Bible Commentaries

DISCOURSE: 492

THE EFFECT WHICH A SIGHT OF GOD PRODUCES

Job 42:5-6. I hare heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.

THE deepest lessons of religion are usually taught us in the school of adversity. Affliction draws forth and discovers to us our latent corruptions. These drive us with more abundant earnestness to God. God takes these occasions to manifest his power and grace. Thus we attain to a more enlarged and experimental knowledge of God. This advances and improves us in every part of the divine life. The history of Job remarkably exemplifies this observation: he was a good man before his affliction [Note: Job 1:8.]—but too confident of his own integrity; but in his trouble God revealed himself to him more fully, and thus brought him to a better spirit—“I have,” &c.

I. The discoveries of himself which God sometimes makes to his more favoured people—

There is a hearing of God, which, for want of faith in the hearers, profits them nothing. But there is also a hearing which is really profitable. Such had Job’s been; and such is that which multitudes experience under the Gospel. But there is a seeing of God which is very distinct from hearing.

So Job experienced on this occasion—

[There was not any visible appearance of the Deity vouchsafed to him; but doubtless he had views of the majesty, and power, and holiness of God, which he had never beheld before — — —]

Such experience too have all his saints—

[God does “manifest himself to them as he does not unto the world [Note: John 14:22-23.],” and reveals himself more fully at some times than at others. What else can be meant by that “unction of the Holy One” which he vouchsafes to us [Note: 1 John 2:20; 1 John 2:27.]? or what by the “Spirit of adoption [Note: Romans 8:15.],” the “witness of the Spirit [Note: Romans 8:16.],” and “the sealing of the Spirit,” which is an earnest “of our heavenly inheritance [Note: 2 Corinthians 1:21-22. Ephesians 1:13-14.]?” What can be meant by “the light of God’s countenance lifted up upon us [Note: Psalms 4:6.],” and his “love shed abroad in our hearts [Note: Romans 5:5.]?” These are blessings experienced by the saints in different degrees; and when vouchsafed, are like the sun bursting forth from behind a cloud, or a veil being taken from before our own eyes [Note: 2 Corinthians 3:18.]. Then are we, like Moses, put in the cleft of a rock, and both hear his name proclaimed before us, and behold his goodness and his glory pass before our eyes [Note: Exodus 33:22-23; Exodus 34:5-7.].]

In the instance before us we see,

II. The effect which those discoveries will invariably produce upon them—

They will discover to us our utter sinfulness—

[Job was high in his own esteem before he saw God [Note: Job 27:5-6; Job 31:6.]; but after he had seen God, his sentiments were wholly changed [Note: Job 40:4-5.]. Job expressly declares that his repentance was the result of the discovery afforded him—” wherefore,” &c. Thus Peter’s mind was affected with a discovery of Christ’s power [Note: Luke 5:8.]. We have a yet more remarkable instance of this effect in the prophet [Note: Isaiah 6:5.]. The experience of every Christian accords with this. Nothing shews us the aggravations of our sins so much as a view of Him against whom they have been committed. Our contrition will ever be proportioned to our views of Christ [Note: Zechariah 12:10.].]

They will cause us to abhor ourselves in dust and ashes—

[While we know but little of God, we see but little of our own corruptions; but as we become more enlightened, we learn to lothe and abhor ourselves. Even Job, holy as he was, found this effect from his views of God. Paul also, notwithstanding all his probity, was brought to this by a sight of Christ [Note: 1 Timothy 1:15.]. The same cause will produce the same effect in all [Note: Ezekiel 36:26; Ezekiel 36:31.].]

Infer—

1. How do they err who decry all manifestations of God to the soul!

[Many think that divine manifestations are only the offspring of enthusiasm, and the parent of pride: but God does surely manifest himself to some as he does not to others [Note: John 14:22-23.]. Nor will such manifestations be suffered to puff us up. The more exalted a Christian is, the lower thoughts will he have of himself [Note: Ephesians 3:8.]. Let the saints then be careful to cut off occasion for such calumnies [Note: 1 Peter 3:16.]. Let them seek clearer views of Christ, as the means of abasing themselves more and more.]

2. In what a wretched state are they, who hear only in a customary manner!

[Many there are of this description [Note: Matthew 13:14-15.]: they discover themselves by their self-righteousness and self-complacency: but every living soul must be brought low before God [Note: Isaiah 2:11.]. God has established an invariable rule of procedure towards them [Note: James 4:6.]. We cannot address them better than in the pathetic language of Jeremiah [Note: Jeremiah 13:15-17.].]

3. How unspeakable a mercy do many find it to have been afflicted!

[The generality even of real Christians are prone to rest n low attainments; but God quickens them by means of temporal or spiritual afflictions. Through their troubles, they are brought to much humility and heavenly-mindedness; hence the most eminent saints have esteemed their troubles a ground of thankfulness. Let all therefore justify God in their troubles, and glorify him by submission. Let the afflicted be solicitous to have their trials sanctified, rather than removed.]

4. What views shall we have of God in the eternal world!

[The views with which the godly are sometimes favoured in this world are inexpressibly bright and glorious. But what a sight of God will that be, when we shall behold him face to face! Surely all that we have heard or seen of God in this earthly state will be, in comparison of that, no more than a taper compared with the meridian sun. Let us willingly then endure the tribulations that are preparing us for heaven.]

DISCOURSE: 493

JOB’S RESTORATION TO HEALTH AND PROSPERITY

Job 42:10. The Lord turned the captivity of Job, when he prayed for his friends.

IF God himself had not interposed to determine the controversy between Job and his friends, it would have been extremely difficult for us to decide with any precision the points at issue between them. There was much of wisdom and of piety on all sides; and on all sides there was somewhat also to blame. Perhaps we should have thought that the fault of uncharitableness was chiefly on the side of Job’s opponents: but yet, as they were three in number, whilst he stood alone, we should have been ready to bow to their authority, and to consider the scale as preponderating in their favour. However, happily for us, the difficulties are all removed by that infallible Umpire, to whom all the disputants appealed; and we are able to pronounce with certainty, that, both in temper and argument, Job had greatly the advantage of all his adversaries: nay, so far were they inferior to him in these respects, that they were commanded to request the intervention of his kind offices in their behalf, that through his intercession they might obtain pardon for their misconduct in the whole matter. In compliance with this command, they entreated an interest in Job’s prayers; a favour instantly conferred, and productive of the happiest effects, as well to him who prayed, as to them for whom his prayers were desired: “The Lord turned the captivity of Job, when he prayed for his friends.”

We shall conclude our remarks on the history and character of Job, by shewing,

I. The office he performed—

The friends of Job had greatly offended God by their mode of conducting their controversy with him—

[They imagined, that, whilst criminating or condemning Job, they were rendering an acceptable service to God: but they were, in reality, only provoking the Divine displeasure. On the contrary, their injured friend was regarded by God with an eye of pity and of love. This is a very instructive circumstance. The many are not always right in their views; nor the confident, in their assertions. The persecuted and afflicted saint whom they oppress, may be right in opposition to them all. It can scarcely be conceived, how one false principle may warp the judgment even of good men; or to what erroneous conduct it may lead them. We cannot, therefore, but impress on all the necessity of guarding against the influence of prejudice or party zeal, and of maintaining in habitual exercise the united graces of diffidence and love. Charity in the heart is that which alone renders our most zealous services pleasing unto God; and, without it, whatever we may do or suffer for the Lord’s sake, we are no better than sounding brass or tinkling cymbals [Note: 1 Corinthians 13:1-3.].]

For their ignorance and uncharitableness, God required them to humble themselves before him—

[They were to bring their sacrifices, and to offer up burnt-offerings, in order to appease the wrath of their offended God: yea, they were also constrained to solicit the prayers of Job; nor would God pardon them, till his injured servant Job should have interceded with him in their behalf. Here, independent of the Mosaic law, the great doctrine of an atonement for sin was proclaimed; that doctrine which has been revealed with increasing clearness in all the types and prophecies of the Old Testament, and which is the one hope and consolation of every child of man. The persons who had transgressed were pious; and their sin was a sin of ignorance: yet must they present their burnt-offerings, in order to obtain mercy at the hands of God: from whence we may see, that not even the smallest sin, by whomsoever committed, can be pardoned, but through the blood of that all-sufficient sacrifice once offered upon Calvary: no penitence, no confession, no supplication will avail without that: “without shedding of blood there can be no remission [Note: Hebrews 9:22.].”

Moreover the duty and efficacy of intercession are here inculcated. It was not only for the honour of Job, or for the humiliation of his friends, that they were obliged to solicit his intercession for them: it was the design of God to shew, that every man needed the intercession of the saints; end that He who had appointed his only-begotten Son to be the Advocate of his people at the throne of glory, would hear their mutual supplications for each other at the throne of grace.

This office Job most gladly undertook. Instead of feeling any resentment on account of the injury he had sustained, he was penetrated with an affectionate solicitude to avert from them the divine displeasure, and to bring down upon their souls a rich supply of all spiritual blessings. Whether Job officiated as their priest in offering the sacrifices, does not Altogether appear: but as their intercessor, he succeeded far beyond his own most sanguine expectations.]

In his execution of this office we are particularly led to notice,

II. The benefit resulting to himself from the discharge of it—

A great and immediate change was wrought in Job’s circumstances—

[His bondage and misery had extended to his mind, and body, and estate — — — and in relation to them all “his captivity was turned:” his flesh, which had been covered with a most loathsome and painful disease, was healed, and became “fresher than a little child’s;” his mind, which had been agitated even to distraction, became calm and peaceful; and his friends, who had all despised and forsaken him, united in making him such presents, as, through the peculiar blessing of God’s providence, rendered him twice as rich as he had before been. The same number of sons and daughters also were in due time given him by God, and all such other blessings were added as tended to make him most happy in the enjoyment of them.]

By this instantaneous change, God rendered more manifest his decision of the controversy—

[Now it could no longer be doubted but that Job had been unjustly accused and unrighteously condemned [Note: The friends of Job had been most unreasonable in the testimonies they demanded: yet God had far exceeded them all. Job 8:6-7; Job 22:22; Job 22:25.]. No less than four times does God himself designate Job by that honourable title, “My servant Job;” thereby attesting in his behalf, that, whatever infirmity he had shewn, he had indeed been upright before God, and had maintained a conscientious regard for God’s honour. And though we cannot infer from this, that God will always interpose for the comfort of his people in the same precise manner, yet we may be assured, that sooner or later he will vindicate the honour of his saints, and “make their righteousness to shine forth as the noon-day.” We need not, therefore, be cast down because of any present sufferings which we may be called to endure; for, if not in this world, yet certainly in the next, our meek submission to them shall be abundantly recompensed by our gracious God, “with whom it is a righteous thing to recompense tribulation to those who trouble us; and to us who are troubled, rest [Note: 2 Thessalonians 1:6-7.].”]

By this also he put honour on a forgiving spirit—

[The forgiveness of injuries done to us is required by God in order to his forgiveness of our iniquities [Note: Matthew 6:14-15; Matthew 18:35.]. It may at first appear a hard command, “Bless them that curse you, and pray for them that despitefully use you and persecute you:” but who can behold the termination of Job’s afflictions, and not see the blessedness of fulfilling that duty? Verily, whatever may be said of the sweetness of revenge, there is nothing so refreshing to the soul as to gain a victory over one’s own spirit, and to exercise that disposition towards our brethren, which we ourselves hope to meet with in our offended God.]

Improvement—

This subject very distinctly shews us,

1. The manner in which our sins are to be forgiven—

[We do not agree with those who represent Job as a type of Christ: but in this part of his history we certainly behold the way of acceptance with Almighty God: it is through the sacrifice and intercession of that Great High Priest, who has been especially ordained of God to be our Advocate and Mediator. By putting our cause into the hands of our blessed Lord and Saviour, we may all, even the vilest of the human race, obtain mercy with God: but there is no other way of coming unto God with even the smallest hope of mercy [Note: John 14:6. Acts 4:12.] — — — Let us bear this in mind, and not lose sight of it for one moment. Let us set before our eves the conduct of Job’s friends in relation to this matter, and instantly unite in following their example. If we are too proud to seek reconciliation with God in the way which he has appointed, we can expect nothing but that “he will deal with us after our folly.”]

2. The wisdom of waiting to see the end of God’s dispensations—

[Job, in the midst of his afflictions, accounted God his enemy; but not so when he saw the termination of them. Thus we, under our trials, are ready to say, “All these things are against me:” but in how many instances have we seen reason to be ashamed of our precipitancy and unbelief! In how many instances have we found our trials to be the richest blessings in disguise, and have been constrained to acknowledge them all as the fruits of parental love! Let us, then, wait for the issue of our trials, before we presume to judge hardly of God on account of them. The history of Job was particularly intended to teach us this lesson, and to reconcile us to afflictive dispensations of whatever kind: “Behold, we count them happy that endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy [Note: James 5:11.].” Thus let but the end of our troubles be seen, and we shall bless and adore our God for every trial we have ever endured.]

3. The duty and efficacy of intercession—

[To enter fully into the wants and necessities of our fellow-creatures, and to spread them with earnestness before God in prayer, is no easy attainment: but, when this disposition is attained, and is put forth into lively exercise, it is replete with most incalculable benefit to the soul. Verily, if a person groaning under spiritual bondage himself, could stir up himself to make intercession for others, we believe that he would find no readier or more certain way to obtain deliverance for his own soul. At all events, to abound in this holy exercise is our duty [Note: 1 Timothy 2:1.]: and we have all possible encouragement to perform it. The examples of Moses [Note: Numbers 12:13. Deuteronomy 9:13-14; Deuteronomy 9:18-20; Deuteronomy 9:26.], of Elisha [Note: James 5:17-18.], and of the Church at Antioch [Note: Acts 12:5-17.], are sufficient to warrant a firm expectation that our prayers, if offered in faith, shall not go forth in vain. We are not, however, left to gather this as an uncertain inference from former events: it is made the subject of a special promise to the saints in all ages: “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. [Note: James 5:15-16.]”]

END OF VOL. IV.