This is not intentional. But it is a fact of observation and experience. Let us consider first the fact, and then how it is brought about.

I. THAT THE WORK OF THE WICKED IS FOR THE ADVANTAGE OF THE GOOD. First there is the negative side of the truth. Bad people do not enjoy the fruits of their own misdeeds. They may heap up riches, but they are not able to keep possession of them; for even if they meet with no reverse of fortune, they must forsake all when they die. But now we are carried a step further. What becomes of the forsaken wealth? Job says that it falls into the hands of the just, who put on the raiment which the wicked have prepared. This does not always happen in the direct manner that Job's words indicate, though sometimes his statement is literally verified. But in indirect ways it has a much wider application. "All things work together for good to them that love God" (Romans 8:28). The earth helps the woman (Revelation 12:16). The meek shall inherit the earth (Matthew 5:5). Nebuchadnezzar fought for his own advantage only. Yet he was used as God's servant (Jeremiah 25:9), and his achievements were turned to the real advantage of the devout remnant of Israel. Persecution has spread the gospel, as when the Church was scattered at the death of Stephen, and so became missionary. Thus "the blood of the martyrs is the seed of the Church." Modern wars have opened up countries to the gospel of Christ - not wars of the cross in the interests of Christianity, but selfish, wicked wars, the leaders of which had no good end in view. So it may be that all sin and Satanic evil will be utilized, like offensive manure out of which spring beautiful and fragrant flowers.

II. HOW THE WORK OF THE WICKED COMES TO BE FOR THE ADVANTAGE OF THE GOOD. This thing is not aimed at by the wicked, nor do they imagine that it will come about. How, then, is it produced?

1. By the overruling providence of God. God governs even through the wicked deeds of bad men. He "shapes our ends, rough-hew them how we will." "Man proposes, and God disposes." We are not like pawns on the chess-board, because we have free-will. But God is infinitely greater than a skilful chess-player. He does more than manipulate inert things. He works among the wild and wayward wills of men, and so acts that they result in accomplishing his great purposes. Thus God employs unconscious agents and brings good out of evil.

2. Through human fitness. The good must be fit to profit by God's providential use of the work of the wicked. That work tends to their advantage just in proportion as they are capable of being benefited.

(1) Moral fitness. This is a condition of the special favour that is indicated by the providential action. God will give as a favour what, indeed, is not earned, but what is in a measure the reward of fidelity.

(2) Personal fitness. We can only receive real good in proportion to our capacity for it. There are men who cannot take God's blessings, simply because they have no susceptibility for them. Now, the real good even of property is not in the thing itself, but in the right use of it. God will make things a blessing to those who are in the condition to use them well. - W.F.A.

The word "who" was put into this verse by the translators, but it is not wanted; it is better as I have read it to you, "The Almighty hath vexed my soul." The marginal reading is perhaps a more exact translation of the original: "The Almighty hath embittered my soul." From this we learn that a good man may have his soul vexed; he may not be able to preserve the serenity of his mind. There is a needs be, sometimes, that we should be "in heaviness through manifold temptations." Even to rivers there are rapids and cataracts, and so, methinks, in the most smoothly flowing life, there surely must be breaks of distraction and of distress. At any rate, it was so with Job. It is also clear, from our text, that a good man may trace the vexation of his soul distinctly to God. It was not merely that Job's former troubles had come from God, for he had borne up under them; when all he had was gone, he had still blessed the name of the Lord with holy serenity. But God had permitted these three eminent and distinguished men, mighty in speech, to come about him, to rub salt into his wounds, and so to increase his agony. Advancing a step further, we notice that, in all this, Job did not rebel against God, or speak a word against Him. He swore by that very God who had vexed his soul. See how it stands here: "As God liveth, who hath taken away my judgment, and the Almighty, who hath vexed my soul." He stood fast to it that this God was the true God, he called Him good, he believed Him to be almighty; it never occurred to Job to bring a railing accusation against God, or to start aside from his allegiance to Him. Now go another step, and notice that this embittering of Job's soul was intended for his good. The patriarch was to have his wealth doubled, and he therefore needed double grace that he might be able to bear the burden. When that end was accomplished, all the bitterness was turned into sweetness.

I. First, I shall speak upon A PERSONAL FACT. Many a person has to say, "The Almighty hath embittered my soul."

1. This happened to you, perhaps, through a series of very remarkable troubles.

2. It may be, however, that you have not had a succession of troubles, but you have had one trial constantly gnawing at your heart.

3. I hope that it has become saddened through a sense of sin.

4. It may be that this is not exactly your case, but you are restless and weary.

5. Beside all this, there is an undefined dread upon you. "The Almighty hath embittered my soul."

II. From this personal fact of which I have spoken I want to draw AN INSTRUCTIVE ARGUMENT, which has two edges.

1. If the Almighty — note that word "Almighty" — has vexed your soul as much as He has, how much more is He able to vex it! Now turn the argument the other way.

2. If it be the Almighty who has troubled us, surely He can also comfort us. He that is strong to sink is also strong to save.

III. Here is A HEALTHFUL INQUIRY for everyone whose soul has been vexed by God.

1. The inquiry is, first, is not God just in vexing my soul? Listen. Some of you have long vexed Him; you have grieved His Holy Spirit for years. Well, if you vex God's people, you must not be surprised if He vexes you.

2. Another point of inquiry is this: What can be God's design in vexing your soul? Surely He has a kind design in it all. God is never anything but good. Rest assured that He takes no delight in your miseries. You forgot Him when everything went merry as a marriage peal. It may be, too, that He is sending this trial to let you know that He thinks of you.

3. May it not be also for another reason — that He may wean you entirely from the world? He is making you loathe it. I think I hear someone say, "As the Almighty hath vexed my soul, what had I better do?" Do? Go home, and shut to your door, and have an hour alone with yourself and God. That hour alone with God may be the crisis of your whole life; do try it! "And when I am alone with God, what had I better do?" Well, first, tell Him all your grief. Then tell Him all your sin. Hide nothing from Him; lay it all, naked and bare, before Him. Then ask Him to blot it all out, once for all, for Jesus Christ's sake.

( C. H. Spurgeon.)