Job 13:15

Job 13:15

The object of the writer of the book of Job is to discuss a question which, from its interest no less than its obscurity, has been the subject of debate and anxiety in all ages: What is the precise connection between sin and suffering? a question which loses itself in turn in the still more mysterious inquiry, How could a God of love permit the existence of evil?

I. It was a doctrine of that age and country (a doctrine not without an element of truth, and one naturally growing up in a primitive form of life) that God proportioned a man's sufferings to the heinousness of his personal transgressions. If this doctrine were true in the case of Job, it plainly proved that he was a perfect monster of iniquity. But the author has already allowed us to see that this is not the fact, and therefore we must look upon the case of Job as a conclusive refutation of the popular Arabian theory.

II. Job's friends turn about everywhere within the narrow circle of their original syllogism, Personal suffering is the punishment of personal sin. Job suffers; therefore he has sinned. The doctrine is passed through different minds through that of Eliphaz, the grave and dignified patriarchal chieftain, the man of practical wisdom and large charity; through that of Bildad, the man of precedent and tradition, distrustful of talent and apprehensive of change; through that of Zophar, the passionate and unreasoning conservative, narrow in his conceptions, bitter, and sometimes even coarse and offensive, in his invective. The minds are different, but the doctrine is the same. It is out of the terrible struggle thus produced in the heart of Job, as he storms forth for light and comfort out of this prison of condemnation, that the life and sufferings of the patriarch yield to us their instruction. Feeling out in the darkness, he discovers three particulars with respect to which it has become matter of imperative necessity that he shall get new light. (1) As to the meaning of human suffering. Job knew, not only through the teaching of his own experience, but through observation of the course of the world, that it was not only the guilty, but far more frequently the helpless, who suffered; it was not only the righteous, but very frequently at least the notoriously wicked, who prospered. Job urged these facts with a point and force which ought to have extorted concession from his adversaries. (2) As to the duration of human existence. Out of the dark night of Job's sorrow, there shone forth for him the bright dayspring of immortality. (3) As to the true character of God. In the disorder and divergence of his thoughts there would seem almost to arise for him the image of two Gods: the God of the old time and the God of the new, a duality involving that seeming contradiction between justice and love which only the sacrifice of the Cross could abolish. Hence there follows, from this peculiarity in his spiritual position, that striking resemblance between Job and the suffering Messiah which a man must almost be blind to overlook. By throwing on the type the light of the antitype we see the great lesson of Job's life, that God's justice is an attribute not merely which doles out gifts to the good, but which seeks to transform all men into its own likeness. Justice going forth in the message of the Cross and working in men the remorse of a just hatred of sin that is the redeeming justice of our God and Father in Christ Jesus.

Bishop Moorhouse, Oxford Lent Sermons,1869, p. 151.

I. The first trials by which God would win us back to Himself are often not the severest. Near as they touch us, they are most often without us. They reach not the soul's inmost self. God's very chastisement is a token to the soul that it is not abandoned.

II. Deeper and more difficult far are those sorrows wherewith God afflicts the very soul herself and in divers ways "makes her to possess her former iniquities." Manifold are those clouds whereby God hides for the time the brightness of His presence; yet one character they have in common, that the soul can hardly believe itself in a state of grace.

III. Faint not, weary soul, but trust. If thou canst not hope, act as thou wouldst if thou didst hope. Without Him thou couldst not even hate thy sin. Hatred of what in thyself is contrary to God is love of God. If thou canst not love with the affections, love with the will, or will to love. If thou canst not love as thou wouldst, do what thou canst. If thy heart seems to have died within thee, cleave to God with the understanding.

IV. "If He slay me, I will trust in Him." Not "although" only, but becauseHe slayeth me. It is life to be touched by the hand of God; to be slain is, through the Cross of Christ, the pledge of the resurrection.

E. B. Pusey, Occasional Sermons,p. 41.

I. What did Job mean when he said, "Though He slay me, yet will I trust in Him"? (1) Trust in God is built on acquaintance with God. (2) Trust in God is begotten of belief in the representations which are given of God, and of faith in the promises of God. (3) Trust in God is a fruit of reconciliation with God. (4) Trust in God involves the quiet assurance that God will be all that He promises to be, and that He will do all that He engages to do, and that in giving and withholding He will do that which is perfectly kind and right.

II. We may safely copy this most patient of men, and for the following reasons: (1) God does not afflict willingly; (2) God has not exhausted Himself by any former deliverance; (3) in all that affects His saints God takes a living and loving interest; (4) circumstances can never become mysterious, or complicated, or unmanageable to God; (5) God has in time past slain His saints and yet delivered them.

III. We learn from Job (1) that it is well sometimes to imagine the heaviest possible affliction happening to us; (2) that the perfect work of patience is the working of patience to the uttermost; (3) that the extreme of trial should call forth the perfection of trust; (4) that the spirit of trust is the spirit of endurance; (5) that true trust respects all events and all Divine dispensations.

S. Martin, Westminster Chapel Pulpit,4th series, No. 8.

References: Job 13:15. Spurgeon, Sermons,vol. xxi., No. 1244; Preacher's Monthly,vol. iv., p. 56; J. H. Newman, Parochial and Plain Sermons,vol. iv., p. 117; Expositor,3rd series, vol. iv., p. 291; F. E. Paget, Sermons on the Duties of Daily Life,p. 187. Job 13:22. Spurgeon, Sermons,vol. xxi., No. 1255.