and by various other devicesb, to discourage the undertaking, and to prevent the execution of it. The treachery and supineness of some among the Jews themselves formed also a very formidable obstacle in the way of those who desired to accomplish the work.]
But by zeal and diligence they were enabled to accomplish it with incredible despatch—
[Arduous as the work was, it was all finished in two and fifty days. But how was it effected so soon? We are told, in the text; “The people had a mind to the work:” every one engaged in it with his whole heart: they regarded neither fatigue nor danger: they would not so much as take off their clothes during the whole time, except for the sake of cleanliness; and they wore their swords by their side while they wrought with their handsf, that they might be ready to resist their enemies in case of an attack. By this union of courageous zeal and unremitting diligence they effected their purpose, to the astonishment and confusion of all their enemies.]
To shew that this subject is capable of very useful improvement, we shall notice,
II. The instruction we may gather from it—
There are two truths that may justly be deduced from this history;
1. In every thing we have to do for God, zeal and diligence are necessary—
[The Jews at that time were actuated by a religious zeal, and exerted themselves for God. And the work which we have to do for God is by no means dissimilar, if only we consider what a typical aspect there was in the whole of their captivity and restorationi. We may at least be permitted to accommodate this subject to the reparation of the soul for God, after the desolations it has suffered through the incursions of sin. We see that year after year the souls of men lie in ruins; that the generality have no heart to seek their restoration to their primitive grandeur; and that the greater part of those who begin to labour in this work, make little progress. But to what is this owing? The truth is, “they have no mind to the work:” they do not love their work: repentance is a burthen: prayer is a task: self-denial is a drudgery: they would rather be excused from every part of their duty: they would not think of communion with God, or of conformity to his image, if they were not driven to it by an imperious necessity, a fear of everlasting torments. Hence their exertions are weak and intermitted; and their enemies are suffered to pull down their work, as fast as they build it up: so that, after an interval of months and years, little, if any, progress is made in their work. Ah! think of this, ye who are complaining of the low state of your souls! It would have been thus with respect to the walls of Jerusalem, if the people had been as lukewarm as you: but “they had a mind to work;” and so must you, if you would do any thing with effect: “Whatever your hand findeth to do, you must do it with your might.”]
2. In every thing we have to do for God, zeal and diligence will ensure success—
[In the work of our souls we have to encounter difficulties not unlike to those which the Jews had to cope with; we have much rubbish to be removed, many reproaches and menaces to withstand, and many discouragements from weak or false brethren to surmount. But we need not fear: if we engage heartily in our work, we shall assuredly succeed. Nothing shall be able to obstruct our progress: yea, the opposition we meet with shall but inflame our ardour, and increase our energy; and we shall proceed triumphantly, in spite of the assaults either of men or devils. We do not mean to say, that our own arm can effect these things: we know full well that it cannot; and that, of ourselves, we cannot do any thing that is good: but if we go forth with zeal and diligence in a humble dependence upon God, he will enable us to fulfil his will; yea, “through His strength we shall be able to do all things.” He is pledged to assit those who trust in himm; and the weakest that relies on him shall be “more than conqueror:” yea, the weaker we are in ourselves, the more shall “his strength be perfected in our weakness.” Let us but trust in him, and “the wall shall be built, though in troublous timeso;” and “what has been begun in grace shall soon be perfected in glory.”]
ADDRESS,
1. Those who make excuses for not engaging in the work of their souls—
[The generality are saying, “The time for the Lord’s work is not yet come.” But whatever excuses men urge for their delay, the true and only reason of it is, “They have no mind to the work.” Be assured, my Brethren, that when God shall call you into judgment, the veil with which you cover your hypocrisy will be found thinner than the spider’s web. Rest not then any longer in such dangerous delusions; but arise, and set yourselves to the work without delay.]
2. To those who have entered on the Lord’s work—
[To exert yourselves with effect, there is need not only of individual zeal, but also of general and cordial co-operation. The builders all had their proper work assigned them: and of some it is said, “They built before their own houses:” and though the work seemed but ill adapted for females, some wrought in “concert with their daughterss.” How prosperous would our exertions be, if we would imitate them in these respects! See, Beloved, what work you have to do near your own houses. If all who profess to be engaged in this good work would attend diligently to their children, their servants, their dependents; if they would visit their sick neighbours, and labour to instruct those to whom they can gain easy and familiar access; methinks the wall would soon be built, to the admiration of men, and the confusion of devils. Let there then be a general zeal amongst you, and a determination to co-operate in every labour of love. It is mentioned to the disgrace of the nobles, that “they put not their necks to the work of the Lord.” O let there not be any such amongst you! Rather, let the example of Nehemiah and his followers animate us all: then shall the work proceed rapidly around us, and our “Jerusalem shall soon become a praise in the earth.”]
CCCCXLI
THE FEAR OF GOD A PRINCIPLE OF ACTION
Neh. 5:15.
So did not I, because of the fear of God.
IT is obvious that there are in the world a people whose conduct differs widely from that of the world around them: and, in attempting to account for it, some impute it to pride and vanity, some to weakness and folly, and some to downright hypocrisy. But, if men would examine into this matter with candour, they might easily find a principle abundantly sufficient to account for all the singularity they observe: and this principle is “The fear of God.” By this Nehemiah was actuated, whilst, in the governing of Israel, he maintained a system directly opposed to that of all who had preceded him. They all had exacted from the people, even in their low impoverished state, such contributions as they judged necessary for the upholding of their dignity and the discharge of their official duties. And Nehemiah might have felt himself fully justified in following their example, which was originally ordained by legitimate authority, and afterwards established by long uninterrupted usage. But, in existing circumstances, he judged the practice to be oppressive; and therefore he would no longer suffer it, because he was under the influence of a principle which was sufficient to outweigh all selfish considerations: “So did not I, because of the fear of God.”
Now, it will be no unedifying subject, if we consider,
I. The principle by which he was actuated—
It is called, in my text, “The fear of God;” by which we are to understand, not a dread of God’s displeasure, but rather a holy filial fear, comprehending under it an habitual respect to God; a respect to,
1. His word, as the rule of our conduct—
[The maxims of the world are not unfrequently the very reverse of those which are inculcated in the Sacred Volume. We need not go back to the philosophers of Greece and Rome, to shew the erroneousness of their opinions: the sentiments even of the Christian world are, in many respects, very far from according with the dictates of inspiration. Pride is by many held as equivalent with magnanimity: and humility, such as God requires, is as little approved amongst us, as it was amongst the unenlightened heathen. As to the duties of love to God, of faith in Christ, of entire devotedness to the pursuit of things invisible and eternal, we well know that they are kept altogether upon the back-ground, except, indeed, as sentiments proper to be delivered from the pulpit, but equally proper to be banished from all the scenes of social converse. But the man who is under the influence of the fear of God will not suffer himself to be regulated by the opinions of men; but “by the fear of the Lord he will surely depart from evil,” and in every doubtful point will inquire, “What saith the Lord?”]
2. His authority, as the reason of our conduct—
[A Christian may doubtless have many reasons for acting in this or that particular way: he may judge such a line of conduct to be conducive to his own comfort, and to the benefit of others. But all such motives will be in perfect subordination to the divine will, which he will determine to obey, whether the immediate act be in accordance with his own interests or in opposition to them. A man under the fear of God will not consider whether he shall gain or lose, whether he shall please or displease, by any act; his only concern will be to approve himself to God. If urged by any considerations of human authority or personal interest, his answer is, “Whether it be right to hearken unto you more than unto God, judge ye: for I cannot but do the things which God commands.”]
3. His glory, as the end of our conduct—
[The real saint feels that “God in all things should be glorified:” and he will not be satisfied with any thing which will not conduce to this end. This idea he will carry into the most common transactions of his life: “Whether he eat or drink, or whatever he do, he will do all to the glory of God.” In relation to this matter, there will be in him a tenderness, a sensibility, a great refinement of mind, such as, to a superficial observer, shall appear to have led him into great inconsistencies. St. Paul acted sometimes as under the Law, and sometimes as free from the Law; accommodating himself to the prejudices or weakness of men, as he saw occasion. But, whatever was his course, his object was the same; namely, to serve and honour God: and every one who truly fears God will propose to himself the same great end, and conduct himself in such a way as appears to him best calculated to effect it.]
Such being the principle by which Nehemiah was actuated, let us notice,
II. The effect it produced on his life and conversation—
Methinks there is a striking agreement between the conduct of Nehemiah and of the Apostle Paul. St. Paul was entitled to demand support from the Christian Church, to which he ministered: but, so far was he from insisting on his right, that he wrought with his own hands, night and day, in order to support himself, and to exempt others from what they might have accounted a burthen. Thus Nehemiah, doubtless, was entitled to support from those over whom he was placed: but this right having been abused, he waved it altogether; that so he might both lighten the burthens of his people and set to all an example of forbearance and love.
We see, then, in him how the fear of God will operate wherever it exists as a principle of action in the soul. It will surely teach us the following lessons:
1. Not to conform ourselves to any custom till we have examined it with care—
[Thousands of things are customary, which yet are far from being defensible. See the habits of the world altogether; its customs, its fashions, its maxims. Will they bear the test of sound wisdom, or endure a scrutiny by the word of God? Numbers cannot change the qualities of things, and make that to be good which is in itself evil: nor can we be justified in doing any thing merely because it is sanctioned by custom. On the contrary, we are commanded “not to be conformed to this world,” and “not to follow a multitude to do evil.”]
2. Not to suffer ourselves to be biassed by any personal interests in forming our judgment of doubtful matters—
[There was a strong temptation to Nehemiah to continue the abuses which had so long obtained: but he suffered not his interest to blind his judgment. So neither should we practise or connive at any evil, because of its tendency to advance our interests. The whole system of trade, as carried on at this time, is founded, I fear I must say, on fraud; insomuch, that if a person, in any line of business, were to do nothing which would not bear the test of truth and uprightness, he would not be able to maintain his ground; so universally do the profits in trade arise from some kind or other of falsehood and imposition. But the generality of men see no evil in this state of things: they can adulterate their commodities, and practise impositions without any remorse. The things are only such as custom sanctions; and such as, men will say, necessity requires; and therefore they go on, without ever inquiring into the lawfulness of them in the sight of God. But it were surely better to examine into this matter, and to judge righteous judgment; because we know that the judgment of God will certainly be according to truth. We are told by God himself, and that repeatedly, that “there is a way which seemeth right unto a man, but the end thereof are the ways of death:” and surely it were wise to ascertain with care the correctness of our sentiments, lest we then detect the evil of them, when, alas! the discovery will be of no avail.]
3. Not to fear condemning what our conscience does not approve—
[Though the persons who had practised the evil were the governors of the nation, Nehemiah boldly bore his testimony against them: “Thus and thus did they: but so did not I.” Similar fortitude should we also manifest, especially in a way of holy practice. If we blame any thing in others, let us at least be careful to do it, not so much in a way of harsh censure, as of better example. This we shall do, if we really fear God. Instead of “walking after the course of this world,” we shall endeavour to be “as lights in the world, holding forth in our life and conversation the word of life,” that “others, beholding our light, may glorify our Father that is in heaven.” If our singularity be complained of, we must remember the issue of Noah’s fidelity; and must console ourselves with the thought, that we shall ultimately be saved from that deluge, which will soon overwhelm the whole ungodly world. We shall bear in remembrance, that “we have been bought with a price,” even with the inestimable price of the Redeemer’s blood; and we shall make it the one object of our lives to “glorify him with our body and our spirit, which are his.”]
CCCCXLII
NEHEMIAH’S FIRMNESS
Neh. 6:3, 4.
I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you? Yet they sent unto me four times after this sort; and I answered them after the same manner.
NEVER can we be sufficiently thankful for the records which are given us respecting the saints of old. When we are put into arduous circumstances ourselves, and see the line of conduct which is required of us, we are ready to think that the requisition is impracticable. But when we behold others, in similar circumstances, approving themselves faithful to their God, we are encouraged, and emboldened to undertake whatever may come before us in the path of duty. Nehemiah, having received from the Persian monarch authority to rebuild the walls of Jerusalem, addressed himself to the work with zeal and diligence. But he was not suffered to proceed any long time unmolested in his career. A conspiracy was formed against him, and every effort which malignity could suggest was used to impede him in his sacred course. How he baffled the attempts of his enemies we are told in the passage now before us: from whence I shall take occasion to shew,
I. What efforts men will make to divert us from the service of our God—
It may be asked, What have we to do with the facts which are here recorded? I answer, They were all of a typical nature, intended to shadow forth the opposition which would be made to the cause of God in every age. The city of our God is erecting continually; and the builders are continually obstructed in their work by the enemies of our God and his Christ: and, as in the instance before us, those enemies will endeavour to prevail,
1. By artifice—
[Four different times did Sanballat and Tobiah and Geshem the Arabian propose to Nehemiah some artifice whereby they might ensnare him to his destruction. And every species of device will the enemies of Christ contrive and execute, to divert his servants from the duties in which they are engaged. Proposals, in appearance the most friendly, shall be made, to draw them aside, and to ensnare their feet. Those who never took any interest about them in their unconverted state, will now express great anxiety to recover them from their supposed errors, and to restore them to the ways which they have forsaken — — —]
2. By intimidation—
[Parents and governors, who never offered so much as a word of advice to us to serve and honour God, will interpose their authority to keep us from serving him, the very instant that we should shew ourselves on the Lord’s side. Even at this present hour, notwithstanding the liberality which men profess on the subject of toleration, it is no uncommon thing for those who are possessed of power to use their influence, in an arbitrary and tyrannical way, for the suppression of religion: and the more nearly they are related to us, the more decided will they be in their efforts: “our greatest foes will generally be those of our own household” — — —]
3. By ridicule—
[This is a weapon capable of being used by all: and all will have recourse to it, in order to expose to derision the most sacred characters. The enemies of Nehemiah ridiculed his efforts, saying, that “if but a fox should run up the wall which the Jews were constructing, he would throw it down.” Thus will every thing that can bring odium upon us be reported concerning our principles and conduct: nor will any rank in society, any eminence of attainments, any wisdom of deportment, or any purity of manners, screen us from the envenomed shafts of ridicule and contempt — — —]
But in the example of this holy man we see,
II. In what manner we should withstand them—
Two things in particular I would notice:
1. His wisdom—
[He saw through the veil by which these hypocrites sought to cover their designs: but he forbore to bring any accusation against them, lest he should only inflame and irritate their minds, which he wished rather to soothe and to compose. But he appealed to them respecting the importance of prosecuting without intermission the work in which he was engaged: “I am doing a great work, so that I cannot come down.”
And are not we “doing a great work?” What, in the whole world, can be compared with that in which we are engaged, and on which an eternity of happiness or misery altogether depends? — — — If it be said, that a compliance with the habits of the world will not impede our spiritual progress, I utterly deny it: for if that be the case, why are we forbidden to be conformed to this world? Why is it said, that “if any man love the world, the love of the Father is not in himb?” What truth would there be in this assertion, that the friendship of the world is enmity against God; and that whosoever even desires to be the friend of the world, he is thereby constituted the “enemy of God?” The person who duly improves “the cross of Christ, is crucified to the worldd.” To “serve God and mammon” too is impossible: and therefore the answer of Nehemiah is exactly suitable for us: “Why should the work cease, whilst I leave it, and come down to you?” — — —]
2. His firmness—
[Four different times did these crafty enemies renew their attempts; and Nehemiah answered them continually to the same effect. He would not enter into disputations with them, but contented himself with such an answer as they could most easily appreciate, and such an one as ought to satisfy their minds. Thus it becomes us also to act. However frequent or continued the efforts of men are to turn us from God, we must withstand them all: and it will be well to keep in our stronghold, and not to descend into the field of controversy with them. Here is a plain fact, which they easily comprehend, and cannot possibly deny: the work of salvation is, beyond all comparison, more important than any other that can be proposed to us; and nothing under heaven ought to be suffered to interfere with it. This is so plain and acknowledged a truth, that no one can withstand it. Men may dispute about the principles of the Gospel; but this admits of no dispute. Here, therefore, we should do well to take our stand; and, by whomsoever we are assaulted, to maintain our ground. An appeal, so made, must at last carry conviction with it, and silence our most inveterate opposers.]
Let us learn from hence,
1. What we are to expect, if we will serve our God—
[“All that will live godly in Christ Jesus shall suffer persecution.” It is in vain to imagine that we shall escape. Ungodly men hate the light as much as ever: and as, in the days of Ishmael, he who was born after the flesh persecuted him that was born after the Spirit, even so it is now, and ever will be, as long as there shall be an ungodly man upon earth. If, then, you will set yourselves to serve the Lord, prepare your souls for temptation — — —]
2. How we must act, if we will approve ourselves to him—
[We must yield to no artifice, no intimidation whatever. Whether persons come to us in the garb of friends or of foes, our plain answer must be, “Whether it be right to hearken unto you more than unto God, judge ye.” If we “love even life itself” in comparison of Christ, “we shall lose it” for everh: “We must be faithful unto death, if ever we would attain a crown of life” — — —]
CCCCXLIII
CHRISTIAN FIRMNESS
Neh. 6:11.
And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.
WHOEVER examines the character of the primitive saints, will see, without fail, how religion dignifies and ennobles the mind of man. It gives to its possessor a superiority above all the common interests of time and sense, and enables him, under the most trying circumstances, to act as in the immediate presence of his God. His efforts to honour God will necessarily involve him in difficulties: but these difficulties will only elicit his true character, and display the efficacy of the grace he has received.
Nehemiah had engaged in the arduous work of rebuilding Jerusalem. In this he was opposed by the enemies of the Jews, who sought, by every artifice, to weaken his hands, and divert him from his purpose. At last a person, from whom he might have hoped better things, Shemaiah by name, and who, it should seem, professed himself a prophet, concurred with his enemies in a plot against him, and, under a specious plea of consulting his safety, proposed to hold converse with him in the temple, where he would be out of the reach of those who sought his life. But Nehemiah, either suspecting treachery, or, at all events, seeing what advantage such a measure would give to his enemies to reproach him for cowardice, and for a distrust of God, indignantly rejected the proposal in the terms which I have just read.
Now, without confining myself to this particular occurrence, I will take occasion from it to set before you,
I. The subtlety with which our great adversary will assault us—
You cannot but see how specious was the proposal made to Nehemiah. It was an undoubted fact, that his enemies sought his life: and to go into the temple for safety seemed a very prudent measure. But it was a temptation cast in his way by the enemies of God. And thus, our great adversary endeavours to take advantage of us in a great variety of ways, if by any means he may prevail upon us to act in a way unworthy of the Christian chamber. He will propose to us,
1. To neglect our social duties, with a view to the furtherance of our spiritual welfare—
[This is a common temptation; and extremely specious. For, who can doubt the superior importance of eternal things above those which are merely temporal? Consequently, it may be thought that the less important duties may give way to those which are of paramount consideration. Thus many, especially in younger life, will vindicate their neglect of those offices which their station in society has imposed upon them, thinking it a sufficient excuse to say that they were seeking the advancement of their eternal interests. The apprentice or the servant will be attending upon religious ordinances in public or private, when he should be executing the business of his own particular calling; imagining that his zeal for the one employment will justify his neglect of the other. Nor is it uncommon for students to inquire, whether their desire to qualify themselves for the ministerial office by one line of study will not justify their neglect of those studies which their collegiate course marks out for them, and academic discipline indispensably requires. But all such desires are founded in error. They proceed on the idea that our social and religious duties oppose each other; whereas activity in temporal concerns will not at all abate or interfere with fervour of spirit in the Lord’s service: on the contrary, in discharging our duty to man, we do, in fact, fulfil our duty to God: and whilst, in relation to one set of duties, we say, “These ought ye to have done,” we must with equal decision add, in reference to the other, “These ye are not to leave undoneb.”]
2. To conform to the world, with a view to conciliate their regard—
[This also is specious, and very commonly proposed. But it is as erroneous as the former; for, however much we may conform to the world, we can never draw them to the love of true religion: on the contrary, we shall rather confirm them in their persuasion, that religion does not require that measure of spirituality which the saints of old maintained. Our Lord says; “If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” But, whilst he here acknowledges that a conformity with them will disarm a measure of their enmity, does he recommend the adoption of such a plan? No: he inculcates the very reverse. Whether men will hate us or not, our walk must be the same: we must not accommodate ourselves to their wishes, but to God’s commands: and he says, “Be not conformed to this world; but be ye transformed in the renewing of your minds, that ye may prove what is that good and acceptable and perfect will of God.”]
3. To use undue means with a view to the attainment of some desirable end—
[Safety was desirable to Nehemiah: but, to secrete himself in the temple was not a right method of obtaining it. Such a step would have argued a distrust of God’s power to preserve him in the way of duty, and would have given great occasion of triumph to his enemies. Thus there may be many objects which may be desirable in themselves, which yet we must not seek by any sacrifice of duty or conscience. Let it be granted, that there is some great danger to be avoided, or some valuable blessing, say, the preservation of life itself, to be acquired; still the maintenance of strict integrity and of a good conscience must be preferred: nor must we suffer ourselves to be diverted so much as an hair’s breadth from the line of duty, for the attainment of any object under heaven. Uzzah has taught us this. To keep the ark from falling was good: but he, not being a Levite, had no right to touch it: and God, in striking him dead upon the spot, has shewn us, that, on no occasion whatever, are we at liberty to “do evil, that good may come.” Our answer to every temptation must be, “Shall I go into the temple to save my life? I will not go in.”]
The greater the subtlety of Satan is, the greater should be our vigilance, and the more immovable.
II. The firmness with which we should resist him—
The direction given us is, “Resist the devil, and he will flee from you.” And, as a pattern of firmness, we cannot have a better example than that before us: “Shall such a man as I flee?” a man invested with authority? a man engaged for the Lord? a man in whom any act of cowardice will be productive of the most injurious effects? “I will not go into the temple, even though it be to save my life.” Now, thus should we set the Lord ever before us; bearing fully in mind,
1. Our relation to him—
[Shall such a man as I yield to temptation of any kind? I, a servant of the living God? I, who profess myself to be a child of God? Nothing shall ever induce me to violate my duty to my heavenly Father, or to walk in any respect unsuitably to the relation I bear to him. God helping me, I will walk worthy of my high calling: and whoever he be that would seduce me from my duty, even though he were my dearest friend, I will spurn at his advice with honest indignation, and reject it with the utmost abhorrence.]
2. Our obligations to him—
[What do I owe to Almighty God, who gave his only-begotten Son to die for me, and to reconcile me to himself by his vicarious sacrifice upon the cross? And shall I, for any temporal advantage, offend his Divine Majesty? Shall I distrust his care of me, or be afraid to suffer for his sake? Abhorred be the thought! Let me only know the path of duty; and no consideration under heaven shall divert me from it. Let those who know nothing of redeeming love please themselves, if they will: but so will not I: I will strive only to please my God, and to “render unto the Lord according to the benefits he has conferred upon me.”]
3. Our expectations from him—
[Here am I, not only a candidate for heaven, but, through grace, an expectant of it. I see crowns and kingdoms reserved for me in a better world. And shall I cast them all away? What carnal gratification can ever be put in competition with the glory that is prepared for me? or what temporary gain be weighed in the balance against an everlasting inheritance? Tell me of what dangers you will, they shall not appal my spirit; and tell me of what joys you will, they shall never allure my soul. For eternity I have been begotten, redeemed, and sanctified; and for eternity alone will I both live and die.]
4. The interest which God himself has in the whole of our conduct—
[This in particular pressed on the mind of this eminent saint. He saw that his enemies laboured to draw him into sin, that they might have occasion for reproach against him, and might cast reflections upon God himself. And, under this conviction, he would risk life itself rather than comply with the solicitations of his friend. And thus it is that God’s enemies endeavour to beguile us, in order that they may triumph over us, and exult in our shame. Only let them draw us into sin of any kind, and they will immediately exclaim, “There, there, so would we have it:” yea, if they can prevail to the extent they would, they will even “blaspheme the very name of God on our account.” But who, that is aware of this, will not rather die than dishonour God? If we only consider how God’s honour is involved in our conduct, we shall need no other motive for steadfastness in his holy ways: and if tempted to leave them, even for a moment, we shall reply, “Shall a man, situated as I am, be driven from his post, and go into the temple to save his life? No: I will not go in: nor shall all the powers of earth or hell ever induce me to relax my diligence in the service of my God.”]
What, then, shall I say to you, my Brethren? THIS I SAY,
1. Expect temptation—
[In the Book of Ecclesiasticus this advice is given: “My son, if thou come to serve the Lord, prepare thy soul for temptation.” You must not expect that Satan will suffer his vassals to cast off his yoke, without many earnest endeavours to reduce them to their former bondage. And he has “wiles and devices” innumerable, whereby to assault our souls. He can even put on the aspect of an angel of light, in order the more effectually to beguile unstable souls. He will even make use of your own friends, yea, and of pious persons too, to draw you aside from the path of duty. It was no other than Peter, the bold and zealous Peter, whom he instigated to dissuade our blessed Lord from subjecting himself to the pains which were necessary for the redemption of a ruined world. But our Lord withstood him, saying to this favoured disciple, “Get thee behind me, Satan; thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.” So be ye also on your guard not to follow implicitly the advice even of good men; but weigh every sentiment in the balance of the sanctuary, and conform yourselves in every thing to the mind and will of God.]
2. In every circumstance place your entire confidence in God—
[This was Nehemiah’s excellence. He knew in whom he had believed; and that, whatever conspiracies might be formed against him, he was safe in God’s hands; “nor could any weapon that was formed against him prosper.” Thus then do ye. “Say not, A confederacy to all them that say a confederacy: neither fear ye their fear, nor be afraid: but sanctify the Lord God in your hearts, and let him be your fear, and let him be your dread.” This your holy profession indispensably requires. When Ezra went from Babylon to Jerusalem with all the vessels of gold and silver which had been carried thither by Nebuchadnezzar, and was in danger of being plundered by robbers who infested the road, “he was ashamed to ask from Artaxerxes a guard of soldiers for his protection; for, says he, I had said to the king, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.” And do not ye profess the same truth, that God is the protector, and friend, and portion of all that seek him? Whom then will ye fear? or what will ye desire for your comfort, when ye have such an all-sufficient Friend ever at hand? “If He be for you, who can be against you?” or, if He be your Shepherd, what can you wantp? Only “be strong in faith, giving glory to God;” and “you shall be kept in perfect peace;” “nor shall so much as a hair of your head perish.” Your trials may be multiplied to the most fearful extent: but “you shall not be ashamed or confounded, world without end.”]
CCCCXLIV
THE EXPEDITION WITH WHICH THE WALL OF JERUSALEM WAS BUILT
Neh. 6:15.
So the wall was finished … in fifty and two days.
A MERE historic record of the time occupied in rebuilding the wall of Jerusalem appears at first sight to be an uninteresting subject for a popular discourse: but it will be found replete with interest, when the circumstances connected with it are taken into the account. The extremely dilapidated and ruined state of the fortifications at that time, the weakness and poverty of those who undertook to rebuild them, and the opposition which they met with from numerous and potent enemies, combine to render the record in our text almost incredible. For the completion of such a work, two and fifty weeks would have been a very short time; but two and fifty days seem utterly insufficient for it: such expedition appears perfectly beyond the physical powers of the persons engaged in it: yet in that time the wall was finished: and it will be very profitable to inquire,
I. How it was completed in so short a time—
To enter fully into the subject, the six first chapters of this book should be carefully read. In them we shall find that the means whereby this great work was accomplished, were,
1. The wisdom and energy of the governor—
[In every step which Nehemiah took, we are struck with his consummate wisdom. When first he made known to the Persian monarch his desire to undertake the work of rebuilding the walls of Jerusalem, he kept out of sight every consideration which might tend to create jealousy in the monarch’s mind, and mentioned only such as were likely to produce in him a favourable impression. With this view he speaks of Jerusalem, not as the city of the great God, which had been so great and powerful in former times, and was yet ordained of God to become the capital of an independent nation, but simply, as “the city of his fathers’ sepulchres.”
Having obtained permission to execute his purpose, and come to Jerusalem for that end, he again shewed his wisdom in concealing from the people the reason of his journey, till he had personally himself inspected the walls, and was thereby qualified to obviate all objections which indifference or despondency might suggest.
The way in which he counteracted all the plots of his enemies, still further marked the depth and solidity of his judgment. He forbore to use any irritating expressions, notwithstanding the multiplied provocations which he met with: and whilst his enemies wasted their time in plotting how to arrest his progress, he occupied himself in the prosecution of his work, augmenting his exertions in proportion as they increased their efforts to impede him. Yet it is worthy of particular observation, that he neither trusted to his own exertions, nor yet neglected them under an idea that he should be protected by his God: but he combined a dependence on God with a diligent use of all proper means of self-defence; thereby setting us an example which we shall do well to follow in every difficulty which we may be called to encounter.
Nor was the energy of Nehemiah less admirable than his wisdom: we see throughout the whole of his conduct as much promptitude as consisted with sound discretion, and an invincible firmness in executing whatever his deliberate judgment had dictated. So intent was he on the prosecution of his purpose, that neither he, nor those under his immediate influence, ever put off their clothes for several weeks together, except for the purpose of their being washed. And when a proposal was made to him to hold a conference with some adversaries in an adjacent village, his reply was, “I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?” Yea, when the same message was sent four times, he repeated the same answer: and when at the fifth time it was accompanied with a letter containing many accusations against him, he contented himself with exposing the falsehood of them, and more determinately than ever besought the Lord to strengthen his hands for the work in which he was engaged.
On the failure of that device, his enemies sought to intimidate him by reports of a conspiracy against his life, and advised him to take refuge in the temple: but he, with a fortitude worthy of his high character, answered, “Should such a man as I flee? And who is there, that, being as I am, would go into the temple to save his life? I will not go in.” It is in connexion with this anecdote that our text informs us, “So the wall was built in fifty and two days:” and certainly to this extraordinary combination of wisdom and energy in him we must ascribe it, that the wall was erected in so short a time.]
2. The union and perseverance of the people—
[An individual, however good and great, can do little, unless he is seconded by those who are under his direction: but in this case Nehemiah found instruments well fitted to his hands. No sooner did he make known to the rulers of Jerusalem the commission which he had received from the king of Persia, and call for their assistance in the execution of it, than they said, “Let us rise up and build:” and “immediately they strengthened their hands for this good work.”
It is true, there were some exceptions, some who were too proud and fond of ease to work; and others, who yielded to despondencyl; and others who actually carried on a treasonable correspondence with Nehemiah’s most inveterate enemies: but, on the other hand, there was such a zeal amongst the great mass of the people, that some performed double the work allotted themn, and even ladies of the highest rank combined their utmost efforts to assist in building the wall, not accounting any service either derogatory to their honour, or unsuited to their sex, if they might but encourage their brethren, and advance the glory of their God. And to this union is the success expressly ascribed: “So built we the wall; for the people had a mind to work.”
There was also among them astonishing perseverance: for when they were menaced with a sudden assault, and were told ten times over, that an armed host would come suddenly upon them to destroy them, they persisted resolutely in their work, arming themselves for their defence, setting alternate watches for their preservation, and working with a trowel, as it were, in the one hand, and a sword in the other, determining rather to sacrifice their lives, than be deterred from the service in which they had embarked. Had they yielded to indolence or fear, the work could never have been carried forward: but by this zealous co-operation of all ranks and orders among them, all difficulties were overcome, and the wall was built with an expedition almost incredible.]
3. The peculiar blessing of their God—
[To this above all must the success be ultimately ascribed; for to this were owing the desire of Nehemiah to rebuild the wall, the consent of Artaxerxes to the plan proposeds, the wisdom and energy with which Nehemiah was inspired, the cordial co-operation of so many people, and the defeating of all the plots which were devised to retard the worku. Even the very enemies themselves were so convinced that the work exceeded all the power of man, that they were constrained to acknowledge God himself as the author of it, since none but God could have carried them through such labours, or delivered them from such perils, or given a successful issue to such hopeless exertions.
It is of infinite importance that we notice this; for otherwise we shall be ready to give to the creature the honour that is due to God only. Throughout the whole work, application was made to God for his direction and blessing: it was not undertaken without prayer, nor carried on without prayerz: but a reliance was placed on God as an all-sufficient Helper; and he shewed himself worthy of the confidence reposed on him: he shewed that “none who trust in Him shall ever be confounded.”]
Having thus traced Nehemiah’s success to its true cause, we proceed to set before you,
II. The important lesson which we are to learn from it—
We might with great propriety direct your attention to those wonderful events which occupy the attention of the public at the present hour: for certainly, whether we consider the union which has been produced amongst all the allied powers, or the wisdom and energy with which their efforts have been combined, or the rapid and complete success with which their labours have been crowned, there never was an occurrence which more strongly marked the hand of God, or more strictly corresponded with that which we have been considering, than that which we now commemorate, the reestablishment of peace amongst all the powers of Europe. We may almost literally say, in reference to it, “The wall has been built in fifty and two days.”
But we will direct your attention rather to that which will be of importance, not to the present age only, but to all people to the end of time.
Behold, then, in what way we should all engage in the Lord’s work—
[To every man in the universe is a work assigned, namely, To erect an house that shall be an everlasting habitation for our God. The walls of Jerusalem reduced to heaps of rubbish do but faintly represent the desperate state of the world around us; whilst the number and malice of those who obstructed the rebuilding of that wall give us a very inadequate idea of the enemies with whom we have to contend whilst executing the work which God has given us to do. Every one indeed must begin at home, and work before his own door; for it is by getting the work of God advanced in our own souls that we shall best contribute to the good of the Church around us. But in the whole of our work we must cultivate wisdom. It is lamentable to reflect how often men defeat their own purposes by not attending to the counsels of wisdom. Many give great advantage to their adversaries by not considering what is the peculiar line of conduct which the particular time and circumstances call for, and how they may best overcome the difficulties with which they are surrounded. We are told to “walk in wisdom towards them that are without,” and to unite “the wisdom of the serpent with the harmlessness of the dove:” and it is of absolute and indispensable necessity that we attend to these directions, if we would walk honourably before God ourselves, or be instrumental to the advancing of his work in the souls of others — — —
But to wisdom we must add energy. There is no time to be lost: “Whatever our hand findeth to do, we must do it with all our might.” We must be “fervent in spirit whilst serving the Lord:” and, if any one would divert us from our purpose, or tempt us to relax our diligence, we must make this our uniform and steady answer, “I am doing a great work, and cannot come down” — — —
In this kind of conduct there should be an union amongst us all; ministers and people should all work together: yea, and women also should engage in the good work; for they, in their place and station, may be as helpful as any. Even the Apostles owed much to the labours of women; and the most eminent ministers have been helped forward by their pious and well-regulated zeale. Let all of us then be of one heart and one mind in relation to this great matter; for it is surprising how much more rapidly the work of God advances in the souls of men, where many are engaged in strengthening each other’s hands, and in encouraging one another’s hearts. There are a thousand works which may be carried on in concert, which an insulated individual can never accomplish: and whoever engages in such works for the good of others, will find that he himself is the most profited by his own exertions: “Whilst watering others, his own soul will be watered” also — — —
Nor must we draw back through fear or weariness. We must be men of fortitude and self-denial. We should scarcely find time, as it were, for relaxation, any further than absolute necessity requires: and if menaced with assaults, we should put on the panoply of God, and stand ready for the contest: and if by a temporary desertion of our post we may even preserve our lives, we should be willing rather to lay down our lives than dishonour our God by cowardice in his service — — — “Should such a man as I flee?” must be our answer to every suggestion of our great adversary, and to every unbelieving fear that may arise in our own hearts — — —
But above all, we must go forward in dependence on God. He must teach us, and guide us, and prosper us, in all our way. “Without him we can do nothing:” but, on the other hand, “through Christ strengthening us we can do all things.” We need not despond on account of the greatness of the work, nor be discouraged through the number and malignity of our enemies: “if God be for us, none can effectually be against us:” “He will perfect that which concerneth us,” and “carry on to the end the work he has begun.” If only we “be steadfast, immovable, and always abounding in the work of the Lord, he has pledged himself to us, that our labour shall not be in vain in the Lord” — — —]
CCCCXLV
EFFECT OF EZRA’S PREACHING
Neh. 8:5, 6.
And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the Lord with their faces to the ground.
THOUGH in the time of our Lord it was the custom to read the law of God in the synagogues, it does not appear to have been any regular part of the priest’s office to preach unto the people. On some occasions however we find persons sent through the land of Israel to make known the law; and here we behold Ezra, on a pulpit of wood, elevated above the people, and surrounded by an immense congregation, who had come together on purpose to hear the word of God expounded to them. Since the introduction of Christianity, the preaching of the Gospel to men has been the particular office assigned to men who are set apart for that purpose: and though we must chiefly look to the Apostles as our examples, and to the effects of their ministrations as the pattern of what we may expect to see amongst our auditors, yet may we profitably look back to the time of Ezra to learn from him and his ministry,
I. In what manner the word of God should be dispensed—
The mode adopted by Ezra, namely, the expounding of Scripture, we conceive to be peculiarly worthy of imitation. It is indeed but little practised at the present day, though at the time of the Reformation it generally obtained: and it has very great advantages above the plan which has superseded it.
1. It leads the people into a better acquaintance with the Scriptures—
[The Scriptures, except as a book for children, are but little read: persons are discouraged from perusing them by an idea that they are unintelligible to common capacities. But a very little explanation would render them, for the most part, easy to be understood by all. And what a vast advantage would this be! The people studying the word of God at home would be abundantly better qualified to understand it when read in public; and the explanations given to them in public, would enable them to study it to better purpose at home: whereas the present plan of taking only a small passage for a motto, or merely as a ground-work for some general observations, leads to an extreme neglect of the Holy Scriptures, and to a consequent ignorance of them among all classes of the community.]
2. It brings every part of the sacred records into view—
[There are some who bring forward the doctrinal part of Scripture exclusively, and leave the practical part entirely out of sight: there are others who insist only on the practical parts, and leave out the doctrinal. There are some also to whom many of the doctrines contained in the sacred volume are perfectly hateful; and who never in all their lives so much as mentioned the doctrines of predestination and election, but to explain them away, and to abuse the persons who maintained them. But by expounding whole books of Scripture, every doctrine must be noticed in its turn, and the connexion between them and our practice must be pointed out. True it is, that this mode of preaching would not altogether exclude false doctrine: but it would render the establishment of errors more difficult, because the hearers would be able to judge, in some good measure, how far the true and legitimate sense of Scripture was given, and how far it was perverted. The benefit of this therefore cannot be too highly appreciated.]
3. It brings home truth to the conscience with more authority—
[The word of man, though true, has little weight, in comparison of the word of God: “that is quick and powerful, and sharper than a two-edged sword.” It is inconceivable what an advantage a preacher has, when he can say, “Thus saith THE LORD:” then every doctrine demands the obedience of faith, and every precept the obedience of righteousness. When told that the word which is delivered to them will judge them in the last day, the people will not dare to trifle with it, as they will with the declarations of fallible men. Were this matter more attentively considered, we have no doubt but that more frequent appeals would be made to Scripture in our public harangues; and that the obsolete method of expounding Scripture would have at least some measure of that attention which it deserves.]
But, in considering the word of God as explained to the people of Jerusalem, we are more particularly led to notice,
II. In what manner it should be heard—
Truly admirable was the conduct of the people on this occasion. Observe,
1. Their reverential awe—
[When Ezra opened the book of God, all the people, in token of their reverence, stood up: and when he blessed God for giving them so rich a treasure, they “all with uplifted hands cried, Amen, Amen;” yea, “they bowed their heads also, and worshipped the Lord with their faces to the ground.” This was a deportment which became sinners in the presence of their God: they did not look to the creature, but to God, whose voice they heard, and whose authority they acknowledged, in every word that was spoken. What a contrast does this form with the manner in which the word of God is heard amongst us! How rarely do we find persons duly impressed with a sense of their obligation to God for giving them a revelation of his will! How rarely do men at this day look through the preacher unto God, and hear God speaking to them by the voice of his servants! Even religious people are far from attending the ministration of the word in the spirit and temper that they ought: curiosity, fondness for novelties, and attachment to some particular preacher, too often supply the place of those better feelings by which men ought to be actuated in their attendance on the preached Gospel. To “stand in awe of God’s word,” and “to tremble at it,” are far more suitable emotions, than those which we usually see around us. The Lord grant, that our duty in this respect may be more justly estimated, and more generally performed!]
2. Their devout affections—
[“When the people heard the words of the law, they all wept,” as feeling that they had sinned greatly against it. And, when they were reminded, that, as the design of the present feast was to bring to their view the tender mercies of their God, and to encourage them to expect all manner of blessings at his hands, they ought rather to rejoice, they did rejoice, insomuch that “there was very great gladness” amongst theme: and they rejoiced especially on this account, that “they had understood the words that had been declared unto them.” Now it is in this way that we should hear the word delivered to us. When it shews us our sins, we should weep, as it were in dust and ashes: and when it sets forth the exceeding great and precious promises of the Gospel, we should rejoice, yea, “rejoice with joy unspeakable and glorified.” We should have our hearts rightly attuned, so that we should never want a string to vibrate to every touch of God’s blessed word. But may it not be said to the generality in the present day, “We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented?” Yes; the Gospel has little more power over the affections of men than if it were “a cunningly devised fable.” But we entreat you to consider, that, if the law, when expounded, was so powerful, much more should the Gospel be, since “it is the power of God unto salvation to every one that believeth.”]
3. Their unreserved obedience—
[No sooner was it discovered that an ordinance, appointed by Moses, had been neglected, than they hastened to observe it according to the strict letter of the law, and actually did observe it with greater fidelity than it ever had been observed even from the days of Joshua to that present hour. This shewed, that the impression made on their affections was deep and spiritual. And it is in this way that we also must improve the ministration of the word. If we attend to the Gospel as we ought to do, we shall find out many things which we have neglected, and many that we have done amiss: yea, many things which are not generally noticed even among the godly, will occur to our minds, and shew us the defectiveness, not of our obedience only, but of the obedience of the best of men. Let us have our minds then open to conviction, and attentive to every commandment of our God. Nor let us be satisfied with paying only a customary attention to his revealed will, but let us aspire after higher degrees of purity, and a more perfect conformity to the divine image. This will serve as the best test of our sincerity, and it will shew, that neither have you heard in vain, nor we dispensed his word in vain.]
CCCCXLVI
THE JOY OF THE LORD IS OUR STRENGTH
Neh. 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; 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: they had prospered, even to a miracle, in their endeavoursc. These were tokens of the divine favour, 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, yea, is expedited through the means used to defeat it. Surely then they should say, like the Church of old, “The Lord hath done great things for us, whereof we are glad.” 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, yea to “rejoice always in the Lord.”]
To promote and encourage this, we proceed to shew,
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: they enervate and benumb all our faculties; they keep us from attending to any encouraging considerationsg; they disable us from extending relief to others; they indispose us for the most necessary dutiesi. We cannot pray, or speak, or do any thing with pleasure. On the contrary, a joyous frame exhilarates the soul. David well knew the effect it would producel: and every one may safely adopt his resolution, “I will run the way of thy commandments, when thou shalt enlarge my heart.”]
2. It qualifies for suffering—
[When the spirit is oppressed, the smallest trial is a burthen. 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. How little did Paul and Silas regard their imprisonmento! How willing was Paul to lay down his very life for Christ! This accords with the experience of every true Christianq.]
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. If we abounded more in praise, we should more frequently be crowned with victorys.]
2. Let us, however, carefully guard against the fresh incursions of sin—
[It is sin that hides the Lord from our eyes. Joy will not consist with indulged sinu. Let us then “mortify our earthly members,” and our besetting sins. Let us be girt with our armour, whilst we work with our hands — — — 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. It is through Christ alone that our past violations of the law can be forgivenz. It is through Christ alone that the good work can be perfected in our hearts. And, since “all things are through him, and from him, let them be to him also.”]
ESTHER
CCCCXLVII
HAMAN’S MURDEROUS PROPOSAL
Esther 3:8, 9.
And Haman said unto King Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. If it please the king, let it be written that they may be destroyed.
REVENGE is cruel: but never more cruel than when it has its foundation in mortified pride. In the passage before us, it is carried to an almost incredible extent. Haman occupied the highest post of honour, 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 him 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 connexions, 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 endeavour to set before you,
I. The commonness of it—
In every age of the world have God’s people been hated, for the very reasons that are here assigned—
[“Their laws are diverse from those of all other people, neither keep they the laws of the kingdoms where they dwell.” 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.” So, in the early ages of Christianity, there were not less than ten strenuous efforts 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. She cannot endure that God should be served in opposition to her, and that his 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 his 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 stayed: 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. St. Paul, speaking of Ishmael and Isaac, says, in reference to his own time, “As he that was born after the flesh persecuted him that was born after the Spirit, even so it is now:” 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.” (Not that this was the intent, 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.”]
Passing over the inhumanity of this proposal, as being too obvious to be insisted on, I proceed to notice,
II. The impiety of it—
The very accusation brought against the Jews by Haman shews what is the real ground of enmity against the Lord’s people: it is, that they serve God, whilst 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 amongst all the people of the Lord—
[The man that turns aside from the path of duty, through fear of man’s displeasure, has no title whatever to be numbered amongst the children of God. If we fear man, the fear of God is not in us. We must be willing to lay down our life for the Lord, or else we can never be acknowledged as his disciplesg — — — And this inflexibility we must carry into every part of our duty — — —]
But this preference of God to 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 his 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. It was this adherence to God’s laws that involved the 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 persecutest thou ME?” And hence he has declared, in reference to all his persecuted people throughout the world, “He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.”]
And this leads me to shew,
III. The folly of it—
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 heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed; saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion.” So said our blessed Lord to Saul also; “It is hard for thee to kick against the pricksl.” The truth is, that “the Lord Jesus holds all his stars in his right hand;” and it is impossible for any man to pluck them thencen. “Their life is hid with Christ in God:” 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 whomsoever 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; for “HE will keep them even as the apple of his eyeq,” and “perfect in every one of them the work he has begun,” and “keep them by his own power through faith unto everlasting salvations.” However “they may be sifted, not one grain from amongst them shall ever fall upon the earth.” Hypocrites may turn apostates: but of “those who were really given him of the Father, our blessed Lord never has lost, nor ever will, so much as oneu” — — —]
ADDRESS,
1. Those who are the objects of the world’s hatred—
[Realize the promises which God has given” — — — 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 Makery?” Dear Brethren, know that “He that is in you is greater than he that 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 peculiarities 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 leadeth unto life, and to go into the broad road that leadeth 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 every thing 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 ye know that your labour shall not be in vain in the Lord.”]
2. Those who are unhappily prejudiced against the Lord’s people—
[If you cannot see with their eyes, do not endeavour 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: and our blessed Lord warns you, that “it were better for you to have a millstone hanged about your neck, and be cast into the sea, than that you should offend one of his little ones.” 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 amongst them, though, alas! with a sad disparity in point of actual attainment amongst those of the present day, 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 nought; 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.”]
CCCCXLVIII
THE FEAST OF PURIM
Esther 9:27, 28.
The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these too days according to their writing, and according to their appointed time every year; and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.
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 not 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 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 it was instituted—
[Human, the prime minister and favourite 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 him by all his courtiers. Indignant at this supposed insult, Human 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 been previously doomed to suffer. 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 defence, that their enemies would have abstained from any attempt against them, more especially when it was seen that the rulers of the different provinces favoured the Jews: but, as Human 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 its 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; and the feast of tabernacles, in remembrance of their dwelling in tents in the wilderness: and these sufficiently shew that our animal 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 shew 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: 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 it was appointed—
It doubtless was designed,
1. 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 ye shall eat this bread and drink this cup, ye do shew forth the Lord’s death, till he come.” 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 Human 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. 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 St. 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.” 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 amongst all who observe it, yet it ought to excite far other sentiments than those of carnal mirth, and to stimulate to far other conduct than that of riot and excess.]
3. 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: and he 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 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 shews, 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 be for us, we need not be concerned how many there may be against us; for “mightier is He that is in us, than he that is in the world.” Only let us trust in him, and not a hair of our head shall perish.]
ADDRESS—
1. To those who make a profession of religion—
[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 shew itself, and that “they 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. 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 honour to your God.]
2. To those who shew hostility to the people of God—
[You little think whom it is that you revile and persecute: “He that hateth you hateth ME,” says our Lord; and again, “Saul, Saul, why persecutest thou 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 offend; (i. e. will stumble;) and evil will come upon them.” 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 shew you, that “whose toucheth them, toucheth the apple of Jehovah’s eye.”]
3. To those 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 favour 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.]
JOB
CCCCXLIX
JOB’S ANXIETY FOR HIS CHILDREN
Job 1:5.
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for M said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
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, 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 two first 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; and the events referred to in the Book of Job did actually occurc; and the record of them was most assuredly inspired. 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 sentiments were just; but their application of them to Job’s particular case was incorrect: their premises were often right; but their conclusions 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 “perfect and upright, and one that feared God and eschewed evil:” and from what is said of him in our text, he evidently deserved that high character. Let us consider then,
I. His conduct in relation to his family—
God had blessed him with a numerous family, whom he had reared to manhood, 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 exceeding watchful and jealous over their eternal interests. His seven sons had been entertaining each other in succession: and, though Job knew not that any thing contrary to God’s will had passed amongst 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, whilst he should offer for every one of them a burnt-offering unto the Lord.
Now consider this as an act,
1. Of magisterial authority—
[It is manifest that he was, if not a king, yet a magistrate, possessing very high authority, and occupied to a great extent in judicial proceedings: 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 honour 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 a dispensation 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 honour of his God, much more should we, who profess to have received the full light of the Gospel, feel it our duty to devote all our faculties and all our talents to the honour of Christ, and the extension of his kingdom upon earth.]
2. 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 so did not Job: 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. Yea, 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 favour. in this he is a pattern for parents in every age, and in every place. As long as God shall continue to them the possession of their intellects, 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 it—
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. It was founded in Job’s views of,
1. The extreme depravity of our nature—
[Though he had trained up his children in pious principles, he knew that they were by nature prone to evil, and that there was not any sin which, if left to themselves, they 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; yea, 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 for ever 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 thy paths, that my footsteps slip not!” yea, he has reason to fear, “lest, having preached to others, he himself should become a cast-away.” And 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 whilst “he holds us up that we can be safe.”]
2. 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 stupify 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 of 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?” It was against this that God cautioned his people of oldi, 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 becomes 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. The universal need of an atonement—
[Had Job offered one burnt-offering for them all, it would have sufficed to shew them what judgments they merited at the hands of God, and that nothing but the Great 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. 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 jealousy over ourselves—
[If it was right in Job to be jealous over his sons, 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 every thing, whether good or evil, as from him, and endeavoured 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 laboured 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 short-comings and defects, and for a more earnest application to the blood of our Great 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, ye 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 ye are bound to seek this grace for them: ye are bound to pray for them night and day: ye are bound to restrain them also, and to “bring them up in the nurture and admonition of the Lord.” Nor is it only in their earlier years that you are thus to watch over them, but in after 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 instil 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 Saviour continually, and to wash in the fountain of his blood, which alone can cleanse them from their sins. Thus, whatever may be the issue of your labours 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 thou into the joy of thy Lord.”]
CCCCL
UNCHARITABLE JUDGMENT REPROVED
Job 1:9.
Then Satan answered the Lord, and said, Doth Job fear God for nought?
WELL has it been asked, “Who can stand before envy?” This vile principle is as ingenious as it is malignant. Never is it at a loss for an occasion to display its hateful propensities. The very favour of God himself shall call it forth, and cause it to pierce the most innocent of men with its envenomed darts. Especially, if any person be made an object of approbation and applause, its odious qualities will instantly appear in an endeavour, 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. And what was the answer of this malignant fiend? It was in direct opposition to the divine testimony: “Doth Job fear God for nought?” No: he is a selfish hypocrite, that serves his God only because of the temporal advantages he gains by it: and, if those advantages were withdrawn, he would shew he has no more regard for God than the vilest of mankind; yea, he would even “curse his God to his very face.”
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 nought?” No: they have some selfish end in view: and, if they be 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 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 amongst the immediate disciples of our Lord; and a Simon Magus amongst the early converts of his Apostles. But if there be 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: “Entreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me.”
And why should their motives be called in 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 honour 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 interests. Indeed, we are taught, by our blessed Lord, that “we must forsake all to follow him;” and, consequently, a desire after the loaves and fishes 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 merey to our souls, sent unto us his only-begotten Son, to effect our reconciliation with him by the death of the cross? And is not this sufficient to shew 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, whilst our lives accord with our profession, has any one a right to sit in judgment upon our motives? and, when no fault can be found with our actions, is any one at liberty to criminate 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 be 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 guile.”]
But, as detached from the context, the words may be regarded,
II. As an unanswerable truth, most gladly to be conceded—
Selfishness is doubtless an evil, when it leads us to postpone spiritual things to 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 should 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 nought.” 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 them, and to secure to themselves the proffered benefits. And 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 thirst, 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 unto 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.” And is there any thing evil in this? Does it not accord with the experience of the saints in all ages? Yea, does it not constitute a very strong argument in favour of godliness, that “it bath the promise of the life that now is, as well at of that which is to come?”]
3. They look forward to infinitely richer benefits in the world that is to come—
[To those who seek after glory and honour and immortality, God has promised eternal life: and the saints, under their most afflictive trials, are pronounced blessed, because of the recompence that awaits them in the eternal world. 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 recompence of the reward.” 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 resurrectiong.” 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, till at last he sat down at the right hand of the throne of God.”
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 should, like the holy Apostle. “forget all that is behind, and reach forward to that which is before, and press on with continually increasing ardour for the prize of the high calling of God in Christ Jesus.”]
To all the calumniated servants of God, then, would I SAY,
1. Regard not the uncharitable 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 an hypocrite, because of his adversity. 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 labour of your life to “be blameless and harmless, as sons of God, without rebuke, in the midst of a crooked and perverse nation, shining amongst them as lights in a dark world, and holding forth, in the whole of your life and conversation, the word of life.”]
2. Endeavour 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 bare to Job: seek that he may testify respecting you also, that you are “perfect and upright, fearing God, and eschewing 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 give or take 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.”]
CCCCLI
TRIALS AND RESIGNATION OF JOB
Job 1:20, 21.
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came I out of my mother’s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.
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 should 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. In this view it is intended to shew us the malignity of Satan, and the restraints imposed upon him by Almighty God, who will suffer 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. His 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 any one, 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 worketh 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 unfrequent 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, inundations, 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! Verily 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,” it was Job; because, whilst 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 standeth fast; I shall not be moved:” for “all things come alike to all.” “Of the righteous in particular the afflictions are many:” 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 a better world. If God have given faith to any, they may expect that it shall “be tried, in order that it may be to the praise and honour and glory of their God at the appearing of Jesus Christ.”]
But in the midst of all his trials we behold, and admire,
II. His 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. But still he was composed and tranquil, “not charging God foolishly,” or uttering any thing hasty or unadvised. Let us notice,
1. The considerations with which he quieted his mind—
[These were two; namely, that what he had lost, was not properly his own; and, that HE had taken it, whose property it was. He 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 any thing that he could properly call his own? So just and important is this idea, that St. Paul has actually quoted the very words of Job, to shew that “godliness with contentment is the only desirable gain.”
Moreover, the use and enjoyment of those things had been given 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: 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 willg. How then could he presume to reply against God? No: “he would be dumb, 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 he expressed his resignation—
[He “fell on the ground and worshipped” 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,” yea, 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.” He 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. He “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 till he had no more power to weep:” 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. 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?” 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 timem.]
From contemplating this 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. St. Paul, when “he had nothing, yet possessed all things,” because he had God for his God and portion. Let us in like manner “learn in every state to be content, whether we be full or hungry, whether we abound or suffer needo.” 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.”]
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 have obtained permission to exercise his power against us, how soon may he bring us down to the ground, and even “sift us as wheat!” Who amongst 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;” and let us so endeavour to realize our principles, that we never give way to discontent or impatience, but bless in every thing the name of our God.]
3. To seek the 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 hid 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,” whilst all else is vanity and vexation of spirit. Let us then “labour for the meat that endureth to everlasting life;” and “choose the good part, that never can be taken away from us.”]
CCCCLII
FRIENDLY SYMPATHY ILLUSTRATED
Job 2:11–13.
Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
JOB in a second conflict had gained the victory: yea, 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 rumour 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 withal.” But three of his aged friends, descendants of Abraham, though not of the chosen seed, still loved and honoured him; and feeling their incompetency, 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 St. Paul, and as summarily expressed by our blessed Lordb, is the acting in all things towards our neighbour as we would think it right that he, in a change of circumstances, should 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. If any be afflicted, it 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 dissimulation:” 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 shewn us,
II. The effects of sympathy—
[When they were yet at some distance from him, they saw him; but would not have recognised 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 wont 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; 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 any thing 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 harbouring 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; “They spake not, for they saw that his grief was very great:” 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 speakg,”) 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 favoured with visions from the Lord. 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.” Moreover, the sympathy before delineated, is the most unequivocal expression of love: “Pure religion, and undefiled before God and the Father, is this; To visit the fatherless and widows in their affliction.” 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, yea 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 devoted 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 every one 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, yea, “though rich, for our sakes he became poor, that we through his poverty might be rich.” O, what marvellous 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 succour them that are tempted.” If then the example of Job’s friends be 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 shew himself friendly;” 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 them that are in bonds, as bound with them; and them that suffer adversity, as being ourselves also in the bodym.” 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 favour conferred upon himself. 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 awful day.]
2. Suggest some cautions in relation to it—
[Let not sympathy be shewn 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. 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 faithp: but still we must, like the good Samaritan, account every man our neighbour, and gladly avail ourselves of every opportunity of pouring balm into his wounded spirit.
Again, wait not till you are called and summoned to the house of mourning; but go thither of your own accord, esteeming it “far better to go there, than to the house of feasting.” 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 othersr;” and be ready on all occasions to “rejoice with them that rejoice, and to weep with them that weep.” This readiness to “bear one another’s burthens is a fulfilling of the law of Christt.”
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; labour not to comfort me:” 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: you will patiently wait for the most favourable season, and administer your instructions as the mourner is able to receive them.]
CCCCLIII
JOB CURSES THE DAY OF HIS BIRTH
Job 3:1.
After this opened Job his mouth, and cursed his day.
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, spake 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 he expressed his impatience—
It should seem as if Satan had now assaulted, 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 unfavourable impression on his mind. But however these things might be,
He vented his complaints in very unbecoming 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. 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 should then have escaped all his calamities, and been quiet in the tomb, where all of every class, whatever their situations and circumstances were whilst they were living upon earth, are enjoying equal repose. And, lastly, he complained that whilst his grievous sufferings tormented him beyond measure, they did not prevail to take away his life.
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.
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 occasion offers: 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 be 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? Yea, do not multitudes, who have not one half of Job’s trials, actually destroy their own lives, and rush headlong into hell itself, in order to get rid of their present troubles?
Whilst 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 it—
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.” Thus if we also in our trials would look to the final issue of them, we should 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. And if we saw every thing as God does, we should 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 should unite in the testimony of David, that “God in very faithfulness has caused us to be afflicted.” Let us be contented then to leave every thing to the disposal of an all-wise God: let us in the darkest seasons “possess our souls in patience;” assured, that “he doeth all things well;” and let us say with Job when in his better mind, “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 his day;” but never for a moment thought of cursing his God. On the contrary, he often spake of God in the most honourable 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 any thing against Job, if he had not first obtained leave of God. Neither can he do any thing against the least of God’s people, any further than God is pleased to suffer him with a view to their eternal good. He “desired to sift Peter as wheat:” but the intercession of Christ preserved his servant from being finally overcome. “He 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, “armour, by means of which they shall be able to withstand in the evil day, and having done all to stand.” Nor do the more aged and experienced alone defeat him; “the young men also overcome him,” yea, all that are begotten of God are enabled so to “resist him, that he flees from themg,” and “toucheth them not.” He may be permitted to tempt and try usi; but he is a vanquished enemy, and “shall be bruised under our feet shortlyl.”]
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 their God, because of the plagues that he inflicts upon them.” They will wish for death also, and “call upon the rocks to fall upon them, and the hills to cover themn;” but all in vain. Now if we were informed that only such troubles as Job’s were coming upon us, what diligence should 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 should 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 dieth not, and the fire is not quenched.” 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. 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 a better world, where neither sin nor sorrow shall molest us more, but we shall be for ever happy in the bosom of our God.]
CCCCLIV
ELIPHAZ REPROVES JOB
Job 4:12–19.
Now a thing was secretly brought to me, and mine ear received a little thereof. In thoughts from the visions of the night, when deep sleep falleth on men, fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face: the hair of my flesh stood up: it stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the 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 honourable to Job: for we can scarcely conceive a more honourable 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 toucheth thee, and thou art 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 sentiments he had delivered. This revelation we shall now consider;
I. 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 shews, 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. Having once violated the law in any one 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; just as it is elsewhere declared in Holy Scripturec. 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 intrusted 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 children of fallen man? Verily no descendant of Adam can have any pretensions to wisdom or to purity in his sight.]
2. That no man can claim any thing 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 any one should be found amongst the children of 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 any thing 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 a perfect hell itself, he would have no right to complain; because, as a sinner, he is justly obnoxious 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, any thing short of that 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. As tending to decide the controversy between Job and his friends—
Eliphaz thought it 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 it 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 it ought to have been applied—
[The vision had respect to the controversy: and so far Eliphaz was right: but it had not a partial reference to Job: 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 sufferings; 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 his friends it spoke also. They took for granted, that, if Job was not a hypocrite, 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 issue 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 are struck with it as applicable to our neighbour; but we do not hold it up as a 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 be 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 any thing appear 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. Lot us be thankful then for such an inestimable treasure: and let us study the word, not as critics merely, or as controversialists to condemn others, but as persons desirous of discovering their own faults, and of conforming themselves in every thing to the mind and will of God.]
2. Bear in mind the infinite distance between you and your Maker—
[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 just apprehension of the infinite distance between you and him, and all will go right with you: you will take your proper place, at the footstool of your God. You will receive with humility and confidence whatsoever he shall speak in his blessed word: you will, if we may so speak, give him credit 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. Your insignificance as creatures will constrain you to bow before him, and to say, “Let him do as seemeth him good:” but your vileness as sinners will make you to regard with unbounded gratitude every mercy you enjoy, and especially that greatest of all mercies, the gift of his only dear Son to die for you. With what wonder and admiration will you embrace the salvation offered you in the Gospel! with what simplicity of mind will you live by faith on the Lord Jesus Christ! and with what zeal and diligence will you devote yourselves to his service! We say again, if only God be exalted in your eyes, and you be abased in the dust, all will be well: God will be glorified, and your souls be happy, both in time and eternity.]
CCCCLV
THE SECURITY OF GOD’S PEOPLE
Job 5:19–27.
He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. In famine he shall redeem thee from death: and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace: and thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season. Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
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 criminations 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 sentiments 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; St. Paul quotes different partsb; St. James also refers to it: 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 endeavour to explain, confirm, and improve them.
I. To explain them—
They 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 favour, 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, that “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 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. Whilst 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 “visit 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 meet for the granary of heaven.]
They must however be understood with limitations and restrictions—
[Though “godliness hath the promise of the life that now is, as well as of that which is to come,” we are not to imagine, that the temporal promises 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; whilst 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; 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 them—
The whole Scripture bears testimony to the truth of them. “Search,”
1. The Law—
[Precisely the same promises were made to the Jewish people, if only they would serve their God in sincerity and truth — — —]
2. 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 — — —]
3. The New Testament—
[Not only are we told in general that “God is faithful, and will not suffer his people to be tempted above that they are able,” but we find the Apostle actually applying to himself the promises of God to the full extent that they are specified in the texti, and actually glorying over all the enemies that might be supposed capable of interfering with their accomplishment — — —
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.]
Convinced of the truth of these promises, we are now only concerned,
III. To improve them—
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; can we have any reason for complaint, when we know that they are all ordered in number, measure, and duration, for our best and greatest good, according to the counsels of infinite wisdom and love? Can we have reason for complaint when we are assured, that they are the very dispensations which we should choose for ourselves, if we saw the issue 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: 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.]
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 them was, “that by them we might be partakers of the divine nature,” and be enabled “to perfect holiness in the fear of Godp.” Can we ask for any thing more than this? If we can conceive of any thing beyond, he says, “Ye shall ask what ye will, and it shall be done unto you:” yea, 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 nigh to him in full assurance of faith:” let us “open our mouths wide, that he may fill them;” and let us say to him in the confidence of a successful issue, “I will not let thee go, except thou 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, “What mean ye to weep and to break my heart?” for “I am ready not only to be bound, but also to die” the most cruel death for so unspeakably gracious and good a God. 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.”]
CCCCLVI
MAN’S TIME ON EARTH FIXED
Job 7:1.
Is there not an appointed time to man upon earth? are not his days also like the days of an hireling?
THE precise connexion of these words is not very clear: nor, as far as the sense of them is concerned, is it of any great importance to inquire respecting it. It should seem that Job, having been reproved by his friend Eliphaz for expressing too strongly and too impatiently his wish for death to terminate his troubles, here vindicates himself by an appeal to him, that, if an hireling looks forward with comfort to the rest that awaits him after his labours, much more may he desire rest under his great and accumulated afflictions.
But, waving any further consideration of this, I will endeavour to shew,
I. What these interrogations import—
Wherever appeals are made to man in the inspired volume, we may be sure that the things asserted are true, and that they are deserving of particular attention. Those which present themselves to our notice in the text plainly imply,
1. That man’s time on earth is fixed by God himself—
[The time of our birth is fixed by Him who formed us in the womb, and breathed into our nostrils the breath of life. Our continuance, also, in life is fixed. No man can deprive us of life till our time is come; nor can any man protract his existence upon earth one moment, when the appointed period of his dissolution has arrived. “No man,” says Solomon, “hath power over the spirit, to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war.” No: “his days are determined, the number of his months are with God, who hath appointed his bounds, which he cannot passb.” “Our times are altogether in God’s hands;” and “all the days of our appointed time must we wait, until our change comed.”]
2. That during that time we have a work to do, and a warfare to maintain—
[The word, “our appointed time,” is, in the margin, translated “our warfare.” The same word occurs in the fortieth chapter of Isaiah, and is there translated, “warfare:” “Her warfare is accomplished:” and there the marginal reading is, “appointed time.” Without determining which is preferable here, we will include both. We have a work to do, even “as an hireling,” who labours in the field. To serve our God, and to seek the salvation of our souls, are the great ends of life. In this work we must engage, not as labourers only, but as soldiers also: for we have corrupt propensities, which must be mortified, and powerful adversaries that must be withstood. Our conflicts with these may well be called a “warfare;” for, indeed, we can never hope to overcome them, if we go not forth to the combat “in the strength of Christ, and put not on the whole armour of God.” The world with its temptations, the flesh with all its lusts, and the devil with all his wiles, are ever seeking to destroy us: and, unless we “fight manfully the good fight of faith,” it cannot fail but that we must perish. During the whole period of our abode on earth this warfare must be maintained; nor must we ever put off our armour till our victory be complete. It cannot be supposed that God has sent us into the world merely to please and gratify ourselves, like the rich fool, who said, “Let us eat, drink, and be merry.” There is not an hireling who feels not that he has some work assigned him, nor a soldier who does not expect that he will have some conflicts to sustain: and every Christian must regard himself as invested with these characters, and, as of necessity, called to the performance of these duties.]
3. That, at the expiration of that time, God will give us a recompence according to our works—
[The hireling expects his pay, and the soldier his discharge, when they have completed the term for which they were engaged, and fulfilled the offices to which they were appointed. And we, also, may look forward, even as Moses did, to “a recompence of reward,” which our Divine Master will surely give to all his faithful servants. Doubtless, whatever be our labours or our conflicts, it is “not a reward of debt, but a reward of grace,” that we are to hope for: but still God has graciously pledged himself that “our labour shall not be in vain;” and he would even esteem himself “unrighteous, if he were to forget the works and labours of love which we have performed for his name’s sake.”]
The import of the interrogations being sufficiently clear, let me point out,
II. What they suggest to every reflecting mind—
Whole volumes would not suffice for a full statement of this part of our subject. To mention only what is most obvious, they suggest,
1. That we should perform with diligence our appointed work—
[We expect a hireling or a soldier to do this. If they were unmindful of their calling, or loitered in it, we should account them worthy of reproof. But their offices, however important, are not to be compared with those which we have to discharge: theirs relate to time and to mortals like ourselves; but ours relate to God and to eternity. Let us, then, at the commencement of every day, ask ourselves, “What have I to do for God and for my own soul this day?” And “whatsoever our hand findeth to do, let us do it with all our might.”]
2. That we should sustain with patience the trials that are allotted us—
[Trials there are in every situation of life, and especially in those which expose us to great fatigue and danger. No hireling or soldier expects to escape them. They are regarded as necessarily attached to the offices which such persons have to perform. And can we hope to escape them; we, whose work is so arduous, and whose warfare is so continued? We should be prepared for them, and have our minds fore-armed against them: and, bearing in mind who it is that has appointed them, and what he deserves at our hands, we should welcome every trial as a means of displaying our attachment to him, and of honouring that God whose servants we are.]
3. That we may look forward to our dismission from the body as a season much to be desired—
[This, perhaps, is the primary idea intended in the text. At all events, the hireling welcomes the rest and recompence which await him after the labours of the day, as the soldier does his discharge after a long and dangerous campaign. What then should we do, whose rest will be so glorious, and whose recompence so great? Can we think of the approbation of our God, and not pant for the time when we shall hear him say. “Well done, good and faithful servant; enter thou into the joy of thy Lord?” Can we survey all the glory and felicity of heaven, and the crowns and kingdoms that await us there, and not long for the period when we shall be invested with them? St. Paul “desired to depart, and to be with Christ,” yea, and “groaned in spirit” for the time, “when, the earthly house of this tabernacle being dissolved, he should possess a house not made with hands, eternal in the heavenso. We, then, may exercise the same holy disposition; not, indeed, through weariness of life, but through desire of beholding our God face to face: our wish must be, “not merely to be unclothed (and freed from the storms and tempests of this present world), but clothed upon, that mortality may be swallowed up of life.”]
In a REVIEW of this subject, what matter do we find,
1. For humiliation!
[What if a hireling employed by us had performed his work, from day to day, as we have ours; of what reward should we account him worthy? Or, if a soldier in our army had discharged his duties as we have ours; what recompence would he receive at the hands of his commander? Yet, our zeal and diligence ought to have far exceeded those of the most industrious labourer and the most devoted soldier upon earth. Ah, Brethren, the very best amongst us has need to weep in the review of all his past life, and even of the very best day that he ever spent, and the best services that he ever rendered. But rise, I pray you, to your duty; and redeem, as much as possible, the time you have lost. What advice would you give to a man that was under sentence of condemnation, even though two or three months were yet to intervene before the execution of his sentence? Take that advice to yourselves, and follow it: and pray mightily to God, that your appointed time, whether it be short or long, may be so improved, as you will wish you had improved it, when you shall come to die.]
2. For encouragement!
[Had we to perform our work in our own strength, or to “carry on our warfare at our own cost,” we might well despair. But it is not so. The Spirit of the living God is promised to us, to “help our infirmities;” and “he who has begun the good work in us has engaged to perfect it until the day of Christ.” Count not, then, your difficulties or your dangers, as though they were too great for you to encounter. Only go forth in the strength of Christ, and you may say to all of them, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” Your weakness, if only you feel it as you ought, should rather be an occasion of satisfaction than of despondency; since, “when you are weak, then shall you be strong; and Christ’s strength shall be perfected in your weaknesss.” After all, who can tell how few your conflicts may be? Perhaps your appointed time is already so near a close, that you have but a few days or hours to live. Be this as it may, “let your loins be girt, and your lamps trimmed, as those that wait for the coming of their Lord; that, at whatever hour he shall come, he may find you watching.” “What I say unto you I say unto all, Watch.”]
CCCCLVII