my lips will not speak wickedness, and my tongue will not utter deceit. Sermons
I. INNOCENCE MAINTAINED. (Vers. 2-10.) 1. Conscious rectitude of resolve. (Vers. 2-4.) In the profoundest sense that his thoughts are open to the eye of the all-seeing God, and that he need not fear to have his words overheard, Job speaks. He declares that he has still strength and sanity enough to know what he is saying, and to speak as a responsible witness on this quest on of his innocence. And although it has pleased God, as he thinks, to withhold justice from him, and to distress his soul, the light of duty and of conscience shines as brightly as ever. He will be true in word and deed to the last. Truth is the supreme duty we owe to ourselves, to our fellows, to our God, to eternity. The resolve to be true should be inseparable from the resolve to live; and we should part with life sooner than with truth. And no suffering should be allowed to disturb our genuine convictions about ourselves. The discouragement of others' harsh opinion may well lead us to cast more searching glances into the state of our heart, but ought not to extort confessions of guilt which are exaggerated and unreel. It is only superstition which can suppose such to be acceptable to God. But this is the language of a man who has found, deep below all his doubts, an immovable ground of confidence in God. This makes him bold in the presence of his fellow-men. Happy those whose hearts condemn them not, and who have confidence with God. A false humility is an affectation of being worse than we really are. A genuine humility teaches us to see ourselves as we are; and every recognition of facts as facts, truths as truths, gives confidence. 2. The steadfastness of a good conscience. (Vers. 5-7.) Job will never give way to his friends, nor own them in the right. The language of dogged egotism and stupid obstinacy imitates that of conscious right: "I will never give in!" But the one is the mark of folly and weakness, the other is the evidence of vitality and strength. He will not part with the sense of his integrity; it is as the jewel for which he has sold everything, which represents, amidst poverty and suffering and shame, all the property he has in the world. "Conscience is the great magazine and repository of all those pleasures that can afford any solid refreshment to the soul. When this is calm and serene and absolving, then properly a man enjoys all things, and what is more, himself; for that he must do before he can enjoy anything else. But it is only a pious life, led exactly by the rules of a severe religion, that can authorize a man's conscience to speak comfortably to him; it is this that must word the sentence before the conscience can pronounce it, and then it will do it with majesty and authority; it will not whisper, but proclaim a jubilee to the mind; it will not drop, but pour in oil upon the wounded heart" (South). 3. Inward peace and joy denied to the wicked. (Vers. 8-10.) This is a further argument of innocence. How can Job be numbered amongst the wicked? No hypocrite can possibly enjoy this serenity and unshaken hope in God which have been the portion of his soul amidst all calamities, and in the approach of death (ch. 17. and 19.). When the cords of his life-tent are cut (comp. Job 4:21), the wick d man has nothing more to hope for. His prayers will receive no answer, and joyous and trustful intimacy with God is denied him. Whatever disturbs innocence, in the same degree makes inroad upon 'the comfort of the soul. To be in the dark; to find that the gate of prayer is closed; to carry about a sick, ulcerated mind; to be harassed by the returning paroxysms of diffidence and despair; to be haunted with the dismal apparitions of a reviving guilt - the old black sores of past forgotten sins; to have the merciless handwriting against him, presented in new and flowing characters to his apprehension - is the case and condition of the sinner. But "why should a man choose to go to heaven through sloughs and ditches, briars and thorns, diffidence and desertion, trembling and misgiving, and by the very borders of hell, with death staring him in the face, when he might pass from comfort to comfort, and have all his way paved with assurance, and made easy and pleasant to him by the inward invaluable satisfaction of a well-grounded peace'? (South). II. INSTRUCTION ON THE FATE OF THE WICKED. (Vers. 11-23.) 1. Introduction (Vers. 11-13; comp. Job 20:29; Job 16:20.) The theme of discourse is to be the "hand of God" - his power and his mode of moral government as seen by daily examples in the lives of men; and the "sense" or mind of the Almighty - the contents of his thoughts and counsels (Job 10:13; Job 23:10). And experience is to furnish the evidence and the illustrations (ver. 12). The facts are open to the view of all, but what was wanting in the friends of Job, as in many others, is a correct understanding and appreciation of them. Wisdom to mark the signs of the times, the hints of God's will, his meanings, his judgments, not only in the course of nations, the great crises of history, but in the smaller sphere of every day, is what we need. Then the theme is announced (ver. 13): "the lot of the wicked man - the heritage of the tyrant." Compare the words of Zopbar (Job 20:29). 2. The instability of the wicked man's condition (Vers. 14 18.) His household and family are first mentioned. The corruption working outward is first felt in the nearest circle and surrounding of his life. The sins of the father are visited upon the children. The sword, or famine, or pestilence makes them a prey. All modern as well as ancient experience confirms this law. The doctrine of "heredity" throws light upon many diseases, many vices, many woes. The children's teeth are set on edge because the fathers have eaten sour grapes. And this law of eternal retribution would seem intolerably stern and harsh did we not perceive that it is thus God constantly warns the world. The connection of causes and effects, constant, unbroken, alike in the physical, the moral, and the spiritual sphere, is the natural revelation of the will of God. But there are compensations, redeeming agencies at work for the individual. He suffers often as the scapegoat of others' sins externally; he is the victim of a solemn necessity; but in the large realm of inward freedom he may be emancipated, redeemed, and blessed. "His widows weep not" (ver. 15) behind his bier, perhaps because in the fearful raw, gee of the pestilence the funeral rites are suspended. The plural is used to indicate the wives of the heads of other families and relatives of the deceased generally. Then, not only is the wicked cursed in his family, but in his property. A picture of immense wealth and profuse display follows (ver. 16) - his silver being heaped up like dust, and fine raiment being as common as dirt. Yet there is no more real substantiality in all this than in the frail cocoon of the moth, or the hut which the watchman puts up in the vineyard or orchard (Isaiah 1:8). The striking story is told by Herodotus (6:86) of one Glaucus, the son of Epicydes, who was requested by a man of Miletus to take charge of the half of his fortune. When the sons el the Milesian claimed the money, Olaucus denied all knowledge of it, and consulted the oracle as to the results of perjury, and whether he could safely retain the money. The oracle replied, "Glaucus, son of Epicydes, for the present moment, indeed, it is more profitable to prevail by an oath, and to make the money thy booty. Swear; for death in truth awaits the man who is true to his oath. But, on the other hand, the child of the oath is nameless, and hath neither hands nor feet; yet he swiftly comes on, until he has ruined and destroyed thy whole race, yea, all thy house. With the race of the faithful man it shall fare better hereafter." He restored the money, but was told it was too late; and Leotychides, who related the story to the Athenians, says, "There is now no descendant of Glaucus living, no hearth that owns his name; he has been utterly rooted out, and has passed away from Sparta." 3. Insecurity of life. (Vers. 19-23.) "He lies down rich, and - doth it not again," according to the best reading. This is a picture of the evening. The next is a picture of the morning. "Opens his eyes, and - is gone!" Both depict the suddenness of the wicked man's end (ver. 19). A multitude of terrors rush in upon him, like the waters of an inundation (ver. 20; comp. Job 20:28; Psalm 18:5; Jeremiah 47:2), and fill his death-bed with horror (comp. Job 18:14; Job 20:25), and the east wind carries him away (ver. 21) - the east wind being often mentioned as one of great violence (Job 1:19; Job 15:2; Job 38:24; Isaiah 27:8; Ezekiel 27:26). God slings without sparing the bolts of his wrath against him, and he must flee before his hand (ver. 22). The fearful scene closes amidst the scornful laughter and clapping of hands of those who exult in the tyrant's doom (ver. 23; comp. Job 34:37; Lamentations 2:15; Nahum 3:19), and he departs from his place amidst the hisses of execration. The powerful picture of the great moralist, Juvenal, may be compared with this passage ('Sat.,' 13:210, sqq.). Alter depicting the sufferings of a guilty conscience, he proceeds, "What, then, if the sinner has achieved his purpose? A respiteless anxiety is his, that ceases not, even at the hours of meals; his jaws are parched as though with fever, and the food he loathes swells between his teeth. All wines the miserable wretch spits out; old Alban wine, of highly prized antiquity, disgusts him. At night, if anxious care has granted him perchance some brief slumber, and his limbs, that have been tossing over the whole bed, at length are at rest, immediately he sees in dreams the temple and altar of the deity he has insulted; and, what weighs upon his soul with especial terror, he sees thee [the wronged one]! Thy awful form, of more than human bulk, confounds the trembling wretch, and wrings confession from him!" These pictures of the doom of the godless are fitted to teach patience to all the ill-used and the suffering in this world. God forgets nothing; neither the work of faith and labour of love of his children, nor the rank offences of the rebels against his laws. In due time he will both reward and punish, commonly even in this life (Exodus 32:34; Romans 2.). Calamity is not a mere accident, as the worldly and the infidel think. It follows sin, according to a fixed connection, by the will of God (Amos 3:6). - J.
Till I die I will not remove mine integrity from me. It is the aim of all men to secure happiness. As to the course they think best adapted to secure this they differ most widely, and as to what constitutes real happiness the most different opinions are entertained, yet the desire for that which each considers to be happiness is universal. Physical courage is common enough all over the world, but moral courage is a rare phenomenon. Before the fear of being thought foolish, our moral courage relaxes and melts away as snow before the sun. If you make a stand for a principle, society regards you as some abnormal specimen of humanity. They are not the greatest martyrs who die a martyr's death, but they who have the moral courage to live a martyr's life for conscience and for duty. But the lack of moral courage is visible everywhere about us. It infests and poisons every trade and every profession; and moral cowardice abounds in the very last place where it should be met with — the Church. Whether deficiency in moral courage is with us a national failing or not, is difficult to determine. Undeniably there is a grievous want of it around us. Hardly anyone will go out of his way in the interest of abstract truth, or cry down and fight a wrong by which he does not suffer directly and personally.(D. P. Faure.) 1. In opposition to prejudice and bigotry, it implies a prevailing love of truth. To rise entirely above the influence of prejudice is not allotted to human nature, in our present state of ignorance and imperfection. Integrity cannot secure the mind entirely from prejudices, but it will diminish their number and force, and dispose the man who is under its influence to renounce them when they are discovered. It redounds to the credit of a man's understanding to have made choice of sound principles upon first deliberation. But it is no less an evidence of a manly and independent mind to relinquish the opinions it has already espoused, when they stand in opposition to the unchangeable laws of truth and righteousness. 2. In opposition to show and affectation, integrity consists in adhering to nature and simplicity. The manners of every individual must, in some degree, be formed upon the examples and fashions of the surrounding multitude. But this may be truly asserted, a man of integrity will not be the first to invent or imitate any custom that departs from simplicity and nature, and consists only in ceremony and false refinement. Through his predilection for simplicity, his religion will have nothing of affectation, but will be sincere and substantial. He does not assume the profession of it with any selfish end. He is but little solicitous about the praise of men. His attention is principally directed to the culture of inward piety and goodness. 3. Integrity implies a love of justice in opposition to fraud and dishonest dealing. The character I am describing, is superior to the influence of mercenary, grovelling motives. The man of deep-rooted integrity, by the irresistible and pleasing impulse of his heart, is at all times preserved from the most distant approach to fraud and dishonesty. 4. In opposition to disguise and hypocrisy, the character under review is open, bold, and pleased to be seen in its true colours. The consciousness of personal guilt engenders a suspicion of others, and makes the men who are tainted with it study the natural accomplishments of concealment and dissimulation.(1) Integrity is the surest road to truth. A man of integrity not only looks up through a clear medium to the bright rays of the divinity, but also in his own nature and temper he perceives genuine, though faint and imperfect, lineaments of the image of God.(2) The disposition of integrity has a powerful influence in nourishing and confirming all the graces of the Christian character. Sincerity and uprightness of conduct are the best security for the performance of every social duty.(3) The virtue of integrity, from the intercourse which it establishes between God and the soul, and its moral influence extending to every branch of character, does, in a peculiar manner, inspire a man with a good conscience and an unshaken trust in the protection of heaven. (T. Somerville, D. D.) I. ALL MEN WILL WISH TO DIE IN LOVE AND CHARITY WITH THEIR NEIGHBOURS. 1. When we are angry — perhaps vindictive — the reason is as much from the consideration of the future as out of resentment for the past. 2. Few men would speak words of anger — especially of resentful anger — if they thought they were last words. 3. It is a natural impulse, when bidding farewell to the world, to ask for pardon, and to grant it. All this is admirable and excellent. But — II. IT IS EQUALLY DESIRABLE THAT MEN SHOULD BE TRUE AND JUST AND UPRIGHT IN BOTH LIFE AND DEATH. 1. Love without righteousness is no true love — does not really bless. 2. But difficulties in the way of strict fidelity.(1) Seems to be inconsistent with love and kindness. An error, but a very natural one. Hence we keep back words which honesty to our convictions would bid us speak.(2) Is an apparent assumption of superiority from which we shrink.(3) Is a kind of challenge to others to scrutinise our own conduct. For these and other reasons men are often silent when they ought to speak; sometimes say smooth things when they ought to be stern. 3. No one can doubt, however, that a real friend is one who is perfectly sincere.(1) In dealing with our faults, as well as(2) In acknowledging our good qualities. III. AN IMPORTANT CAUTION. (W. R. Clarke, M. A.) In these words we cannot but observe what a mighty satisfaction the good man takes in the peace of his conscience, and the performance of his duty, and the steadiness of his resolution, never to be frightened out of it by any temptation or discouragement whatsoever. In the want of all the good things he had formerly abounded with, it was Job's comfort to remember that he had enjoyed them innocently, and employed them faithfully. It was not for any notorious provocation of his God, or injury to his neighbour, that they were come upon him. He had confidence in his integrity, and boldly durst look up to God Himself, and maintain his ways before Him. Show the wisdom of this resolution, of holding fast our integrity; and never letting it go upon any prospect or temptation whatsoever. The tracks and footsteps of our duty are all along as plain and as legible as we can wish; and if we will but follow them, will lead us on as strait and as direct a path as we can go. So that the very windings and turnings through which unfaithfulness wanders, are enough to convince us that it mistakes its course, and instead of carrying us, as it pretends, a shorter way, is losing sight apace of happiness, and insensibly making on to misery. The first step of these men proceeds upon mistake. They falsely divide their duty from their interest, the two things in the world of all others most strictly inseparable. Every man is so far happy as he is virtuous, and miserable as he is vicious. Upon this foundation it is that the happiness of God Himself is conceived to stand. Had the devil himself but "held fast his integrity," he had been happy still; nor can he ever destroy the happiness of man, but by persuading him to that by which he lost his own. God has given us a more secure possession of our integrity than of any one thing in the world besides that we can call our own. The wisdom of holding it fast, and never letting it go, will appear from the following considerations.1. In parting with our integrity, we let go that, without which prosperity itself can never make us happy. There is not a greater mistake than the common notion of the happiness of the wicked in this life. How many false exceptions against Providence, and discouragements from virtue, has it sometimes started in the best of men! Even in the seeming equality of His distributions to the wicked and the good, God has made a very sensible distinction, and done abundantly enough to justify the conduct of His providence and the wisdom of our integrity. God punishes the wicked with those very blessings He admits him to partake of. "Envy not the glory of the sinner, for thou knowest not what shall be his end." Nay, thou knowest not so much as how it fares at present with him. 2. Because we let go that which being once gone, affliction needs must render us insupportably miserable. Nothing is more certain in the life of a man than a share in the troubles that inseparably accompany it. Yet how few make any provision for what nobody can avoid. So long as the world runs smoothly on their side, on they travel, thoughtless and secure, never considering that though it is fair and sunshine now, the weather soon may change, and a storm they little dream of may break suddenly upon them. The wise man, who builds upon the sure foundations of his own integrity, stands unshaken and secure. Afflictions may dash and spend themselves upon him, but his hope and confidence "may not be removed, but standeth fast forever." The spirit of a man will go a long way towards sustaining his infirmities. 3. He that lets go his integrity, parts with that which alone can avail him in the day of judgment. Whatever hopes a man may have of carrying on an interest in this world, by acting contrary to his duty, no man was ever weak enough to imagine it could be of any service to him in another. How bold and fearless will they who have kept their integrity stand before the dread tribunal, secure of being justified in their trial, and clear when they are judged. (Pawlet St. John, A. M.) Job had lost almost everything else, but he still held fast his righteousness. His wealth and his honour, his flocks and his herds, his sons and his daughters, his health and his home, had all been lost, but still he retained his integrity.I. RIGHTEOUSNESS IS A MAN'S TRUE TREASURE, AND HE SHOULD HOLD IT FAST AT ANY COST, AND NEVER LET IT GO. It is not the wealth which a man has, or the honour and greatness which he attains, or the success which he wins in business and professional life, which makes him truly rich, but the holy and Christlike character which he builds up. It is to the upright that there ariseth light in the darkness; it is those that have clean hands and a pure heart and that have not lifted up their soul unto vanity, that shall receive the blessing of the Lord. The promises of God and the blessings of His salvation are all attached to character, and not to the accident of birth or training, of position or wealth, so that character is the thing of value in the judgment of God. Nay, all other kinds of wealth will be left behind, and will find no place in the eternal world. For, as St. Paul reminds us, "We brought nothing into the world, and it is certain we can carry nothing out." The gateway of death is so strait that before we can pass through we must be stripped of everything except our character. II. But while righteousness is a man's true treasure, THIS TREASURE IS OFTEN ASSAILED AND PUT IN JEOPARDY. 1. The manifold trials of life make it difficult to hold fast one's righteousness. 2. Then, further, not only suffering but perplexity and doubt make it hard to hold fast our righteousness. These were the chief cause of difficulty in the case of Job. There are some who today find it hard to believe in God and freedom and immortality, and if these things be denied where is there any basis for righteousness of life? 3. Then, again, we must remember that there are manifold forms of temptation which assail men in their business and their pleasure, in their hours of leisure and their hours of toil, in the home and in the office, on Sundays and on weekdays. III. But now let me remind you in closing that A MAN CAN HOLD FAST HIS RIGHTEOUSNESS, however fiercely it may be assailed. We have heard so much in recent years of heredity and environment and solidarity that we are in danger of overlooking the power and prerogative of the individual will. We can abhor that which is evil and cleave to that which is good. We can resist the devil that he may flee from us; we can draw near to God that He may draw nigh unto us. (G. Hunsworth, M. A.) My heart shall not reproach me so long as I live I. THE STATE OF MIND OR HEART WHICH IS NECESSARY TO PREVENT OUR BEING REPROACHED BY OURSELVES. As men are endowed with a sense of moral good and evil, of merit and demerit in their own affections and actions, they are by nature a law to themselves, and have the rule of right, and the standard of worth and excellence, engraved on their minds. They approve or condemn themselves according as they find their affections and actions to agree with the law of their nature. What are the worthy, amiable, and becoming affections, the prevalence of which constitutes that good state of heart which frees us from inward anguish and remorse, and all the pains of self-condemnation, and which gives us the delight, joy, and assurance which flow from the approbation of our consciences? They are such as these, — reverence, love, gratitude, dependence, submission, and resignation, with respect to the great Author and Governor of all things. Probity, truth, justice, meekness, and kindness toward men; a love of the public, and a regard to the common interest of the world; a moderation of our lower desires and passions; and a cultivation of the higher faculties. These dispositions have an intrinsic excellence and loveliness in them. As these virtues and dispositions prevail in very different degrees in the hearts of men, so the pleasure, satisfaction, and peace which they find in their reflections upon their inward frame, are likewise very different and unequal. Where the motions of the soul towards virtue are all free and lively, intense and vigorous, and withal uniform, permanent, and fixed, the man enjoys the most perfect satisfaction and peace.II. THE GREAT IMPORTANCE OF KEEPING OUR HEARTS ALWAYS IN THIS STATE. As the power of moral discernment, or our natural conscience of good and evil, is the principle of virtue, and the guide of life in us, so it is likewise the great cause and spring of our happiness. Integrity, or a sincerely and uniformly good frame of heart, must certainly be allowed to be the most felicitating, or the most replete with true happiness. This consciousness gives us a sense of our possessing an intrinsic solid dignity and merit, and being in a state the most becoming and honourable to rational agents. The pleasures derived from this source are permanent, and do not depend on any uncertain, external objects. A man who is calm and serene within, will be but little moved with those evils which are incident to everyone in the course of this frail, uncertain life. And these inward pleasures are also the life of all our other enjoyments. III. RULES FOR ATTAINING THIS STATE OF HEART. 1. Consider the several pursuits and actions in which we allow ourselves, whether they are really such as our consciences approve. 2. Frequently review and examine the state of our minds, that we may find out our defects, and know what progress we are making. 3. We should correct our errors, and make up our defects, as far as we can, by sincere repentance. And we should derive new strength to ourselves by the exercise of a serious and humble devotion.Reflections — 1. See the inestimable value of integrity of heart, and the testimony of a good conscience. 2. See how groundless those fears and perplexities are, which so often disturb the minds of sincere persons. 3. See the presumption of those sinners who speak peace to themselves, when there is no foundation laid for peace to them, in the temper and disposition of their hearts. (J. Orr, D. D.) People JobPlaces UzTopics FALSE, Deceit, Falsehood, Lips, Mutter, Perverseness, Speak, Surely, Tongue, Truly, Unjustly, Unrighteousness, Utter, WickednessOutline 1. Job protests his sincerity8. The hypocrite is without hope 11. The blessings which the wicked have are turned into curses Dictionary of Bible Themes Job 27:4 5193 tongue Library The Touchstone of Godly SincerityWho, then, is this "wicked man," thus portrayed before us? And what are the first symptoms of his depravity? We ask not the question idly, but in order that we take heed against the uprise of such an evil in ourselves. "Beneath the saintly veil the votary of sin May lurk unseen; and to that eye alone Which penetrates the heart, may stand revealed." The hypocrite is very often an exceedingly neat imitation of the Christian. To the common observer he is so good a counterfeit that he entirely escapes … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871 Whether Hypocrisy is Contrary to the virtue of Truth? On the Interior Man Wesley in St. Albans Abbey The Work of Jesus Christ as an Advocate, The Sinner Arraigned and Convicted. God's Sovereignty and Prayer Job Links Job 27:4 NIVJob 27:4 NLT Job 27:4 ESV Job 27:4 NASB Job 27:4 KJV Job 27:4 Bible Apps Job 27:4 Parallel Job 27:4 Biblia Paralela Job 27:4 Chinese Bible Job 27:4 French Bible Job 27:4 German Bible Job 27:4 Commentaries Bible Hub |
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