Job 33

DISCOURSE: 484
THE BENEFIT OF VISITING THE SICK

Job 33:23. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness; then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom.

ELIHU was not one of the particular friends of Job. He was a young man, who, on the occasion of Job’s friends assembling together, had been admitted to hear rather than to speak. But when he had heard the repeated attempts of Job’s friends to convince him of sin, and their incapacity to answer the arguments which Job had adduced, his spirit was stirred in him, and he determined to offer his opinion [Note: Job 32:6.]. He was of a better spirit than Job’s friends, and had a deeper insight into the dispensations of God’s providence. He never accused Job of hypocrisy, as they had done; but he saw wherein he had erred, and endeavoured with fidelity to point it out to him. Job had certainly erred in two respects; in speaking too highly of himself, and too disrespectfully of God. To bring home to him these two faults, Elihu shews him, what he evidently was not sufficiently acquainted with, the ends and designs of God in afflicting man; namely, to humble him, and to prepare him for those richer mercies which he has in reserve for every true penitent. There were various means whereby God prepared men for the knowledge of himself, and the enjoyment of his glory: one was by secret discoveries of himself in dreams and visions: another was by laying them on a bed of affliction, and sending some well-informed servant to instruct them. It is of this latter mode that Elihu speaks in the words before us: from which we are naturally led to shew you,

I. The office of those who visit the sick—

A person who in a spirit of love visits the chambers of the sick, is “a messenger” from the Most High God, and “an interpreter” of his holy will: and one who delights in that office, and is duly qualified for the performance of it, is indeed a rare and valuable character, justly styled “One among a thousand.” The object which such a person should bear in view is briefly stated in our text; it is “to shew unto man his uprightness.”
But whose uprightness is here intended? the man’s own? Most assuredly not. Such a visitor as this would be neither rare nor valuable. It is the common language of ignorant persons when visiting a dying friend, to say, “You have nothing to fear: you have been upright and honest in the world: you have fulfilled all your duties in life: and there is no doubt but that you are accepted of God.” Such a visitor as this is indeed “a messenger;” but it is “a messenger of Satan,” to beguile and ruin an immortal soul. For what is such language as this, but to “speak peace where there is no peace,” or, as the prophet strongly expresses it, to “sew pillows to the arm-holes” of one that ought to be awakened from his delusions, and to “daub with untempered mortar a wall that is just ready to fall [Note: Ezekiel 13:10; Ezekiel 13:18.]?”

The uprightness that is to be pointed out, is God’s. But here we acknowledge, that the precise import of the passage is not easy to be determined. Various are the senses which commentators have affixed to the word: but, if we would obtain just views of the Scripture, we must not consider so much what sense any word will bear, as what agrees best with the context. Now we apprehend that the context duly attended to, will give us the exact meaning of this expression. Let us see what was the object which Elihu had in view. He considered Job as faulty in two respects; first, in maintaining his own righteousness; and next, in complaining of God as harsh and unjust towards him [Note: ver. 8–12.]. “In this,” says he to Job, “thou art not just.” To counteract these two errors, he tells Job, that God had afflicted him on purpose to lead him to juster views both of himself and of his God: and that he himself was sent as “a messenger and interpreter” to him, “one among a thousand,” to expound this matter to him; and to shew him “God’s uprightness, or righteousness,” first, in punishing his sin; and, next, in the way provided by him for the pardon of it.

The visitor’s office then is, to shew the righteousness of God,

1. In punishing sin—

[It is common for persons in affliction, especially if their afflictions be heavy, complicated, and of long continuance, to manifest an impatient spirit, and to account their trials severe. But every thought of this kind shews how regardless they are of the hand from whence their trials proceed, and of their own extreme demerit, which, if justly viewed, would reconcile them to any dispensation which Almighty God might send. The invariable language of those who are truly humbled is, “Thou, Lord, hast punished me far less than my iniquities deserve:” “Thou art righteous in all that is come upon me:” “to thee belongeth righteousness; but unto me belongeth shame and confusion of face [Note: See Ezra 9:13.Nehemiah 9:33.Daniel 9:7.].” This truth had been before inculcated by Zophar [Note: Job 11:6.]; and it is of great importance to be inculcated on all: for, “shall a living man complain? a man for the punishment of his sins [Note: .],” and even lothes and abhors himself in dust and ashes [Note: Job 42:6.].” Nor does a sense of God’s pardoning love produce any difference; except, indeed, as enhancing the lothesomeness of his character in his own eyes [Note: Ezekiel 36:31; Ezekiel 16:63.].” The name which, in sincerity of heart, he acknowledges as most appropriate to him, is that which the Apostle Paul assumed, “The chief of sinners.”]

Address—
1.

Those who are not conscious of having committed any flagrant transgression—

[Many, doubtless, are of this character. But have they, on that account, any reason to boast? Who is it that has kept them? “Who is it that has made them to differ?” Will they themselves deny that the seeds of all evil are in them? or that, if they had been subjected to the same temptations as others, they might have proved as frail as they? Are they better than David previous to his fall? Let them, then, confess their obligations to God; and remember, that if in outward act they have less reason for humiliation than others, they have the same depravity in their hearts, and are in reality as destitute of vital piety as others; and, consequently, have the same need of humiliation and contrition as they.]

2. Those who are deeply sensible of their guilt before God—

[What a consolation must it be to you, to see that there was mercy even for such a transgressor as David. Greater enormity than his can scarcely be conceived: yet not even his prayers were poured forth in vain. Two things, then, I would say to you. The first is, Do not attempt to extenuate your own guilt, as though you would thereby bring yourselves more within the reach of mercy. The other is, Do not presume to limit God’s mercy, as though it could not extend to such a sinner as you. You never need be afraid of beholding your wickedness in all its extent, if only you will bear in mind that God’s mercy in Christ Jesus is fully commensurate with your utmost necessities or desires. “The blood of Jesus Christ cleanseth from all sin:” and the more you feel your need of it, the more shall you experience its unbounded efficacy. Only humble yourselves as David did; and, like him, you shall experience all the riches of redeeming grace.]

3. Those who have obtained mercy of the Lord—

[Happy, beyond expression, are ye! as David says; “Blessed are they whose iniquities are forgiven, and whose sin is covered.” Be joyful, then, in God your Saviour. But still remember, that you have need at all times to watch and pray. If David, after all his high attainments, fell, who is secure? “Let him that thinketh he standeth take heed lest he fall.” And learn from him to guard against the very first approaches of evil. It was by a look that his corruptions were inflamed: and from the progress of evil in his heart, you may learn to make a covenant with your eyes, yea, and with your hearts too. You see in him “how great a matter a little fire kindleth.” Walk humbly, then, before God; and cry to him day and night, “Hold up my goings in thy paths, that my footsteps slip not!”]