Though he slay me, yet will I trust in him. Thus doth Job declare his unshaken affiance in God. He lifts his thoughts from the reasonings of his friends; he rises superior, at least for the time, to the oppression of his sufferings, and with a boldness that does him honour, and a confidence warranted by his belief in the Divine Name, he gives utterance to an expression of faith which has passed from lip to lip all through the ages, and has been a classical formula of faith for the saddest and most deeply afflicted amongst the children of men. How is the world indebted to them who, with a true heroism, declare their faith in the wisdom and goodness of the Lord!
I. FAITH IS NEEDED IN CONSEQUENCE OF THE MANY HEAVY TRIALS OF THE HUMAN HEART. External sources of help are often cut off. They altogether fall. There is no hand of strength, no word of power, no sufficient consolation. In bodily affliction the skill of the wisest may be set at nought. In the trials of life all help from outward sources may fail. The sorrow is too deep for an unaided heart to bear up under. Where shall the afflicted soul hide? There is help only in spiritual sources. God is the final goal of the afflicted spirit. "Father, into thy hands I commend my spirit," is the ultimate utterance of the soul when all resources of help are cut off. But for this faith is needed - faith that apprehends the unseen and spiritual. The soul at Such times is borne up only by faith, and the faith that is needed is a supreme, lowly, unhesitating faith. Happy he who has it.
II. FAITH IS WARRANTED BY THE CHARACTER OF GOD. This is the one unfailing refuge. This, of all, is most worthy of trust. We cannot always trust the words of human kindness, even friendship. The good resolves may fail from inability to fulfil them. We may be mistaken. Our trust may rest on a deceitful foundation. Our staff may break and pierce our hand. But we always know that the character of God is unassailable. He has an assured ground of confidence who trusts in the Name of the Lord, whose repose is in the Divine character. Absolute goodness, perfect wisdom, infinite love, - these form the warrant of faith.
III. It is right and wise, therefore, THAT FAITH BE DECLARED. Let him who has learnt where the soul may find refuge and help declare it to others. Let him glorify God by his feeble tribute. It is his best, if his lowliest, offering. How great an indignity we feel if any one disputes our veracity! But he who confides in our word and character, even in times when both are aspersed, pays to us the highest tribute of friendship and of faith. So let us bring our humble offerings of trust, of thankfulness, and love - our spiritual gold, frankincense, and myrrh - and lay them at the feet of the everlasting King. Though be lay the heaviest burdens upon me, I will not doubt his goodness; though he treat me as a dog, yet will I cleave to him. "Though he slay me, yet will I trust in him."
IV. Such a faith is SURE TO RE REWARDED.
1. It has its reward in the peace of mind which it brings. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." The driven sparrow finds its house, and the swallow its nest. The dove returns to the ark. When there is no rest for the wounded spirit, it turns and finds its rest in God. Here it hides and waits in an assured hope. Job was brought to the very earth; but the Lord, who seemed to be slaying him, raised him up and gave him an abundant reward.
2. A further reward is secured in the character gained.
3. And yet a further one in the final Divine approbation of the faithful, trusting, submissive, obedient servant. Such faith shall not lose its reward. - R.G.
For an hypocrite shall not come before Him.
Job's friends urged that because God had grievously afflicted him, he must needs have been a very wicked man. Job in reply maintains his innocency. He insists that God afflicts for other reasons, in His own good pleasure. He is sure that God cannot expect from him a false confession, or that his proceedings should be justified by any wrong supposition. God will, in the end, distinguish His faithful servant from the hypocrite. The word "hypocrite" is here used in opposition to such a sincere person as can maintain his own ways before God.
1. The greatest and highest degree of hypocrisy is when men, with a formed design and deliberate intention, endeavour under a pretence of religion and an appearance of serving God, to carry on worldly and corrupt ends. Such were the Scribes and Pharisees, whom our Saviour denounced. The apostles describe the same kind of hypocrisy in the characters of the worst men who were in following ages to arise in the Church (2 Timothy 3:2; Titus 1:16; 1 Timothy 4:2; Titus 1:11; Titus 3:10; 2 Peter 2:1). This then is the highest degree of hypocrisy, and the word is now generally used in this worst sense.
2. There are those who do not absolutely mean to cast off all religion, nor dare in their own hearts totally to despise it; but yet willingly content themselves with the formal part of it, and by zealously observing certain outward rites and ceremonies, think to atone for great defects of sobriety, righteousness, and truth. Of the same species of hypocrisy are they guilty in all ages who make the advancement of religion and the increase of the kingdom of Christ to consist chiefly in the external, temporal, or worldly prosperity of those who are called by His name.
3. A lower degree of hypocrisy is the behaviour of those who have indeed right notions of religion, but content themselves with vain resolutions of future repentance, and for the present live securely in the practice of sin. Against this hypocrisy, this deceitfulness of sin, our Saviour warns us (Matthew 24:42).
4. The lowest degree of hypocrisy is that of those who not only have right notions of religion and a due sense of the indispensable necessity of repentance and reformation hereafter, but even at present have some imperfect resolutions of immediate obedience, and even actual but yet ineffectual endeavours after it (Romans 7:19; comp. Matthew 13:5, 20). It is no better than a secret hypocrisy to account ourselves. righteous for not being guilty of other faults, while the false heart indulges itself in any one known habitual sin, and speaks peace to itself by attending, only to one part of its own character. The use of what has been said is that from hence every man may learn not to judge his neighbour, who to his own master standeth or falleth, but to examine seriously the state of his own heart. Which, whosoever does, carefully and impartially, and with the true spirit of a Christian, will find little reason to be censorious upon others.
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Behold, Case, Cause, Justified, Order, Ordered, Prepared, Righteous, VindicatedOutline
1. Job reproves his friends for partiality14. He professes his confidence in God; 19. and entreats to know his own sins, and God's purpose in afflicting himDictionary of Bible Themes
Job 13:15-16 6169 godlessness
Library
Struggles of Conscience
I shall attempt to address you in the following order this morning. First, a little by way of consolation; then, a little by way of instruction; a little more upon discrimination or caution; and in the last place, a few sentences by way of exhortation. I. First, beloved, let me speak to you who are desiring to feel more and more your sins, and whose prayer is the prayer of the text, "Lord how many are mine iniquities and my sins, make me to know my transgression and my sin." Let me try to COMFORT …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860Be not Deceived; God is not Mocked.
"Let no man deceive you."--Eph. v: 6. "As one man mocketh another, do ye so mock Him?"--Job xiii: 9. Be Not Deceived: God Is Not Mocked. We have all lived long enough to know what it is to be deceived. We have been deceived by our friends, by our enemies, our neighbors, our relatives. Ungodly companions have deceived us. At every turn of life we have been imposed upon in one way or another. False teachers have crossed our path, and under pretence of doing us good, have poisoned our mind with …
Dwight L. Moody—Sowing and Reaping
Whether Indulgences are as Effective as they Claim to Be?
Objection 1: It would seem that indulgences are not as effective as they claim to be. For indulgences have no effect save from the power of the keys. Now by the power of the keys, he who has that power can only remit some fixed part of the punishment due for sin, after taking into account the measure of the sin and of the penitent's sorrow. Since then indulgences depend on the mere will of the grantor, it seems that they are not as effective as they claim to be. Objection 2: Further, the debt of …
Saint Thomas Aquinas—Summa Theologica
Not Now, but Hereafter!
It is mainly my business, today, to deal with those who may wickedly continue in sin because their judgment tarries. If the Lord does not in this world visit the ungodly with stripes, this is but the surer evidence that in the world to come there is a solemn retribution for the impenitent. If the affliction which is here accorded to men be not the punishment of sin, we turn to Scripture and discover what that punishment will be, and we are soon informed that it is something far heavier than any calamities …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861
How to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us.
The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
Whether Fraud Pertains to Craftiness?
Objection 1: It would seem that fraud does not pertain to craftiness. For a man does not deserve praise if he allows himself to be deceived, which is the object of craftiness; and yet a man deserves praise for allowing himself to be defrauded, according to 1 Cor. 6:1, "Why do you not rather suffer yourselves to be defrauded?" Therefore fraud does not belong to craftiness. Objection 2: Further, fraud seems to consist in unlawfully taking or receiving external things, for it is written (Acts 5:1) that …
Saint Thomas Aquinas—Summa Theologica
Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times
Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life
Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater …
Saint Thomas Aquinas—Summa Theologica
The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3
How a Desolate Man Ought to Commit Himself into the Hands of God
O Lord, Holy Father, be Thou blessed now and evermore; because as Thou wilt so it is done, and what Thou doest is good. Let Thy servant rejoice in Thee, not in himself, nor in any other; because Thou alone art the true joy, Thou art my hope and my crown, Thou art my joy and my honour, O Lord. What hath Thy servant, which he received not from Thee, even without merit of his own? Thine are all things which Thou hast given, and which Thou hast made. I am poor and in misery even from my youth up,(1) …
Thomas A Kempis—Imitation of Christ
A Canticle of Love
It is not only when He is about to send me some trial that Our Lord gives me warning and awakens my desire for it. For years I had cherished a longing which seemed impossible of realisation--to have a brother a Priest. I often used to think that if my little brothers had not gone to Heaven, I should have had the happiness of seeing them at the Altar. I greatly regretted being deprived of this joy. Yet God went beyond my dream; I only asked for one brother who would remember me each day at the Holy …
Therese Martin (of Lisieux)—The Story of a Soul
"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Christ hath left us his peace, as the great and comprehensive legacy, "My peace I leave you," John xiv. 27. And this was not peace in the world that he enjoyed; you know what his life was, a continual warfare; but a peace above the world, that passeth understanding. "In the world you shall have trouble, but in me you shall have peace," saith Christ,--a peace that shall make trouble …
Hugh Binning—The Works of the Rev. Hugh Binning
The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8, …
Philip Doddridge—The Rise and Progress of Religion in the Soul
The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial
"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference …
Hugh Binning—The Works of the Rev. Hugh Binning
Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of Piety
Conversion.
THE DIFFICULTY OF CONVERSION. CONVERSION to God is not so easy and so smooth a thing, as some would have men believe it is. Why is man's heart compared to fallow ground, God's word to a plough, and his ministers to ploughmen, if the heart indeed has no need of breaking in order to the receiving of the seed of God unto eternal life? Why is the conversion of the the soul compared to the grafting of a tree, if that be done without cutting? CONVERSION THE POWER OF GOD. A broken heart is the handy-work …
John Bunyan—The Riches of Bunyan
Of the Nature of Regeneration, and Particularly of the Change it Produces in Men's Apprehensions.
2 COR. v. 17. 2 COR. v. 17. If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. THE knowledge of our true state in religion, is at once a matter of so great importance, and so great difficulty that, in order to obtain it, it is necessary we should have line upon line and precept upon precept. The plain discourse, which you before heard, was intended to lead you into it; and I question not but I then said enough to convince many, that they were …
Philip Doddridge—Practical Discourses on Regeneration
A Treatise of the Fear of God;
SHOWING WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO. ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS. London: Printed for N. Ponder, at the Peacock in the Poultry, over against the Stocks market: 1679. ADVERTISEMENT BY THE EDITOR. "The fear of the Lord is the beginning of wisdom," and "a fountain of life"--the foundation on which all wisdom rests, as well as the source from whence it emanates. Upon a principle …
John Bunyan—The Works of John Bunyan Volumes 1-3
The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion
Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament
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