Bible Commentaries

DISCOURSE: 484

THE BENEFIT OF VISITING THE SICK

Job 33:23-24. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness; then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom.

ELIHU was not one of the particular friends of Job. He was a young man, who, on the occasion of Job’s friends assembling together, had been admitted to hear rather than to speak. But when he had heard the repeated attempts of Job’s friends to convince him of sin, and their incapacity to answer the arguments which Job had adduced, his spirit was stirred in him, and he determined to offer his opinion [Note: Job 32:6-10.]. He was of a better spirit than Job’s friends, and had a deeper insight into the dispensations of God’s providence. He never accused Job of hypocrisy, as they had done; but he saw wherein he had erred, and endeavoured with fidelity to point it out to him. Job had certainly erred in two respects; in speaking too highly of himself, and too disrespectfully of God. To bring home to him these two faults, Elihu shews him, what he evidently was not sufficiently acquainted with, the ends and designs of God in afflicting man; namely, to humble him, and to prepare him for those richer mercies which he has in reserve for every true penitent. There were various means whereby God prepared men for the knowledge of himself, and the enjoyment of his glory: one was by secret discoveries of himself in dreams and visions: another was by laying them on a bed of affliction, and sending some well-informed servant to instruct them. It is of this latter mode that Elihu speaks in the words before us: from which we are naturally led to shew you,

I. The office of those who visit the sick—

A person who in a spirit of love visits the chambers of the sick, is “a messenger” from the Most High God, and “an interpreter” of his holy will: and one who delights in that office, and is duly qualified for the performance of it, is indeed a rare and valuable character, justly styled “One among a thousand.” The object which such a person should bear in view is briefly stated in our text; it is “to shew unto man his uprightness.”

But whose uprightness is here intended? the man’s own? Most assuredly not. Such a visitor as this would be neither rare nor valuable. It is the common language of ignorant persons when visiting a dying friend, to say, “You have nothing to fear: you have been upright and honest in the world: you have fulfilled all your duties in life: and there is no doubt but that you are accepted of God.” Such a visitor as this is indeed “a messenger;” but it is “a messenger of Satan,” to beguile and ruin an immortal soul. For what is such language as this, but to “speak peace where there is no peace,” or, as the prophet strongly expresses it, to “sew pillows to the arm-holes” of one that ought to be awakened from his delusions, and to “daub with untempered mortar a wall that is just ready to fall [Note: Ezekiel 13:10-11; Ezekiel 13:18.]?”

The uprightness that is to be pointed out, is God’s. But here we acknowledge, that the precise import of the passage is not easy to be determined. Various are the senses which commentators have affixed to the word: but, if we would obtain just views of the Scripture, we must not consider so much what sense any word will bear, as what agrees best with the context. Now we apprehend that the context duly attended to, will give us the exact meaning of this expression. Let us see what was the object which Elihu had in view. He considered Job as faulty in two respects; first, in maintaining his own righteousness; and next, in complaining of God as harsh and unjust towards him [Note: ver. 8–12.]. “In this,” says he to Job, “thou art not just.” To counteract these two errors, he tells Job, that God had afflicted him on purpose to lead him to juster views both of himself and of his God: and that he himself was sent as “a messenger and interpreter” to him, “one among a thousand,” to expound this matter to him; and to shew him “God’s uprightness, or righteousness,” first, in punishing his sin; and, next, in the way provided by him for the pardon of it.

The visitor’s office then is, to shew the righteousness of God,

1. In punishing sin—

[It is common for persons in affliction, especially if their afflictions be heavy, complicated, and of long continuance, to manifest an impatient spirit, and to account their trials severe. But every thought of this kind shews how regardless they are of the hand from whence their trials proceed, and of their own extreme demerit, which, if justly viewed, would reconcile them to any dispensation which Almighty God might send. The invariable language of those who are truly humbled is, “Thou, Lord, hast punished me far less than my iniquities deserve:” “Thou art righteous in all that is come upon me:” “to thee belongeth righteousness; but unto me belongeth shame and confusion of face [Note: See Ezra 9:13. Nehemiah 9:33. Daniel 9:7-8.].” This truth had been before inculcated by Zophar [Note: Job 11:6.]; and it is of great importance to be inculcated on all: for, “shall a living man complain? a man for the punishment of his sins [Note: Lamentations 3:39.]?” No: he must be brought to “accept the punishment of his iniquity,” and to say, “I will bear the indignation of the Lord, because I have sinned against him [Note: Micah 7:9.].” There must be no “replying against God:” “the clay must not contend with the potter:” the frame to which every sufferer must be brought is this; “It is the Lord; let him do what seemeth him good:” and it is a very important part of a visitor’s office to bring him to it, by shewing, that any thing short of “everlasting burnings” is a mercy for which we have reason to be thankful, and not a judgment of which we have any reason to complain; since it is light in comparison of what we deserve, and is sent on purpose to keep us from ever suffering our full desert.]

2. In his way of pardoning sin—

[This, we confess, appears at first sight a forced construction of the passage: but, on a nearer inspection of it, we shall see reason to believe, that it is indeed the true import. The uprightness of God in punishing sin seems undoubtedly the first and leading sense; but it must include a view of the way of salvation through the ransom paid for sinners, or else the immediate acceptance of the sinner through that ransom could not follow from it. In this view of the word “uprightness,” or “righteousness,” there is a striking coincidence between the text and a passage in St. Paul’s Epistle to the Romans; where the Apostle again and again mentions “the righteousness which is of God by faith,” and represents Christ as “set forth to be a propitiation through faith in his blood, to declare God’s righteousness for, or in, the remission of sins; to declare, I say, his righteousness, that he might be just, and yet the Justifier of him which believeth in Jesus [Note: Romans 3:21-22; Romans 3:25-26.].” Now on what occasion can it be so necessary to “shew a man this,” as when he is in sick and dying circumstances, and speedily about to enter into the immediate presence of his God? Then in particular he is anxious to inquire, “What must I do to be saved?” and then must we return him the same answer as the Apostle did to the jailer, “Believe in the Lord Jesus Christ, and thou shalt he saved [Note: Acts 16:30-31.].”

This, then, is the special office of those who visit the sick; namely, to declare freely and fully the way of salvation through a crucified Redeemer. They should act in the chambers of the sick precisely as Moses did in the camp of Israel, when thousands were dying of the wounds inflicted by the fiery flying serpents: they should erect in the sight of the dying penitent the brazen serpent, and say, “Look unto it and be ye saved, all the ends of the earth [Note: Compare Isaiah 45:22. with John 3:14-15.]!” They should encourage the afflicted soul to look unto Christ even “at the eleventh hour;” and to declare plainly, that “all who believe in him are justified from all things [Note: Acts 13:39.].” Then indeed will they approve themselves faithful “messengers” from God, and just “interpreters” of his mind and will: and every messenger is of inestimable value, and fitly called, “One among a thousand.”]

Such being the blessed office of a visitor, let us contemplate,

II. The benefit arising from a faithful discharge of it—

Doubtless in many instances, little, if any, good arises from efforts made in the chambers of the sick: and often the hopeful appearances that begin there, vanish speedily, “as the early dew, or as the morning cloud.” But in many instances the labours of visitors are productive of the greatest good;

1. Even to the bodies of men—

[We speak not now of pecuniary relief, and of its effects on the recovery of many from their disorders, (though we ought not by any means to lose sight of that;) it is solely of the spiritual office of the visitor that we speak; and we affirm, that the bodies of men often derive incalculable benefit from it. Of disorders, some purely belong to the body; and others are greatly influenced by the mind, or perhaps originate altogether from it. Now, in reference to the former of these, it is certain, that spiritual instruction will not operate as a charm upon the body: but if, under the pressure of temporal affliction, the mind be disquieted by impatience and fretfulness, those agitations will have a very unfavourable aspect on the body: and will greatly impede the cure of the disorder; and consequently, the composure of the mind, the bringing of it to a state of resignation and submission, and particularly to a state of peace with God, will exceedingly promote the recovery of the body; so true is it that “A merry heart doth good like a medicine [Note: It sometimes happens, that the life of a person a actually preserved, solely, under God, by the composure of the mind. A most remarkable instance of this the author has in his own parish.].” But if, as in the latter case, the disorder is very intimately connected with the mind, and (how many nervous disorders arise from the pressure of worldly troubles!) it is obvious, that the spiritual physician may be more useful than a medical attendant; since by administering “the balm of Gilead” to the soul, he applies his remedy to the root of the disorder, and gains access to that which no earthly prescription can reach. And more especially if, as sometimes happens, the health has declined through apprehensions of God’s wrath, and the influence of desponding fears, the free and full exhibition of God’s mercy in Christ Jesus is the only remedy that is at all suited to the case; and the restoration of peace to the soul is, in fact, “health to the navel, and marrow to the bones [Note: Proverbs 3:8.].” “A faithful ambassador,” says Solomon, “is health [Note: Proverbs 13:17.].”]

2. More especially to their souls—

[How many are there who never began to think of their souls, till they were visited with sickness, or brought down by some heavy affliction! “Before they were afflicted they went astray:” but God having sent to them some kind messenger, some able interpreter, has led them by his means to a consideration of their state, and to a true and saving repentance. No man has ever executed with fidelity the office of which we are speaking, without having seen some fruit of his labour: and we will venture to appeal to such persons, (for they are the only competent judges,) whether they have not been sometimes eye-witnesses of the very scene described in our text? Have they not seen the afflicted soul comforted; and peace abounding in the conscience that was recently overwhelmed with desponding fears? Has not God said, as it were, in their very presence, “Deliver that drooping sinner from going down to the pit: I have found a ransom?” And have they not seen the person, who but just before dared not to lift up his eyes unto heaven, “praying unto God” and made sensible “of his favour,” and “beholding the face of his reconciled God with joy [Note: ver. 26.]?” Yes; this is no uncommon sight: and whoever will lend himself diligently to this good work, shall have the happiness of dispensing these blessings, and of having some poor sinners to be his joy and crown of rejoicing in the day of judgment.]

Reflections—

1. How honourable an office is that of a visitor of the sick!

[This office, though highly proper to be executed by ministers, ought by no means to be confined to them. True, such a person, duly qualified and thoroughly in earnest, is “One among a thousand:” but it were better, if possible, that there should be ten or twenty such amongst a thousand: and most assuredly it is the duty of every one, according to his ability and opportunities, to engage in it; since the execution of it is a very principal fruit and evidence of “pure and undefiled religion [Note: James 1:27.].” We would call on all, therefore, in their respective stations, to consider how they may execute this office to the utmost possible advantage. And let all know, for their encouragement, that if they receive not honour from their fellow-creatures for these self-denying exertions, they shall certainly ere long be honoured and rewarded by their God [Note: Matthew 25:35-36.].]

2. How blind are they who are averse to have such pious instructors introduced to their sick and dying friends!

[There exists in the minds of many an idea, that religious conversation will prove injurious to a person on a bed of sickness; and that, by the anxiety that it will create, it will retard, rather than accelerate, a restoration to health. Now, if in any instance this should be the case, it may justly be said, that some risk of injury to the body would be but a small sacrifice for the obtaining of spiritual instruction under such circumstances: for, who can reflect on a soul perishing in ignorance and sin, and not see the indispensable necessity of plucking it as a brand out of the burning, ere yet it be gone beyond a hope of recovery? Methinks, if a certainty of some injury to the bodily health were put in the scale against the near and almost certain prospect of dying in an unconverted state, there can be no doubt which should preponderate: no man that knows the value of an immortal soul, can hesitate which alternative to choose. But such cases, if they exist at all, are very rare: the mind of an ungodly man is not so easily moved; nor are the emotions that may be excited so injurious as worldly vexation or worldly care: they do not prey upon the mind, as carnal feelings do. Religious feelings, even where they are not altogether of the best kind, have rather a tendency to compose the mind; inasmuch as they generate a hope in God, and open prospects of progressive improvement and of ultimate salvation. But we will not rest this matter upon the dictates either of reason or experience: God himself shall determine it: and he says, “Is any sick among you? let him call for the elders of the church; and let them pray over him. [Note: James 5:13.]” Doubtless it is expedient for the visitor to consult the weakness of the patient: but it is the height of cruelty to deny to those who are going into the presence of their God, the means of obtaining that wedding-garment that can alone make them acceptable guests at the marriage-supper of the Lamb.]

3. How desirable is it to support such a society as this!

[— — — [Note: Here state the nature and plan of the Society.] But how can they execute their functions, if not aided by pecuniary contributions? The poor, if some relief can be afforded them in their sickness, will on that account welcome the Visitor as “a Messenger” from heaven: and, having received him as “a Messenger,” they will be disposed to listen to him as “an Interpreter.” It cannot be supposed, that the Visitors can effect much in this way from their own individual resources: it must be through the liberality of the public alone that this plan can be executed to any great extent. Let the hearts of all, then, be open on this occasion. If we pleaded only for the temporal relief of our poorer brethren in a time of sickness, we should feel that we had a claim upon your charity: but the temporal relief is of small importance when compared with that which we contemplate, the instruction and salvation of the soul. Bear this in mind; and let your contributions shew in what light you appreciate an immortal soul. Multitudes who would otherwise die in ignorance and sin may by these means be rescued from perdition: and, if our blessed Lord came down from heaven to “ransom” them by his own blood, let it be a light matter in your eyes to contribute liberally of your substance for the purpose of making known to them that “ransom,” and thereby “delivering them from going down to the pit.”]

DISCOURSE: 485

THE NATURE AND EFFICACY OF REPENTANCE

Job 33:27-28. He looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light.

GOD is often pleased to make use of affliction as the means of bringing persons to a right mind: and where he has sent any affliction as a chastisement for some particular sin, it is probable that on our repentance he will remove the chastisement [Note: James 5:14-15.]. But we must not always associate the ideas of affliction and punishment, or of repentance and recovery, so as to conclude every person wicked in proportion to the calamities that may come upon him. This was the error which occasioned the whole controversy between Job and his friends. They conceived, that, by visiting him with such accumulated afflictions, God designed to point him out as a hypocrite: and, upon that presumption, they exhorted him to repent, and assured him that on his repentance God would restore to him his former health and prosperity. In support of their argument they spoke many valuable truths; but they erred in the extent to which they carried those truths, and in the application which they made of them to the case of Job. The fact is, that “no man knoweth love or hatred by all that is before him: all things come alike to all [Note: Ecclesiastes 9:1-2.]:” and the inequalities which we observe in the dispensations of Providence will all be rectified in the day of judgment, which is on that very account denominated, “The day of the revelation of the righteous judgment of God [Note: Romans 2:5.].” We shall therefore drop that which we apprehend to be the primary meaning of these words, because in that sense they are not true to the extent that Elihu designed them. We doubt not but that the most righteous persons may be reduced by sickness, and that the most penitent persons may have their sickness continued unto death. Fully persuaded of this, we shall not insist upon our text in reference to bodily sickness and recovery, but simply in reference to the concerns of the soul. In this view of the words, they point out to us,

I. The nature of repentance—

Few consider properly the nature of repentance. It does not consist in a mere acknowledgment that we are sinners, or in a dread of the consequences of our sin; but in a deep and humbling view of sin,

1. As unreasonable—

[The law of God is right [Note: Psalms 19:7-8.]; it is “holy, and just, and good [Note: Romans 7:12.].” And whoever views its requisitions with an impartial eye, must of necessity confess them to be most highly reasonable. Who can doubt one moment the reasonableness of the creature serving his Creator; or of the sinner feeling gratitude to his Redeemer? Who does not see the propriety of having the bodily appetites in subjection to the nobler faculties of reason and conscience; and of governing our lives in reference to eternity, rather than to the poor vanities of time and sense? The most ignorant and most prejudiced person cannot but acknowledge that these things are “right.”

Now what is the life of the generality, but a direct opposition to all this, or, in other words, “a perversion of that which is right?” We speak not now concerning gross sins, but concerning that kind of life which even the most moral and decent live: they forget their God; they disregard their Saviour; they live as if they thought the salvation of their souls a matter of only secondary importance.

A penitent, when he comes to a just sense of his condition, views things in this light: he is ready to exclaim with Agur, “Surely I am more brutish than any man, and have not the understanding of a man [Note: Proverbs 30:2.].” He is amazed that God should have borne with him so long in the midst of his perverseness: and there are no terms too humiliating for him to adopt, in order to express his shame and self-abhorrence before God.]

2. As unprofitable—

[All expect that sin will profit them in some respect or other; and the gratifications purchased by it are considered as more than an equivalent for any consequences that may ensue from it.

This delusion often lasts for a considerable time: but, when a person begins to turn unto God, the scales fall from his eyes; he sees, that if he had gained the whole world, it would have been an unprofitable bargain for his immortal soul. He feels himself much in the state that our first parents were after their fall. What Satan had promised them was indeed true in some sense: “their eyes were opened; and they did discern good and evil;” but it was good which they had lost, and evil which they had incurred. Ah! how unprofitable did their sin now appear! for one taste of the forbidden fruit to sacrifice their innocence and the favour of their God! If we contemplate their feelings when they were driven out of Paradise, we shall form some idea of what a penitent feels, when once he comes to a just apprehension of his state. His folly appears to him even greater than his guilt. He now begins to understand those words, “Madness is in their hearts while they live [Note: Ecclesiastes 9:3.]:” and he feels the full force of that pointed interrogation, “What fruit had ye then of those things whereof ye are now ashamed [Note: Romans 7:21.]?”]

That we may not be discouraged by this view of repentance, let us contemplate,

II. The benefits of it—

We have before assigned our reasons for declining to notice our text in reference to a recovery from bodily sickness: on that subject we could promise you nothing with any certainty: but in reference to spiritual benefits, we do not hesitate to promise you,

1. Deliverance from condemnation—

[Besides “the pit” of the grave, there is also a pit into which sinners must be cast, even “the bottomless pit,” the miserable abode of Satan and his angels [Note: Revelation 20:1-3.]. Into that pit your soul shall never come. The impenitent alone shall have their portion there. The word and oath of Jehovah are pledged to rescue you from thence. “He has found a ransom [Note: ver. 24.]:” the ransom has been paid: and God (if we may so speak) would violate his engagements with his Son, if he were to spurn from his footstool one who came to him in the name of Jesus [Note: Romans 3:26.]. But you need not be afraid; for this is his own gracious declaration: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness [Note: 1 John 1:9.]:” and again, “He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy [Note: Proverbs 28:13.].”

Perhaps from a retrospect of your past lives you may be led to fear that you have sinned beyond the reach of mercy: but there is no ground for despondency, even to the vilest of mankind: the blood of Christ is sufficient to cleanse from all sin, however heinous [Note: 1 John 1:7.]; and the promises of acceptance through him are so extensive as to preclude all possibility of doubt to those who humbly rely upon them [Note: Isaiah 1:18. John 6:37.].]

2. Exaltation to glory—

The light of God’s reconciled countenance shall certainly be enjoyed by the penitent in this world; “his light shall rise in obscurity, and his darkness shall become as the noon-day.” But who can conceive of that “light” which he shall enjoy in the world to come? The highest joys which the soul can experience here, are no more in comparison of heaven, than a taper is of the meridian sun. There “the sun shall not be our light by day, neither for brightness shall the moon give light unto us; but the Lord shall be to us an everlasting light, and our God our glory. Our sun shall no more go down, neither shall our moon withdraw itself; but the Lord shall be our everlasting light, and the days of our mourning shall be ended [Note: Isaiah 60:19-20.].” There may be many dark nights, and tremendous storms, before we arrive at the full consummation of our happiness: but the word is sure, that “if we sow in tears we shall reap in joy [Note: Psalms 126:5-6.].”]

We may learn from hence,

1. What encouragement we have to repent—

[God represents himself in the text as “looking upon men;” he is looking continually to see if he can find an object towards whom he can exercise mercy consistently with the honour of his other perfections. The father, in the parable, is described as looking out, as it were, with an ardent desire for the return of his prodigal son, and as running towards him as soon as ever he beheld him a great way off. This gives us a just idea of the tender compassions of our God, who “willeth not the death of any sinner, but rather that he should turn from his wickedness and live.” We have a still livelier representation of this in the Prophet Jeremiah [Note: Jeremiah 31:18; Jeremiah 31:20.] — — —: and we may with great propriety conceive of God as looking wishfully upon us at this moment, and saying, “O that they would hearken unto my voice [Note: Psalms 81:13-16.]!” “Wilt thou not be made clean? When shall it once be [Note: Jeremiah 13:27.]?” Be persuaded, my Brethren, that God is now “waiting to be gracious unto you:” and that if you turn unto him, he will have mercy upon you [Note: Isaiah 55:7.], yea, he will make his “grace to abound even where sin has most abounded [Note: Romans 5:20.].”]

2. How just will be the condemnation of the impenitent—

[God’s direction to every one of us is, “Only acknowledge thine iniquity [Note: Jeremiah 3:13.].” And what can he require of you less than this? Would you yourselves forgive an offending child, while he obstinately refused to acknowledge his fault? What then will you say to God in the day of judgment, when he shall refuse to admit you into the regions of light and bliss, and shall consign your souls over to that bottomless pit, from which you made no effort to escape? How pungent will be the recollection of those invitations and promises which you now despise! — — — O do not by your obstinate impenitence make work for everlasting and unavailing sorrow. Do but call to mind the mercy vouchsafed to David: the very instant he said to Nathan, “I have sinned against the Lord,” Nathan was inspired to reply, “The Lord hath put away thy sin; thou shalt not die [Note: 2 Samuel 12:13.].” And this affecting incident David himself records for the encouragement of all to make supplication to their God: “I said, I will confess my sin unto the Lord; and so thou forgavest the iniquity of my sin [Note: Psalms 32:5.].” Surely if such an example joined to the gracious declarations in the text do not lead you to repentance, your mouths will be shut in the day of judgment, and (whatever you may now do) you will acknowledge your condemnation to be just.]