One day, while Job's sons and daughters were eating and drinking wine in their oldest brother's house, Sermons
The lessons on which we have been dwelling, and on which Job had doubtless deeply meditated in the leisure of his prosperous days, were now to receive the illustration of actual experience. A series of waves breaks in upon his peaceful home and heart, and, in the space of a few short hours, turns the smiling scene into utter desolation. We may notice in the story the following points: the calamities of Job, and their first effect upon his mind. I. THE CALAMITIES. Their suddenness and unexpectedness. A bright holiday was selected by Providence for the discharge of those torrents of woe. The young people were making merry in their eldest brother's house - perhaps on his birthday - when the bolt out of the blue, without a moment's warning, struck. The imagination is powerfully affected by such contrasts. We do not pity ourselves or others so deeply when we have had time to prepare for the storm. The shock of the blow is broken when it finds us forewarned and forearmed. Men must all suffer at some time, and at some time must die; but the terror of the unlooked-for sorrow is as great as the joy of the unlooked-for blessing. But since there is a truth in the saying that "the unexpected always happens," how important to secure that only preparation for it which is within our power - a mind like Job's, fixed in principle, because fixed on God! II. THERE WAS GRADATION IN THESE TROUBLES. They began in the inferior elements of life, and quickly rose to their climax in the superior. There was first the loss of property, in three distinct blows. First the oxen and the asses, then the sheep, and then the camels, were destroyed; and the whole of the herdsmen successively swept away. After the first loss, the instinct of Job would doubtless be to say, "Thank God for what is left;" and the same after the second; but the third cuts off these reflections, and strikes home the dreary conviction, "I am a ruined man!" Who can know but those who have suffered it what it is to lose a third or two-thirds of their worldly goods - much more to lose one's all? Shakespeare truly says that "'tis tenfold bitterer to lose than 'tis great at first to acquire." Still, a noble and loving soul, accustomed to find in affection life's choicest boon, will be consoled by the thought," My family is left me; and their redoubled tenderness and sympathy, and cares and hopes for them, will still make life worth living." But even this sentiment, if it rose in the mind of the ruined man, is blighted in the bud by the terrible news that his sons and daughters have all perished by a sudden and violent death. Thus did some hidden wrath seem to exhaust its vials of concentrated fury on his devoted head; and he who had basked so long in the sunshine is plunged into the darkness, without apparently a single beam of comfort or of hope from without. Nay, more; that his children should have been cut off in the blossom of their sins, in the very height of their mirth, hurried away without time for further expiation or prayer, seemed, alter all the father's earnest piety, as if Heaven had abandoned and doomed him. III. We may notice, too, THE VARIETY OF THE SOURCES OF THESE AFFLICTIONS, The first came from the hand of men, from robbers, from men of violence and deceit. The second fell from heaven, in the form of devouring fire. The third, again, was a human outrage; and the fourth and most dreadful again from the tempestuous violence of heaven. For a just man to be the prey of injustice, to know that bad men gain at the expense of his loss, is a bitter experience; but to see mysterious, superhuman power, as it were, in alliance and compact with the wicked, is an awful aggravation. IV. But WHAT IS THE EFFECT ON THE SUFFERER'S MIND? A glorious halo indeed surrounds him in this awful moment. Now is the time to see what there is in goodness, what is the real nature of faith; now or never the accuser must be abashed, and faint hearts must take courage, and God must be glorified. We learn from Job's behaviour that a true life in God is destined to triumph over all outward change and loss, over darkness, mystery, and death. 1. Faith. He believes in God. Not for a moment is his faith shaken. And his first instinct is to throw himself upon his God. He falls upon "the world's great altar-stairs which slope through darkness up to God." "Behold, he prays," and Satan already trembles for his wager. Oh, let us ever bend, reed-like, beneath the storm of Heaven-sent trial; not be broken like the rigid oak! He who can say from the heart, like the poor father in the Gospels (Mark 9:24), "Lord, I believe," shall presently find the floods abating, and a great calm around him. 2. Resignation. Our will has nothing to do with the supreme turns and crises of being. We did not come into this world, we ought not to attempt to go out of it, by an act of our own. We must be resigned to live or to die. A supreme will determines our coming and our going, our entrance and our exit, in this short scene of life. We did not determine the external condition in which we should be born. We all came naked into the world, and shall pass away taking nothing with us. Our bodily composition is earthy, and it must crumble back to earth. To her, the all-receiving mother of human-kind, we must each return. The deep sense of these relations is fitted to impress the habit of resignation. And, on the other hand, the transitoriness and weakness of our earthly estate should throw us upon the great spiritual realities. Resignation is not religious, self-renunciation is not complete, until we learn not only to give up earth and earthly will, but to cast ourselves on the bosom of the Eternal. He gives and he takes away the things that are no part of us, but only that he may hold ourselves, our souls, to him for ever. 3. Thanksgiving. What! thanks to God when he takes, as well as when he gives? Is this natural? is this possible? All is natural, is possible, to faith. For faith rests not upon what God does at this or that moment, but upon what he ever is. His action varies; in himself there is no variableness, nor shadow of a turning. Joy and sorrow, light and darkness, every possible phase of human experience, - these are the language of God to the soul. His meaning is one through all tones of his voice. Blessed, then, be the Name, not of the bestowing, health and joy imparting Father of light, Giver of every good and perfect gift; but blessed be the Name of the Eternal, true to himself in all his purposes, true to his children in all his dealings with them for their good. "Blessed be the hand that gives,
Still blessed when it takes." Oh that these songs, e profundis and e tenebris - "from the depth" and "the darkness" - might be heard more clearly, more unfalteringly, in all our public devotions as well as in all our private prayers! This offering of self to God in trust, submission, thanksgiving, is a" reasonable sacrifice." And as its savour ascends to heaven, it brings its peaceful answer back to the heart. The twenty-second verse reminds us by contrast, of the danger of sinning against God by reproaches and murmurs in our sorrow. "Job sinned not, and gave no offence to God," as the words may, perhaps, be better rendered. And after dwelling so much upon that temper which pleases our heavenly Father, let us enforce the lesson by reflecting on what we are so ready to forget - that he is justly displeased by indulgence in doubts of his existence or goodness, rebellion against the course of his providence, and the refusal of praise to his holy Name. - J. So Satan went forth from the presence of the Lord Homilist. I. THE ENTHUSIASM OF HIS MALIGNITY. No sooner does he receive permission than he begins in terrible earnestness. He does not seem to have lost a moment. Like a hungry vulture in a carrioned atmosphere, he pounces down upon his victim. Now he strikes at the cattle that were ploughing the field, and the she asses that were beside them. Then he slays the servants, then with a shaft of fire from heaven he burns up the "sheep and servants," and then he breathes a hurricane through the wilderness, and levels to the dust the house which his children are revelling in the festive pleasures of family love, and destroys them all. Then he goes to the utmost point of the liberty which his great Master granted him. He could do no more with Job's circumstances. He deprived him as in a moment of all his property and his children. He had no authority to go beyond this point at present. He had to wait for another Divine communication before he could touch the body of Job. He did his utmost, and did it with an infernal delight.II. THE VARIETY OF HIS AGENTS. 1. Wicked men. He breathed his malign spirit into the men of Sheba, and they rushed to the work of violence and destruction. He inflamed the Chaldeans with the same murderous passions, and then "three bands fell upon the camels," carried them away, and slew the servants, etc. Alas! this arch-fiend has access to human souls. "He worketh in the children of disobedience." He leadeth them captive at his will. 2. Maternal nature. The great God gave him power over the elements of nature. He kindled the lightning, and made it consume the sheep and the servants. He raised the atmosphere into a tempest, levelled its fury against the house, and brought it down to the destruction of all within. With heaven's permission this mighty spirit of evil can cause earthquakes to engulph cities, breathe pestilences to depopulate countries, create storms that will spread devastation over sea and land. "He is the prince of the power of the air." III. THE CELERITY OF HIS MOVEMENTS. How rapidly his fell strokes followed each other. Before the first messenger of evil had told the patriarch his terrible tale, another appeared. Whilst the first was "yet speaking," another came; and whilst the second was yet speaking, came the third. The carriers of misery trod on the heels of each other. Why this hurry? Was it because this work of violence was agreeable to the passions of this foul fiend? Or was it because the rapidity would be likely so to shock Job's moral nature as to produce a religious revulsion, and cause him to do what he desired him to do — curse the Almighty to His face? Perhaps both. Perhaps the celerity was both his pleasure and his policy. Trials seldom come alone. IV. THE FOLLY OF HIS CALCULATIONS. What was the result of all this on Job? The very reverse of what Sarah had calculated. He "worshipped." He did not curse. In his worship we discover three things: — 1. His profound sensibility. 2. His exalted philosophy. 3. His religious magnanimity.How disappointed this arch-fiend must have been with the result. The result was the very opposite to what he had expected — to what he had wrought for. Thus it has ever been, and thus it will ever be. God may permit Satan to blast our worldly prospects, to wreck our fortunes, and destroy our friendships. But if we trust in Him He will not allow him to touch our souls to their injury. He only uses the fiend to try His servants. An old Welsh minister, in preaching on this text, is reported to have said that God permitted Satan to try Job as the tradesman tries the coin that his customer has tendered in payment for the purchased wares. He strikes it on the counter and hears it ring as rings the true metal, before he accepts it and places it in his drawer. The great Merchantman employed Satan to ring Job on the counter of trial. He did so — did so with all the force of his mighty arm, and in the Divine ear the moral heart of the patriarch vibrated as the music of Divine metal fit for the treasury in the heavens. () 1. It is not always an argument of God's goodwill and love to have our motions granted. Many are heard and answered out of anger, not out of love. The children of Israel required meat for their lusts, and God gave it them. 2. That until God gives commission, Satan hath no power over the estates or persons of God's people, or over anything that belongs unto them. 3. That which Satan and evil men desire sinfully, the Lord grants holily. The will of God and the will of Satan joined both in the same thing; yet they were as different as light and darkness, their ends were as different as their natures. 4. That God Himself sets bounds to the afflictions of His people. 5. That Satan is boundless in his malice toward the people of God. If God did not set him bounds he would set himself no bounds, therefore saith God unto him, only upon himself, etc. () People JobPlaces UzTopics Brother, Brother's, Daughters, Drinking, Eating, Eldest, Feasting, Fell, Firstborn, First-born, Oldest, Sons, WineOutline 1. The holiness, riches, and reverent care of Job for his children.
6. Satan, appearing before God, obtains leave to afflict Job.
13. Understanding of the loss of his children and goods, in his mourning Job blesses God.
Dictionary of Bible Themes Job 1:12-19 5295 destruction Job 1:13-15 8701 affluence Job 1:13-19 8809 riches Job 1:13-21 5447 poverty, causes
5890 insecurity Job 1:13-22 6705 peace, experience Library Blessed Adversity.
INTRODUCTORY. In our meditations on the first Psalm we have dwelt on "Blessed Prosperity." But all GOD'S dealings are full of blessing: He is good, and doeth good, good only, and continually. The believer who has taken the LORD as his SHEPERD, can assuredly say in the words of the twenty-third Psalm, "Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the LORD for ever;" or, taking the marginal reading of the Revised Version, "Only goodness and mercy …
J. Hudson Taylor—A Ribband of BlueSorrow that Worships
'Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord.'--JOB i. 21. This book of Job wrestles with the problem of the meaning of the mystery of sorrow. Whether history or a parable, its worth is the same, as tortured hearts have felt for countless centuries, and will feel to the end. Perhaps no picture that was ever painted is grander and more touching than that of the man of Uz, in the antique wealth …
Alexander Maclaren—Expositions of Holy Scripture Satan Considering the Saints
Up there, beyond the clouds, where no human eye could see, there was a scene enacted which augured no good to Job's prosperity. The spirit of evil stood face to face with the infinite Spirit of all good. An extraordinary conversation took place between these two beings. When called to account for his doings, the evil one boasted that he had gone to and fro throughout the earth, insinuating that he had met with no hindrance to his will, and found no one to oppose his freely moving and acting at his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 11: 1865 Whether all Men Equally are Required to have Explicit Faith
Whether all Men Equally are required to have Explicit Faith We proceed to the sixth article thus: 1. It seems that all men equally are required to have explicit faith. For it is clear from the precepts of charity that all men are required to believe such things as are necessary for salvation, and it was said in the preceding article that explicit belief in some matters is necessary for salvation. It follows that all men equally are required to have explicit faith. 2. Again, no one should be examined …
Aquinas—Nature and Grace Marriage, I Say, is a Good, and May Be...
24. Marriage, I say, is a good, and may be, by sound reason, defended against all calumnies. But with the marriage of the holy fathers, I inquire not what marriage, but what continence, is on a level: or rather not marriage with marriage; for it is an equal gift in all cases given to the mortal nature of men; but men who use marriage, forasmuch as I find not, to compare with other men who used marriage in a far other spirit, we must require what continent persons admit of being compared with those …
St. Augustine—On the Good of Marriage Whether all are Equally Bound to have Explicit Faith?
Objection 1: It would seem that all are equally bound to have explicit faith. For all are bound to those things which are necessary for salvation, as is evidenced by the precepts of charity. Now it is necessary for salvation that certain things should be believed explicitly. Therefore all are equally bound to have explicit faith. Objection 2: Further, no one should be put to test in matters that he is not bound to believe. But simple reasons are sometimes tested in reference to the slightest articles …
Saint Thomas Aquinas—Summa Theologica 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 Whether all the Angels who are Sent, Assist?
Objection 1: It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent, and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, is not limited." Objection 2: Further, the angel was sent to administer to Tobias. Yet he said, "I am the angel Raphael, one of the seven who stand before the Lord" (Tob. 12:15). Therefore the angels who are sent, assist. Objection 3: Further, every holy angel is nearer to God than …
Saint Thomas Aquinas—Summa Theologica Whether Sacrifice Should be Offered to God Alone?
Objection 1: It would seem that sacrifice should not be offered to the most high God alone. Since sacrifice ought to be offered to God, it would seem that it ought to be offered to all such as are partakers of the Godhead. Now holy men are made "partakers of the Divine nature," according to 2 Pet. 1:4; wherefore of them is it written (Ps. 81:6): "I have said, You are gods": and angels too are called "sons of God," according to Job 1:6. Thus sacrifice should be offered to all these. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica Whether the Gifts Differ from the virtues?
Objection 1: It would seem that the gifts do not differ from the virtues. For Gregory commenting on Job 1:2, "There were born to him seven sons," says (Moral. i, 12): "Seven sons were born to us, when through the conception of heavenly thought, the seven virtues of the Holy Ghost take birth in us": and he quotes the words of Is. 11:2,3: "And the Spirit . . . of understanding . . . shall rest upon him," etc. where the seven gifts of the Holy Ghost are enumerated. Therefore the seven gifts of the Holy …
Saint Thomas Aquinas—Summa Theologica Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great St. Peter of Alcantara Comforts the Saint. Great Temptations and Interior Trials.
1. When I saw that I was able to do little or nothing towards avoiding these great impetuosities, I began also to be afraid of them, because I could not understand how this pain and joy could subsist together. I knew it was possible enough for bodily pain and spiritual joy to dwell together; but the coexistence of a spiritual pain so excessive as this, and of joy so deep, troubled my understanding. Still, I tried to continue my resistance; but I was so little able, that I was now and then wearied. …
Teresa of Avila—The Life of St. Teresa of Jesus The Writings of Israel's Philosophers
[Sidenote: Discussions the problem of evil] An intense interest in man led certain of Israel's sages in time to devote their attention to more general philosophical problems, such as the moral order of the universe. In the earlier proverbs, prophetic histories, and laws, the doctrine that sin was always punished by suffering or misfortune, and conversely that calamity and misfortune were sure evidence of the guilt of the one affected, had been reiterated until it had become a dogma. In nine out …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Our Attitude Toward his Sovereignty
"Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). In the present chapter we shall consider, somewhat briefly, the practical application to ourselves of the great truth which we have pondered in its various ramifications in earlier pages. In chapter twelve we shall deal more in detail with the value of this doctrine but here we would confine ourselves to a definition of what ought to be our attitude toward the Sovereignty of God. Every truth that is revealed to us in God's Word …
Arthur W. Pink—The Sovereignty of God From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second …
Clement of Alexandria—Who is the Rich Man that Shall Be Saved? Whether it is Proper to the Rational Nature to be Adopted?
Objection 1: It would seem that it is not proper to the rational nature to be adopted. For God is not said to be the Father of the rational creature, save by adoption. But God is called the Father even of the irrational creature, according to Job 38:28: "Who is father of the rain? Or who begot the drops of dew?" Therefore it is not proper to the rational creature to be adopted. Objection 2: Further, by reason of adoption some are called sons of God. But to be sons of God seems to be properly attributed …
Saint Thomas Aquinas—Summa Theologica Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares …
E. P. Barrows—Companion to the Bible Of his Cross what Shall I Speak, what Say? this Extremest Kind of Death...
9. Of His cross what shall I speak, what say? This extremest kind of death He chose, that not any kind of death might make His Martyrs afraid. The doctrine He shewed in His life as Man, the example of patience He demonstrated in His Cross. There, you have the work, that He was crucified; example of the work, the Cross; reward of the work, Resurrection. He shewed us in the Cross what we ought to endure, He shewed in the Resurrection what we have to hope. Just like a consummate task-master in the matches …
St. Augustine—On the Creeds The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a …
Arthur W. Pink—The Redeemer's Return Grace Before Meat.
O most gracious God, and loving Father, who feedest all creatures living, which depend upon thy divine providence, we beseech thee, sanctify these creatures, which thou hast ordained for us; give them virtue to nourish our bodies in life and health; and give us grace to receive them soberly and thankfully, as from thy hands; that so, in the strength of these and thy other blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus …
Lewis Bayly—The Practice of Piety Heb. 4:14 Our Profession
"Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession."--Heb. 4:14. A CAREFUL reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"--in the eleventh verse, "let us labour,"--in the fourteenth verse, "let us hold fast,"--and in the sixteenth verse, "let us come boldly to the throne …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Jesus Tempted in the Wilderness.
^A Matt. IV. 1-11; ^B Mark I. 12, 13; ^C Luke IV. 1-13. ^c 1 And Jesus, full of the Holy Spirit, returned from the Jordan, ^b 12 And straightway the Spirit driveth him forth ^c and ^a 1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being …
J. W. McGarvey—The Four-Fold Gospel Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion Links Job 1:13 NIV
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