Job 10:20 Sermons: Aren't my days few? Cease then. Leave me alone, that I may find a little comfort,

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Are my days not few? Withdraw from me, that I may have a little comfort,

Sermons

Appeal to the Justice, Knowledge, and Goodness of God	E. Johnson	Job 10:1-22
A Good Man's Distempers	George Hutcheson.	Job 10:18-22
The Effects of Job's Sufferings	Homilist	Job 10:18-22

Pulpit Commentary Homiletics

The Hidden Purposes Of Affliction

Job 10:13-17

E. Johnson

Job has reasoned much, and he has asked for an explanation of the Divine purpose. "Wherefore contendest thou with me? Doubtless he judges, as do his friends, that suffering is the natural consequence and certain punishment of wrong-doing. But he is conscientious in affirming his innocence of transgression, and the Divine testimony to his goodness agrees with this (Job 2:3). What, then, is the explanation of the whole? Can we ever hope to know in this world what are the deep purposes of God in the afflictions of which the human life is capable, and especially in the sufferings of the godly? No. The purposes, though partially revealed, are still to a great extent "hidden" - hidden in the "heart" of God. Job feels himself hedged in. He is "full of confusion." We must remember Job had not the clear light in which we view the Divine work. Yet even from us his ways are hidden. We must say, "Clouds and darkness are round about him."

I. WE MUST SEE IT TO BE PERFECTLY NATURAL THAT THE DIVINE WAYS SHOULD BE HIDDEN FROM MEN. How should man be able to trace the Divine purpose? It is high; he cannot attain unto it. Hidden in the Divine mind - not always revealed by the incidents of affliction. "These things hast thou hid in thine heart."

II. THE HIDING OF THE DIVINE PURPOSES IS A SALUTARY TEST TO FAITH. Faith in God needful in order to a right relation of the human soul towards God. It is the basis of peace; encouragement to obedience; ground of holy fear; help to holy love. But the testing of faith leads to a more spiritual dependence upon God, to a more frequent reference of the heart to him. Walking by faith honours God. Faith needed by the very conditions of human life. Its exercise promotes its growth.

III. THE HIDING OF THE DIVINE PURPOSE IS A GRACIOUS DESIGN ON THE PART OF GOD MORE EFFECTUALLY TO WORK OUT HIS WILL CONCERNING MAN. The rebellious, not knowing it, cannot frustrate it. Secretly the Divine will is wrought out in the experience and history of the sufferer. The entire dependence of the soul on God is encouraged. This must lead to submission, and submission in faith. The reliance of the soul must be on the character of God, and not on circumstances and incidents.

IV. THE HIDING OF THE DIVINE PURPOSES ISSUES IN THE PERFECTING OF THE SUPREME EXCELLENCE OF THE HUMAN CHARACTER - PATIENCE. Thus it has its "perfect work," and the soul is left "entire, lacking nothing." He who can patiently and trustfully wait upon God, bearing up under pressure of afflictive circumstances, gains's vigour and beauty of character. If patience be wanting, all other qualities of the character are impaired. Man's wisdom is to be satisfied with committing himself to the hidden purposes of God. In faith to confide in them as wise and good. In patience to await their exposition when it shall please God to reveal them to him. - R.G.

Biblical Illustrator

Do not condemn me.

Job 10:2

The cry of penitence

Essex Congregational Remembrancer.

I. THIS IS THE LANGUAGE OF A SINCERE PENITENT. It expresses a dread of condemnation, and a fear of future punishment. This impression is awakened by —

1. The recollection of past sins.

2. By a sense of present suffering.

II. IT IMPLIES THAT THERE ARE SOME PERSONS WHOM GOD WILL CERTAINLY CONDEMN. The sentence to "depart" will be pronounced by the righteous Judge, and it will be addressed especially to three classes of individuals. To the prayerless, the self-righteous, and those who live in the habitual practice of sin.

III. IT DIRECTS US TO THE MEANS BY WHICH THIS FINAL SENTENCE MAY BE AVERTED.

1. You must justify the character and conduct of God.

2. Make humble and sincere acknowledgment of your sinfulness.

3. Cheerfully acquiesce in the method of Divine mercy.

IV. IT SUGGESTS SOME IMPORTANT MOTIVES TO PRODUCE IN OUR MINDS TRUE AND EVANGELICAL REPENTANCE.

1. The first class of motives is addressed to our fears.

2. From the strivings of the Spirit.

3. From the glorious dispensation under which we live.

(Essex Congregational Remembrancer.)

Shew me wherefore Thou contendest with me.

The sweet uses of adversity

It needs but a short sight for us to discover that if God contendeth with man, it must be a contention of mercy. There must be a design of love in this. Address —

I. THE CHILD OF GOD. Sometimes to question God is wicked. But this is a question that may be asked.

1. My first answer on God's part is this: it may be that God is contending with thee, that He may show His own power in upholding thee. He loves to hear His saints tried, that the whole world may see that there is none like them on the face of the earth. What noble work is this, that while God is casting down His child with one hand, He should be holding him up with the other. This is why God contends with thee; to glorify Himself by showing to angels, to men, to devils, how He can put such strength into poor, puny man, that he can contend with his Maker, and become a prevailing prince like Israel, who as a prince had power with God and prevailed.

2. The Lord is doing this to develop thy graces. There are some of thy graces that would never be discovered if it were not for thy trials. Thy faith never looks so grand in summer weather as it does in winter. Love is too often like a glow worm, that showeth but little light, except it be in the midst of surrounding darkness. Hope itself is like a star, not to be Seen in the sunshine of prosperity, and only to be discovered in the night of adversity. It is real growth that is the result of these trials. God may take away your comforts and your privileges, to make you the better Christians.

3. It may be that the Lord contends with thee because thou hast some secret sin which is doing thee sore damage. Trials often discover sins — sins which we should never have found out if it had not been for them. The houses in Russia are very greatly infested with rats and mice. Perhaps a stranger would scarcely notice them at first, but the time when you discover them is when the house is on fire — then they pour out in multitudes. And so doth God sometimes burn up our comforts to make our hidden sins run out; and then He enables us to knock them on the head, and get rid of them. That may be the reason of your trial, to put an end to some long-festered sin; or to prevent some future sin.

4. We must have fellowship with Christ in His sufferings, being made conformable unto His death. Hast thou never thought that none can be like the Man of Sorrow, unless they have sorrows too? Think not that thou canst be like the thorn-crowned head, and yet never feel the thorn. God is chiselling you — you are but a rough block — He is making you into the image of Christ; and that sharp chisel is taking away much which prevents your being like Him. Sweet is the affliction which gives us fellowship with Christ.

5. It may be that the Lord contendeth with thee to humble thee. We are all too proud. We shall have many blows before we are brought down to the right mark; and it is because we are so continually getting up, that God is so continually putting us down again.

II. ADDRESS THE SEEKING SINNER. Who may be wondering that he has found no peace or comfort. Perhaps —

1. God is contending with you for awhile, because as yet you are not thoroughly awakened. Christ will not heal your wound until He has probed it to its very core.

2. God may be contending with you to try your earnestness.

3. Perhaps you are harbouring some sin.

4. Perhaps you do not thoroughly understand the plan of salvation.

( C. H. Spurgeon.)

The design of God in affliction

T. Kidd.

Good men who have excelled in a particular virtue have sometimes lamentably failed in its exercise — e.g., Moses, Peter, Job. The text refers to a season of heavy affliction. The spirit of Job was oppressed; his mind was harassed; it was full of confusion; and we wonder not that his language betrays the perplexity which he felt.

I. A GOOD MAN HAS CONVERSE WITH GOD. In all circumstances, whether of ease or pain, of health or sickness, he thinks of his God, and highly estimates communion with Him. In affliction we speak to ourselves; we speak to our friends; but our best employment is converse with God. In our approaches to Him, He permits us to utter whatever interests our minds, to express the inmost feelings of our hearts.

II. A GOOD MAN DEPRECATES AN EVIL. "Do not condemn me." Job refers probably to the sentiment of his friends. They mistook his character. Job says to God, "Do not Thou condemn me." No doubt Job had low views of himself in the sight of God. This applies to ourselves. Do we merit condemnation from God? What shall we plead in arrest of judgment? Nothing less than the mediation of Christ.

III. A GOOD MAN SOLICITS A FAVOUR. "Shew me wherefore Thou contendest with me." "Afflictest" is a better word here than "contendest." It is a warrantable request, a prayer full of propriety. Affliction is from God, and He has some design in it, which it is important for us to ascertain. Affliction is sent to convince of sin; to prevent sin; as a test of principles; to promote holiness; to advance our usefulness. What then do you know of converse with God, and how is the privilege improved?

(T. Kidd.)

People

Job

Places

Topics

Alone, Aren't, Brighten, Cease, Cheer, Comfort, Joy, Leave, Moment's, Pleasure, Revive, Turn, Withdraw

Outline

1. Job, taking liberty of complaint, expostulates with God about his afflictions
18. He complains of life, and craves a little ease before death

Dictionary of Bible Themes

Job 10:2-22

8615 prayer, doubts

Job 10:20-22

4811 darkness, symbol of sin

Library

The Sweet Uses of Adversity
Now, I propose to address myself to the two classes of persons who are making use of this question. First, I shall speak to the tried saint; and then I shall speak to the seeking sinner, who has been seeking peace and pardon through Christ, but who has not as yet found it, but, on the contrary, has been buffeted by the law, and driven away from the mercy-seat in despair. I. First, then, to THE CHILD OF GOD. I have--I know I have--in this great assembly, some who have come to Job's position. They …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

St Gregory the Great (Ad 540-604)
PART I Gregory was born at Rome, of a noble and wealthy family, in the year 540. In his youth he engaged in public business, and he rose to be proctor of Rome, which was one of the chief offices under the government. In this office he was much beloved and respected by the people. But about the age of thirty-five, a great change took place in his life. He resolved to forsake the pursuit of worldly honours, and spent all his wealth in founding seven monasteries. He gave up his family house at Rome …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether God Works in Every Agent?
Objection 1: It would seem that God does not work in every agent. For we must not attribute any insufficiency to God. If therefore God works in every agent, He works sufficiently in each one. Hence it would be superfluous for the created agent to work at all. Objection 2: Further, the same work cannot proceed at the same time from two sources; as neither can one and the same movement belong to two movable things. Therefore if the creature's operation is from God operating in the creature, it cannot …
Saint Thomas Aquinas—Summa Theologica

Whether the Damned are in Material Darkness?
Objection 1: It would seem that the damned are not in material darkness. For commenting on Job 10:22, "But everlasting horror dwelleth," Gregory says (Moral. ix): "Although that fire will give no light for comfort, yet, that it may torment the more it does give light for a purpose, for by the light of its flame the wicked will see their followers whom they have drawn thither from the world." Therefore the darkness there is not material. Objection 2: Further, the damned see their own punishment, for …
Saint Thomas Aquinas—Summa Theologica

Whether the Fire of Hell is of the Same Species as Ours?
Objection 1: It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this. Objection 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv): …
Saint Thomas Aquinas—Summa Theologica

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy …
Thomas A Kempis—Imitation of Christ

The Sad Case of a Relapse into Known and Deliberate Sin, after Solemn Acts Op Dedication to God and Some Progress Made in Religion.
1. Unthought of relapses may happen.--2. And bring the soul into a miserable case.--3. Yet the case is not desperate.--4. The backslider urged immediately to return, by deep humiliation before God for so aggravated an offence.--5. By renewed regards to the divine mercy in Christ.--6. By an open profession of repentance, where the crime hath given public offence.--7. Falls to be reviewed for future caution.--8. The chapter concludes with a prayer for the use of one who hath fallen into gross sins, …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Fourth Continental Journey.
1842-3. In the journey which now lay before them, John and Martha Yeardley were about to explore a part of Europe hitherto untried,--the province of Languedoc, conspicuous in past ages for its superior enlightenment, but now, owing to the temporary mastery of error, wrapt in ignorance and gloom. In this mission, the opportunities which they found for reviving and gathering together the scattered embers of truth, were nearly confined to social intercourse; in seeking occasions for which, they availed …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether Christ Went Down into the Hell of the Lost?
Objection 1: It would seem that Christ went down into the hell of the lost, because it is said by the mouth of Divine Wisdom (Ecclus. 24:45): "I will penetrate to all the lower parts of the earth." But the hell of the lost is computed among the lower parts of the earth according to Ps. 62:10: "They shall go into the lower parts of the earth." Therefore Christ who is the Wisdom of God, went down even into the hell of the lost. Objection 2: Further, Peter says (Acts 2:24) that "God hath raised up Christ, …
Saint Thomas Aquinas—Summa Theologica

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Beginning of Justification. In what Sense Progressive.
1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone. 2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of he present life. 3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of …
John Calvin—The Institutes of the Christian Religion

The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be …
John Edgar McFadyen—Introduction to the Old Testament

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